VERBA DIERUM. OR, THE days REPORT, OF GOD'S GLORY.  
As it hath been delivered some years since, at Four Sermons, or Lectures upon one Text, in the Famous University of OXFORD; And since that time somewhat Augmented; And is now commended unto All Times to be Augmented and Amended.  
By EDWARD EVANS, Priest and Minister of The Lord Our God.  PSAL 8. ver. 2. 
Out of the Mouth of Babes and Sucklings, etc.  HAS. 2. 24. 
The Earth shall be (or, is) filled, with the Knowledge of the Glory of God, as the Waters cover the Sea.  BERNARD. 
Siquis torpet de Dei Laude, certissimum vabetin se experimentum, quòd non habeat in se Spiritum Sanctum.  
AT OXFORD, Printed by joseph Barnes. 1615.   

TO THE HONOUR AND GLORY OF THE HOLIEST OF ALICE, THE ALMIGHTY AND MOST HIGH KING OF KINGS AND LORD OF LORDS, SUPREME HEAD OVERDO ALICE, EMPEROR OF HEAVEN, LIGHTS FATHER, DAYS PROGENITOR, AND THE INVISIBLE FOUNTAIN OF ALL GLORY:  
In Endeavoured Returns of Thankfulness, For All His Glory Conferred, Revealed, Exhibited, Declared, Proffered, Promised, & Expected by, to, or upon Any of his (reatures: Particularly, for the Knowledge of Salvation, by & through the Day-Springs Visitation from on High, The Divine Words Mediation, conveyed from Divine to human Enunciation, and by the Instruments of All kind of Words, and of any Speech or Language derived unto people of All Tongues and Languages: Especially, to the Gentiles, and to the Poor People of the Yles and of the North: & among the rest, to us Britain's, English-Saxons, Scots, and Irish:  
HIS MOST UNWORTHY AND UNPROFITABLE SERVANT, POOR WORM OF HIS CREATION, SLAVE OF HIS REDEMPTION, BABE OF HIS INSTRUCTION, EARTH OF HIS EXALTATION, AND DUST AND ASHES OF HIS GLORI. FICATION,  
BY HIS ASSISTANCE MOST HUMBLY CRAVING MERCIFUL ACCESS AND ACCEPTATION,  
DOTH DEDICATE AND CONSECRATE THIS days REPORT AND DECLARATION.   

Faults of Omission and Commission.  
Pag. 31. lin. 1. For, tations which may not, &c: Read: tations, which are brought upon these few words. Because I see none of them, which may not etc. p. 32. l. ult. & p. 33. l. 1. blot out these words: Et quod visum est in una aestate, principium est ad sciendum in alia. p. 33. l. 25. For, their; read, the. p. 71. l. 15. 20 for, That which we falsely call, &c: read: That which foolish Io, in Plato, soon confuted by wise Socrates, would have to be the Subject of his Rapsodian Art: & that which we falsely call etc. p. 82. l. 9 for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some copies: read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 84. l, 6. for, Nomanclator: read; Nomenclator. p. 87. l. 26. for, who as: read; who, as p. 89. l. 1. for, thee: read; the. p. 92. l. 26. for, perfection: read, perfection▪ p. 126. l. 1. for, And: read, As. p. 129. l. 24. for, Christ Crucified: read, Christ was Crucified. p. 135. l. 9 blot out, such. ib. l. 10. for, Light-Angels: read, Light Angels. p. 162. l. 3. for, acquinted: read, acquainted. p. 169. l. 23. for, then: read, even. p. 30. l. 11. for, Night, Issue: read, Night-Issue.   

THE days REPORT OF GOD'S GLORY.  PSALM. 19 VERSH 2. 
One Day Telleth another, etc.  
IT is GOD (saith the Prophet David 
a Psal 94. 10. ) that teacheth man knowledge, knowledge of GOD, and of himself.  
This lesson of Knowledge did man then first begin to take, when he was first taken out of the dust of the earth, and began to be a Living Soul. Siquidem à primordio reram conditor earum cum ipsis pariter compertus est; ipsis ad hoc prolatis, ut Deus cognosceretur, saith Tertullian 
b Advers. Marcion. lib. 1. & chrysost (on Rome 1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Athanasius also (on Rome 1) veri●as ipsa sive Dei cognitio ●uêre homi●ibus ab initi●●indita. . For that which was forbidden man in the beginning, was not knowledge simply, but Knowledge of Good and Evil; that which was a privation rather of his knowledge, in causing a deprivation of his happy estate.  
This lesson of Knowledge, begun to be taught man in the beginning, and yet not as yet ended, when the end of all things is at hand, hath been by GOD diverse & sundry ways delivered unto man; 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, & yet hath much ado to make him a Scholar, for all his word, and all his commandments.  
First GOD dealt with man, as with a child of small capacity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as S. Chrysostome speaketh 
c Ad pop Antioch homil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First GOD spoke unto us by the world, by The Book of the world 
d Which Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ad pop. Antioch. 1) calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The Greatest Book or Bible: of as Great a Volu ne as the whole world Clem Alex. calleth the creation, or creature of the world a kind of GOD'S Scripture See Gualther in his preface to this Psalm, there terming it, Librun Naturae. Note the second word in the Psalm. Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Book See also Bartas his Elegancy in the First Day of the First Week, vetse. 151. Tripartit. Hist. lib 8 etc. , or, The Book of Nature, by all the works which he had made. This manner of GOD'S teaching of us, and speaking unto us, the Prophet David here declareth in the six first verses of this Psalm.  
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 teacheth man knowledge: even now too, after that Knowledge (Cognitio Sancta 
e jun & Trem. ib. , the Knowledge, the Holy Knowledge of the Lord) is increased, according to the prophecy of Daniel (Dan. 12. 4.) and that Act. 2. the seventeenth and the eighteenth verses, alleged out of the Prophet joel. Yea even very now doth GOD teach man knowledge by the Book of the World, when as the Book of his Word lieth before us. This book directing us unto that book, and that book leading us unto to this: and all to make Good Scholars of us, if such rare and excellent Books may beget any learning in us. It is written then in the book of GOD, & wrought by GOD in the book of the world, One Day Telleth another.  
So that whether we will learn it by 
* A●. rote.  wrote, or else by the Book; the book of GOD, or the book of the world: we have our choice.  
Think not then (my dear Brethren) either this, or the knowledge of GOD to be any hard lesson for you to learn, and take it not for any Eleophuge 
* So is the sift proposition of Euclids first Book of Elements called▪ because of the hardness thereof to young beginners. , or Brick wall. For (as ye have heard) it is written not only in the Bible; but in the book of the world too; where are no Turkish Characters, no Hebrew points, no Greek manuscript Abbreviations to trouble you: much less any multitude of Lines, or Angles to dishearten you. Only, One Day Telleth another.  
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 reform: May it please you to observe with me, but two or three things.  
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: The First shall be of the Meaning of the words. The Second, of The Manner of the Days Telling one another, The Manner of their Speech.  
The Third, how ever the last General part shall be, The Matter, The Subject, or, The Substance of their Speech.  
The word of Exhortation shall not lie in an heap together: but, like unto salt, shall here and there be sprinkled, as need shall seem most to require; that so the whole may the better be seasoned.  
The Last General part, because this time will not be sufficient to treat of, and yet it behoveth you to have some precognition thereof: It shall suffice (besides that which hath been said of The Knowledge of GOD) to tell you that it is, The Glory of GOD; That which The Heavens are said to declare in the first verse of this Psalm: And The Handy work of GOD; That which The Firmament is there said to Show. The Heavens declare the glory of God, and the Firmament showeth his handy work.  
And so much the less need shall there be of saying any more unto you hereof at this time, because we shall often make mention of it, by occasion of that, which (if GOD will) now, and hereafter ere long be; shall be said of the other two parts. Such being The Glory of GOD, as that it cannot but show itself in all things, and is indeed the main intendment of this whole design.  

Part. 1.  Now than first, as concerning the first General part, The Meaning of these words, One Day Telleth another.  
Where first, I think it convenient to deliver unto you three or four Literal Expositions of these words.  
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 four first verses of this Psalm. The last whereof is expressly cited in the 18. verse of the tenth Chapter: the second (where the words of my Text) is (according to this Exposition) implied in the 21. verse, in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c: according to Isaiah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Day long, or, Every Day, Fron Day to Day, During a long Day, or Time, or, a Day of Many Days and Nights: 
a Lyra, ibid.  Ab Antiquo usque ad praesens, From a Long Time ago unto This present. And so, in especial Application thereof unto The jews, The Meaning of my Text may be: 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, 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.  
But in a more universal sitting of it both to jews and Gentiles (whose happy union in the Divine Election and vocation, and in the Riches of GOD'S Glory the Apostle there divers times very Notably urgeth.) The Meaning may receive this Augmentation: Namely, One Day] of Salvation, whether of jews or Gentiles, jointly or severally: One Accepted Time, One Day] of Hearing GOD'S voice: One Day] whether of the wild, or Natural Branches: One Day] of their partaking of the Root, and Fatness of the Olive tree: One Day] of their Election, Vocation, Engraffing, Admittance into the number of GOD'S people, His Beloved, Children of the Living GOD, vessels of Honour and of Glory. Again, One Day] of Casting away the one or the other, through their Unbelief and Disobedience: 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 Fall, & of their Loss. 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: until in process 
joh. 10. 16.  of many Days, there come to be One Sheepfolds, and one Shepherd. Finally: One Day] of any of GOD'S Mercies, or judgements, towards jews or Gentiles, towards jews and Gentiles, towards All people of the world: One Day] of The Goodness & Severity of GOD (Rom. 11. 22.) Whether jointly or severally, toward this or that people, in all and every respect, considered: until we come to, O the Depth of the Riches of the wisdom and Knowledge of God, &c: Telleth] too make That Depth the Greater, 
Psal. 42. 9  and as it were One Deep calling another; unto Another Day] of like condition, The Glory of GOD: concluding as S. Paul doth the 11. Chapter to the Romans, & as we do this Exposition, To whom be Glory for Ever. Amen.  
The Second Exposition is gathered out of the Title, or Inscription of this Psalm. The Third out of the first and second Chapters of Genesis compared with the six first verses of this Psalm. The Fourth is Saint Augustine's.  
For the Second; I am not ignorant, that (what with the divers significations of the prefixes in Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and what with something in this Psalm contained seeming to sound to th' advancement of each Sense) this Psalm hath his Title much like unto the Text that I have read unto you; that is, much diversified with variety of Senses, and of Interpretations. But the best of all (for the Title) I take to be that of junius and Tremellius; (which they have from Abraham Ezra, & David Kimbi, the two 
a See Bucers' Preface upon the Psalms  best of all the Rabbins) and it is, Magistro Symphoniae Psalmus Davidis, The Psalm of David to the master of the singing, or, the master of the choir. That which Avenarius 
a In Lexic. in verbo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  also, but with more explication, hath delivered: Continuanti in Canticis Psalmus Davidis, the Psalm of David to him that continueth on the singing in the church, that is, Hic Psalmus (saith he) exhibitus est praefecto cantorum, qui continuabat & urgebat, ut is assidue suo tempore & ordine 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 this too is most agreeable to the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if it be rightly understood.  
This I needed not perchance to have spoken unto you; but that, as our Saviour by the image and superscription of the money showed to whom the tribute belonged, and as the Rubric doth 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. For according to the Title in that best interpretation, one meaning of these words may be. That One Day in the Church, One Day of singing in the Church, One Day of reading in the Church, yea and of reading too these Psalms of David in the Church, according as they are divided by some 
* Itain's Psalter. Arabic.  into 20. by others 
* Ita Ecclesia nostra instituit legendos, juxta numerum dierum mensis.  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, or otherwise, the Glory of God. The service and worship of GOD being by this means continued still in the Church, his name continually magnified, and the glory of his name spread far and near, by the report of what is done every day in the Church.  
So (not to speak of Hiram king of Tyrus 
b 1 King. 57 , and others) so came unto the Queen of Sheba the fame of Solomon, concerning the name of the Lord, as 'tis expressed 1. King. 10. 1. And hereupon she came, and blessed the Lord GOD of Solomon, as 'tis said in the ninth verse. So, I pray GOD, may the fame of King JAMES concerning the name of the Lord, be conveyed to the Turks & Infidels, and to the utmost parts of the world, that so (if GOD will) they may be won to bless the Lord God of our godly King and Sovereign. So King David made such great and royal provision for the service of GOD, 1. Chr. 25. And in the two & fortieth Psalm, and else where so often, he expresseth his fervent desire to have the worship and service of GOD daily observed in the Church. Nay, so king Solomon built a house for the Name of the Lord GOD of Israel, 1. King. 8. 20. Which too to build (as 'tis in the 18. ver.) was in the heart of king David, And he did dwell, that he was so minded. So minded: That so from day to day, as it were by One Days Report unto anrther, the worship and Glory of GOD might be as far, as far may be, dilated & extended, even unto the ends of the world.  
This, (what say I this?) the daily service of GOD in Churches, the rites and ceremonies, the riches and solemnities, the royalty and magnificence therein used, to have been always very singular means of the advancement of the Glory of the most glorious, and the holy worship of the holiest? Yea truly, Beloved; and that in Christianity, and when it fared but hard with Christians, nor had they such peace & plenty, so many well munited kingdoms of their own, as now they have. I report me but to the smallest insight in history. Let Titus be excepted, for being so much moved, as josephus 
a De bello judaico lib. 7. c 4. 9 10.  reporteth, with the Temple at jerusalem. And let be unreckoned in like case Cosröe, 
b Vide Gulielmum Tyrium, Bell. Sacrili. 1.  Aar, and Daber, kings of Persia. And let those who therewithal lest of all were moved, move forward this cause most of all. For 
b Vide Gulielmum Tyrium, Bell. Sacrili. 1.  Hequin of the Persians & the like, when they saw that Christianity increased, as they thought, too fast; then began they to look more narrowly to the Temples of the Christians, then to inhibit 
b Vide Gulielmum Tyrium, Bell. Sacrili. 1.  them the use of their accustomed solemnities, yea and to constrain them upon those days, in which the worship and service of GOD should have been celebrated with most magnisicence, to keep them within 
b Vide Gulielmum Tyrium, Belli Sacri li 1.  the doors of their houses, upon pain and peril of their lives. Lastly, when all this would not serve then down tumbled they the Temples them. selves, the Temple of the Resurrection 
b Vide Gulielmum Tyrium, Belli Sacri li 1. , and the like; According to the old policy of Nabuchodonosor; Antiochus Epiphanes 
c Mac●abeor. lib. 1. & 2. , and others. So laboured they as mnch as in them lay, to bar the Days telling one another, by this means, the Glory of God. So endeavoured they to make the Day more silent than the Night; the night, because they loved darkness more than light.  
Oh then, Beloved, if not the desire of the hallowing of GOD'S name (which ought to be the first in our desires) may move you to provide diligently, yea and (as much as in you lieth) magnificently to, for the daily service of GOD, and your every days frequenting of it: yet let the Day your daily Orator, & (if you will) your Orator too, either persuade you thereunto, or else beg so much at your hands: that you would be so good as to countenance his Report with your presence, every it with your presents unto GOD, beautify 
d Phys. lib. 2. c. 6 context. 59  it with your holiness, and make it happy by your serving of God. For if Protarchus (as Aristotle relateth) said that the Altar-stones were happy; may I not much more account that Day happy, wherein GOD himself is honoured? And if the fervent desire of the creature waiteth, when the sons of GOD shall be revealed (Rom. 8. 19) hath it not a fervent desire also of his own felicity? And when is the Days best happiness, 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. For which purpose I exhort every one of you, as S. Paul doth the Ephesians, and the Colossians, that you 
Ephes. 5. Col 3.  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, 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, as Prudentius prudently saith to his own soul in the Preface of his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
Saltem Voce Deum concelebret, si meritis nequit.  
Hymnis continuet dies;  
Nec nox ulla vacet, quin Dominum canat. At least wise let us bestow our voices, sounds and voices, upon the Lord, and upon the celebration of his praises, if we will afford him nothing else. Let us like Rectors of the choir of the Days, continue on their Telling one another, their chanting, and recounting the Glory of GOD, by our Psalms, our Hymns, and spiritual songs. And that so much the rather, because (as Theodoret noteth on the words of my Text, according as he is translated) we men are here taught, illi (Deo) hymnorum catilenam afferre, to bring and offer unto God songs and hymns of praises, & thankfulness; We, I say, are here taught it, even by this one Days Telling another. One Day telleth another.  
The Third Meaning is such, as that (according to the Infinite variety of GOD'S works, and of the Glory which he conferreth on them) it maketh The Days so to Multiply their words, That thereby The Report of God's Glory Infinitely passeth through the Treasures of the Deep, doth Infinitely Grow, and Spring, and Creep, and Go, and Swim, and Fly: and Fly Under, and Above the Heavens: doth Infinitely Move, and Live, & Live for Ever. 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. Those, by all the Works which in any of them were created; This, by GOD'S Resting in it and Sanctifying of it. So have S. Ambrose, Chrysostome, and Basill, (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, though ever spoken, matter of GOD'S Glory. And in this respect Bodin speaketh very well▪ (towards th' end of the first Chapter of his first book De Republica) Deus Opt. Max. cum omnia sapientèr, tum illud potissimùm, quòd rebus agendis ac negotijs contrahendis sex omnino dies definiit; diem verò septimum 
* See the Lord de la Now, Discourse. 25  contemplationi & quieti sanctissimae consecra●it, quem unum 
a Gen. ●●p. 2 Deut Exod. cap.▪ 20.  ex omnibus beavit, & cuisoli benedixit; ut diem huncfestum hilaritèr ac iucundè transigamus, & in pulcherrima Dei praepotentis opera, judicia, jussa intuentes, in eius laudibus acquiescamus. Where, besides the blessedness by GOD himself bestowed on that Day, which is bestowed on his service, (that which before we spoke of, 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 Gods working (I say not The Works only that GOD made in the six days, but the six days of GOD'S Working▪) have taught man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too; (as Aristotle hath distinguished them in his sixth book of Ethics, and the fourth Chapter.) But the seventh Day hath learned him 
* Vid. de la Now vb, suprd  Contemplation also; And this to be the Endc of all trades and occupations, of all arts and sciences, of all affairs & negotiations, both civil and domestical; Even upon the Sabbath Day, to keep it holy, to enjoy our rest with rejoicing in the Lord, & in pulcherrima Dei praepotentis opera, judicia, jussa intuentes, in eius laudibus acquiescere: and by contemplating the beautiful Works of GOD; his judgements, and his commandments, to rest and reappose ourselves wholly on the magnifying of GOD'S name; casting away from us every thing that presseth down (as the Apostle 
b Heb. 12. 1.  speaketh) & the sin that hangeth so fast on us. That so at the lest once in the week, we may be found resting and residing in our proper Element without any worldly gravitation.  
This the Heathen men had some glimmering of: And therefore, how ever they derided  

juu. Sattyr. 14. — metuentem Sabbata patrem: yet they themselves, though all in darkness (as they were busied themselves about such things as the Sabbath Day had taught them. Hence were they so prolix in their Contemplation, & Contemplative felicity. Hence had they their Days of vacation from civil affairs, even th' administration 
Ovid. de Fastis lib 1.  of justice itself.  
Ille nefastus erit, per quem tria verba silentur:  
Fastus erit per quem lege licebit agi. And all this learned they by the sound of the Sabbath Day. The sound of the Sabbath Day, which had gone out into all lands, according to that which is in the next verse save one unto my Text.  
S. Chrysostome in the tenth Homily of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of GOD'S Resting the Sabbath Day, and Hallowing it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
If then, Beloved, it were one of the first Items that ever GOD gave us, if the law of Nature hath taught it us, if the Day itself, even this Day, 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, and to the works that are spiritual; Ought we not, ought we not so to do? Though it had never been expressly written in the ten commandments. For, One Day telleth another.  
The Fourth Exposition is S. Augustine's, in his eighteenth Sermon De Natali Domini; That the Days which we in Christianity keep holy and festival; or otherwise duly and reverently observe, in memory of any especial thing concerning Christ, do one certify another. So the Day of Christ's Birth, the Day of the Purification, the Day of th' Annunciation of the blessed Virgin, the Day of Christ's 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 Christi merito quaeque notata Dies, do one relate and recount unto 
Ovid. de. Fast.  another, the Glory of GOD & his unspeakable goodness towards us; in calling to our memories, & witnessing to the world the gladsome tidings of the Gospel. Dies Nativitatis diei passionis, & dies Passionis diei Resurrectionis, &c: annunciat Verbum. Illic natum, hic passum: In illa Angelorum gaudium, in ista totius mundi luctum; sed tamen omnium in Resurrectione triumphum, &c: as S. Austen 
a ubi supra.  speaketh. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where all the difference is about the signification of the prefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a note either of the Genitive or Dative case, and sometimes too by the preposition De, or, Ad to be expounded: Hence some have understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place, as if it were to be interpreted by the preposition De. So Kimhi hath taken it: as if we should read it thus, One Day telleth of another. And then the meaning is, That One Day showeth another day in like sort to follow after him, and that there shall be the same reason of the subsequent, as was of the precedent day; The Sun still continuing on his goodly order and vicissitude of rising and setting.  
So hath One Day told another the Glory of GOD, and hath made him known, not in Israel only, but unto all people. Hence Cicero 
b De Nat. Deorum lib. 2.  could say: Diet noctisque vicissitudo conservat animantes, tribuens aliud agendi tempus, aliud quiescendi. Sic undique omni ratione concluditur, mente consilioque divino omnia in hoc mundo ad salutem omnium conservationemque admirabilitèr administrari. See how the heathen man here speaketh; Sic undique omni ratione concluditur: It is concluded every way, by every reason, The Glory of God in his providence: every thing is a means, a Medius Terminus, to prove & to Demonstrate it withal. Whether it be the vicissitude of the Day and of the Night, or, the continual 
a Suitte continuelle. French Annot. here.  suit, and following of one Day upon another; One Day Telleth another.  
So also, of the orderly succession of the Day and of the night, have S. Chrysostome, and Theodoret, expounded the words of my Text, as in the second General part shall farther be declared.  
Others take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the genitive case, as if we sound it thus: One Day telleth, or uttereth the word, or, the speech of another Day, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with like meaning unto that of Kimhies; and, that One Day deriveth his knowledge unto another Day, one Day maketh report of another Days adventures, and look what is done to day we shall hear of it another Day.  
A third sort (and they the most, and the most approved) understand here the Dative Case, or (which is all one in meaning) the Accusative with the Preposition Ad. Dies die●, or, Dies ad Diem. One Day telleth another, or, telleth to, or unto another.  
Of this last sort, some are of opinion, that some thing ought here to be supplied; as if by the Day telling another were strictly to be understood, The Day succeeding the other Verum rectius sine subintellectione hic versus accipitur, saith jansenius in his Annotations. And indeed, there is so much the less need of subaudition; because there is a word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (signifying a word) expressed. And however This Day, declaring the Glory of his Maker, shall so soon, as soon at night, leave of any more to be: yet shall not GOD'S Glory therewith all leave off any more to be declared by it. For this day speaketh a Word to the succeeding day, (The Day telleth 
* Like to Pag▪ nine Eloquitur, hereafter ensuing, and Mollers Eloquitur & Testatur.  out to the Day a Word, as one English manuscript Translation 
b In New College Library.  very well hath) and in a sort deriveth, transfuseth, transmiseth, yea dying bequeatheth as a legacy to his successor, the ever succeeding predication of GOD'S praises. No otherwise, then as by our late Queen of famous memory, though she be dead, 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.  
And were it not more out of order, then 'tis out of due time; I would here take occasion to exhort every one of you by the Days, even This Days, example; to endeavour to leave behind you, when you be dead & gone, some monument of your own, though it be but a good name; (and that is better than a good ointment, Ecclesiastes, 7. 3. and to be chosen above great riches,, Prov. 22. 1.) I say, some monument or other, of GOD'S Glory. Even as yond see this Day our late Sovereign, though she have left no monument behind her, as some suppose: yet hath she left a name and a famous memorial behind her, so that her praise shall be spoken of, by One Days telling another. Yea and, for a monument, she hath left us a great emolument: I mention not the Statute of Provision, but the free and golden current of the Gospel, and that great monument of GOD'S Glory, her most honourable successor.  
This might teach us to provide, at least in our last wills, for that which our former wills so much neglect, and for which it was that GOD gave us any will at all; even the setting forth of the honour, and Glory of his heavenly Majesty. Considering that (besides the godly examples of holy men of old) the Day also, as young as it is, taketh all his care for bequeathing of this one and only thing to his successor, and for admonishing his heir apparent of this thing, even when he is nearest to the Night of his death. For Dies moritur in noctem, & tenebris usquequaque sepelitur, as Tertullian 
a Lib. de Resurrectione carnis  speaketh, The night is the days death, and darkness is the grave to bury him in. Yet so, for all that, One Day Telleth another.  
One Day] The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whence or else from the Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Arabian, jaumi (which ye will) is, in all likelihood, made the Latin word 
* jam, quafis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Time, This Day, etc. Fr. Holyoke, annexed to Rider's Dictionary, in the third Edition.  jam, now 
x Ita etiam Italicè, Hor significat & horam & jam. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 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. As if by One Days telling another, were meant too, that Now telleth Now; that is, One While telleth another, one time certifieth another: yea, not so much as the least Moment of time, but it yieldeth for the glory of GOD some matter of great moment. And if Aristotle thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy his handling in his natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Arist. Phys. lib. 4. c. 13. : 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 showeth the Glory of GOD, either Now, or else But Now, or else But lately; or else Suddenly, by things Arist. ubi supra in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. suddenly 
b Ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Extant; or else a great while since; or else a great while hence; or else some time or other. And all this by the wonderful works of the Almighty, which he worketh in all the differences of Time. One Day telleth another.  
For our English Telleth; the original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Chalde Paraphrase expoundeth by a word of theirs 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying to show, or, to declare. One Day showeth, or, declareth unto another. Agreeably to that in the first verse of this Psalm; The heavens Declare the glory of GOD, and the Firmament showeth his handy work. And to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the sou●th verse of this Psalm. Like also unto that which before you heard out of S. Austin, Dies diei Annunciat verbum. The Chalde Translation (besides that which thereof afterwards shall be said) expoundeth it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. One Day Apponeth, or, Addeth unto another. Of which: Non video, saith Bucer, quid sibi volverit, quod Diei Appositionem tribuit, nisi forsan intellexerit, Dien nova Dei semper opera exh●bendo, animis nostris materiam offer de Deo, & tam magnifieis eius operibus diligentius cogitandi. I see not, saith he, what he meaneth by one days Apponing, or, Adding unto another; unless happily, that every day bringeth forth some new work or other of the Almighty's; giveth us still farther matter and occasion of more diligently perpending & considering the power, wisdom, and goodness of GOD, in all his works.  
But for the Hebrew and Arabian words: It is first to be noted, that according to them both we may here read, One Day shall tell another. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here the Future Tense of the third Conjugation. Which Conjugation Augmenteth, or Increaseth the words Signification: by importing a Double 
* Where the former of that Double Action passeth upon him that Telleth, and the Later upon the thing Told, as Cevallerius observeth.  Action; by Adding, or Apponing to the verbs Former Action (which it had in the first 
* Where the former of that Double Action passeth upon him that Telleth, and the Later upon the thing Told, as Cevallerius observeth.  Conjugation) the Impost of the Efficient, or Impulsive cause 
f Or, Designa●, aliquem quidem agere, s●d aliero Sa●sore & Autore: as Calignius speaketh. . 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 Drive on to tell another:] or, Shall Drive on another to tell, Shall put him to it, or push him on,— velut unda impellitur undâ; as one wave is driven forward with another.] In a word: One Day, besides his own Telling, shall Add, or Appone the Telling, or Impulsive Cause of Telling of Another, or, unto Another. Which Adding, or Apponing of the Impulsive Cause here employed, I take (to appone my conjecture in a case so doubtful) to be the Cause of the word of Adding, or, Apponing used in the Chalde Translation, as even now ye heard; Bucers' Conjecture for the Meaning being hereunto also consonant and agreeing.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Arabian word, Twice 
* In the Imprinted copy of Nebiensis.  Read in this verse, is likewise in the Future Tense; Although with the Arabians the Future and the Present Tense be contained both in one (being otherwise distinguished.) As also the Hebrew Future Tense is sometimes taken for, or, to comprehend in it the Present Tense, or, Time: when as there is signified a 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 
* Bertram.  saith) putteth on the significations of All other Tenses, of what Mood & Language soever they be: Showing itself herein a right Proteus, that is, Heavenly Descended, & no Changeling for his Changeablenes: as though it had this Motto; Tempora mutantur, & nos mutamur in Illa. Tenses, or Times are Changed, and I the Future am changed into the habit of the Rest.  
So that it, being Form too from the Imperative 
a As is also the Aramick.  Mood, is as it were a rich Paludament, or Coat Armour; in which The Days are clad, 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 Form 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; yea, One Day] Doth 
* Which I take to be the cause, why divers here, in their Translating, do as yet retain, with us, the present Tense. See hereafter the observation of junius and Trem. & Moller, etc.  and that 
* Which I take to be the cause, why divers here, in their Translating, do as yet retain, with us, the present Tense. See hereafter the observation of junius and Trem. & Moller, etc.  Continually, Tell another.  
Again: One Day not only Doth, but Shall Tell another of GOD'S Glory; Shall, & Doth. Doth, in that it Shall: and Shall, in that it Doth: Doth, and Shall: and therefore Hath told too. For, what is it that Hath been? That that Shall be; and what is it that hath been done? That which Shall be done: and there is no New thing under the Sun. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jom le jom, 
* Arab. & vide Cald. supra.  jaumi 
* Or, Li.  le laumin. They will say, Nullum est jam dictum, quod non fit dictum 
a Terent. in Prologue. Eunuc.  prius. Seneca in his twelfth Epistle, expounding that same 
* Of Heracletus. , unus Dies par omni est, One Day is as good as every Day, or, One Day is equal unto every Day; maketh one meaning of it to be, Parem esse unum diem omnibus similitudine. Nihil enim habet longissimi temperis spatium, quod non in uno die invenias, lucem & noctem, & alternas mundi vices. There is nothing (saith he) in the longest space of time, which you may not find couched within the compass of one Day (he understands the Day Natural) light and night, & the interchangeable courses and alternities of worldly things. As if the present Day, the present Time, did serve for nothing else, but to combine the former. Glory of his Maker, with that that is to come, and so to make his praise to be continual.  
Secondly, we may attend the proper and fruitful signification of the Hebrew, & Arabic, by their Roots.  
The Root of the Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scaturivit, exundavit, to issue or flow forth. Whence is made the word here used, signifying, to speak fluently, or currently. An ordinary Metaphor (as ye know) with Cicero, Quintilian, and others the best for Elocution. One Day speaketh Fluently unto another. Sine haesitatione, (as Moller here speaketh) without any stop or stay, without any stuttering or stammering, with great celerity & volubility of speech. Even like unto the Sun in the 5. and 6. verses of this Psalm, which cometh forth as a bridegroom out of his chamber, and Rejoiceth, as a Giant, to Run his course.  

jer. 48. 10.  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 applied even to many a one's Preaching now a days, which the heathen 
b Cic. de Orat. lib. 1.  Orator hath of his own profession? Atqui vide in artificio per quam tenui; & levi, quantò plus adhibeatur diligentiae, quam in ha●re, quam consta●esse maximam. See how many times there is much more diligence used in some young scholars declamation, then is in a whole and entire Sermon; 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; which yet for sooth we hold to be the greatest exercise of all. One Day telleth another. And this Telling is a Preaching; (as directly out of the 
b Rome 10  Apostle I could prove unto 
* Et vide in se quentibus multa huc spectantia.  you.) And this Preaching is according to the laws of perfect Oratory. 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; according to the laws, natural shall I say or artificial, of perfect Oratory. For, as if they were, ita ornati, ut non nati, sed à Deo ipso fictifactique esse videantur; 
c Ita ferè Cic de Orat. lib. 1.  So, so, One Day telleth another.  
Many in this place have much affected to render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some word signifying Eructation, or Belching, or that which is more homely. Hence the vulgar Latin hath, Eructat verbum; the newer Spanish Translation, Reguelda palabra; the French also, Desgorge propos. All these thinking that the metaphor had been here taken from a full stomach; (ex plenitudine ventris, as Caietane here speaketh) which indeed is taken from the gushing or flowing out of water out of his source or fountain. And therefore 'tis but needful, which to this effect the French Annotation here hath upon the word, desgorge. So hath the prophet David elsewhere used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as Psal. 119. the third verse of the last letter, My lips shall speak of thy praise, or (according to the Original) shall pour forth plentifully thy praise. So here also, by One Days telling another, is meant, That One Day poureth forth Abundantly unto another. Their Good meaning, who Translate by Eructation, being here also to be found: namely, That Every Day is Superabundantly Full of GOD'S praise, a Full of words, or Matter 
a job. 32. 18. , and according to that Fullness, doth plentifully utter and vent out his laudatory Speech; And their Translating being so much the more laudable, and concording with this other, if by Eructation there be understood, Fountain, or, river-erection.  
This is very well observed here by Bucer upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eructare vertere solent (saith he) & id nonnunquam significat: sed ad Sermonem significandum inde Translatum est, quod propriè Scaturire significat, Sermo enim ex ore, ut Rivus è font ebullit.  
Hence Munster cometh near unto the Original, when he Translateth here Influit. And so doth Pagnine putting here, Eloquitur, instead of Eructat. Like unto our English and Scottish, One Day Telleth another: or, (as others Translate) One Day uttereth etc. Which conspiteth also with the Italian, Raconta la parola, and with the Spanish, 
b In the signification of Speaking: as our English word (Tale) signifieth with those of Saxony and Belgica: yea and with us too, when, interrupting one in his Speech, we say: Saving your Tale,  Fabla dicho, in the Ferrariam Edition; yea and with the Greek too. For so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth, especially if it have such a word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joined with it: as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. junius and Tremellius observe here a farther note (though not farther than afore 
* Where, among other things, of Continuation of Doing, gathered out of the Future tense, in which the Present Tense is Involved.  hath been intimated:) that which the French Annotations also have, and is agreeable to that which is in the 5th and 6th verses of this Psalm. Eructat (say they). i. indesinentèr profundit, ut Fons perennis aquas profundit largitèr. Largiter, & Indesinentèr. Both these are here also observed by Moller. Eructat (saith he) id est, Copiose & 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 Night's Certifying. One Day Telleth, Certifieth, and Testifieth unto another] Abundantly and Indesinently.  
To these two may be added a Third Observation. For Water doth also Bubble, or make some purling Noise even at the spring head. And so do the Days in their parling one with another: as hereafter (GOD willing) shall more at large be declared, when we shall come to speak of The Manner of their Speech. This is that which the Greek too, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, leadeth us unto, rather than to Translate it by Eructuation. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as hath been said) doth not always signify Eructuare, or, Eructare; but sometimes too, Fremere, Strepere, to keep a Noise, or a Rustling. So that of Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is interpreted by, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this signification is very agreeable to that which followeth in the two next verses unto my Text: There is neither Speech nor Language, but their voices are Herd among them. Their sound is gone out into all Lands etc. Their Sound, their Voices▪ or, the sound of God's voices speaking by them. According to that of Leo: 
a Leo Serm. 8. de jejune. X. mensis. cap 2.  Ipsius voces in Die, ipsius audiuntur in Nocte, &c: Gods voices are heard speaking unto us by the Day, and by the Night.  
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.  
Ought then our mouth either to be Silent in God's praises, or else Sparefull, or else ever weary of so well doing? for, One Day Telleth another.  
The Root of the Hebrew hath also certain Cousins, 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, & 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 heard) One Day shall Draw, or get Knowledge out of another: One Day shall pike, search, Sift, or fish out something, out of another, or, more than another: One still to and of another interchangeably Giving and Taking, Adding and Receiving more and more Revealed Knowledge and Information. According to the later, This also may be Meant: One Day will Foretell, Preach, or Prophecy unto another; One Day will Evangelize, will utter the Gospel, or Parables of God, unto another: According unto that, 
* Mat. 13 35 Psal. 78. 2. & 49. 5.  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 
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 vowelled 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 (Psal. 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 (Psal, 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.  want of Garments, The Gold of Arabia, or Richer Matter, to spread in the way,) we of the poorer sort of Christ's servants will use as the people did the Branches, (Mat. 21. 8.) which they cut down from the trees, and strawed in the way of our Saviour. 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.  
One of those Branches of Signification, is like unto that of the Hebrew Root itself afore spoken of; namely, To Issue, or Flow out, as out of a Fountain, to Spring, to Arise, to Sprout, and (that which perchance is from the Arabic) to Bud forth. Also, to Show, or to Declare.  
The other is: to Begin, to Arise, to take Arising, or Beginning; also, to Be the Beginning, or Arising.  
Now according hereunto; One Day Doth, or Shall Flow out, Spring, or Arise, Bud forth, Show and Declare To and Of Another.  
Again: One Day Doth Begin, taketh Beginning, is a Beginning, Of and To Another.  
Here are Buds and Blossoms of God's Glory. Here are Sweet Sources and Arisings, Springs and Flow, Shows and Declarations of God's Glory: proceeding from The Root of the Tongue of the Days Telling; Telling & Teaching us, That our Tongues should be a Fountain of Sweet, and not of Bitter Things. For you would also think, that The Day had a irish Tongue, or at leastwise a Mellifluous, if ye knew how many Sweet Things it Telleth of. His Eructation being not only of the Sweets of Creation, but of Most prudent and provident Conservation, Preservation, Gubernation; yea and of the Choicest of all others: Election, Vocation, Redemption, Sanctification, justification, Glorification. So many Sweet Verbals Derived from One Primitive Word of God, by the Deep Channel of the days Verbosity.  
Where among other things Flowing out, the days Tongue beiug Well Liquored, are whole Seas and Rivers of corporal, and of Spiritual 
* Vid. Act. 2. & joel. 2.  Effusion.  
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: The Root of jesse, the Tree, and Water of Life.  
But All, one among another, are (as hereafter in the Subject ye shall hear) All Things.  
But One Above All other Things, is: that Rising up of that jesus-root of jesse. Again: Here is that that Doth Begin, That that Takes Beginning, and That that Is Beginning to Another.  
How then can he but be here, That is, the Beginning to All Other? How can His Birth both Temporal and Eternal, but Sprout out of this fruitful Womb of the Day, yea and of the 
* Vid Psal. 110 3.  Morning, the First and Chiefest part of the Day: especially that First and Chiefest Eternal Birth of him, who is the First, and Chiefest, and aeternal Day?  
When as here are so Many Generations, & Corruptions, Generating the praise of his Incorruptible Generosity and Eternal Generation: So much, Light & Night, Issue, as it were Male & Female, so much 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: So many Being's Arising from the Fountain of All Being: So many things, that of themselves Are not that they Are, but in and through him, who of himself Is that He Is, and Ever Is, and was, and shall be that He Is: when as nothing Is without Respect of the Diffusion of His Goodness, without Reference to the Raising of His power, and without dependency from Him, who Dependeth of no other but Himself:  
Because we may not place Him in any Other, we must needs put him still in the Predicament of Relation of his own praises.  
Now (Right Worshipful, and all alike well Beloved in Christ jesus) 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. As also, that it may the better appear, that we range not beyond all authority in the things we speak unto you: as the manner of some is, whose wit (whilst you are glad to be tickled with it) outrunneth their discretion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. 
b 2. Cor. 11. 19  Paul speaketh) ye suffer them sweetly, it Delighteth you to hear them. Ye ought also to hear willingly the days Mercurian Report: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their goodly & Godly Eloquence, whence 
c Sc. ab eius Radice, per in ver sioncm.  (saith Avenarius) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had his name: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their words, their words of Excellency, their pleasing words at will, whence verbal 
d Sc. reducend. ad Orig. Hebr. potius quam inde quod C●cus suerit, ut quidam putauêre. puto inde, quia ingenii, verborum, & rci poeticae Choragus: Pre quo, & sine quo, ceteri poeie, imo & philosophi, ●ordent & coecutivat. Quem. inquit Velleius, 〈◊〉 siquis coecum genitum 〈…〉  Homer, as is likely, had his name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Some understand these words Allegorically; As if by One Days telling another were meant, that Christ told his Apostles: or, (as others have) Sapiens Sapienti, Sancti Sanctis, Electi Electis, Christiani Christianis: and, under the Night's Certifying, judaei judaeis (That which together with judaei Christianis, & Christiani judaeis, might also be placed under the Days Telling, having all one subject with the Night's Certifying.)  
Of this sort are, Asterius (among the Greek Scholiasts,) Cassiodore, Bonaventure, and others.  
It is true indeed that Christ spoke unto his Apostles the Glory of God. For 'twas that which he sought, & not his own glory. And I would, Beloved, that the same mind were in you all, which was in Christ jesus. I would wise men unto wise men, Saints unto Saints, the Elect unto the Elect, Christians unto Christians, yea Christians unto jews, jews unto Christians, each one unto another did relate and recount, so as this Text beareth, the praise and honour of their God. I would not then stand against th' Allegorical sense of these words, so much as now I do: And that is no more, but by holding with them who have stood for the literal. I dcny not, but that both the Golden Apple, and the Silver Net wherein it is, that is, (as some have been conceited) 
a Inter quos Rabbi Moses ille Aegyptius vi de Pet. Galatin. de arcanis lib. 1. cap. 6.  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, if GOD will, shall choose out the purest of that Gold, to overly the days Report with 
* Or, ornament of ornaments. ut Ezech. 16. 7. juxta▪ Heb.  chiefest ORnament. But because the silver hath here less allay in it, and is more warrantable, than the gold; I therefore covet rather, especially at this time, to take part with them, who are enquested for the silver Sense.  
These are not all of one mind neither. And yet not of so divers, but that all their understandings may stand well together, and may concur, for the making up of a fuller and more plentiful sense: Or else each of them may well stand by itself, each one making a milder and more easy meaning by itself.  
Three, yea four (or more) literal Expositions are passed already. Cajetan expoundeth the whole verse thus: In successu dierum & noctium generatur in nobis ex coelestibus notitia: tum quia una dies aut una nox non sufficit: sed quod videtur una nocte de astris, principium est ad sciendum in alia nocte: & quod visum est in una aestate, principium est ad sciendum in alia: & quod visum est in una aestate, principium est ad sciendum in alia. Et quod visum est in una Eclipsi, principium est ad sciendum in alia. Et sic de similibus coeli motibus, actionibus, & effectibus. One Day is not sufficient, but there must be more: One to tell another. By What is done such a day or such a night, or in such a time of the year, in such a year; We learn what may be done another the like Day, or Night, or in the same time of the year, another year. By what falleth out in one Eclipse, we gather what may befall in another Eclipse. And so is there bred in us knowledge of the motions, operations, and effects of the heavenly bodies, even by One Days telling another. One Day telleth another.  
So likewise Lyra understandeth these words, of the variations of the Days caused by the motions of the heavens. Variatio dierum (saith he) secundum longitudinem & brevitatem, caliditatem & frigiditatem, & alias variationes quae per motum coeli causantur, & secundum certas periodos reiterantur, ostendit potentiam & sapientiam motoris primi, scz. DEI. The variation of the Days according to their length and shortness, lengthening and shortening, according to their heat and cold, and other such like variations, & diversities, caused by the motions of the heavens, & reiterated according to their certain periods, showeth their Power, 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.  
The Literal sense that I●nscnius bringeth of these words, besides 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. Hence Brentius here translateth, Singulis diebus annunciat verbum. The knowledge of God increaseth daily, And (according to that last exposition, which the Ordinary gloss here bringeth 
b Viz. Quòd haec doctrina diebus & nectibus continuatur usque ad posterns. ) is both by Day & Night continued unto all posterity; The works of GOD, or men by the works of God, do from Day to Day, show the Glory of his kingdom, and talk of his Power. So too One Day telleth another.  
Rabbi Schlomohs exposition is, (like to some before going) that every Day and every Night with their continual course and order, do join together in the celebration of the Power and wisdom of God. One Day Telleth another.  
Abraham Ezra taketh the meaning of the words to be (the same which before ye heard out of Bucer upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) That every day bringeth forth some new work or other of the Almighty's: Because every day, (and so every Night too) uttereth & discloseth some new matter, in which the power, wisdom, and goodness of GOD, is in a new manner, and after a peculiar sort made manifest.  
Quidam ad eas laudes, quas à patribus acceperunt, addunt aliquam suam, saith Cicero 
a De Offic. lib. 1 . So doth the Day, Beloved, even every Day, besides that which it receiveth of the precedent days, as of his Ancestors or Predecessors▪ Add still some new matter of his own, whereby GOD'S name is magnified. As if vix ea nostra voco, were his motto. Who saith, that that which was done yesterday, is done To Day? No more is that our doing, much less our deserving, which others have performed. Let every man prove his own work (saith the Apostle 
b Gal. 6. 4, 5. ) and then shall he have rejoicing in himself, and not in another. Even as every Day hath something of his own, something done To Day, whereby he gladly showeth forth GOD'S Glory, as all his Predecessors did. One Day tellerh another.  
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. The later Day is the former days scholar, or Disciple. Hence Bucer here translateth, Dies diem docet, One Day Teacheth another.  
Omnis res anterior posteriori norman praeministravit, saith Tertullian 
c Adversin Marcionem. l. a. . Every foregoing thing prescribeth, is as 'twere a pattern, or a sampler, unto that which followeth. Inquire of the former age, saith job. job. 8. 8. And, I have considered the days of old (saith David) & the years that are past. Psal. 77. 5. Inquire now of the Days that are past, saith Moses, (Deu. 4. 32.) which were before thee, since the Day that GOD created man upon the earth, etc. And Deut. 32. 7. Remember the days of old: (saith Moses too) consider the years of so many generations. For, One Day telleth another.  
To the full meaning and understanding of which words, it is as true, and all as pertinent too, that Prior dies posterioris est discipulus; The former day is also the later days scholar, or disciple. One Day telleth another. The former day telleth the later, and the later the former. The first the Chalde Translation seemeth 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 heard out of Bucer. That the Later Day telleth the former Day, this the heathen men saw also, as well as they did the other. Hence is that of Aeschylus 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 955 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Time as it groweth older and older, so it will inform thee better, it will teach thee more and more. And hence is that of Demea in Terence 
e Adelph. Act. 5 Scen. 4. : Nunquam ita quisquam benè subductâratione ad vitam fuit; quin res, aetas, usus semper aliquid apportet novi: aliquid moneat, ut illa quaete scire credas, nescias: & quae tibi putâris prima, in experiundo repudies. 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 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: I must needs hold with 
f The Rabbins. See Bucers' preface to the Psalms  them, for this one place of holy Scripture, who avouched that every passage thereof was seventy manner of ways to be interpreted. For I say not, that this place of holy Scripture may bear Interpretation seventy manner of ways; But, seventy times seventy. For Every Day, Every way considered, telleth every Day every way considered, the Ever Ever-Ever lasting Glory of the Lord. So hath, One Day told another ever since the beginning; So doth, so shall, so may One Day tell another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. Peter 
a 2 Pet. 3. 18. Ecclus 42. 21. He is from Everlasting to Everlasting. &, 39 20, H●● seeth from Everlasting to Everlasting. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For Ever and Ever. H●●. 1, 8 Exod 15 18. For Ever and Evertor, For Ever and yet longer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  speaketh, for Ever and a Day, a Day of Evermore, And I would it could be 
a 2 Pet. 3. 18. Ecclus 42. 21. He is from Everlasting to Everlasting. &, 39 20, H●● seeth from Everlasting to Everlasting. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For Ever and Ever. H●●. 1, 8 Exod 15 18. For Ever and Evertor, For Ever and yet longer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more than for Evermore. Amen.  
To God the Father, the Son, and the Holy Ghost, three persons one God immortal, invisible, and only wise; even to God, who is that he is, Be rendered and ascribed all praise, honour, glory, power, majesty, kingdom, and dominion, both now, and throughout all Eternity.  
Amen.   

THE days REPORT OF GOD'S GLORY.  PSALM. 19 VERSE 2. 
One Day Telleth another, etc.  
IN these words (that which 
Part. 2.  partly appeareth by that which heretofore hath been said on them, and that which is agreed upon by all the best Expositors) there is contained a Prosopopoeia, Elegans Prosopopoeia, an elegant Prosopopoeia, as junius & Tremellius, and others have termed it.  
Hoc, Eructat verbum, (saith Theodoret on my Text) & Indicat scientiam, & Enarrant gloriam Dei; non animata 
* As some have thought Hun● mundum animal esse. Cic in Timpo. & vid. Comentater. in Damascen. lib. 2. orth. sidei, cap. 6. in fine.  esse quae videntur, docet: verùm est quaedam Prosopopoeia homines docens, ab his quae videntur, ad opificem, qui minimè cernitur, pervenire, & illi hymnorum cantilenam afferre. That is, This same One Day telleth another, and, One Night certifieth another, and, The heavens declare the Glory of God, argueth not, the Heavens, the Days, or the Nights, to be living * creatures endued with voice, Speech 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Damascen. Orthod. fid. lib. 2. cap. 6. in fine.  and Language: But 'tis a kind of Prosopopoeia, whereby men are taught by the visible things of this world to be brought to the invisible Creator of them, and so to bring and sing unto him praise, Glory, & Thanksgiving. Coelt & singult dies eo Deum et eius opera praedicant, quòd nobis praedicandi materiam exhibent, saith Bucer: the heavens and the Days are therefore said to declare God's Glory, to praise his works, and to publish the same one unto another, because they yield us matter of so doing. Singulis 
* a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c: & paulò pòst: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (to wit, by reading that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c: interrogatively: of which he had there spoken before) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanasius in Fragment. Commentar▪ in Psal. ex Niceta.  diebus ade●que singults momentis Deus manifesta sui testimony edit; & corum consideratione in cognition Deide die in diem proficimus▪ saith Gualther. Every day, yea and every moment God showeth 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. Nec intelligas (saith Caietan) coelos narrare & annunciare loquendo, sed materiam narrationis & annunciationis praebendo. We may not think that the heavens do declare, or that the days tell one another by speaking, but by ministering matter for speech and declaration. And (as Dionysius Carthusianus speaketh) Dicuntur coeli enarrare Gloriam Dei, si●ut dicuntur benedicere Deo, eumque laudare, videlicet quoniam praebent intuentibus occasionem atque materiam contemplande Creatoris potentiam, sapientiam, & perfectionem. The heavens (and so likewise the Day & the Night) are said to declare the Glory of God, in that sense that they are said to bless the Lord, and to praise his name: to wit, because they furnish their spectators with matter and occasion of contemplating the power, wisdom, and perfection of their Creator. According to that of Isay (Isa. 40. 26.) Lift up your eyes on high, and behold who hath created these things. Finally this One Days telling to another, is like unto that in the 12 of job. v. 7, 8. Ask now the beasts, and they shall teach thee: and the fowls of the heaven, and they shall tell thee: or speak to the earth, & it shall show thee: or the fishes of the sea, and they shall declare unto thee. Thee, and, unto Thee.  
So it is indeed; unto Men, for Man's sake, for his Learning, ad hominus utilitatem, for Man's Profit, as Theodoret here speaketh, that one day telleth another. Illi audiunt tanquam verbum eructuatum, (saith S. Austin) illi tanquam scientiam annunciatam. Quodenim ructuatur, praesentibus ructuatur: They (that is, men) 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, as anon ye shall hear out of Munster. The noise that they make is like the voice of a crier unto Us, like an Oyes whereby Our hearing is required. Their sounding and resounding, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a catechizing unto us. In the 145. Psalm, when the Prophet David had said, All thy works praise thee, O Lord etc. They show the mightiness of thy kingdom, & talk of thy power; he addeth 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; sure we are, that what is written is written for our learning. Rome 15▪ 4.  
Let us therefore observe for our instruction, that which was last spoken of the Days Speaking: The Manner of it; how that it is but by a Prosopopoeia. And it may well teach us our duty. Us, Men & Women, who only were made to be the speech-sounding letters in the whole Alphabet of the Creation. For (alas) the Day indeed soundeth GOD'S praises; But how doth it sound them? Truly, we must lend a figure to that sounding speech and speaking sound, or else it will be neither sound nor speech. Only we, we men and women, can truly and properly speak GOD'S praises, if we will. We only have speech and language, and have it only to that purpose. Our Tongue and Speech are our only 
* Quia licet humana dignitas ab anima rationali pendeat, ca tamen cum sit invisibilis, nulla quâpiam aliâ re magis cognoscitur, qu●m ●ratio●e. P. Martyr ibid. Vid Postel. De O●ig●nibus▪ fac. 1 See also the Last Sermon: where, of one Days telling a word] or, Speech]  apparent Glory above other creatures; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Cavod) in Hebrew signifieth both Glory & Tongue. As P. Martyr well noteth in his common place of the Resurrection, sect. 28. Psal. 16. 9 Gen. 49. 6. my Glory, that is, my Tongue. Or is it so rather, because our tongue should always be sounding forth the Glory of GOD? of GOD, who is our Glory, jer. 2. 11. And, Let him that glorieth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) glory in the Lord. 1. Cor. 1. 31.  
And yet see, whether the Day be not more forward in sounding forth, & speaking the praises of our GOD, yea even unto us ourselves, then are we: which should be the only speakers in this lower house of the Parliament of GOD'S praises. For, hear what the Prophet David saith in the next verse unto my Text, according unto most Translations: There is neither speech nor language, but their voices are heard among them. And in the next to that: Their sound is gone out into all lands and their words into the ends of the world. And as junius and Tremellius have very well translated the former verse, Non est sermo, neque verba eye; & sine his intelligitur vox eorum. They have neither speech nor words, and yet is their voice very intelligible. According to that of S. Chrysostome (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, & tongue they have none at all. How then do they declare the Glory of GOD? By their sight, saith he. And afterwards he declareth, how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By our seeing of them we fall to thinking, to considering of them, to understanding this and that out of them. And that, when we behold such beautiful creatures as are the heavens, & the Days of heaven: when we see in the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Such Beauty, such Greatness, such Height, such Site and position, such Frame and Fashion, so sufficient so long time to endure: In the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, other things as great as those, such Consonancy and Modulation, such Order and Moderation, so Exact and Curious: We should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Adore and worship him, who hath made them such fair and beautiful bodies, passing not only our perfect understanding, but even our conceits capacity. 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: being loath to be guilty of more learning, then is the gilt of the cover, or the leaves; and skilling no more of the Text, than the Text hand letters come unto; Lastly, getting no more fruit of all their schooling, then is upon the fig tree in the end of their Accidence.  
If either Sight or Hearing, or both of them together may aught profit us in knowledge: we have not wanted either of the Heavens, or of the Day or of the Night, sufficient information. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such is their sound, that it may be heard of all men: nor only such is the heaven's sound, but such is the sound of the Day & of the Night also▪ For they doc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ring loud in their ears that see them, stunne and astonish their beholders: whilst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their sight, or sightliness, sendeth forth a voice more shrill than any trumpet, as S. Chrysostome speaketh. yea so farforth, as that the very invisible things of God 
* Rom. 1. 20.  are made manifest unto men by this their speech, their voice, their words. As shall farther be declared, when we shall come to speak of the Matter of their speech.  
Now I would to God we that have voices did as much as these do, that have no voices; & our words were as these their words, which yet are no words. I would their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not put our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 down. For so nearly in the Greek doth their sound imitate our voice, & so far endeavoured doth their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Which signifies indifferently either Sounding, or Speaking.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceed and surmount ours; 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Discords, Shrillness, Harmony) Clemens Alexandrinus 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 2  hath suited them all three in one sentence: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉). The disagreeing (or, jarring) Elements hath God by the stroke (or touch) of his hand reduced into an orderly loudness (or shrill tuneablenes:) that so, by an harmonical consent in sundry tunes, the whole world might make him 
* See that which hereafter in this Sermon is in the Margin noted out of Austin, de civet. Dei, lib. 11. cap. 18.  melody.  
First the Days are indeed Different in their sounds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesiod. One Day is as a mother, another as a stepmother unto man. For when man would needs know evil, as well as good: no marvel, if he reaped fruit accordingly, To know 
Omnis Dits, omnis Hora, qu●m ni●il simus ostendi●, & aliqu● argumeto rec●nti edmonds fragi●itat●● oblitos, Senec, epist. 101. i● initio.  the evil Day, what it meant, as well as the good Day: the Day of death, as well as the Day of life, the Day of damnation, if he take not heed, as well as the Day of salvation. What then, Beloved? but that therefore ye walk circumspectly, not as fools, but as wise, redeeming the time: because the days are evil. Ephes. 5. 15, 16. And that good Days follow good deeds, evil Days evil deeds, is not to be doubted. For, If any man long after life & to see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good: Let him seek peace, and follow after it, &c: as both the Prophet David, and th' Apostle have 
a Psal 34. 12, 13, 14, 15. & 1. Pet 3. 10. 11, 12, 13.  spoken.  
One Day telleth another. Non habet officium Lucifer omnis idem, saith the Poet 
* Ovid. de Fastis, immediately before that heretofore cited, Ille Nefastus erit, etc. : Every Day hath not the same office, serves not altogether for the same purpose. And as Solomon saith (Prov. 27. 1.) Thou knowest not what a Day may bring forth. The year is like unto a pleasant field or garden in which are set the Days like unto divers pleasant plants or fine flowers, each one having his several sweet smell and savour. Aliter olet flos vuae, aliter flos olivae, aliter flos rosae, aliter flos lilij, aliter flos violae, aliter redolet spica, &c: as elegantly saith S. Gregory, in his fifth homily upon Ezechiel. The rose 
* Vid Ecclus. 39, 13, 14.  hath his proper sweet smell by itself: the lily 
* Vid Ecclus. 39, 13, 14.  by itself, the violet by itself, the pink by itself, the gyllyflower by itself, the carnation by itself, and so of the rest: So every Day hath his several temper and temperature, whether it be of First or Second, Active or Passive, certain of most rare qualities: 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 calm and mild weather, another by storms of hail; by lightning and by thunder: as in effect Munster hath very well noted on my Text 
* Vid. Eccl●●▪ 42. v. 24 & . But because this hath heretofore been touched by me in the first general part, I will bear of (if so you will bear with me) another way. The Church of Christ is also likened unto such a garden or field as last I spoke of. For so S. Gregory understandeth 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. And Cant. 4. 12. The Church is called a garden enclosed.  
The variety of sweet and good smells in so goodly a garden what are they? Bonus odor Christi est praedieatio veritatis. The sweet savour of Christ, is the preaching of the truth, saith S. Austin. And Thanks be unto God, (say we with S. 
x 2. Cor. 2. 14. 15.  Paul) which always maketh us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. For we are unto God the sweet savour of Christ, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O, saith Austin by occasion of those words, Felice's qui bono odour vivunt, Quid autem infelicius illis qui bono odour moriuntur? Happy are they which live by such a sweet smell: But what more unhappy than those, whom such a sweet smell killeth? Yes; they are more unhappy, which die with Variety of good smells. Who, when Christ is preached by so many of us, after so many divers 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; 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, &c: (saith 
* Sim. de cassin 4 or Evang. l. 13. Sect. sed Christus.  one) True Adoration is Aromatical Delight: & there is no smell to the spiritual smelling more delectable in this life, then of virtues Flowers. But to recover me to the days Diaphony again; it is but Discors Concordia. They all agree in the showing forth of his Glory, and giving us good instructions. Such like discords hath 
Ovid. Met▪ lib. 10.  he known, whoever— tentavit pollice chordas, 
Et sensit varios, quamvis diversa sonarent,   
Concordare modos. Such like discords hath the Apostle S. Paul exhorted us unto, when he would have one to draw one way, another, another way, for the more glorious building up of the Church of Christ. But how is that? some to hold of Paul, some of Apollo's? or that there should be strife, envying, wrath, contentions, backbitings, whisperings, swellings, & discord, or tumultuousnes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉)? 2. Cor. 12. 20. No, no, Beloved; but every man to follow diligently his own vocation, to do his own business with singleness of heart, and sincerity: 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 divers members in one body, and diversities of offices of the members, the Apostle hath declared.  
A second kind of diphonie required in us, is: That we should not be unequally yoked, as the Apostle speaketh, 2. Cor. 6 14. Have no fellowship with the unfruit full works of darkness, but even reprove them rather, Ephes. 5. 11. The Day, Beloved, hath no commerce or conference with the Night, but with the Day. For, One Day telleth another. So if we, that are children of the Day, (1. Thess. 5. 5.) have any communion, or communication with, or about night-matters, a great chance but the Day shall declare it. 1. Cor. 3. 13. for, One Day telleth an other.  
A third kind of Diphony there is, that which S. Bernard 
a Super Cantic. serm. 85.  hath▪ ut dissentias tecum, ut tibimet adverseris, ut gravi & vigili lucta tu ipse contra teipsum infatigabilitèr praelieris: postremo, ut valefacias inveteratae consuetudini, innataeque affectioni. For a man to dissent from himself, to oppose himself against himself, to strive and struggle earnestly, and vigilantly with himself, to be infatigable in so encountering with himself, Finally, to ●asseere his inveterated evil customs, and his inbred affections.  
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; yet the same Day, and in diverse respects▪ they may be true. And many times the very same Day reporteth things that are clean contrary. Witness, sorrow & heaviness, at the death of our late Queen: joy and heavenliness, at the reign of our gracious Sovereign; And all this in one Day: or else, heaviness continuing for a night, joy came in the morning. One day so much differing from itself, to teach us one day to become new men. One Day Telleth another.  
Secondly, the days are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shrill and sounding, as already ye have heard. But here we may hear the duty both of Priest and People. The first I beseech by the things which now they see, and quae sunt oculis subiecta fidelibus: by the example of the Day, which now they cannot choose but eye, unless they shut their eyes of purpose, that they would be still more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Too raw, too young yet to speak, & to show a man's self in such an assembly. If the Day should so say of itself, we had miss of his light in this Assembly. And if it should stay until it came to ripeness of years, yea or of days: it would never come unto us, we should never see it. for, lo, to morrow it is gone. His voice doth not serve him to preach. So it seems. And yet it is as good as the days voice, if there be any comparison betwixt them. For the Day (as ye have heard) hath indeed no voice at all: and yet in the preaching and predicating of GOD'S praises it hath a shriller voice than any trumpet, as hath been told you out of S. Chrysostome▪ Behold I cannot speak for I am 
jerem. 1.  a child: would not serve the Prophet jeremiahs' turn. Nor here will it serve the days turn, or excuse it for not telling forth GOD'S Glory, because it hath no voice to tell it withal. One Day Telleth another.  
The People also are here taught to preach GOD'S Glory, & the congregation to talk of his praise. For who made the Day a Deacon, or a Priest? or else who ever gave him Letters of Orders? yet is he still a preaching unto us the Glory of GOD, that placed him in such an order. Ought not we much rather to be always telling of his praise, who hath made us of an higher Order than the Day, and of an higher calling to call upon him.  
And this is the rather spoken, because of some, who, because they are not in Orders, care not how disorderly they live▪ and because they are not Priests, care not how profanely: because they are of the Laity, care not how lewdly they carry themselves in words and works and conversation. Forgetting all the while 
Om●es justi Sacerdo●alem habent ordinem. Iren●us. lib. 4. cap. 20. Greg. Mag.  their Spiritual Priesthood, Rev. 1. 6. Rom. 12. 1. their Holy Priesthood, 1. Pet. 2. 5. As if that required neither holiness of them, nor fruits of the spirit▪ justus quisque etiam vivendo loquitur. Every good man speaketh & preacheth by his Good Life: saith S. Gregory. And that this is the best kind of speaking and of preaching, and that which giveth all laudable act and perfection thereunto, either in Priest or People, S. Austin (De Doctrina Christiana, lib. 4 cap. 28, & 29) hath at large declared. Where amongst other things, Si autem ne hoc quidem potest, saith he, ita conversetur, ut non solùm praemium sibi comparet, sed etiam praebeat aliis exemplum, & sit ei quasi copiae dicendi forma vivendi. 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, yea he must be a preacher in conversation and holiness of life. Let his holy and orderly living serve him instead of holy Orders, his formal carriage and demeanour serve him instead of a concionatory speech most eloquently performed. And this kind of speaking & of preaching GOD'S Glory (whereunto all, both Priest and People, are liable) cometh 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.  
One Day telleth another. The third and last is, the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Days Harmony. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. As excellently saith S. Chrysostome 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ad popul. Antioch.  by occasion of the words of my Text. For like 
* See that next in the Margin cited out of Theodoret, de provident Serm. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. ●8. 25.  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, neither of them intruding upon the others right: So the Day and the Night have the year parted evenly betwixt them, with as great equality and aequabilitie. Which may well teach us to agree better than we do. We go to law, we wrangle, we brabble, we cavil and fall out about small matters: whilst 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 concerneth their whole estate, and as necessary as Light and Darkness, Day and Night.  
One Day telleth another. Here too (in S. Chrysostom's understanding) is a lesson for the covetous carl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hear ye this ye covetous, and greedy of other men's money: imitate the Day and Night's equality & equability, The Day pilleth not or polleth, it taketh nothing from his fellow, but giveth him rather, that which he hath to give. For One Day telleth another.  
It fareth with the Days in the year, as they say it doth with fruitful trees and plants in some places of Barbary: where they plant under the Date tree, the Olive tree: under the Olive, the fig tree: under that the Pomegranate▪ under it, the Vine: under the Vine, they sow Wheat: and under Wheat, pulse: all prospering one under the others shadow, & yielding their fruit the same year. So all the Days of the year are as it were planted one under the other, & one above the other: some are higher, some lower; and placed are they Secundum sub & supra, making up as it were a whole Predicament of GOD'S praises. The predicating whereof is the fruit they all bear, they all bear the same year, whilst the one still prospereth & cometh up under the Night and shadow of the other.  
This may show unto us our duty & condition. For we are all placed in this world, yea even in this Realm, in like sort as the Days: one under another, one in higher, another in lower place: alunder one Summum Genus as it were, one most noble Sovereign. He is unto us, as the Sun to the Days that be under him: (for Gen. 1. 16. 18. and Psal. 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. He hath even the olive tree under him, the fig tree, and the vine. These three trees, judg. 9 will teach us that are Subjects our duties, even as the days of the year do teach us too. These seek not Superiority one over the other; but look in what place GOD hath set them, be it better or worse, higher or lower, foremost or hindermost, That they keep, & therein keep the ordinances which GOD hath appointed them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as saith S. Chrysostome upon the words of my Text. They (the Days) keep themselves within their own bounds and limits, and the one seeketh not to extrude the other. Nay & he saith farther: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hear ye this, ye highminded, and that are puffed up, and who are loath to give place, and yield superiority unto others, (or who having once gotten into office, are loath to leave the same again for others) The Day giveth place unto the Night, & encroacheth not upon that that ought not to be his: But thou still having and taking the fruition of honour & preferment, canst not abide thy brother to have & take part with thee. The days they intent to let their light shine, to shine upon the earth. Gen. 17. to give light upon the earth. v. 15. 
Mat 5. 16.  ay▪ would ye did intend nothing else, but to let your light so shine before men, that they seeing your good works, might glorify your Father which is in heaven. And I would ye did not rather strive for Superiority, for higher places, and one to go before another.  
Hence are men nowadays so prone to conspiracy, treason, and rebellion▪ because they are so unlike the Days of the year, whilst they cannot stay till it cometh to their turns to be exalted. Ye may see▪ by the example of the Olive▪ the Figtree, and the Vine, (judg. 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: so seeking to glorify GOD, yea and to cheer him too, by the fruit of good living, like unto the fatness of the Olive, the sweet and good fruit of the Figtree, and the wine of the vine. But 'tis the Bramble, or the Briar, which beareth such bad fruit, who would advance himself above the trees, & would have all put their trust under his shadow. As if his shadow were a fit & sufficient shelter for the highest Cedars of Lebanon.  
Wherefore, Beloved, be ye not like unto the scratching bramble, but to the good trees, that had rather live under the shadow of another, and so bring forth fruit, not once a year only, but, like unto the Tree of Life in the Revelation, every month of the year: yea Every Day of the year, while it is called To Day. Because so doth every several Day of the year. One Day Telleth another.  
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: they ought to be like unto the Rulers of the Day and of the Night. They are, The Lights in the 
Gen. 3. & vid. jer. 31. 35.  Firmament of the Heaven; The Sun, The Moon, & the Stars. Their Office two fold: To Rule, & To Give Light. So by them The Heavens Declare the Glory of God, & the Firmament showeth his Handy work. 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 showeth his Handy work. Whilst, I say, there is no Day or Night, no Subject so Dark and Ignorant, but hath a 
* Vid.▪ Ps. 2. 10.  wise and Learned Ruler, and a judge, a Guide, a Leader well justructed. Such a one as in his place and calling, being himself Lightsome, is very industrious in Giving Light unto his Day-and-Night Subjects and Inferiors.  
Such a one as is, first & principally, Christ himself: who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The End and perfection of all Kingly Glory and Dominion: who should be First in their Intention, that bear rule, yea and in their Attention too; as a perfect pattern and a most true Rule of well Ruling. Whose Dominion is from one end of the world unto the other: Whose Throne is Everlasting: Whose Sceptre is a Sceptre of Righteousness: Who is that Sun of Righteousness, to whom in a Mystical Sense the 5. and 6. verses of this Psalm are most suitable: and in Whom, as hereafter shall be showed, the Glory of God is most resplendent.  
But under him, and though in our Horizon Next & Immediately, yet a great way after him: Such a one as is our King, (not to flatter him, but that GOD may be more and more Glorified by Him, and he incited to Run on, in being Next and Annexed to him in 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 cometh forth as a Bridegroom out of his chamber] Brave, and chaste, and undefiled. And Rejoiceth] in the 
Psal 19 v. 5, 6  Lord 
* Psal. 104. 34 & 105. 3. & Phil. 4. 4.  heartily, and in the Statutes 
* Psal. 119. v. 14. V. 6.  of the Lord, v. 8. As a Giant or strong man] whom nothing may put back, or divert from his settled godly resolutions. To Run his Course, or, Race] In the way 
* Psal. 119. v. 1, 2, 3, 4, 27, 32, 33, 35. Gen. 18. 19  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 (Heb. 12. 2.) To obtain a Crown Incorruptible (1. Cor. 9 25.) and that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a 1. Cor. 9 24▪ & Phil. 3 14. V. 6. , 
Vid Ps. 119. v. 6  most Brave and Royal Reward of his well doing. 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: 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. And this not One Day only, but with continual perseverance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Here the worthiest Title of a King) unto the End 
b Psal. 119. sect. 5. v. 1. , until he come to him that is The beginning and the End, and to the height of God's Glory through him; And so: From Day to Day, from One Day to another, from Day Temporal to Day Eternal. One Day Telleth another.]  
Now likewise for the People: They may here learn and be admonished, not to attempt, speak, or imagine any Evil against their Rulers and Superiors: no more than 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, & 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: whilst they enter meddle with such hideous and prodigious Works of Darkness, as are not to be found in the Blackest and the Darkest Night.  
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 (jer. 22. 24.) yet they should not be Proud of them, Glory in them, Presume on them, or put 
a Vid. Psalm. 146. 2. & indo. &, 118 8, 9 & 104, 29.  Trust or Confidence in them; much less Adore them, & give away God's Glory unto them.  
All which not we only of this Land, but commonly All People of the world are, and have been, faulty in. All which were more tolerable in the Days & Nights, then in any of us all. For as much as their Seducements should be through greater Enticements 
* Vid job. 31 26▪ 27. Deut. 4▪ 19 . Their Rulers are in Higher place, more Glorious, more Full of Light, then ours: and if Solomon in all his royalty were not like unto one of the Lilies of the Field; much less unto all the lights of Heaven. Theirs are situated in a Firmament, ours in Infirmity. Theirs have a kind of Everlasting 
* Psal▪ 89. 35, 36. see more hereafter in this Sermon.  permanency: ours, as soon as God taketh away their Breath they die, and are turned again to their Earth, and to their Dust. Their Rulers are of greater Might than ours. Witness, their Motions, Influences, and Operations; their Oppositions, and Conjunctions, their several Aspects, & the like: 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: they Glory not in them, but in him that made them, & made them (Day and Night, Light and Darkness) before such Rulers were set over them. They worship not the Creatures, but the Creator: finally they Report and Declare his glory, and not theirs: but so as theirs also redoundeth to his glory, who is Blessed for ever.  
Consider next, Beloved, how that we have a longer time of continuance than 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, yea & our Prince too, of an Infant, that is but a Day old. For Angustis●imum habet Dies gyrum, saith Seneca 
b Epist. 12. . The Day hath but a narrow compass. The month is of a far greater bout than he. The Year, like unto one of the greater Circles, is of a greater circuit than they both. The Day in Longevity like unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Arist. lib. 5. Animal. , if this be not rather like unto the Day. The Day but a Day old: & yet it addeth some knowledge unto the Days of old.  
Ostendent terris Hunc tantùm Fata, neque ultrà  
Esse sinent. It doth but peep into the world, and but show itself as it were upon the stage: and yet maketh it a Great show of God's Glory,  
Peeps us Such Lecture of the Day,  
Both as he comes, and flies away:  
Bides, but to bid the world Adieu,  
And do days Duty to his 
* Or, God.  Dieu. So that it may say with the Prophet David, I have more understanding than my Teachers, Psal. 119. Mem. v. 3. And in the next verse, I am wiser than the Aged. days should speak (saith 
a job. 32 7.  he,) and Multitude of Years should teach Wisdom. But, what? So much Wisdom in so Few years? Few years? Few Days. Few Days? yea and Few of 
b job▪ 32 6. juxta Heb.  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 than Once: once expired, can not be rejourned: once past his term, can have no return. For what? Veréne potest esse Dies saepiùs qui semel fuit? Certè non potest, saith the heathen 
c Cic. de Finib. lib. 2. juxta finem  Orator. 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 man's behoof, That (according to the Italian Proverb) Come la candela, fair ' ben' a gli●altri & male a mistesso, Like the Candle, it burneth out itself, to give Others Light. Like the Candle, of less Continuance than those to whom it giveth Light.  
Yea & so as it were 
d Quidam ex Arabam Gram maticis dictiones, quotquot vi Aliph vni●nis invic●m coherent & coalescunt, uno spiritu omnes, etiamsi animam e●flare oporteret, nimis superstitiose conten▪ dunt.  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 
d Quidam ex Arabam Gram maticis dictiones, quotquot vi Aliph vni●nis invic●m coherent & coalescunt, uno spiritu omnes, ●tiamsi animam e●flare oporteret, nimis superstitiose conten▪ dunt.  Aliph of union, whereby All the days words are loined together in One, the Day consumeth itself in that One-Continuall-All-Day-Long-Pronunciation, & never Once taketh breath, till it hath yielded up the Ghost.  
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, and in Disvniting of Things and persons. Our Tongues, our Wits, our Spirits, & our Lives, which we ought rather to spend in Keeping the unity of the Spirit in the bond of peace (Eph. 4▪ 3.) are wasted to the dishonour of GOD, in making worse than Superstitious Divisions, and separations of Things that God hath joined together: yea and of Religion itself, under a pretence only of Religion, and of God's Glory. This, and the like Expense, or misspending rather, though it be of Life and Breath itself, upon God's Glory, and Man's Good, is but Equivocal, and Counterfeit: 'tis Antichristian Scattering (Luk. 11. 23.) 'tis no true tingling of our Hearts through the heat of Love, and therefore but a Tinkling Cymbal. In sum, 'tis but Hay and Stubble 
* 1. Cor. 3. , such as is made manifest by the days Declaration, and Revealed by Fire: but shall not abide the Touch of This days Declaration, if ye put them together, & compare them, for likeness: much less, of the Last days Declaration and Fiery Trial: when all Declaring Days shall Concur, and concurring shall conspire to give in most Evident proofs against us,  
How blameworthy we are, spending so much Breath indeed, and so many Days as we do, to spend it and them as we do: 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, job. 34. 14. 
d Et vid. job. 12. 10. Zech. 12. 1. Gen. 2. 7 &, Psal. 146. 1, 3. &, 150. v. 6. ) and in the Relieving of our poor distressed Brethren, a high point of God's Honour too.  
A high point is this of God's Honour, To have Respect unto Low Things: 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, like unto the King of Heavens Amongrs, Disperse abroad, and give Every Day & Night the Light of his Beneficence. The other, like thankful and kind Alms folks, show unto us Men, what Every Day and Night is given them.  
The one and the other show, and give to understand, That what they give, and what is given them, is given unto us: That, what every Day and Night is given, All is 
a 1. Cor. 3. 21, 22  ours: That we should imitate their giving, or rather the perfection of his giving, who is the 
b jam. 1. 17.  Father of Lights, from whom every good and perfect gift Descendeth: who 
c 1. Tim 6. 17.  giveth us Abundantly All things to Enjoy: who giveth us Every Day our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Where is such Daily Bread, as all the Scholars in the world cannot express All that is given us with That Bread. Bread, with such an Epithet, as showeth God's Glory by the weakness of man's capacity; with such an Adjection, as noteth the weakness of man's Existence: that he can no more continue One Day without God's sustenance, than 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 
d Psal. 139. 14, 15, 16.  substance yet being unperfect, and our Bones and Members being not hid from him, by whom Day by Day they were Fashioned, when as yet there was none of them) is Able and Vouchsafeth Day by Day to give us Our Bread, so Agreeable and Conducing to Our Nature, & to the sustaining of Our Substance. Lastly, Bread] with such an Addition unto God's glory and our good, as that it containeth All that God giveth unto us, making for the one, or for the other, and far beyond all that we can desire or deserve. Among the rest, that Bread from Heaven (joh. 6.) Bread Supernatural, Light-Bread, & Bread of Life: of life too Supernatural & Everlasting. That Bread that comprehendeth all the rest, that we can and can not comprehend. Which our Heavenly Father giving us, and having given for us all; how shall he not with him also freely give us All things?  
Then God giving us such Bread, and that Continually: and we Daily praying unto God to give it to the poor as well as to ourselves: shall we, unthankfully crossing the fulfilling of our own desires, be sparefull and Niggardish of our Bread, in communicating it unto our Brethren? Our Brethren? yea, 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 giveth to us all Bread, and light, and life to eat it in, and hath promised to give us Bread, and light, and life Eternal?  
And now it may be we will brag of giving Bread unto the poor, and that perhaps Every Day. But then, Beloved, let us remember the Addition that is annexed to Our Bread that God doth give us, as it were prescribing a Condition of liberality to our giving. Without which, it is not our Bread, that is, such as is in our Daily prayer, which we give. It is our Cour●est sort of Bread, when as Ours is the finest; The Poorest, when as, Ours is the richest, and when as the poorest have most need of the richest; 'tis Bread with Terms of Diminution, yea and sometimes of reproach and derogation, when as Ours is with most liberal Addition, with Supererogation, & without Casting any man in the Teeth. This Learn, if not by One Days Adding abundantly to another, yet by Our Daily Breads Addition.  
The Poor shall never cease 
a Mat. 26. 11. Deut. 15. 11. ; their Righteousness, that relieve them, shall never cease: and therefore our Liberality towards them should never cease, so long as any Day or Night lasteth. One Day unto another Telleth] both the one, and the other. Yea & as tho●gh it were an especial part of the days Office so to do, 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 Poor Afflicted Brethren, that they may be succoured by us, as we are, or would be relieved by the Day, or any thing he bringeth us: 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 Daytime. That so we may walk henceforth as Children of the Day and of the Light, following that which they as our Fathers Tell Us, and consulting Tell one another, for our Good. That in any case we be no longer like unto those Proci, or Wooers, in Homer 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 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 Spend any Sacrifice unto GOD,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for also many Days and Nights which come from God. Let us take heed, Beloved, lest in like sort Despising the Glory of GOD, who is our Glory, (as 'tis 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 fulfil the Lusts 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 Woeing, not by taking away of any O, but by adding a thousand Woes un to us all. Such Sowing to the Flesh and Sow-wallowing in the Mire, will prove to be our Reaping of Corruption, & unrecoverable pollution. Such Suit, will prove The Deeps Swallowing of us up; 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, because we so little regard Every days Continual Suit unto us, and Telling one another, if not to the contrary, yet that it should be to the Contrary. One Day Telleth another.  
S. Chrysostome (with whom Theodoret agreeth also) understandeth these words mainly and especially of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Days, and Nights, & Hours of them both. The Greek words are more emphatical, then that so many English may ma●ch them. For if I say, Order: it is too little; if Comeliness, or Comely Order: if Goodly Moderation, or Right Temperature: all is too little. For judge ye what the rest may be, when as the least of them all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is (according unto Plato 
e De Legib. 2. ) more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is too much for any English word to answer.  
This their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it may be gathered out of that which out of S. Chrysostome and otherwise hath already been alleged: so it is farther 
quam minimo sonitu. Cic.  expressed by S. Chrysostome, when he saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. who is so unblessed and reckless, which seeing so great and so exact an eucrasy in the Hours, and such a stable and steadfast order of the Day and of the Night, etc. And a little before: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Id quod ●edium est, tum primum sit, tum postremum▪ postrema ver● & prima media ●iunt Cic in Tim●●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What should one speak of the goodly Eutaxie of the Hours, how like maidens dancing in a round very handsomely & curiously they succeed one 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, and yet for all this do never stand still, but do still stand in their just distances, Et positae spatijs aequalibus horae 
* Ovid. Met. l. 2. fab. 1. . Here that may be assumed, 
a Rom. 10. 15.  How beautiful are the feet of them which bring glad tidings? etc. How beautiful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how hower-like? And then are they fair and beautiful indeed. The same in effect hath Theodoret upon my Text in these words (according to the Latin Translation) cum nox atque dies ad hominum utilitatem crescant, atque decrescant, cumque à se invicem tempus mutuentur & rursus debitum sibi ultrò ●itròque reddant, providentiam, quae ipsis inest, ostendunt. The Day and Night, so, as we see, growing longer and shorter, increasing and decreasing; borrowing time one of another, and again duly repaying one another what they borrowed, and all this too for man's behoof, do thereby show the providence of God which is in them 
* Et sa●e diem & noctem ve●n tisorores quasdam videre est, que temporis spatia ad bominum usus invicem mutuant●● fimul & benevolè reddunt▪ etc. Theodoret. de provident. Ser. ● . 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, and cold and heat, and Summer and Winter, and Day and Night shall not cease, so long as the Earth remaineth. And by his Prophet jeremy, c. 33. v. 20. calling it there, his Covenant of the Day and of the Night, that cannot be broken. If you can break my covenant of the Day, and my covenant of the Night, that there should not be Day, and Night in their season: Then may my covenant be broken with David my servant etc. And in the 25th verse, If my covenant be not with Day and Night, and if I have not appointed the Order of heaven and earth, etc. And P●. 8●. v. 29, 30. My covenant shall stand fast with him. His seed also will I make to endure for ever: and his throne as the Days of heaven. As the Days of heaven. And. v. 35. His seat is like as the Sun before me. And. v. 6. He shall stand fast for evermore as the Moon, and as the faithful witness in heaven. The faithful witness. This faithful witness, witnesseth unto us our unfaithful witnessing of GOD'S Glory: This never broken covenant of the Day and of the Night, teacheth us to keep the covenants of the Lord inviolable. One Day Telleth another.  
Lastly, if the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem not fair and beautiful enough of 
* Ordinem seculorum tanquam pulcherrimum carmen, etiam ex quibusdam quasi antithetis bouestaui● (D. ꝰ) & postea● Si●u● ergo ●sta contraria contrariis opposita sermonts pulchritudinem reddun●: it a qua dam non verbo rum, sed rerum eloquentia contrariorum oppositione seculi pulchritude compo nitur. Augustia de civet. Dei. lib 11. cap 18  themselves look we then on the Night's vicinity and vicissitude. For as by the near adjoining Darker Lights, or Windows, which are in the Body of the Church, the great Chancell-window-Light is more conspicuous: as the Light & Learning of the Priest, matched with the Ignorance of the people, is in show more eminent: and as the Raven approaching near with his black opposition, maketh the plumage of the Caystrian Swan to look more white: So 
L' architect du monde ordonna qu à leur tour   
Le iour suiuist la nuict, lafoy nuict suivist le iour; as that Divine 
* Sallust. in the first Day of the first week, verse 497, 498. Tenebrarum lucisque varietas, ipsam lucem nobis iucundiorem magisque gratam reddit. Theedoret de provident Serm. 1.  French Poet hath sweetly uttered. God, the great Architect of the World; hath appointed the Day and the Night still to follow in their turns one immediately after the other: to add so much the greater grace and lustre to the clear brightness of the Day, by being so nearly followed by the dark shadow of the Night. So, Beloved, if we look upon the foul inconveniences of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (confuse disorder: and unruly untemperatnes) we shall find the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be more fair and necessary marks of our imitation; especially if S. Paul stand by, and give aim with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let all things be done honestly, 
1. Cor. 14 40  with comeliness, with decency, and in order. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] tamburlaine haec quam alia, saith S. Ambrose: as well those things there expressed, as others things whatsoever. And, & reliqua, quae apud cosdem nulla vel ratione vel ordine geruntur, castigat, saith Athanasius (according to the Latin Translation) Th' Apostle there blameth not only the things there mentioned, but any thing whatsoever should be done by them against either reason or good order. Then we must take heed how we walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inordinately, as the same Apostle speaketh, 2. Thes. 3. 6. & that by the example of the Day, which in so 
a Cant. 4. 2. like a flock in good order.  good order telleth another. One Day telleth another.  
Now to end in the same manner that I begun, with the Manner of the Days telling one another, & with their Harmony together: I beseech you let it not be verified of the Day in respect of us, which Clemens 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in initio. The Gre●kin alluding to the name of Eunomus, ●●ore eleging then the 〈◊〉.  Alexandrinus hath of the grasshoppers in respect of Eunomus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They sang unto the All wise God a better song and made him better melody by 
* Or, a ●e 〈◊〉 accorded long.  wrought, then did Eunomus withal his skill and modulation. So let not the days Harmony being but in such a Manner, being but by wrought, exceed ours, who learn by the Book too; the word of God: yea and who have the Law of God to teach us too, The undefiled Law of God, converting the soul: The Testimony (yea & the Testament) of the Lord, which is sure, & giveth wisdom unto the simple: The Statutes of the Lord, which are right, and rejoice the heart: The Commandment of the Lord which is pure, and giveth light unto the eyes: The judgements of the Lord, which are true and righteous altogether. More to be desired are they then gold, yea then much fine gold: sweeter also than honey & the honey comb. Moreover [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] etiam, over & above (that he is taught by the Book of Nature, or, the Book of the World) by them is thy servant taught: & in keeping of them there is great Reward.  
Teach us them, and teach us by them, and by the other, O Lord God, which teachest man knowledge; Teach us, O Lord, how to keep them: keep thou that great Reward for us, which by They keeping of them thou hast purchased for us, O Lord, our Strength, & our Redeemer.   

THE days REPORT OF GOD'S GLORY.  PSALM. 19 VERSH 2. 
One Day Telleth another, or, One Day telleth a word unto another, etc.  

Part. 3.  AT the first handling of these words (Right Worshipful and all alike well-beloved in Christ jesus) I proposed to your godly considerations 3. general parts. The first was, the Meaning of the words: The second, the Mamner of the days speech: The third, the Matter, or, the Subject of their speech. About the two first were spent the two first Sermons. Now remaineth, that, by GOD'S gracious assistance and your great good patience, the rest be taken up by the Matter, or the Subject of their speech.  
The Subject then, if we take it more properly, is that which we falsely call the Subject of Logic, even Res Omnes, All Things. Which Logicians, like Sophisters, maintain to be the End of Logic. For than Res Omnes, All Things, beareth with them no other meaning then Res Aliquae, Some Things. For so they expound their Res Omnes, to be Rerum omnium conceptus qui primi conceptus, sive primae notiones appellari solent. And he should be a mad fellow, that should take the conceits or names of things to be All things, and so impiously collect, that more living things have been of man's making then of GOD'S: 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 named. And so it will prove in the end, that Res Omnes, All things, are not logics Subject, no not any Thing at all is the Subject thereof: unless Logic will be content to take things in conceit, or Names instead of things: as wont it is to be fed with Demonstrations, when as some other carrieth away the Effects.  
They must then leave Res 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.  
And yet if we take the Subject more improperly, for the End; 'tis but one thing, that is here the Subject: even The Glory of GOD, that endless End wherefore all things are, and do continue. 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, but only by a true Antiphrasis. This Subject also (if we go no farther than 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 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 swerver, or Decline from God's Glory. This the Grammar of the Scripture Telleth us too; That whatsoever we do we should do all to the Glory of GOD: And, That Our Speech should be so seasoned, as that it may Minister Grace unto the Hearers.  
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. Especially, whereas they are not ignorant, that God hath created every man for his Glory, Isa. 43. 7. And therefore not to employ his wit, or wear out his time otherwise. What a shame than is it for Christian Poets to choose unto themselves no better Subjects than they do, the most of them? in so much that 'tis a shame even to name those things whereof they write. A great scandal, Beloved, to Christianity, and a fowl eyesore to those that are without. Happily (to make the best of it) 

juven. satire. 1.  Quicquid agunt homines, votum, timor, ira, voluptas,  
Gaudia, discursus, nostri farrago libelli est.  But as for GOD and their Creator, he is as far off from their Matter, as they are far off from him: who notwithstanding, as Theognis saith, is to be proposed to us in our poetry,  

a Theogn. v. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, First and Last, and between both. And here I cannot but commend unto you, and to your imitation Saluste Du Bartus, a Poet above the ordinary level of the world, 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 maketh the praise and glory of GOD to be still the sugar-burden of his song: the inscription of the whole book being, The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Deciphering of God's Praises.  
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 'tis said in the Psalm, 78. 33. Their days did he consume in vanity. They wast their wits, & spend out their whole life time, many of them, in vain toys and trifles. A worthy Subject surely to treat of, whether it ought to be Vergil or Virgil; Carthagin●enses, or Carthaginenses; Preimus, or Primus; Intellego, or Intelligo: And in that verse of Invenall 
b Satyr. 11. ,  
Qui Laccdaemonium pitysmate lubricat orbem: whether it be to be read pitysmate, or pygismate, or pitylismate, or pedemate, or poppismate, or pyreismate, or piteremate. And a thousand such like phluaries▪ foolish & unlearned questions, which engender strife, envy, railings, backbitings, evil surmisings, vain disputations, and which are unprofitable and vain, as S. Paul 
c 1. Tim 6. 4. 5 2. Tim 23. Ti●. 3. 9  speaketh: nothing concerning any man, much less a Christian man's life, & as ill befitting his Discourse. Unless they think that GOD hath placed them here in this world for an end so vain and frivolous; and not rather, with the Prophet David, As long as they live to praise the Lord, & as long as they have any being to sing praises unto 
d Ps. 146. 1.  our God: yea and always to be talking of his worship, his Glory, his Praise, 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 intent and contend for in all their conference, was every where pointed at in my former Sermons.  
One Day telleth another. That which One Generation is said to tell another, yea and which all the works of GOD are said to show and to talk of in the 145. Psal. Where, v. 4. One Generation shall praise thy works unto another, and declare thy power. And v. 10, 11, 12. All thy works praise Thee, O Lord etc. They show the Glory of thy Kingdom, and talk of thy power. And look what the Heavens are here said to declare in the first verse of this Psalm, The Heavens declare the Glory of God: and Psal. 97. 6. The Heavens have declared his Righteousness: & what the Firmament is here said to show, (v. 1.) The Firmament showeth his Handy Work: Of that also is it here to be understood, that One Day Telleth another.  
So that, what for the infiniteness of GOD'S Glory (for, who can express the noble acts of the Lord, or show forth all his praise? Ps. 106. 2. And The Lord is great and can not worthily be praised. Ps. 96. 4. And, The glorious Name of God excelleth above all thanksgiving and praise. Nehe. 9 5.) And what for the manifold Works of God (O Lord how manifold are thy Works? Ps. 104. 24. even as manifold as All Things are;) I find myself in a narrow straight, whilst I have undertaken unto you more than I can perform. 
* Toins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Dionys. speaketh, de Divi. nom c. 2 p. Graec. 267. in fine.  For so it is, that in less than an hour, I must tell you (if I should tell you all) what every Day telleth unto every Day, every Hour unto every Hour, yea every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every Moment of time, unto every Moment. According to that which hath been delivered in the explicated Meaning of the words of my Text. And that were more, then to tell you the many & divers combinations 
* Vid. Clav sup. joan. de Sacr. Bosc cap. 1 pag. 34, 35, & 36. Edition, 4.  of each letter of all the Alphabets in the world, with each other letter: although we should take the same letter as often in the same word, as it is possible. For more infinite are the Things themselves, the 
e Creatura literarum inflar per ordinem, & congruentia sua dominum opificemque suum significant & clamante. Athanas. co●tr. Gentil. fol 216.  letters of the Alphabet of GOD'S Glory, (among which All Days and Nights too, like so many 
* Dividuntur Arabum Literae in Solares & Lunares.  Sun and 
* Dividuntur Arabum Literae in Solares & Lunares.  Moone-Letters, must have place) then are all the Letters of all the Words of all the Languages in the world. There is neither speech nor language where their voice is not heard. Nay there is not any letter of any language in the world, but maketh one of the words of God's Glory, and many words may be made of it to that purpose. And well we may recount unto you some one word, or some of the words, which One Day telleth another: but all the words we cannot, because we know not all the letters of this Alphabet. So that, when I labour to tell you every thing that One Day telleth another, it fareth with me, as sometimes it did, when I thought to have numbered a great flock of fold, residing upon a great River: whilst I began to tell a great troup that were risen, there rose up still more and more, even in the telling of them mingling themselves so thick together, and flying so fast one after another; that, what with their fast flying, some one way, some another, every way a great cry, my memory and sight were so distracted, that my whole design was broken of. For so, so many are the Days, so fast following one upon the other, so diversely showing forth God's Glory, so full fraught with the messages thereof, so abounding still more and more with matter of God's Glory, even Dum loquimur, whilst we speak unto you, and whilst they speak one unto another: that it will be more than 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, yea & well near 
* Qui enim piè infinita persequitur, & si non contingat aliquando, tamen p●oficiet prodeundo Hilar. de T●init. lib. 2.  infinite intendment.  
First therefore of the Glory of God in General, and then of some excellent Particulars thereof: both being the matter of the days Report, and the Subject one way or other of their Speech.  
The Glory of God, is that most absolute paragon of perfection, whereby he is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Damascen speaketh) superperfect, above, and before all perfection; That Divine Excellency whereby he is superexcellent, eminent, above all things, yea above Excellency itself, or any name that is named, not in this World only, but also in that that is to come. Eph. 1. 21. That infinite Sea of Essence, as S. 
b Adu. Eunem. lib. 1.  Basill and 
c De Orth. ●id. lib. 1 cap. 1●.  Damascen call it. Which also Damascen 
d Adu. Imag. Oppug. Orat 1. p. 5.  elsewhere termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Being beyond all Being, & a more than Divine Divinity. Again, 'tis cleped by 
e Ibid. Orat. 3. pag 148.  him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Power above all power, as also speaketh the 
f Ephes. 1. 21.  Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, far above all power and Might. In a word, His Omnipotent, Infinite, and Eternal Being.  
And this is proved by the interchangeable putting of God himself, and of his Glory, for the same. As, Psal. 108. 5. Set up thyself, (or, be Thou exalted) O God, above the Heavens, and thy Glory above all the Earth. But most evidently by the answer God gave to Moses, Exod. 33. Where when Moses desired to see God's Glory: no, saith God, Thou canst not see my face; for there shall no man see Me and live. Where we are advertised, that, as to see God's Glory is to see God himself, so his Glory can be no moreknowne, then can himself in his own nature. This 
g Damascen. advers. imag. oppug orat. 3  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this natural Glory of God, as others 
x Among whom Athanasius, in the place next hereafter cited out of him and Theophilus Antioch. who (lib. 1. ad Autolyc. c. 1.) saith of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well signify Inseparable, as Incomprehensible.  of the Fathers and the Schoolmen, so also Damascen well saw; and saw also, that the Naturality thereof maketh a main difference betwixt the Glory of God, and of other things, of the Creator & the creature, where he 
h Damasc. ubi supra.  saith: Móyos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He only is truly Glorious, as not having his Glory from any other, (as with us, they say, Honour est in honorant; & 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.  
This maketh the difference betwixt God's Glory & others to be as great, as is betwixt an everlasting fountain and one drop issuing thereout: yea and as is betwixt the nature of God himself, and the natures of other things.  
Now than the Glory of God being in itself such, as cannot perfectly either be described or descried by any man living, & such as none but the three persons of holy 
c As D●mas●. (cap. 1. lib 1. orth. ●●d.) Basil. (advers. Eun●●. lib 1) Dionys. Areopagi● etc. do maintain.  Trinity know what it is: (He dwelling in the Light that none can attain unto. 1. Tim. 6. 16. And it being in itself so true which Zophar speaketh, job. 11. 7. Canst thou by searching find out God? Canst thou find out th' Almighty: to his perfection? And that too of Elihu, job. 37. 23. The Almighty: we cannot find him out.) We may not think that the Glory of GOD is Totally, or Integrally declared by the Heavens and the Firmament, or that One Day telleth All This Glory unto another. For that were rather to deify the Days, the Heavens, & the Firmament, Then the Deity to be by them declared to be glorious.  
Therefore as Moses was permitted to see but parts, and that the back parts too, of God's Glory: so there is no creature, no not all the creatures in the world, that can declare more than part or parts of God's Glory.  
This here 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: The Firmament showeth his Handy work. One Day telleth a word unto another; And, One Night Knowledge unto another, etc.  
So the holy Spirit of God abundantly in the Scriptures speaking of God's Glory, for our better apprehension thereof, and to apply himself to our capacities, useth to descend from the Glory of God in General, or the naming thereof, to the setting forth & describing of it by some Particulars; such as are accounted among men (through the shallow reach of our understanding and judgement) equivalent Synonymaes with Glory.  
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, & such like. Yea and sometimes too, by Gay Apparel, and Excellent Attire. For in such things also are men wont to place Glory. Hence saith the Scripture, 
a Psal. 104 2.  He hath put on Glorious Apparel. And, 
b V. 1.  He is become exceeding Glorious, he is clothed with Majesty and Glory. And 
c job. 40. 5.  He decked himself with Majesty and Excellency, and arrayeth himself with Beauty and Glory. And, 
d Psal. 66. 2.  Sing forth the Glory of his Name: make his Praise Glorious. And, 
e Psal. 145 5.  I will meditate of the Beauty of thy Glorious Majesty. And, 
f 1. Cor. 16. 27  Praise and Glory are before him: Power and Beauty are in his place. And, as before ye heard, They show the Glory of thy 
g Psal. 145. 11.  Kingdom, and talk of thy Power. And, as before also was alleged, 
h Psal. 97, 6  The heavens have declared his Righteousness. And, 
i Deut 5. 24.  Behold the Lord our God hath showed us his Glory & his Greatness. And, 
k Psal. 57, 11.  The Greatness of thy Mercy reacheth unto the heavens, and thy Truth unto the Clouds.  
So is it still but by some excellent Particulars of God's Glory, that he giveth us some taste of that whole, whose Half is more than the whole worlds Glory: yea, whose least title is more, than all the highest Titles in the world can style sufficiently. Were it possible for us at once to comprehend, what ever thereof ever any Day or Night hath uttered: 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, and Prosperity, than we have heard by Report. Yea, and yet so as hath been said, to wit partly & particularly, is the Glory of GOD as many ways signified unto Man, as any thing or creature is by the bountifulness of GOD any ways dignified. Tanta haec formarum varietas, atque numerositas specierum in rebus conditis, quid nisi quidam sunt radij Deitatis, monstrantes quidem quia verè sit à quo sunt, non tamen Quid sit prorsus diffinientes? Itaque de ipso vides, sed non ipsum; saith S. Bernard, in his 31 Sermon upon the Canticles. This so great variety of Forms, and such a number of Species, or, special kinds of things created, what else are they but certain rays of the Deity, showing that he truly is, & that truly it is he from whom they are, yet not defining altogether What he is? so that of him we see much, yet he himself is not seen of us. For the Glory of GOD, being of the same nature with Goodness itself, hath so diffused itself, as that it hath made all things not only glittering, but Glorious. Hence he hath made every thing beautiful in his time, Ecclesiast. 3. 11. yea and according to the Riches of his Glory, as the Apostle speaketh 
a Ephes. 3. 16. , There is not any thing, but hath some Glory or other: even 
b Hooker, l. 5. sect▪ 42. Glory that God hath conferred on his Creatures. See more thereof afterwards.  That, wherein his highest perfection doth consist. So 1. Cor. 15. There is a Glory of the Sun, a Glory of the Moon, and a Glory of the Stars; 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.  
For although the Glory of GOD be in itself such as hath been said, or rather such as cannot be said what it is: yet so exceeding bountifullly hath God dealt with us, as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Damascen. ubi. infra. Non invidit nobis invisibilem naturam suam D●us, ne quis id possit obtendere, aut se ab hominibus omnino demisit incognitum Verùm, ut predixi, creaturam ita disposuit, ut etsi ipse in sua natura videri non possit, ex operibus tamen possit agnos●i. Athan. advers. Gentil. fol. 216. , He hath not left us altogether ignorant of his glory: But that by the Glory that we see caused by him in all things else, as it were by his 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, and as is agreeable to our capacities. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Damascen. GOD hath manifested unto 
d De orthod. fid. lib. 1. cap. 1.  us the knowledge of himself, as far forth as we were able to comprehend him. And, 
e Ib. paulò post.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That which was expedient and profitable for us to know, he hath revealed; but hath concealed that, which we were not able to endure. So whilst we cannot look directly into the bright body of the Sun, for the dazzling lustre thereof: yet illustratos claritate illius montes videamus, as S. Gregory 
f Homil. 30, de diverse. lect. Evangel.  speaketh, and S. 
g Super Cantic. serm. 31. where he saith. Neque hoc luminare magnum (folem l●quor istum quem quotidie vides) vidisti tamen aliquando sicut est. sed tantum sicut illuminat, verbi causa aere mentem, parieten etc.  Bernard hath the like: We may with ease see how the Sun shineth upon the hills. whilst 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.  
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; That so he might the more communicate his goodness unto man, by imparting so much the more, and more ready knowledge of the innumerable parts of that glory, which surpasseth knowledge.  
Hence hath our good GOD provided us of that Book I told you of in the beginning, than termed The Book of the World: but now is it become The Book of GOD'S glory too. A Book of golden 
a Hos. 12 10. It is reckoned amongst the benefits, and loving kindnesses of God towards his people, that in speaking unto them he used Similitudes.  Similitudes of GOD'S glory, yea and a Book gloriously garnished with the Images thereof. According as every thing approacheth more or less to the highest perfection; Some bearing the very Image thereof: but every thing some way or other resembling it, and bearing likeness, if not liking thereunto. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Damascen 
b De Orth. fid. lib. 1. cap. 19 And Bonum Commune Summum ac verissimum Deus est. Aug. Ep st. 3. .  
And here we may observe, that which Moller hath well noted on my Text and the verse aforegoing (Athanasius also saying, 
c In Fragment. Images Beproved.  that David in this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprehendeth those that worship the creature above, 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, and exhibited to our view and due consideration, the Heavens and the Firmament, the Day and the Night, yea and the whole state of things created; that by the ensignements of them, and by such goodly monuments, we should be admonished of the creators most excellent glory, and most glorious Excellency.  
Where neither is there a Nomanclator wanting unto us. The names, the natures, the offices of all things; 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, maketh of them. Every Day and Night, like so many Bedils, still attending us for the same purpose, and to tell us: Such, and such are the badges, Such and such the traces of his glory: 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. And so alike of all the Glorious attributes of GOD; according as Calvin 
d super Rome 1.  and Zanchius 
e Compend. lico primo de Dco. p. 22. & inde.  do well agree, That Speculum creaturarum patefacit singulas Dei virtutes, The Book, or Mirror of the world, or of GOD'S Creatures, discloseth unto us all the proper Attributes of GOD'S Glory.  
So that what ever of these it be that they shall pretend to be put in mind of by their Images: 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. de Mundo.  to be known concerning God, is manifest in them. For the invisible things of him are seen by the Creation of the World, they being considered, or, understood by his Works. By his works. And so by Similitudes & Images of Gods own making, Gods own warranting, Gods own appointing for that purpose: for which they would have pictures and Images of man's making to serve, yea and of man's maintaining too, against the express prohibition of God himself.  
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: A thing as much as any thing else to be stood on by us, till such time as they shall have proved their Church to be of that nature of freehold. For otherwise, they fall upon the dint of that Commandment so much the more by their Images, because they say they have them to put them in mind of God. For the having of other things enough beside, to do that; is a reason, why we should not make Images for that purpose. For to transgress God's Commandment lightly and needlessly, is not a lighter sin, then to do it upon some kind of Necessity.  
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, unto the sixth verse, we have the Statutes and Commandments of God, doing the same also: in that they 
a Vers. 7.  convert the soul, 
a Vers. 7.  give wisdom unto the simple, 
b Vers. 8.  rejoice the heart, 
b Vers. 8.  give light unto the eyes; and by them is God's servant taught. And that Commandment itself, which forbiddeth Images, as also four other of the first, together with the Preface, make such often mention of God, and of the Lord, as if God had thereby purposely anticipated that Reason of the Papists, heretofore of the heathen; by telling them, that that so often mentioning of his name, and those his Commandments so pure, so sure, and so sweet (as here the Prophet David calleth them) must needs put them still in mind of God, if they regarded those his Commandments, but so much as to remember them.  
Thirdly, we have all The works of God whatsoever, Qui●quidagit: Which Genebrard too understandeth by the judgements of the Lord, in the 9 verse: but must needs be included within that, which is in this second verse, One Day telleth another.  
Fourthly and lastly, we have all those Resemblances of the Creator, wherewith God, that is 
a 1. Cor. 15. 28  all in all, deigneth to dignify all and every of his Creatures.  
Which is reason sufficient, why we should not make any graven Image, or the likeness of any thing to put us in mind of God: especially those being unto us such bad Remembrancers of God, when they so ill resemble him: (The Godhead being not like unto gold, or silver, or stone graven by art and the invention of man, as S. Paul said, in the seventeenth of the 
b Vers. 29.  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, but (as before was begun to be declared) some way or other doth resemble him.  
Omnis Creatura reprasentat eum qui est Trinitas, saith 
c Tom. 1. pag. 14. Col. 2.  Bonaventure, every Creature resembleth, yea, representeth God. And, Saptentia suam similitudinem diffundit usque ad ultima rerum, saith Thomas 
d Sum. part. 1. quaest. 9 art. 1.  Aquinas. God, who is wisdom itself, diffuseth the similitude of himself even to the lowest, the least, and last of all things. And, as Zanchius 
e De Operib. Dei part. 3. li. 3. cap. 1.  saith, Nulla quidem res est, quae non aliquam cum Deo similitudinem habeat: quia omnis effectus similitudinem aliquam habeat cum sua causa necesse est. Ita fit ut nihil sit in mundo, in quo non aliquod Dei, divinaeque bonitatis vestigium impressum conspiciatur. There is no one thing, but is somewhat like unto God: for that every Effect must needs be somewhat like his Cause. Hence it is, that there is nothing in the world, in which appeareth not some print of God's beautiful footing, and some impression of his goodness. And 
f Hier. Savonarol. de triumph. Crucis. l. 1. c. 10.  another saith, Dei Essentia omnium aliorum ab ipso similitudinem continet. And, 
g Ibid.  Propria uniuscuiusque natura consistit, prout aliquo modo divinae 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 again, 
h Lib. 2. cap. 4.  Nihil est in ullo effectu, quin excellentiùs in prima causa inveniatur: There is nothing in any Effect, which is not to be found after a more excellent manner in the first Cause of all, that is, in God● who as the 
i Cl●ch●oveus in comment, in 4. cap. lib. ●. Damascen. de fid. Orthodox. et The. Aquin. sum. part. 1.  Schoolmen well maintain, Rerum omnium perfectiones supereminentèr in se complectitur, In a sort more than eminent compriseth the perfections of all sorts of things; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cropping the top of every virtues flower: to apply that of 
k Olymp. Od. 1.  Pindarus more rightly unto the world's Creator, in as much as he is a higher king then 
* Of whom was said that of Pindarus.  Hiero.  
And hereupon have the Schoolmen built their two fold 
a Whereof see, Damascen. Orthod. sid. li 1. cap. 4. & commentator. ibid. & Dionysium de Mist. Theol. cap 1, 3, 4, & 5. & Car●lum Bovillum, de Nibilo, cap. 11.  Divinity, (or, Theology) Affirmative & Negative. 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; But so as Anaximander Milesius, showing the obliquity of the Zodiac, is therefore said 
b By C. Plinius lib. 2. cap S.  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. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
c Lib. 1. Orth. fid. cap. 4. And Dyonies. (de caelbierarch. cap. 2) saith: Excedit illa Divina Maiestas subst●tiam omnem, vitamque transcendit: Nulla hanc exprim●t lux, omnisque sermo, omnis men●, ●tque ratio, absque ulla comparatione, illius simil●tudine inserior est. & cap. primo de div. nom● although he affirm, Deum omnia es●e quae sunt, rerumque omnium zominibus posse nuncupari: quòd nibil sit in rerum natura subsistens, quod non habeat a● quod summae divinitatis vestigium, unde illius nomen D●o possit vitè & piè accommodari: yet he saith also▪ Deum nibil esse eorum quae sunt; quòd supra omnia est, & omnia e●uperat: proinde nomen omne recusat, quia transcendit vnivers● quae nominari possant.  Damascen. God is not any thing at all: not because he is not at all, but because he is above all, even such a Transcendent, whose being is above all being, according to that which formerly hath been declared. Hence too, the Negative Theology is by them and by the Fathers reckoned the 
d By D●mascen (ubi supra) and his Commentators by Dionysius (de caeles. hi●r. cap. 2. & in lib. de Mist. Theolog. p. 336) by Carolus Bovillus (de Nihilo cap. 11. juxta fine●●) and by others: Nazianzen, Cyprian, etc.  truest and the surest; Excellent and Superexcellent Negations, taken from things visible and within our reach, most fitly, truly, and illustriously bowing and rebounding to the praise of GOD'S perfection, and raising in our 
e Deus per Abnegationem multisormiter in Scriptures discribitur & nominatur. Barth, de Rerum proprictat l. 1. c 5.  view the sparkles, and the spangles of his Glory; The Glory of the Creator being declared by his surmounting his Creatures in the fairest of their Glory, and at the highest pitch of their perfection: they, with their then going down, lifting up the balance of GOD'S praise for perfect Beauty and Glory.  
To instance in the Day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Clemens Alexandrinus, by occasion of the words of my Text: The Lord himself is many times called Day. And in another place (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he giveth a reason why the Word, or, Son of God is called Day, saying: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He is the Word that giveth light unto things hidden and in obscurity, & by whom every creature was brought unto light and being. and so is he called Day. And 'tis a good rule of Dionysius, (de Divin. Nom. cap. 10.) yielding also another reason hereof: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God is so to be called Time, and Day, and Eternity, and such like, as is agreeable and befitting unto God, as not being mutable or movable with any motion, and in his continual 
* Of Moving, or Motion in God: see Damasc. de Orth. fid. lib. 1. c. 10, 21, & 4. And his Commentator. And Th. Aquin. Sum. part. 1. quaest. 9 artic. 1.  working abiding always in himself the self-same 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est Varennio, secum, ipse solus: sed Posselius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in Vlpia in 2. Olyn.) vertit, in eodem statu permanere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in justin. Martyr. pro Christian. a, polog. 2.) redditur, In statu & conditione sua. vid. Wis. 7. 27. , and as being the Cause and Author of Days, of Time, and of Eternity. For which cause, (saith 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: God is in the seventh of Daniel called the Ancient of Days. The Ancient of Days] a 
b Vide junium.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Eternity of God. And 
c Figura haec sieri debet out ornandae rei causa quae pulchra est, out vitande, quae turpis est.  therefore the Days made choice of to Adorn and set forth the Eternity of God.  
And herein appeareth greatly the Glory of GOD; The Day itself being so full of Beauty and Perfection. Which as heretofore 
d Serm. 2.  it hath been showed, so hath it always been acknowledged by man. This was not very obscurely intimated by job, who (job. 42. 14.) called the first of those three fair daughters of his, jemimah, that is, Day 
e Ita vule▪ Edit. ita Lebcus in Onomastico, in verbo Diem. : it may be too,  
— quarum quae longè pulcherrima. Neither was it unacknowledged by the Heathen; that which was collected by them, as otherwise, so also by that goodly order, heretofore 
f Serm. 2.  
f Serm. 2.  specified, of the Day and Night continually succeeding one the other. Hence, for their Beauty and Comeliness, have they also likened them rather unto women then to men. As appeareth by the propounding & expounding too of that Riddle in the life of Aesop, where 'tis said: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Day and Night two women, interchangeably succeeding one another.  
And yet for all this, That the Day is so Fair & Beautiful in the eyes of the whole world: he that made the whole world must needs be fairer. And that so infinitely beyond comparison: as that the Day itself is no Day, but Night, in this respect: 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.  
Psal. 89. 30. His seed also will I make to endure for ever, and his throne as the Days of heaven. Where the days resemblance of Eternity, argueth the true Eternity of God; yet so, as that he is not so, but more than so Eternal. 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. Et ideo dicuntur tempora aeterna, non tamen sic sunt aeterna tempora quomodo aeterna, est Deus: quia Deus est ante tempora, quia fabricator est temporum, saith S. Austin in his first book against the Manichees, the second Chapt. And he seemeth to have taken it out of Dionysius in the place cited; where 
* Where he saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (where, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coaeterna, perionius rendereth, eiusdem eternitatis) & a little after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  the same in Greek is to be found. the English of both is this: This world is not of the same Eternity with God. For God made the World, & Time took his beginning with that which God created in the beginning. And therefore though time may in some sort be said to be Eternal: yet is it not so Eternal, as is God: for that God is before all Time, in as much as he is the maker thereof. And upon the 9 Psalm saith S. Austin, Quid est seculum seculi, nisi cuius effigiem tanquam umbram habet hoc seculum? Vicissitudine enim temporum sibi succedentium, &c: aeternitatis quaedam imitatio est. What is [world without end] saith he, but that which this world hath some shadow, or resemblance of? For in the continual vicissitude of times succeeding one the other, there is a certain Imitation of Eternity. And that it is another manner of Eternity which is in God, then that which is in the Days, the World, or Times of the World; and that this Eternity is but a counterfeit, and indeed none at all, in respect of that: is manifest by Eternal Duration: in which (as 'tis in the Additions on the 89. Psalm) Omnes Dies sunt 
* And, as Seneca hath of 〈◊〉 Aeternus; (epist. 102. juxta finem) Aequalitèr splendet omen Coeli latus, Dies & Nox, aeris infimi vices suat.  simul, nec sibi invicem succedunt. All Days are at once, & do not one succeed the other; as they they do with us here in this world. And therefore no marvel, if with God One Day (as S. Peter 
a 2. Pet. 3. 8. &, vid. Eccl. 18 10.  saith) be as a thousand years, and a thousand years as one Day; with whom all Days and times are all together and all alike present. And therefore he only truly hath Eternity.  
And as it is of the Eternity of the Days; so is it of all other the days Resemblances of their maker's Glory. Among the rest, the Light of the Day, is no light argument, how that God is infinitely a purer kind of Light, and as far surpasseth the Day-Lights absolutest perfection: perfection? yea rather imperfection, if we compare it with the superperfectnesse of the Creator.  
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 
b Sap 7. 29. 30  Wisdom: where 'tis said of the Wisdom of God: She is more beautiful than the sun, and is above all the order of the stars, and the Light (or, the Day, as God called the Light 
c Gen. 1. 5.  Day:) is not to be compared unto her. For Night cometh upon it, but Wickedness cannot overcome Wisdom. The Daylight, for all his rare perfection, yet must needs endure his dark opposite, the Night, his obscurest adversary, to come over it, yea and for the time to overcome it; But the Light of God's Wisdom hath no enemy (no not the 
a Eph 6 12.  Prince or 
b Luk. 22. 53. Col. 1. 13.  power of Darkness) able to overcome it, no nor to come over it. And therefore the brightest Daylight is indeed no Day nor Light, but Night and Darkness itself, in comparison of God himself; To whom Darkness & Light are both alike (Psal. 139. 11.) Who is the True 
c joh. 1 9  Light, the Everlasting 
d Wisd. 7. 26. & Isai. 60, 19, 20.  Light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Light of 
e joh. 8. 12.  Life, the Light in which is no 
f 1, joh. 1. 5.  Darkness, the Light which hath no Intercourse, or Fellowship with 
g 2. Cor. 6. 14.  Darkness, The Light that caused the Light to shine out of 
h 2 Cor. 4. 6.  Darkness, the Light that shineth In the 
i joh. 1. 5.  Darkness.  
Quid tibi videbitur Divina Lux, cum illam suo loco videris? 
* Seneca, ubi suprà.  Thou that so much admirest the Light of this World, what then, thinkest thou, Wilt thou think of that Light of God in Heaven, when thou shalt see it There in his Brightest Glory: or, shalt there See God As He Is, as S. john speaketh. (1. joh. 3. 2.) In Thy Light shall we see Light, saith he: (Psal. 56. 9) God send us that Light of Heaven.  
Now here to declare the Glory of God, but so as unto the World it is declared; we had need summon together All Things with their Perfections. But because the summons would so be longer in sending forth, than I may be in speaking unto you at this time: we will now content ourselves with those and their perfections, who are present already; and therefore need not to be warned to make their appearance, but that their appearance be in their own likeness; such as their Creator hath allowed and allotted them, in making them after His own likeness: And they are, The Days here in my Text, with their Perfections; And you, Men, Fathers, & Brethren, who are all the children of the 
k 1. Thess 5. 5.  Day, with all your Excellencies.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle, in his 7th book of Physics, and the 4. Chapter; The proper virtue of a thing is his perfection. And the Virtue of each thing is, to do that passingly well, for which by the maker thereof it was ordained and appointed. So the Virtue of all the Works of God is to serve excellently well to that purpose, to which God hath deseigned them. That they may do (as Elihu 
l job 37. 12.  speaketh) Whatsoever he commandeth them upon the whole World.  
This is otherwise termed their Beauty, their Rational, or Intellectual Fairness. So saith Simon de 
a Lib. 4. cap. 1.  Cassia very excellently: Quam pulchritudinem quaelibet creatura singulatim atque coniunctim habere potest in ordine universi, quam ut id agat quod sibi praeceptum atque impositum est, & illum obtineat finem ad quem ordinata est? &c: What other Beauty or Comeliness, in a so well ordered World, either jointly or severally can Gods creatures have, Then to do that which is enjoined & commanded them, & to attain and retain still that end, whereunto they were ordained?  
So is every Tree at his fairest, when it bringeth forth such fruit, as the first and Naturating Nature hath naturally engraffed in it, according to his kind. So there is no greater fairness of the Eye, than sight▪ of the Ear, then hearing: of the Nose, then smelling: These being the Ends whereunto nature hath advanced them. So the Days are then at their fairest, when they serve man's turn to work & labour in. For hereunto hath God ordained them: according to that, 
b Psal. 104 23,  Man goeth forth to his work, and to his labour until the evening: And, 
c joh. 11. 9  Are there not twelve hours of the Day? And, 
d Mat. 6. 34.  Sufficient for the Day is the travail thereof. Instigatque animos opera ad maior a calentes, Exacuens varijs mortalia pectora curis; as S. 
e Vbi infra. vid. etiam The: odoret. de Diis & Angel. circa initium.  Hilary saith of the Day. 
* Sol aut oriens diem promit ad laborem, aut occidens noctem superinducit ad requicm. Lactant. de Ira Dei. cap. 13.  And then too are the Days in their perfection, when by their lightsomeness they not only further men's actions, but set forth also all visible perfections; so far forth, as that God called the Light 
f Gen 15.  Day. The Light, which 
g O●thod. fid. lib. 2 cap 7.  Damascen calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c: The Beauty and ornament of all things visible. And yet, God called the Light Day; yea and S. 
h Carm. in Genesim. & look back upon the reason given by Clem. Alex. why Christ is called Day.  Hilary saith as much of the Day:  
— Dies varia rerum discriminat ora,  
Et dat cuique suum disiectâ nocte colorem, etc.  
So that it is one of the Days as well as of the Lights perfections, to make the Beauty of other things appear.  
This, and all this, maketh the Nature of the Day to be so hard a thing for us to define: A thing attempted indeed by many; yet never (for aught I know) attained unto by any. And no marvel. For if the true differences of all things be of so hard inquiry, as that that difference, whereof we think ourselves most sure, hath suffered some doubt: (good 
* Eaurentius Valla, Franciscus Vallesius, etc.  Philosophers maintaining other creatures besides man to be reasonable, and S. Basil defending against 
a Lib. 1. p. 237.  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?  
And this again argueth, how much more his own nature and perfection is beyond our reach, who hath made the Day and the Light such, as surmounteth the height of human wit and understanding.  
Nor is it the Light visible only, which the Day according to his beauty and perfection uttereth. Dicitur namque tempus facere id quod fit in tempore; saith 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 
b As, proverb. 27. 1. thou knowest not what a Day may bring forth. ; & here-hence is that Inscription of the Book of Chronicles, Latined Verba Dierum. And, cum Doctorum officio tam probè fungantur dies ac noctes, as Calvin saith on my Text: The Days and Nights being unto us such good Teachers and instructors: Therefore 'tis the Light of knowledge also which the Day uttereth: knowledge of GOD by all his works. All his works, whether of Creation, Conservation, judgement, Grace, or whatsoever they be: even as many as he would have known unto man. For he worketh great things which we know not, job. 37. 5. And Psal. 77. 19 his footsteps are not known. And, Ecclesiast. 16. 21. The most part of his works are hid.  
And yet how infinite are those works of GOD, which are made known unto man, & that by means of the Days revealing and relating the same one unto another. That which GOD hath also ordained the Days for, to be men's instructors and informers, by their comparing the events of one Day, with the accidents of another; according to that Psalm. 89. 12. Teach us so to number our Days, that we way apply our hearts unto wisdom. And Psalm. 78. 5. I have considered the Days of old: and the years that are past. And Hag. 2. 16, 19 Consider in your minds from this Day, & afore etc. And, Deut. 4. at the 32. verse, Inquire now of the Days that are past, which were before thee, since the Day that God created man upon the earth; and ask from the one end of heaven unto the other, if there came to pass such a great thing as this, or whether any such like thing hath been heard.  
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, how at this Day, and from time to time continually, they are retained and maintained by them, is by the Prophet David witnessed, where he saith: 
a Psal. 119. 91. Lamed. 3.  They continue this Day according to thine ordinance: for all things serve thee. And, Psal. 104. 19 He appointed the Moon for certain seasons: and the Sun knoweth his going down. Numquid ulla in ipso est Sole praevaricatio? etc. (saith S. Ambrose upon the 18. Psalm) Sol diem illuminat, tempora statuta custodiens etc. manet ipsa immutabilis demutatio, & conversio vertere ordinem suum nescit, una omnium obedientia, etc. Is there any prevarication in the Sun: it never faileth to enlighten the Day, keeping his appointed times: and both Sun and Day, and all, are in their enter changeableness unchangeable: They keep their turns without turning out of order, and hold on their conversions, without being inverted or perverted: They all per form one uniform obedience. And, S. Chrysostome on the first chap to the Romans, saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Have ye not seen the goodly orders of the Day, and of the Night, how they abide the same continually? And, Ecclesiastic. 16. 27. They (The Day and the Night) cease not from their offices 
* Et vide Bern. in serm. de St. Andrea, fol. 134 ubi ita ait: Deal▪ igitur quia creatorem offendisti, cuius legem coelestia & terrestria praeter te indefessa station conservant, etc. .  
Which had it not heretofore 
x In my second Sermon,  sufficiently been proved, or were it any ways to be doubted of: yet Daily Experience (Quae nunc pro Domino, which now speaketh in the Days own case) maketh it a case more than evident. For behold one perfection of the Day instead of all: even that last before mentioned, of incessantly enlightening man's heart and understanding, with the knowledge of GOD by all his works. Which because they are infinite, we must insist in some particulars; 
b The Earl of Salisbury, in his Answer to certain scandalous papers, pag. 3.  in which God, as in his means, is especially seen of us: to wit, in those great works of deliverances, and defences, which he provideth for whole Nations, and people against public and private practices: as a great Statesman of our times, though Temporal, yet Spiritually hath written.  
Pertinent hereunto are all the wondrous works of GOD, which he wrought for and amongst 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, but undoubtedly these words also of my Text have by the Prophet David been delivered. Nor so only: but they have been penned also by the Tongue of that Ready Writer, in regard of All Gods powerful Works, All his Mercies and judgements, showed towards, or among jews, or Gentiles, even All People and Nations of the world; whether in their Exaltation, or Depression: according to that which heretofore, in the first Exposition of my Text, hath been declared. Here whole People and Nations, yea All People and Nations joining with the jews in that same Infancy related & dilated, Ezech. 16. thereout to make perfect the praise of God's Glory; who giveth 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 Love (v. 8. 
* Vid. Cant. 2. 4 ) To be His, and His Anointed: to Prosper into a Kingdom, To be Renowned for Beauty: Beauty, made Perfect through His Comeliness, which He putteth upon them, (v. 14.)  
See then, Beloved, whether the days beauty and perfection in revealing and relating unto us such Beauty & Comeliness of such works of GOD, be e'er a whit abated or diminished: nay whether it be not rather more and more exquisitely polished and refined.  
And for this purpose I will resume that, Deut. 4. 32. Inquire now of the Days that are past, which before thee, etc. Inquire, Beloved: 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.  
By the late Queen's Days of famous memory, how diversely were the Days diapered with God's admirable Works, in protecting this our country & people? Herself, (and the whole Realm by her safety) before she began to reign, strangely preserved, 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 
a 1. Pet. 2 9  light. Afterwards▪ reigning, how often and admirably was she, & the whole Realm delivered from the raging of their enemies? No sooner a Rebellion, then easily repressed. No traitorous design, but opportunely discovered, either by the parties own confession, or otherwise, after a strange sort. No conspiracy, by devilish association and witchery so strongly compacted, which by the divine prudence and providence was not by and by confronted and confounded. No invasion so mightily addressed, which by the powerful goodness of the Almighty was not soon countermanded; and the authors thereof mightily distressed, daunted, & endangered by weak 
* Witness the Spaniards great Armanda in the year 1588.  means. No Plague so contagious and general, which by the mercifulness of God hath not quickly & wonderfully ceased. No dearth so direful, which ere long by the merciful hand of God hath not been eased. No rumour of war; which was not still from time to time, and in short time, stilled and appeased.  
Last of all, The Day of her death, which aforetime had been deemed dreadful to the whole land, was, by the extraordinary work of God's wisdom, so converted into a joyful catastrophe, as that that very Day yielded us unspeakable matter of magnifying the great Goodness, & loving kindness of our God. Who against that Day had provided us of a religious, a gracious, 
The 24 Day of March.  and a learned king: & one, as not without royal issue, to take away that former fear: so not then to learn, or unaccustomed to sway a sceptre. Him, I say, had God provided us, yea & preserved also aforehand 
The 5. Day of August.  for us: that, for the farther good and preservation of this kingdom, he with his rightful title should succeed the last Queen therein: and that so peaceably, as that not so much as one sword should be drawn, no nor one Word uttered or muttered against him; And as he succeeded thus peaceably, so he should be even a Solomon for peace, making us at peace withal the world: and at peace too within ourselves, by the happy union of both these kingdoms; God by means of him making Great Britain as a 
b Psal. 122. 3.  ●itie, that is at unity in itself: and making peace within her Walls, and plenteousness within her 
a Psal: 122. 7.  palaces.  
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, and in him this whole Island, is fresh enough in your memories. You cannot yet forget, unless vee too much forget God, the deliverance from the treason of Watson, & the rest: 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, if ye might forget these so quickly; 
The 5. Day of November, 1605.  yet shall not that late most hideous & horrible intended Massacre by gunpowder, the 5. Day of November last, shall not that, I say, continue for ever in our memories, as if it had been there Written and engraven with a pen of iron, and with the point of a diamond for 
b jer. 17. 1. & job. 19 24.  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, & 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, and in one instant, the King's 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: 
* Lucan. lib. 2.  unius populum pereuntem tempore mortis: yea & where there should have been for them all, even in the deliberation of common affairs, 
* Lucan. lib. 7.  Communis— rogus, ossibus astra Misturus: One common fiery blast, that should have blown up their bones into the firmament. An attempt, beyond that of Salmoneus, 

* Virg. Aencid. lib. 6. Civitas autem cum tollitur, deletur, extinguitur, simile est quodammodo, ut magnis parva conferamus, ac si omnis hic mundus intereat ac concidat. A●g. li. 22 c. 6. Civit. ex Ci●erone, de Repub. lib. 3.  Dum flammas jovis, & sonitus imitatur Olympi.  For here the universal Estate of three kingdoms, (which so many years together had stood quiet, pleasant & happy; and yet had never before rejoiced in a condition so happy, plausible, and well governed, as was that whereon it was at that day with great surety reapposed,) had in a moment of time not been disturbed only, but utterly dissipated and consumed. In imitation, (for the 
c Tertull. lib de Baptismo. lib. de coron. milit. & lib. de prescript. adve. haeret, etc.  Diule doth counterfaitly imitate and emulate the things of God) in imitation, I say, of that last Day & end of Time, when in the twinkling of an eye, 

d Lucretius.  una Dies dabit exitio, multosque per annos  
Sustentata ruet moles & machina Mundi.  Then 
e Deut. 4 32.  Inquire now of the Days that are past, which were before thee, since the Day that God created man upon the earth, and ask from the one end of heaven unto the other, if there came to pass such a great thing as this, or whether any such like thing hath been heard. And (if I may be so bold to apply that which followeth too) 
f Vers. 33.  Did ever people hear the voice of God speaking out of the midst of a fire, as we have heard, and lived? And that in the 36. verse, Out of heaven he made us hear his voice to instruct us, & upon earth he showed us his great fire, and we heard his voice out of the midst of the fire. The fire? yea, Beloved, & such a fire, (that should have been) as never the Israelites heard of. Their Days can tell ours of such a fire as was never heard of before: and ours again can requite theirs with the Report of such a fire of gunnepowder, as heretofore hath not been heard of. They lived: so (ever praised be God) do we too; our King, Queen, Prince, State's, & State, & all: & are as yet in perfect estate. God showed them his great fire upon earth; And so in the vault he showed us the wood and gunpowder ready for the fire, which he had well near kindled in his 
g Deut. 32. 22.  wrath. The voice of God spoke unto them out of the midst of the fire. And so it did, and doth unto us all, by the days Report, the Report we have heard of our deliverance, liverance, the 5. Day of November, out of the midst of so furious a fire. Yea, the voice of GOD speaketh unto us, to this whole Land, this whole united Island, as unto them in the same Chapter, 
b Vers. 9 & 10  Take heed to thyself, & keep thy soul diligently, that thou forget not the things which thine eyes have seen, and that they depart not out of thine heart, all the days of thy life: but teach them thy sons and thy sons sons. Forget not the Day, the 5. Day of November, wherein thou wert so strangely delivered, and learn thereby to fear me all the Days that thou shalt live upon the earth. Teach thy children, saying, as 'tis in 
Psal. 118. 24.  the Psalm, This is the Day which the Lord hath made; or (as others read) This is the Day, in the which Lord hath made: hath made a mighty deliverance for us his people of this Land: and hath made his Glory known to the whole world, by so, so preserving us that Day.  
The like may be said of all the Beauty and Comely ornaments, which God hath bestowed, not on us only, but upon all other nations: To whom he giveth godly Kings and Queens for Nurses, and such like, as before out of Ezech. for all which more particularly I refer you to every days Relation. To which also, 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 
* Where is to be seen, that Columbus often gave forth; that God had chosen him, to fulfil that Prophecy.  fourth verse, Apponed a long 
* Where is to be seen, that Columbus often gave forth; that God had chosen him, to fulfil that Prophecy.  Annotation of Columbus his voyage and Discovery of the New World, or West Indies. And where we also may Observe, concerning many other Countries and People besides our own, & among them all Virginia; how One Day already Telleth, and shall still Tell more and more GOD'S Glory (God grant it may) unto another.  
And so much of the days Beauty and Perfection, to show how thereby they show forth, and that most excellently, the Glory of God. For, 
d Savonarol. triumph. crut. l. 2. c. 2.  Omnis causa in sui perfectione effectus maximè honoratur. Every Cause is most of all honoured, or glorified, by the Effects perfection. Whence the workman's cunning is most seen and most commended in an absolute piece of work; according to that, Ecclesiastic. 9 19  
And all this is to learn us a good lesson, by the example of the Days, and other of God's creatures, to do but as they do in setting forth GOD'S Glory: That is, to hold us to our Own Glory, and by that which is our Beauty and Perfection; to endeavour to demonstrate unto all the world, what a Beautiful & Perfect Creator We all have. 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 etc. Heb. 6. Let us be led on forwards unto Perfection. Mat. 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 bond of Perfectness. Col. 4. That ye may stand Perfect, etc. 2. Tim. 3. 17. That the man of God may be made Absolute, being made Perfect. And, ●am 1. 4. That ye may be Perfect.  
Now wherein this our Perfection consisteth, as it is pointed out unto us by those places of holy Scripture, which suggest unto us our Perfection: so will it not be unprofitable to unfold.  

a Savonarol ubi supra cap. 1.  Ipsius Hominis vera perfectio in subijciendo se Deo, & ineo venerando potissimum consistit. The true Perfection of man himself resideth in man's submitting himself unto God in due Obedience, & in worshipping of him. In worshipping of him. And indeed, To worship GOD, what else is it, but 
b Ibid.  To Turn unto God, To call upon him, To subject ourselves wholly unto him, To desire & endeavour to become as like 
* Satis Deum coluit, quisquis imitatus est, saith Sencca, opist. 95.  unto him as is possible, & to be made Perfect by him. Again; there being a twofold worship of God, external and Internal: 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. Interiorem autem verum Dei cultum, dicimus esse rectitudinem ac perfectionem vitae hominis interioris. And the true inward worship of God, we call Uprightness and Perfection of life in the inward man. So The holier a man's life is, the Perfecter is he. Sanctitas verò est interioris hominis perfectio; qua etiam totus homo perficitur. And Holiness is the Perfection of the inward man, whereby is made perfect the whole man. And therefore by Holiness and Perfectness of life is God best Glorified, and most sincerely worshipped.  
The Reason here of is plain, as in the Perfection of other Creatures. For this Inward and Chief Perfection standing in Holiness, and in all kind of Virtue and Godliness showeth; that much more Holiness & all kind of Goodness belongeth unto GOD, as a near Attribute, who hath attributed so much thereof unto men, as we see shining in their good life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 1. Pet. 2. 9 That ye may show forth the Virtues of him that called you.  
And therefore they come short of most rightly Glorifying GOD by their Chief Perfection, yea and of the true and entire Worship of GOD; who more regard the external Service of him, than this his Internal Worship, & their own Perfection; who care more to come to Church, to hear Sermons, to receive the Sacraments, and such like: then to keep themselves holy and blameless in life and conversation, until the Day of the coming of our Lord jesus. 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, and their own true and perfect Glory. And as if GOD were a Body and not a Spirit, so they worship him only, or else chiefly, with Bodily Service, which profitteth little 
a 1. Tim. 4 8. , And not alike in Godliness, which is profitable unto all things: and in Spirit and in Truth, as he requireth to be worshipped 
b joh. 4. 24. . For so, by our Internal acts of Purity and Righteousness, we are made more like unto GOD, and therefore more Perfect, and therefore better setters forth of GOD'S Glory, by our nearer resembling of him: then per actus exteriores, by mere and precisely external acts of Service, which are but dissembling with God.  
Dicet aliquis: (saith 
c Sup. Eph 1. 6.  Athanasius) Est ergo Gloriae cupidus Deus? Nequaquam. Nam nullius 
d Act. 17. 25.  indiga est rei Divinitas: sed vult sanè à nobis Gloriam consequi: hoc est, à nostris rectis operibus, etc. Some man will say: why, is God then desirous of Glory, as of a thing which he wanteth? No, 
* See the next Sermon, there where Austin is alleged on Ps. 39  saith he: The Divinity lacketh nothing. (He hath Glory enough in himself, as being the Cause and Fountain of all Glory, as before ye heard) But 'tis his will to be Glorified by us, that is, by our good Works. According to that, Mat. 5. 16. (and the like is again, 1. Pet. 2. 12.) That they may see your good works, and Glorify your Father which is in heaven. And this too, for our own good, & not 
* Cui nec justitia creaturae cuius quam est necessaria, Aug▪ cp. 106.  for Gods. For, as the Sun hath no need of us, but we of him: so God hath no need of our Glorifying of him, but we have all need of the Glory of God; of which we all come so short. Rom. 3. 23. &, as Elihu speaketh, (job. 35. 6, 7, 8.) If thou sinnest, what dost thou against him? Yea, when thy sins be many, what dost thou unto him? If thou be righteous, what givest thou unto 
* Et homil 2. in joan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  him? or what receiveth he at thine hand? Thy wickedness may hurt a man as thou art: and thy righteousness may profit the son of man. S. Chrysostome upon that Rom. 1. 23, 25. (Where the Apostle telleth, how the Gentiles turned, or changed the Glory, and the Truth of God) saith: 
a Super illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They wronged the Truth and Glory of God, as much as in them lay. For indeed, let them do their worst, they can not wrong God, who is the Truth; There being no shadow of turning or alteration with him, and he having in himself his own peculiar Glory perpetual, and perpetually inviolable. And the Lily of the 
b jam. 1.  
c Fol. 28. ●.  Mass saith well, Gloriae Dei nullum est contrarium malum: quia de bono & de malo resultat Gloria Dei: & de malo inquantum pungit, de bono inquantum remunerat. There is nothing that can cross or contrary the Glory of God, for that both good and evil redound to his Glory: the one by his revenging, the other by his rewarding of it.  
Next, let us change the name of Perfection into Beauty: Beauty Rational and Intellectual, as hath been said. Which seeing the Days do for their parts so precisely maintain, as hath been declared: we that are Reasonable and Intellectual creatures, aught in all reason as curiously to preserve on our parts: lest we prove unlike, not only to God, but even to ourselves: and become more deformed than those creatures, which God hath form void of reason and of understanding.  
For that the Beautifying of ourselves, the making of ourselves Fair and Comely, the preserving of our Beauty, the Trimming and Decking of ourselves, 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. And in the 7. verse, Thou art all Fair my love. And so Fair in the 45. Psalm, as that God himself (ver. 12.) hath pleasure in her Beauty.  
But then we must consider too, Beloved, whereon this fair Beauty standeth, and wherein this Comeliness consisteth.  
And we shall find it to be that, wherein we said consisted our Perfection. For, Quae maior hominis pulchritudo, saith Simon de 
d Vbi supra.  Cassia, quam ut obediat Deo? Certè dixerim nullam, &c: What greater Beauty hath man, then to obey God? I may well say, none at all. This, Solomon in the end of 
e Cap. 12. v. 13.  Ecclesiastes witnesseth, saying, Fear God & keep his Commandments: this is every man, that is (saith he) for this End is every man created, & by this doth every man achieve his chiefest comeliness. Consider every man severally, and ye shall find this to be all his Beauty, to be always in 
* Vid. Sap. 8. 3.  presence of the first and unmarreable Beauty, & that the created Fairness should be ever near the uncreated, & the Caused never to be near to leave his Cause. And, as S. 
a Super Cantic. serm. 31.  Bernard hath, Qui clarior, (claritatibus spiritualibus) ille propinquior: esse autem clarissimum pervenisse est. etc. The brighter and fairer a man is, (in Spiritual Beauty and Brightness) the nearer he cometh unto God: and to be Most Fair, is even to be 
* Immortality maketh us near unto God. Wis 6. 19  present with God, to see him as he is, that is (saith he) to be as he is, & aliqua dissimilitudine non confundi, and not to be speckled or spotted (as now we are) with any unlikeness unto God.  
Thus to be Most Fair, Most Perfect, and Most Glorious, is not for us till after this life, and that therein first we shall have strived for the positive and comparative degree of Fairness, Perfectness, and Glory.  
But alas then for the Days, & such like creatures! This is not at all compatible unto them in the world to come. By how much the more inexcusable are we, if we suffer the Days so to outrun us in the Service of GOD, when as none but we have the Reward proposed unto us. What? shall the Greatest glory redound unto us, Beloved, and to none but us? And why then can we endure, every part of every Day to do nothing else but show forth God's Glory; whilst with us 
* Al magna.  Maxima vitae pars elabitur malè agentibus, 
* Al maxima.  magna nihil agentibus, tota aliud agentibus? as 
x Epist. 1.  Seneca speaketh; 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 done, to God's Glory, so as all things should be done (1. Cor. 10. 31)— Forma Dies vitae, The Day resembleth Life, saith 
b Carmin. in Genes.  Hilary. I would, Beloved, our life did as well resemble but the Day. Were I but a Nightingale, could 
c Arriar. Epict. lib. 1. cap. 17.  Epictetus say, I should do the duty of a Nightingale: if a Swan, the duty of a Swan. But now that I pass them, by being endowed with Reason: reason is, I should Honour and Glorify God. This indeed is My Duty: this I do, and will continue to do, not giving over this charge of mine, until I be discharged of this life. For what can I, nay what ought I to do else, but to extol the Name of God, and to show forth his Glory. If a Heathen man could say all this: what then, think you, ought each of us Christians to say, and to do accordingly? If God had made me a Day, I ought to have done the duty of a Day; if a Night, the duty of a Night: And that had been, To show forth God's glory; 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 than Reason, yea &, more than was reason, making me a promise of an Everlasting Crown of Glory, if I would but for a short season show forth his Glory; reason is, if reason be for any thing, that I, I more than any thing, should set forth the Praise, the Honour, and the Glory of my God. This indeed is my duty: for this am I most of all obliged unto GOD: this I do, and doing will do continually, not deserting this duty of mine, until I shall have paid nature her last duties. For what can I, nay what ought I to do else, so long as I have any being, but to glorify GOD the author of my being, and of my well being; beginning it here in this life, which in the life to come shall be perfected; here longing, & thither looking for to come, where being 
* Vid. Sap 8. 27.  joined unto GOD, and made like unto him, we must needs enjoy Most Glorious Felicity; There being, as Plotin saith, no felicity, no pleasure, 
* En●e. lib. 1. in initio.  or contentment without GOD: who is, as saith 
* jamblichus.  another, Omnis Beatitudinis fastigium, meta, finis: 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.   

THE days REPORT OF GOD'S GLORY.  PSALM. 19 VERSE 2. 
One Day Telleth another, or, One Day telleth a word unto another, etc.  

Part. 4.  HAving in the Subject of the Days Speech already spoken of the Glory of GOD in General, how it is reported by them: we are now, by the same guidance of our GOD as before, to descend with the Prophet David, to some excellent Particulars of GOD'S Glory uttered by the same Reporters. Like unto those, who, having left the main Ocean, are now entered into an arm or creak of the Sea nearer home; or like those, who for a while have been lifted up to see the flame of a great fire, but afterwards let down again, can still behold the Sparkles 
* Vide Ecclus. 42. 22. , and no more.  
Before, One Day told [The Glory of God] unto another, Now, One Day telleth [a Word] unto another. Illud incertum esse apparet, de quo verbo, & qua Scientia loquatur hic versus, saith Wolfgangus Musculus on this place. It is uncertain what Word is here meant, that one Day telleth another; as also, what Knowledge one Night is in this verse said to teach another. And he proposeth two Acceptions.  
Either that there should be understood The Word of God, by which the Heavens were made, and The Knowledge of God, whereby they were most cunningly made; or else, The Word of the Heavens, of the Days, and of the Night's predicating GOD'S Glory. And he saith, that this latter seemeth unto him to be simplicior; (the simpler, or the plainer) yet so, ut dictione Scientiae, quam indicari dicit, non eam qua nos Deum cognoscimus, sed qua Deus coelos summa sapientia condidit ac disposuit, intelligamus. That by the Word [Knowledge] which one Night is said to teach another, we understand not that Knowledge by which we know God: but that Knowledge, by which God after his most excellent wisdom made and disposed of the Heavens.  
But who seeth not, Beloved, that this most excellent knowledge of GOD leadeth 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; & then again the Effect by the Cause. So that it cometh all to one, whether of those two knowledges we there understand.  
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 doth) what else is it, but indeed to embrace & entertain both? both? yea, Beloved, and so we may, & 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. And 'tis the rule of S. Austin, conf. l. 12. c. 31. Cum alius dixerit, hoc sensit quod ego: et all, Imo illud quod ego: Relligiosius me arbitror dicere, cur non utrumque potius, si utrumque verum est● & si quid tertium, & si quid quartum etc. When one saith, Such a thing is understood by such a place of Scripture: another saith, another thing is thereby understood: I hold it the more religious course for me to say, and why not rather both, if both be true? yea, if a third, or if a fourth meaning? And, 
a Ibid. August.  unus Deus sacras litter as vera & diversa visuris multorum sensibus temperavit. God hath so tempered the Scriptures, as that he hath made them fit for divers understandings, so long as they are true. And, in his first book, de Genes. ad litter. the 18th Chapter: Si qua scripta divina legerimus, quae possint, salva fide, qua imbuimur, aliis atque aliis parere sententijs, in nulla earum nos praecipiti affirmatione it a proijciamus &c: If we light upon any place of Scripture, which may, aagreeably to the analogy of faith, yield us more interpretations than one: Let us not be headlong in affirming but one, with excluding of the rest. Yea or, with praeiudicing of the rest: as himself saith afterwards of himself, in the 20th Chap. Non aliquid unum temerè affirmans cum praeiudicio alterius expositionis fortasse melioris, etc. Not Peremptorily or rashly affirming but one meaning, with prejudice of another exposition, which happily may be the 
* Vide etiam Fulgent▪ ad Monim lib. 2 pag. 113, 114, 117, 118.  better.  
Because of all which, Beloved, I intent (God willing) to prosecute the Word, that here One Day is said to tell another, not only in those two senses last above mentioned; but in some seeming other, agreeable to wholesome doctrine, consonant to the circumstances of my Text, and not at all dissenting from, or prejudicing the most commonly received interpretations; rather keeping myself to the liberty of the word, than any way either to imprison it, or the riches of the Observations that arise from it; as one 
b M. Hutton in his Answer to the Reasons for refusal of Subscription, pag 86. & see Bernard. su●er Cani. serm. 51. Non sane à prudente de diversitate sensuum indicabor, etc.  of late, as out of S. Austin, hath in like case well pronounced.  
One Day telleth a word unto another.] 1. Aword, 2. But a word, and 3. But One word.  
1. First: A word. And here first, in [A word] we have whereby to rectify the words, Mottes, or Mottos, Apothegms, Aenigmaes, Symbols, Posies, Emblems, Titles, and Inscriptions of these days. These Days? No. But rather, The Men of these days; by the Example of These, and All Days else, and of The Heavens and The Firmament. Whose Mottos, (pleasant and Amiable 
* See the Italian, Motto.  Mottos) and whose Firm Emboss & Glorious Embroidery, are still The Glory of God: according to that which already ye have heard, and shall hereafter hear, so long as The days Report lasteth. For so, One Day telleth a word unto another.]  
Where first, unto God's Glory, I cannot but commend the modern Mottos, Posies, and Inscriptions of Christian Princes, whether in their Coins, or otherwise: In which The Glory of God is either Expressed, or evidently Employed. 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 jesus passing through the Midst of his Enemies; by Victory and Salvation ascribed to The Cross of Christ jesus: and the like.  
In all which, compared with the Profaneness and Idolatry of Pagans; and the Abolishing thereof, as of Darkness at the Sunrising, ye may discern 
a Rev. 5. 5. Gen. 49. 8, 9  The Lion of the Tribe of juda, as it were by his Paw; 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 
b Gen. 49: 8.  Neck, and Collar of his Enemies: and whilst he stampeth and Trampleth 
c Vid. Isai. 63, 2, 3.  upon Infidelity, dashing it in pieces like a Potters 
d Psal. 2.  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: as that their very Mottos, Emblems, Inscriptions, Dedications, and Consecrations signify the same. Pilate himself (by the Divine power & providence, & maugre the Enemies of Christ) 
* Quod scripsit Pilatus, de Inscriptione, praescripsi●.  prescribing to them herein, when he wrote that Title, or Inscription, and put it on the Cross of Christ: The Interpretation whereof 
e Haec siquidem Eructuat Interpretati●, etc. Sim de Cass●in Ev●ng. lib. 13.  Eructuateth the great power of Christ; 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, & Lord of Lords, hath taught them so to do: in that which he said touching the Coin of the Tribute, and the Image and Superscription thereof: Render 
f Mat. 22.  therefore unto Caesar the things which are Caesar's, and unto God the things that are Gods. The things that are Gods? What are they? Christ elsewhere taught them saying: 
g Mat. 6. 13. peruse also 1. Cor. 29. v. 11, 12, 13. where are specified,  Thine is the Kingdom, and the Power, and the Glory, for Ever. So that therefore, even out of the Image and Inscription, there is a Tribute due unto God too: a Tribute of Thanks, and of Praising his Glorious Name: a Tribute of Attributing, and Ascribing the Glory of the Image and Inscription, and All 
b Biches' Honour Strength Greatness Power Glory Victory Majesty Kingdom Supremacy. All in Heaven All in Earth.  that is Caesar's, unto God.  
This The Days also do not omit to tell us: which what Name, Title, or Inscription soever they bear, whether of the Sun, or of the Moon, or any other: yet their word, or Motto showeth, That the Glory thereof, all the Glory of the Sun, the Moon, the Stars, the Heavens, and the Days of Heaven, and of all things else, is, and aught to be attributed, and appropered to the All Glorious Creator. For so, One Day telleth a Word unto another.]  
Where next I cannot choose but reprehend the 
See the Remains of a Greater work.  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's 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 
a Eph. 5. v 4, 5. 19 20. Eph 4. 29. & inde. 1. Cor. 15. 33. Col 3. ●. 9 &, 46, etc.  words-direction: either by Corrupting of Good Mamners, or by something which doth Coincidere, (meet together with it in the Diule, and fall together into Hell:) as by propagating of Profaneness; by Affecting to Magnify men's Names, instead of GOD'S; by Engendering of Strife and Scandals; by Intituling themselves, or others, to that which is not theirs; yea and to that which is not theirs; yea and to that 
* Isai 9 6. Wonderful, Father etc. Christ's Titles.  Papal Glory of God which is not theirs, and unto which all that is theirs should be assigned, and resigned.  
One Day telleth a word unto another.] Where, in the next place, observe with me, how for [word] some Translate Speech; voice, or Language; According to those words of the third verse. 
God's Glory by Speech, & Language   
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.  
This hath been before entreated of. And appeareth to be so much the more Excellent a Gift, because it is so long a coming. For it is not given Ordinarily in an Instant, but in Succession of Time, & in the process of many Days and Nights. We are Infants a great while, and with much ado learn to Speak our own mother Tongue: but with much more ado the languages of others. We must be long experienced and practised therein, before we can be perfect.  
For so, One Day Telleth Speech unto another.]  
This should teach us to make high reckoning thereof: and, when we have this gift, to employ it diligently to that purpose, wherefore we had it: seeing that it was so long before we had it, & before that we could Glorify God by it; 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 aeternal, but the Speech and words of Man to be every Day nearer and nearer to Expiration.  
One Day telleth a word, or Speech unto another.] Behold another Actuary, or rather a whole Chorus, or 
By Increase of Speech & Languages,  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. There are (saith the 
a 1. Cor. 14. 10  Apostle) so many kinds of voices in the world, and none of them is without signification. Surely no. Nor without Signification of the Glory of God. In the showing forth whereof: see here, how the world hath from time to time profited by Languages.  
The time was when, 
b Gen 11. 1. By Unity thereof,  The whole Earth was of one Language, and of one Speech. And Then did One Day tell another the Glory of God, by that One Speech, or Language. Under which GOD wrought so many wonderful works, 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. 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: Then also GOD declared his Power, in Confounding their Language, and making such a 
By Confusion thereof,  Division among them, as was never heard of in the world, and which their unheard of Malice and Presumption brought upon them; That one of them understood not the other: 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 itself, by that Confusion and Division of Speech: even at that Day, out of that Babeling Infancy 
By Distinction and Distinct Multiplicity thereof, out of that Confusion:  of the world Ordaining his Praise. His Praise: In producing afterwards Distinct Knowledge out of that Confusion, as it were Light out of 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. How out of the Mouths of Such Infants, as Men than were, and ever would be, but that God Teacheth them, he could so well Divide unto the World, & Disperse 
* According to one signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also put.  His Praise of Knowledge. He still preserved Knowledge, that was Good, in the midst of that Division; yea and increased it thereby: making afterwards Divers Languages and the Gift of Tongues, a means of dividing greater Knowledge, and more ample 
By preservation thereof, in the midst of that Confusion.  Declaration of his Glory to 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, and in the which Gods Word was written) in the midst, not only of that Babel's 
* Lingua Hebraea in Divisione Gentium per loquelam so la populo ad Dei culium pertinente remansit. Sim. de cass. lib. 13. Vid. Bertram. in praefat. in compar. Linguae Heb. & Aram.  Confusion, nor only of the aegyptiacal 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, 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 
* In illa locutus est Christus, & mundum docuit qu● nesciebat. Sim. de Cass. ubi suprà. God's Glory by Extraordinary and Miraculous Speech:  Spoke, or was Delivered, is so far forth kept inviolable to the End of the world.  
One Day telleth a Word, or Speech unto another.] Hereout issueth now farther into our discourse and consideration, Extraordinary, & Miraculous Speech: whereby GOD for the farther Ordination of his praise hath afforded unto men most wonderful Instructions; That so they, with whom the Word of GOD spoken by the Ordinary Admirable Speech and Language of Men & of the World will not prevail: 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.  

By the Gift of Divers Tongues:  Hence was the Gift of Speaking Divers Languages so miraculoussy bestowed on the Apostles (Act. 2.) for the Promulgation of the Glorious Gospel of jesus Christ, and of the wonderful Works of God. 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 than that Participation; and therefore owe the giving of Great Glory unto God in that behalf. In respect whereof, One Day doth so tell the Glory of GOD unto another, That divers, 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 ye heard 
a In the first Sermon. ) or else Christ's Twelve Apostles: who, like unto the Twelve 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 Divers Languages upon them, Preached The Knowledge of Salvation to people of All Tongues and Languages.  
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, as that one Word, or Sentence in the Church, in another Tongue than theirs, although with Interpretation annexed, doth offend them. 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, now not willingly suffering any one Word in Sermon, or Bible, to be out of their own Tongue. When as the retaining of some Words in another Language, especially by common use and Explication understood, maketh much for A dification, and for the Glorious Building of God's Praise. For (to omit many other reasons) those Words, yea, or Sentences, are they not, like unto the Reserved Manna, a Sign 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, and hath, by the Report of his Glory, so richly and Superabundantly furnished us with Knowledge in our own Tongue; That we have now somewhat to spare from our own necessary uses, to lay up in his Glorious Golden 
* Her. 9▪ 4.  pot, in Sign of Thankfulness? Like as doth our Mother University; whose Latin seemeth now to be turned into Gold, Gold of Gods' Glory; whilst, in the time of the Spiritual Vintage of Goodwin, it doth of late make Latin Hymns of Gods' Glory to be the Prefixes of the Latin Sermons of His Glory. Wherein, among other commendable ensignements, appeareth a Sign of Thankfulness unto God. Without which, it is to be feared lest GOD return us, among others, That Sign of his displeasure, To speak unto us with men of other Tongues, and with other Lips: and that the rather, because of our judaizing, that is, our Obstinacy, our Unbelief, and Disobedience, in regard of The Report of Gods' Glory, which Every Day bringeth unto us, both in our Own & other 
Rom. 10. 16. & vid. joh. 12 37 38, etc.  Languages. In so much that still it may be said of all in general, They have not all Obeyed the Gospel: and, Lord, who hath believed our Report? Yea; When the Son 
Luk, 18. 8.  of Man cometh, 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. 
By the Speech of Superiors; Angels,   
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, so dull of 
a Heb. 5, 11.  Hearing and of understanding? Then hath he so much the more to answer for, if neither the Speech of Angels may make the word of God to fructify within him. 
b Heb. 2. & the Lord of Angels.  For the word of God Spoken by Angels was steadfast, and every Transgression and Disobedience received a just recompense of reward. And If so (saith the Apostle) How shall we escape, if we Neglect so great Salvation, which at the first begun to be Spoken by the Lord, & c? And, chap. 1. ver. 2. God hath in these last Days Spoken 
c Mat. 21. 38, 37.  unto us by his Son, &c: his Son & Heir: whose speech, of all others, we should Reverence. Here is the Speech of one that is Greater than the Angels. And will you hear the Speech of those that are Lesser than the Angels? All showing forth the powerfulness of 
By the Speech of Inferiors:  his Speech that is the Greatest, and conferring a still Apposite Apposition to his Glory.  

Men; Dumb, & Infants.  One Day telleth another.] For that God hath sometimes made the Dumb to speak, and taught an Infant in an Instant to Speak wisely. And when (not to speak of All the Dumb that Christ endowed with Speech) he made the Children to Cry in the Temple, Hosanna to the Son of David. (Mat. 21. 15.) To which Christ himself (vers. 16.) applieth that of the 8. Psalm: Out of the Mouth of Infants (or, Babes) and Sucklings hast thou 
a Vt Psal. 8. 2. & Heb. 10. 5. See all the Significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Prepared, Ordained, Fitted, Fitly composed, and (according to the Hebrew) Founded thy praise. A weak Foundation, to build upon; especially Such a work of Such a Founder. The Foundation being sometimes no better than a Babel, or Confusion. But so did he sometimes out of a less matter (by as much as Nothing is less than Any Thing) make All Things, and All Things to His Glory. So is his power made perfect through weakness. (2. Cor. 12. 9) So hath he chosen the Foolish things of the world to Confound the Wise, and the Weak to confound the Mighty, etc. 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. 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, and his Ordaining; As also the words of my Text are, in the second verse of this Psalm, interposed 
Sun, Moon, star, Heaven, & Day-Infants;  between the first verse, and the rest; in which the Heavens too, and such like Creatures, are brought in for the Declaration of God's Glory. As though the Heavens too, 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. And as though that second verse of the 8. Psalm might serve to Parallel my Text, in the days Parliament of God's 
These Infant's Parliament.  Praises.  
And here we may not omit, to bring in the Sun and the Moon, the Days & the Nights, as it were Kings with their Nobility, in their Extraordinary Attire and Parliamental Robes, most wonderfully and Miraculously Testifying the Glory of their Creator, & our Redeemer.  
Among other things so Strangely Enacted by them; we have in most infallible Record, That Work, that 
Things there Enacted.  Strange work of the Lords, That Act of his, that Strange Act of His (Isai. 28. 21.) Whereby the Sun, at His Bidding, stood still in Gibeon, and the Moon in the Valley of Aialon. The Sun, that otherwise, & in This Psalm, foe Swiftly & with such Alacrity Runneth his Course; yet There, by the same Commanunding power, had no power to proceed, was put to a Demur, Abode in the midst of the Heaven, and Hasted not to go down for a Whole Day. And there was no Day like that Day before it, nor after it (Josh. 10. 12, 13.) When One Day was as Long as Two (Ecclesiasticus, 46. 4.) One Day went beyond itself in Lauding the Lord: and lost his own proper Name, in Magnifying the Name of the Creator. For how should it have any longer the Name of Day, that was so much Longer than a Day, & was neither Artificial, nor Natural? Yet is it styled Such a Day, as the like was never before it, nor after it. A Day of more than Ordinary Continuance, in his Luminous & Voluminous Exposition of his Maker's Glory, by observing his Ordinance: And therefore Dignified with the Name of None-Such, and to be of an Higher Order than the rest.  
Here men may learn, to prefer the Glory of God's Name before their own; To approve themselves the Ministers and Servants of Reporting God's Honour, by their Honour and Dishonour, by Evil Report, and good 
a 2. Cor. 6.  Report: That the loss of Name or Reputation for God and Godliness, for the Glorious Gospel's sake, & in the Service of either, shall be with manifold advantage restored them in this Life, and that that is to come; 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, 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 Sun Christ jesus; 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: so is he also Most Highly Exalted, & 
Phil. 2. Heb. 1.  hath obtained Most Extraordinaoy Appellations, a Most Excellent Name, and A Name above Every Name, unto The Glory of God the Father.  
Another strange Work of Gods Enacted by the Sun, & by the Day, was: The Suns, not Standing Still, as before, but Going Ten Degrees Backward, in the time of King Hezekiah 
b Isai, 38. &, 2. Chr. 20. . A wondered Retrogradation of the Sun, that was so Sensible in a Sun Dial. A strange Reiournement of the Sun's days journey; of the journal, or daybook, and of the days Parliament of God's Glory. On which both the Sun & his People are still ready to Dance their Attendance, whether it be by Tracing Ordinarily Forward, or Extraordinarily Backward, or else by Stands & Pauses Supernatural. Yea and the Sunday, the best of all others, is the best of all others for this Dancing. He that went more than Ten, or Ten Thousand Degrees Backward by his Humiliation, is our best leader and teacher in Going Forward, 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 us, will not 
a Mat 11. 17.  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.  
A third thing Enacted was The Darkness, which, when Christ Crucified, was over all the Earth, from the sixth Hour unto the Ninth Hour 
b Mat. 27. Mar. 15. Luk. 23. . When as The Sun was Darkened: (Luk. 23. 45.) Darkened with a Super natural Eclipse; both in respect of the Cause thereof, and of the Time that it Lasted. The Cause: whether it were; The Moon Miraculausly Capering to and fro, from the point of Opposition to Closing in Conjunction with the Sun 
* As Dionys. Areopagit. who diligently observed it seemeth to relate. Clavius likewise saith (upon john de Sacr. Bosc. cap. 4 pag 531.) ●poiētia divina Luna, relicto suo proprio cursu, ad Solem accessit, ipsumque●obis occultavit; That the Moon (at that Time) leaving his own proper course, came by the power of God Miraculously to the Sun, & so hid him from our sight. : or whether the Moon, then Interposed between men's Sight and the Sun, was the Iniquity, Infidelity, Cruelty, and Ignorance of the jews, which was then and afterwards at the Full: And was then, & hath been ever since too near allied to the Tail & Head of the Old Dragon: As also the Indignity and Compassion that the Sun, the Moon, and the Day were then moved withal; not enduring as it were to hold the candle, or to give Light, at the offering of such heinous Injury to their Creator: no, 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, Solisque Labores: And their Sun to be so pained, in his being pawned & punished for us: The Day as it were Disdaining and Disclaiming those Hours to be any of his, wherein The Lord of Glory should be Crucified: & being contented, for Christ's sake, to lose, by an Eclipse, Three Hours of that little Time of his life, that consisteth but of Twelve.  
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's Deity. 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, as when the Sun is Eclipsed, The Tail or Head of the Dragon is very Nearly Touched: 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, and hid his head, as it were from God Almighty, when That Sun was once Exalted no higher than The Cross. That well may the Ordinary Sun Show his Greatest Countenance in his Lowest Estate: 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 
* Hen. 2. and Rich. 1. vid. Cambd. in fol. pag. 206.  others is versified, of itself alone best verified: Mira cano: Sol occubuit, Nox nulla secuta est. A wonder 'tis to Tell: Sun set, no Night befell. Yea and this Suns Setting was such, as brought More Day, and Greater Light unto the whole World, than 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 Python might have lain safe enough, for ever any other Phoebus being able to come near to hurt him. Lastly, That, as the Brightness & Glory of the Temporal Sun doth 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 Daylight, by a Supernatural Eclipse, argueth The Departure of the Eternal Sun out of the World by a Strange way: a Way, whereof his Godhead was uncapable; and yet a Way Supernaturally munited with such Countermands of Nature, as were compatible and possible to none, but the Divine Nature.  
This Dionysius Areopagita, being a Philosopher, was able to collect out of that Eclipse. Who, as History relates, being in Athens, and seeing there that strange Eclipse, broke out into these words: Either the God of Nature doth now suffer, or else the World shall be Dissolved. The Athenians too themselves, as 'tis reported, by the strangeness of that Eclipse, conjectured somewhat more than 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.  
That not the very Bonds of Nature, or of Natural Affection, should tie us so fast, should be so dear, 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, & from his Father's house, unto another country, and from place to place, not Knowing whether he went (Heb. 11. 8.) until he came, where he had not a foot of inheritance. Yea and, causing Natural Affection to stoop to the Affecting & Effecting of GOD'S Glorious Command, he Offered his Son, his only Son Isaac. And yet woe is us, that are so far off from Forsaking Father & Mother, and the rest that Naturally we are addicted unto, for the procuring of GOD'S Glory; that we will not, at his commandment, Offer unto him that which costeth us little or nothing, and is not Repugnant, but Agreeable to any, but our Corrupt Nature.  
That we are very blamable, that will not lose, or rather find (for He that so looseth 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.  
That we take heed of jewish Infidelity, Cruelty, Iniquity, Ignorance, and more than jewish Crucifying Again unto ourselves The Lord of Glory, and making a mock of him. For fear least, if our Deeds draw near again to the Tail or Head of the Old Dragon, in being like unto Darkness, and Symbolizing with the Diule, or his Members; God strike us with more than Egyptian 
* Exod. 10. 21 which may be also reckoned among the Acts of This Parliament. As also the Star that directed the wisemen to Christ, Mat. 2  Darkness; 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 than Three 
a So Long lasted the Darkness at Christ's Crucifying; as is above specified.  Hours, or, Three Days 
b So long the Egyptian Darkness. .  
That we should gladly Suffer together with Christ, that, being conformable to his passions, We may also Reign together with him.  
That we ought To Conform ourselves unto the time of Christ's passion: not to pass it in mirth and jollity, but in weeping for ourselves, in chastising of ourselves by true Poenitencie, without Sparing of ourselves; 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 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, even so near as in our Hearts and in our Mouths; (Rom. 10.) and, as that In Him we Live, and Move, and have our Being. Act. 17. Likewise, To be Serviceable and appliable unto the other Days of the Lord, the Days with Especial 
* A Day in thy Courts is better than a Thousand. Psal. 84. 10. & See hereof, pag. 10, 11, & 13.  Happiness Destinated & Appointed for the Service of the Lord, & The Declaration of his Glory, for some Extraordinary Benefits bestowed on his Creatures. Then to Rejoice with them that Rejoice, & not to be like to those, who (according to the Arabian 
* See thereof, the Learned Erpenius; in his Exposition of Arabian Proverbs.  proverb) Lose a Margarite upon the Festival Day; yea then lose the union of the Spirit, & so ('tis to be feared) the most precious pearl of the Kingdom Heaven. Whilst they can not brook the Church, or some that are in it, or the way unto it, upon the Holy Days: when especially we ought to go, though it were a farther & a harder way, from the utmost parts of jury to jerusalem, from the blindest corner of Dissension to the sight of peace, from our own Houses to GOD'S House, and the place where His Honour Dwelleth. Then, and There Spiritually-Supernaturally to Leap For Heaven, To it, From that which is most Opposite unto it: To resign our Worldly Businesses and Delights; which by the Interposition of Earthly Cogitations, do disjoin & separate us, even upon the Sunday, from our Lightest Sun and Brightest Day, as it were by the whole length of the Diameter of Heavenly and Eternal Things.  
That it behoveth 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: the better to reclaim, or repress, the common professed Enemies of Christ, and to debar them of their means of wronging God's Glory.  
That we beware of Giving our holy Light unto Dogs, and casting the Pearls of the kingdom of heaven before Swine. That we open not the Door to let filthy Sodomites come in; but, like Angels of Light, strike such 
Vid. Sap. 19 17.  such Light-Angels with Blindness, & take away the Light of their Eyes from them, that they may not find the Door, nor the Way into the House. Seeing their coming is for no other, but villainously to Abuse, & to deal unnaturally with the House, the Lord of the House, and those within it that are the Lords. Seeing also that their saying, Hail Master, yea and Kissing of Christ too, is but to Betray him, to catch him, strike him, and misuse him. And their Rabshaketh-like speaking the language of the people of God, is but to Rail and to Dishonour him.  
That we Love not that which God hateth, whether it be the world, or the things that are in the world: cherish not his Enemies in his presence: nor be Favourites & Abettors of Notorious Offenders, and Excommunicated persons. No: nor Grace them with the Light so much as of our Company, or Countenance. But, David▪ like, to be Companions of those that Fear the Lord: 
Vid. etiam Ps. 29.  to let the Righteous resort unto our Company: to let no ungodly person Dwell, or Tarry in our Houses; no, not so much as him that telleth Lies: to hate them that hate the Lord, and to be Grieved with those that rise up against him; yea; to hate them right sore, as though they were our Enemies.  
Lastly, That We must be zealous for our Heavenly Father's Glory. Showing that we are not Implicitè only, or in gross, but indeed and Expressly in love with GOD: by having the pulse of our Conscience extraordinarily Moved, with joy, when we see God Glorified; or else with Disdain, Sorrow, and Impatience, when we see His Name and Truth Blasphemed. Then it is our part to do as Croesus' his son is said to have done: who, having been always dumb, yet spoke suddenly, when he saw his Father set upon. Or rather, to imitate the Son of God himself: who otherwise being 
* Isai 53. 7.  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 
a Psal. 69. v. 7, 8. Rom. 5.  House.  
How then is it, that we are so Senseless in the wrongs that to GOD are offered? why rather, when we perceive God to be so highly Dishonoured and Blasphemed; among other things, by Heretical Disparagement to his sons Deity: and more than jewish Crucifying of him: why, I say, do we not Start, and Startle, 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: And you especially, the Highest among Christians, that are out of this Auditory, and yet in The Parts of the days Speech are, though not the Principal Verbs, yet the Principal Praepositions; do you, I humbly Exhort you, put your Royal Assents to the Days: Acts of Parliament of Praises of the Highest King, & Most Praiseworthy. That not only jom le jom, One Day unto Another, but one [Le Roy le veult] unto Another, may Royally Recount and Ecchoize His Glory. Whilst, like Zealous Ruling Lights (of as High Parentage, & of as Ancient Creation as the Heavens) like Benjamins (Great Kings, & 
b Vid. Ps. 68 27.  Little Sons of Gods Right Hand of jealousy) like Zealous and Obedient Days, or 
* The Arabian word for Day, here used.  jamins (that are still a Telling and Enacting) & like Zealous johns and james (that are still a 
* Mark 3. 17.  Thundering out of Working & of Loving) you make yourselves still more and more the Fervent Interjections of the Dishonour of I AM. The Maintaining of whose Honour is the Charge that is imposed on you. Decline it not, you most Princely Praepositions, but Incline your souls and hearts unto it: That When Christ your Life 
Col. 3. 4.  shall appear, you may have the Glory of Not being Declined by him.  
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, and The Powers of Heaven being shaken (Mat. 24. 29.) Which Shall be, but little before Christ's coming and the end of the World. Whereof that such things must needs be Prognosticating Signs, The later part of the aforesaid saying of Dionysius doth well testify.  
Here are Signs Extraordinary of Declining Days. Dark Blindness in the Lightest, Falling Sickness in the Firmest, and Shaking Palseys in the Powers of most Steadfastness. All here, not The Days only, but the Lights of Heaven, and the Powers of Heaven, shall make apparent show of their Decay; By Divers Defects, Strange Appearances, unusual Changes, and Manifold Infirmities. Not by Eclipses only, but by 
* Vide de Sole Elliptico. Ecclus 17. 31. what is brighter than the Sun● yet the Light thereof faileth. &, vid. job. 25. 5.  Ellipses too; as though The Sun itself 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 itself 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, and not to show themselves abroad as they were wont: yea and to be so tedious to themselves, the rather because of Men 
* Tristitia afficiuntur, dum vident nostra Delicta. Theodoret. super Rom. 8.  that will not mend Themselves, as that The very 
* Rom. 8. v. 19 & 22.  Creature Groaneth too, Travaileth in pain, & hath an Earnest desire of Amendment, by the World's Dissolution, and so Expecteth waiting when the Sons of God shall be Revealed. And How long doth it Expect and Wait? So long, as that it may well teach men Long Suffering and Patience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] from the beginning of the world, or from Man's Fall, unto this present. This present? yea, & as long as any time shall be: even unto the Last Moment (Moment of most Moment) when All these Things shall be dissolved. 2. Pet. 3. 11.  
But now you Heavens, and you Lights of Heaven; you Light and 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? O, no. But then much more by your Defects, Changes, and Infirmities, will God's Power be made Perfect. Which only is Everlasting: who is able to Diminish not only Man's, but Your ability, to abate Your strength, 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, yea and by your 
* job. 25.  Impurity in His Sight; 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, but a foil of Folly, to Magnify His Wisdom.  
So than you, Days, (and likewise, you, the rest) will not Then, in your Old Days, & Days of your Greatest Infirmities, after so many Successions, and when your Succeeding Impotency shall exceed your Power that was his Predecessor; I say, you will not then give over Telling one another his Power, that exceeds all others. You will then Tell] by your Waxing Old as doth a 
Heb. 1. Psal. 102. Isai. 34.  Garment, how True he is, that gave his Word you should do so. You will Pronounce His being still the Same, by your being, when you shall be so Old, so Divers: 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, (Heb. 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, how much you will Then Tell unto God's Glory? Only this I know, That you will Then Tell, and More than you do Now, A Word unto One another; A Word of God, that Endureth for Ever. And the Elder you wax, the more Talkitive you will be: & 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.  
And here the Oldest Men of all may go to School, to the Oldest Times and Days, and other of God's Creatures, much elder than themselves: to Learn of them, how to behave themselves towards God, in their Old Age, and when that their strength faileth them. Not then to neglect, 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 old wives Fables, and to Tell, as the Days do, true 
* See pag. 25. of the good use of our English word [Tale]  Tales of God Almighty; such as may be unto others instead of Commentaries and Expositions of Gods Great Goodness. Lingua cum verum loqui caeperit, id est, Virtutem, Maiestatemque Dei singularis interpretari; tum demum officio naturae suae fungitur: saith 
a Divin instit. lib. 4 cap. 26.  Lactantius. When our Tongue undertaketh to tell Truth, that is, to be an Interpreter of the Power and Majesty of so Singular a God, Then, & never but then, doth it discharge his Natural Function. You therefore that be Old, & have had for a long time Experience of God's Power and Goodness, and have heard longer than others, what One Day hath said thereof unto another: Be you Examples of Truth unto others, of setting forth God's praises, and of Interpreting his Glory: & that so much the more, the weaker that you grow: 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 grave, yea and in your Sickness, and your Death. Then think too of your Crown & your Reward, how near you are unto it: how near unto the goal of Glory, & to the end of your race: and, that therefore ye ought not by any means to slack your pace, but to hasten it: 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, than it was in the Beginning.  
A fifth, and necessarily the last thing Enacted; is the last Day, and End of the world: when the Power of God, that Made the world, shall be Demonstrated as it were à Posteriore: by the Dissolution and Destruction of 
Dissolution of this Parliament.  the world, by the last Day, the End of Time, & Determination of all Terms and Termers. When the Host of Heaven shall be Dissolved: (Isai. 34,) When Gods Alpha shall return to his Omega, & Days Temporal shall Commend his Praise to Day Eternal. When his most wonderful Power and Glory shall be seen in and by the Son of God himself, Destroying the ungodly, 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 Scroll, or Book, out of which Gods glory is now taught us, shall be rolled together (Isai. 34.) and the whole Army of the Leaves thereof shall be loser than sibylla's Leaves, or the Leaves of This Book: yea, shall fall down as the Leaves of a Trce, & as a Falling Fig from the Fig tree, (Isai. 34.) lastly; when This Book of the world shall be Canceled & Burnt, 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: 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 Angellike Intuitive Knowledge, and Ever Blessed Beholding of Him and of his Glory, to whom we are so much Beholding: especially for That Knowledge and Beholding of Him, and of his glory, That 
God's Glory, by the Miraculous Speech of the Lowest, most Indocible, and most Senseless Creatures.  is Blessed for Ever. Amen.  
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; who either speak not at all, or else speak so out of Reason, as though we had changed Differences with an Ass: who speak so much, and many years together, and yet speak so little according to God's word, and of his praise. When as the Ass spoke neither often, nor yet much: and yet all he spoke was according to That Word, & to That praise; whereof Man cannot Speak too much, nor yet too often. 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, & was farther Dignified with His Riding on him.  
And so, leaving these, let us proceed to things more Senseless. For (according to the saying of our 
a Luke 19  Saviour) If these should hold their peace, the 
b Vid. Hab. 2. 11.  Stones would Cry. Would Cry, and from their Low Estate Cry out Loud, in the Commendation of the Power of God, that made them, and in the Proclaiming of His Christ unto the World. He that is Able of Stones to raise up Children unto 
c Mat 3. 9 God's Glory, by Speech Miraculously Figurative. Where, of The vail OF GOD'S GLORY: & the Rhetorical Figures, Flowers and Colours thereof.  Abraham: no marvel, though he be able to raise up Praise unto Himself, out of Such children's Mouths.  
I will not here speak of Stones Applauding Venerable Bede in his Preaching; or such like: But will speak of Speech more warrantable.  
When Christ was Crucified, the vail of the Temple was Rend in twain▪ from the top to the bottom: the Rocks also did Rend. Here are Rents of God's Power, here Revenues of His Glory; proceeding out of Rent Mouths, or, as it were, out of Cloven Tongues. Tongues and Mouths of Things Rent, that were most unlikely ever to Rent of themselves: the one for Fineness and Softness, the other because of Strength and Hardness. So the one sending forth, out of His Rent, as it were a Fine & Soft voice of God's Glory, the other a Strong and Hard voice: 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. Of which, neither of them both is without signification.  
The Renting of the vail (to allow some space 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 
Psal. 24.  King of Glory may come in, & pronouncing the Opening of the way into the Holiest of 
d Heb. 9 8.  all? Yea, & the opening of it unto us too? Our entering into that within the vail, whither jesus the Forerunner is for us entered in 
e Heb. 6. 19, 20. ? And, that by the Blood of jesus we may be bold to enter into the Holy place, by the New and Living way, which he hath prepared for us, through the vail, that is, His Flesh 
f Heb. 10. 20 ? The vail] that for us is most available. The vail] whereby the vail that lay over our hearts is taken away 
a 2. Cor. 3. , so that we may now see the Light of God's Glory shining in our Hearts. The vail] so Rend from the Top to the Bottom, that we need not fear the coming of it together again, or that it shall have need of any more Renting. The vail, that is, His Flesh.] His Flesh, who had sometimes Stretched out the Heavens, is now so Expanded and wretched, for us that were so wretched, on the Cross, that all his Bones are to be told 
b Psal. 22. : & 'twas strange that None of them was broken. For else what whole part was there in his Flesh 
c Psal. 38. 7. , from the Crown of his Head to the Sole of his Foot? The Top whereof had Thorns for to Tear it, and Blows of a Reed to Break it. His Face, had Filthy spital, Boxes and Buffets to Disfigure it. His Body, Bonds to Bruise it, in girthing it to the Pillar, worse than is the Pillory: yea and it had Lashes to make Gashes in it. His Hands and Feet, had Nails, to Bruise them and to Pierce them. His Inward parts, Gall and Vinegar, Despiteful words, Grief and Anguish, yea and Death itself, to Dissolve this Rock, & to Rent the Body of this vail asunder from the Soul. The Renting whereof is our Anagrammatized Entering into Heaven: As is also the Renting of this Rock, in the Clefts 
d Vid Isai. 2. 21. & 33. 16.  whereof is our Refuge.  
The Blue 
e 2. Chr. 3. 14.  of this Glorious vail of God's Glory, was, besides 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 rob, & Royal Blood, that 
f Heb. 12. 24. vid. Heb. 11. 4,  Speaketh better things than the blood of Abel. O Blessed Better Things! O 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 
* Who have Notably well commented on Aristotle's Rhetorics.  and 
* Who have Notably well commented on Aristotle's Rhetorics.  Maioragius to help thee yet, for the victory, thou availest nothing, in comparison: thy Colours are all Vile, and vail bonnet, unto the Colours of This vail. For so, my thinks, 'tis sweet to lick but the 
* See, the Remains of a Greater work, p. 27. out of Giraldus Cambrensis.  Letter of This vail. This vail, which Speaketh Things as Sweet as Heaven. O let us hear (for here juvat usque morari, 'tis good and sweet Abiding 
f Vid. Mat. 17, 4. ) some more of the Nazaren Flowers, Flourishes, and Figures, of This Veils 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 vail. His Being praised by his Brethren, His Father's Children Bowing Down before him: (Gen. 49. 8.) Every knee Bowing at the Name of jesus, both of things in Heaven & things in Earth etc. and therefore The Angels also Glorifying him, and God in him; The Angel's Ministering unto him, All the Angels of God worshipping him: (Heb. 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 
* Vid Alibamer. Sylu. in verbo Cherubin.  being our Propitiatory, unto and into whose graciousness both Testaments, The Law and The Gospel, our Fair Faced Books, do cast their Looks: His being Immanuel: His 
g Luk. 2. 10, 11, 16.  Lordship joined to his 
g Luk. 2. 10, 11, 16.  Babeship, His omnisciency to his 
h Isai. 9 6. unto us a Child is Borne.  Childhood; His Saviourship to his Babeship, And his Childhood; His Sonship to his Childhood, yea and his High Titles (Isai. 9 6, 7. & Heb. 1.) to his Sonship, And his Childhood: His Glorious Godhead inseparably united to his Manhood: His Manhood, by and with his Godhead, Glorified: His 
a Mat. 18. 3.  Childefied Babefied 
b 1. Cor. 14. 20  Brethren 
c Heb. 2. 11. 12 , and 
d Ioh 3. 3. & inde.  Regenerate Children 
e Heb. 2. 13 14 : His Faithful Soldiers being made partakers of the Spoil of his Vestments, his Assumed Humanity, Revelation of his Mysteries, aeternal Love toward 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: In a word, The Clothing of His Righteousness, and Everlasting Glory 
f Heb. 2. 10. :  
All these, are they not the Golden Glorious Cherubims 
* Interior Homo Domus Orationis est, imò Speculationis Divinae, ubi per Fidem illam Claritatem ineffabilem centemplamur, & sunt Cherubin scientiarum Dei. Sim. de Cas. in Evang lib. 13. fol. 1. Nomen [Cherub] aliqui interpretantur per Scientiae Multitudinem etc. Doctores Hebraei, in verbo Cherubin, putarunt litteram ● deservire, & à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab●a, quod puellun significat, dedu●erunt: exponentes, Sicut puer. Has sequitur, inter alios, Lebeus; qui vu●t Cherubin refer figuram puerorum, qui sunt plena & Florida sacie. Alii Cherub, universale nomen faciunt ad omnem Figuram five Imaginem cuinsque Faciei, quae▪ expansis alis tanquam avis volans effingitur.  (Heb. 9 5.) Wrought like Children 
g 2. Chr. 3. 10. juxta Pagnini, & Genev. Translat. & Derivat●onem, quam afferunt Doctores Hebraei, ut supra. Cui etiam convenire videntur, quae de puerilitate proximè sunt dicta, & vulgaris Cherubin, Descriptio. , or, with men's 
h Vid. 2. Chr. 3. Exod 25. 20▪ & Annot. Tremel. sup Exod. 25. v. 18. Ea qu● sunt in Lege, representant quidem Humanam effigiem. Pagnin. i● Thesaur.  Faces, and appareled 
i Vestitos pingimus ex Lege, Exod 20, 26. jun. ; with whose Ascending parallelled 
k Vid. 2. Chr. 3 & Exod. 25.  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 Mouths and Faces God hath ordained a perfect Body of his Praise, by so Perfectly and Superexcellently Fitting of One Body (Heb. 10. 5.)?  
So that it was no marvel, though Miraculous, that the Earth too, our Old Mother, were great with child with GOD'S Praises, &, like unto Elizabeth (Luk. 1) had a Babe too within her that leapt in her womb for joy 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 Heaviness and Immobility, could not but be moved to make her Submissive and Subterrene Obeisance at the Name of jesus, and to Omnipotency. Stand still She could not, but dance she must as it were a Quavering Pavin, & send forth a Quaking 
* Vid. Heb. 12 26.  Shaking voice, of GOD'S Praises, for so high an Exaltation of any, 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. Babes that Died not, but being Dead did Live again, by this Abortion, or untimely Birth. Babes Borne with GOD'S Praises in their mouths, and wearing the Liveries of His Glory on their backs. Babes of Excellent Delivery, in the Praising of a Now Raised Raising up Deliverer. For The Graves, or Monuments (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) were opened, and Many Bodies of Saints which slept, Arose, And came out of the Graves, or Sepulchres, after His Resurrection, and went into the Holy City, and Appeared unto Many. Here (that as well The Wonders of the Deep, as the Height of the Third Heavens, may conclamitate with S. Paul (Rom. 11. 33.) O the Depth etc. and that we with all Saints may the better comprehend that Incomprehensible Depth and Height, Ephes. 3. 18. 19) The Earth also hath Her Choir of Base and Treble voices, Consorting with others, under Ground, and Her Sepulchres Church for the Service of GOD'S Glory. Here are Grave voices too: 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.  
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 ye heard) but is also called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Reason, their very Form, their Substantial and Glorious difference from other Creatures: What then may we think of the Chiefest Speech or Word of the Creator himself, 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 itself?  
And so, from speaking of Speech, and Speech Extraordinary and Miracalous, I descend to some words touching [A Word] here in my Text: and draw nearer and nearer to the last spoken of Word, giving you still warning by the way, of his approaching.  
One Day telleth a Word unto another.] But a Word. 'tis but a Verbal Praedication of GOD'S Glory. Nay & (if you remember the Prosopopoeia in the Manner of their Speech) 'tis but as it were 
* Tanquam verbum, tanquam scientiam etc. saith S. Austin, as p. 41.  a Verbal Predication, of GOD'S Glory. So far is the Day from any Real Glorifying of God. Yea and so far are we of from giving any Glory unto GOD, save in Words only.  
Where we see the Goodness of GOD towards us his creatures, so far excelling above all thanksgiving and praise, as Deeds are still better than Words; nay, as all his noble Acts surpass our Quid retribuam Domino, our wordy more than worthy Retributions. Ipse quando nos glorificat, (saith S. Austin 
c In Psal. 39 & see, p. 108. where Athanasius is alleged upon Ephes. 1. 6. ) facit nos gloriosiores, facit nos honoratiores: quando eum glorificamus, nobis prodest, non illi. Quomodo enim eum glorificamus? gloriosum dicendo, non faciendo. When God Glorifieth us, he maketh us more Glorious, he maketh us more honourable: But when we Glorify him, it maketh nothing for him, but for ourselves. For how do we Glorify him? Only by saying, that he is Glorious; by calling, but not by making of him so.  
O then, Beloved, if it be but Words, they cost us nothing: why spare we them in glorifying the Lord, & are no more sparefull of them in dishonouring of him, in profaning, yea and blaspheming of his Holy Name? 'tis but Words for Deeds. But Words. And were all our words so as they should be rectified and directed to GOD'S Glory, they would make but One Word in the whole volume thereof. Yet see, as if we had still lived in Cimmerian darkness, where never any Day might have informed us: 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.  
And here those Papists, who will not join with us in serving of God, in praising and glorifying his holy Name; not so much, some of them, as in saying Amen unto our Graces, (as the Relation of Religion at large discourseth) are very grossly reprehensible. The Days however otherwise it differeth from the Night, yet gladly joineth with it in the Relation of GOD'S Glory; never ceasing, so as it may, to play the Daily Orator in this behalf. Then let the Papists liken themselves unto the Day: shall they, because of the dissentings between them and us, therefore fall out with GOD too, and bar him of his Glory? What though we were Heretics, nay though we were beasts; ought they not therefore to accord with us in the recording of GOD'S Glory? For GOD sendeth us many times unto the Dumb Creatures, to join with them herein, yea and to be enjoined a Lesson by them herein. For this is such a General duty, so generally by all things in their kind to be observed, that it ought not for any cause, 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; 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: 'tis their Glory too, their Beauty, & Perfection. If they will forsake all these for our sakes, they will do somewhat for their own.  
One Day telleth a Word unto another] But One Word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Omer] a Word without a Plural number 
a Avenar. Lexic. .  
But One Word; in respect of All GOD'S Glory.  
But One Word; in respect of that Word, which last of all we shall speak of.  
One Word, is but little in respect of all the Knowledge in the World. But much less is this Word of God's Glory, (so as by the Days it is declared) and this Motto much less than one atom to the whole motey world of Democritus; if it be compared to the Infinite Worlds of Glory belonging to the Creator of this World. 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.  
O then, Beloved, if we should spend all our time in speaking of, and to GOD'S Glory: yet how little world Our words be in respect of that immense Matter, of & to the which we should still speak! For Our Days are but a span long. They are gone like a shadow, and pass away like smoke, Psa. 102. The Days will last, when all Our Days are past: they will line, when we are dead and gone.  
And why then, Good GOD, hast thou made Man, that he of all others, he rather than 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 tantisque beneficiis etc. as Zanchius 
b De Operibus Dei, part. 3. l. 2, cap. 1.  speaketh (and Epictetus 
c Arrian E. pictet. lib. 1. cap. 17.  hath the like) in the name as it were of all other Creatures. What? and of the Day too, which itself, after his Manner, speaketh so much in thy praise? And must it not needs then be no more than One word of thy Praise and Glory, & 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 excelleth above all Thanksgiving and Praise? Nehem. 9 5.  
One Day telleth a Word unto another. A Word, and always of GOD'S Glory. The Subject every Day, and to every Day, the same continually. Yet never is any Day weary of this every days Subject; so showing how the Glory of God is no more tedious for a continual Subject in this world, than it will be for an everlasting Object in the world to come.  
Then judge you, Beloved, whether they be not worthy of Reprehension; who think it too much, to have the Gloria Patri etc. so much repeated, and would allow it but one place for many: as myself have seen in too many places of this Land; where, neglecting the Order prescribed by the Church & by our Service Book, of concluding every Psalm with the Gloria Patri, etc. they, and they too some of them who otherwise would seem to be formal enough, make haste to skipp over the often mention of that Glory, for which they were created, and unto which they owe their chiefest service.  
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 Isay, ver. 2. 3. (burning with the love of God's Glory otherwise than these faultfinders do) One cried unto another, & said, Holy, Holy, Holy is the Lord of hosts: the whole world is full of his Glory. Why correct they not our Saviour's Eli, Eli, upon the cross? Or his praying the Third time, saying the Same Words? Mat. 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? Psal. 40. 19 And for that same in one self-same Psalm Four times reiterated, (Psal. 107.) O that men would therefore praise the Lord for his goodness, & declare the wonders that he doth for the children of men? And that, 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 (Psal. 115.) He is their helper and defender? And that, (Psal. 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, for that so often together repeated (Psalm. 118. and, 136.) His mercy endureth for ever? Lastly, why blame they not the Prophet David, for here avouching, that One Day still telleth (the Glory of God) unto another? Nay, and the Days themselves too, for so doing? For telling a word, But a word, and But one word of God's Glory? Always of GOD'S Glory, and yet always telling that, & besides that doing nothing. For Every Day unto another uttereth the Same. The Same. what's that same? The Glory of God.  
Nor every Day only insisteth only on this golden Matter, but every Hour of the Day too, yea and every Moment of an Hour (according also to that Explication given in my first Sermon) still dwelleth on this one Glorious Subject, uncessantly urging the never ceasing Glory of the Highest.  
Some man will say; he disliketh not the often repetition of the Gloria Patri, &c: quatenus, for, or in that it is the often mention of God's Glory. But, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
a Arist. Physic. lib. 3. contex. 51  He may not so be gone. For, quatenus, even in and for that it is the often mentioning of God's Glory, therefore he ought not at all to dislike it. 'tis (as you have heard) the End whereunto man is ordained, to show forth GOD'S Glory both in word and deed: 'tis all his Virtue and Perfection. He therefore that shall mislike the continual doing thereof either way, doth as if he should pick a quarrel with a Rose, because it never smelleth but 
a As Aul. Gellius (lib. 19 cap. 2,) citeth out of Aristotle.  sweet: or with himself, for being always Reasonable; and happily that maketh him in this thing so unreasonable. for 'tis 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: part-Christians, (as they are reckoned) Turks, and Infidels, and all. Not any Tract in Arabian, which is not begun with the name of God, and of the Merciful God, prefixed to it. 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: Honour and Praise and Glory, and Virtue and Power & justice to God the only King everlasting, for evermore. In the beginning even of the Alcoran itself are put those three letters, Eliph, Lem, & Mim: which they call the Seal of the Book, and by which (as they say) are 
Quod enim semel fecisse bonum est, non potest malum esse, si frequentèr fiat▪ etc. Hieronym. Epistola ultima. Si enim semel facere optimum est; quanto magis saepius▪ Si hora prima; go & tota die. Lacta●tius, lib. 4. c. 28.  meant the Name, the Majesty, and high Command of God. It being a thing even by the Law of Nature written in men's hearts, and unto which the whole world is driven, by words to magnify GOD'S name, & by a verbal predication to declare his Glory. And doth it not then concern us more near, now that the Glory of God is every Day more and more made manifest, to Seal up every Psalm, yea (if it were possible) every word, every work, every thought, every imagination of ours, with some specification, or else some intimation or other of that Great Glory?  
'Twas not the often repetition, Beloved, that made the First dislikers of the Gloria Patri, &c: not to favour it. No. the Arrians stuck at it, because they stuck at Christ's Divinity. So did the Sabellians, because they confounded the Three Persons. Wherefore the Church then wisely brought in the Gloria Patri, &c: as to try who were such Heretics, so especially for the mainetaining of God's Glory against them. Yea but the Cause why it was so ordained is now ceased. 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: yet the Cause of retaining it, being so ordained, is not none at all. We know not all the devils craft: 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, and now and then to peep up his head. And 'tis not good for us to be unprovided of our former furniture; and because we have no war, to fling away our weapons.  
Again; another reason, of not relinquishing or disusing this most excellent Epiphoneme; is, that which now we have in hand: even the oftener repetition and more frequent commemoration of the Glory of God, the Father the Son and the Holy Gbost; A reason sufficient, if it had been even of the first ordaining of it.  
And so drawing nearer to my Text, & to you too, Beloved: Beloved, I beseech you, that you would be very frequent in giving Glory unto God by your words and communication; 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 
a Col. 4. 6.  with the often mention of God's Glory: thinking your lips so much the happier, the oftener his Praise, the praise of his Glory, passeth through them: 
b Hor. de Art. Poetic.  Haec placuit semel, haec decies repetita placebit.  
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, and of which we spoke before) to whom it shall be so tedious to be tied, but in words only, to so Glorious a Subject; About which we should be always turning and returning, tanquam rota 
c Sim. de Cassia lib. 4. c. 1.  versa & reversa sempèr circa idem centrum, like a wheel about the same point or centre continually: yea and which ought to be unto us as a charmed circle, where all our spirits for ever should be enchanted. So should we be reputed worthy instruments of God's Glory: plectratum semper instrumentum 
d Simon. de Cass. ibid.  &c: and like an instrument always ready strung, obediently to sound forth and to resound what song our master requireth, the song of his own 
The word of God twofold  Praise and Glory, though he demand it never so often.  
One Day telleth a word unto another.] The word of God: and so the Glory of GOD too.  
The Word of GOD is either 
* De hoc duplici verbo, vid. Damascen. de Ortb. fid. lib. 2. cap. 21. & alios.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Mental, or Enuntiative. This word of God, is The revealed will of God 
* As Damascen defineth the word of God. Each related by the Days. : That the Inmost word, the 
* Qui dicit Deum mentem, dieit eius prudentiam. Theophil. Antioch. lib. 1. ad Autolyc. c. 1.  Mind, or Essential will of God. This, Verbum 
* Ita etiam Ireneus (l. 4. c. 3.) Moysilitere, in quit, verba sunt Christi. & paulo pòst: Moysi, & reliquorum sine dubio prophetarum sermoncs ipsius sunt.  Christi; That, verbum Christus, as S. Austin 
e In Ps. 118.  speaketh. Either of these words is by One Day told unto another.  
1 For the first, it is manifest: first, out of that Ps. 119. Lamed. v. 1. O Lord, thy Word endureth for ever in heaven. Then; Revelatio fit non solùm per doctrinam, sedetiam per opera 
f Vid P. Lomb. sup. Rom. 1. : The will of God is revealed not only by Doctrine, but by the works of God too. According to that in the 19th, and 20th Verses of the first to the Romans: And that in the 17th and 18th Verses of the tenth to the Romans; where the Apostle saith, Hearing is by the Word of God. But I demand, have they not heard? No doubt their sound went out through all the Earth, & their words into the ends of the World; alleging the 4th Verse of this Psalm.  
Where we may note, how the Apostle proveth The Hearing of the Word of God, by The Hearing of their words: as if their Words were the Word of God. Their words, that is, The days Words too, among the rest: which necessarily, and most naturally, must be meant by that place in this Psalm.  
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. Chrysostome teacheth us: as in the already alleged places out of him in my second Sermon, so also at large on the first chapter to the Romans; where he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; &c: Did God send down a voice from heaven unto them? No. (saith he) But that which might prevail more with them, than such a voice, that did he; he set forth his Creatures and displayed them openly to the view of all; that they by their sight understanding the sightliness of things visible, might so mount up to the invisible God. And again, in that which next shall be alleged out of S. Chrysostome. As also Athanasius (in the Fragments of him) saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And afterwards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Have those works & creatures of God, which are mute & dumb, yet no voice or speech at all? Yes, (saith he) their admirable feature is a kind of talking of theirs, and their beauty and Eutaxie, or goodly Order, is as it were a sound or voice of theirs.  
Hence arise two Observations. One touching our selves, the other concerning the Heathen. For ourselves: by this Word of God reported by the Days, we may note how negligent we are, or else how ignorant of the Whole Word, the whole Revealed word of God (The things revealed belonging to us, and to our children for ever. Deut. 29. 29.) for, as if there were no Word of God, but only written in paper: so pass we over lightly 
a Opera Dei non intuentur, & opera manum eius non considerant. Isai. 5. 12.  what ever of God's word is written, imprinted, stamped, and engraven in his works. Whereas this also ought highly to be esteemed and regarded by us. Especially, whereas the Book of the Scripture is the renewing 
b 
Vid. Bonaven tur●tom. 1. p. 44 & 54. & Eras. in Paracles. prefix. operibus Athanasii. & Theodoret. de providentia. Sermon. 6. paulò à principio.  
Eccles. 3. 11.  , repairing, and restoring of the Book of the World; like unto the renewing of the two Tables of the Testimony, (Exod. 34) after that the first were broken. And 'tis no good part in a Scholar, as soon as he hath a new Book, strait ways to fling away the Old: especially he having not yet thoroughly learned the old. For GOD hath, indeed, set the World in their heart, yet cannot man findout the works that GOD hath wrought from the beginning even to the end. Which one 
c S. Francis Bacon, in his book of the Advancement▪ of Learning, pag. 4. 6.  of late, though no Divine, yet divinely hath interpreted of the Supreme and Summary law of Nature. And when we have done all that we can to find out God's Glory by his Works: we may still say with job 
d job. 26. 14. ; Lo, these are part of his ways: but how little a portion hear we of him? And, as 'tis in Ecclesiasticus, (cap. 43. v. 30, 31, 32) There are hid yet greater things than these be, and we have seen but a few of his works.  
The other Observation concerneth the Heathen; How inexcusable this Word of God reported by the Days maketh them. An Observation drawn by S. Chrysostome out of my Text, and the Texts about it: as appeareth 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 saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. What will the Heathen say at that Day? can they say, O God, we knew thee not? we heard not of thee? No did? (saith he) never heard ye the Heavens speaking unto you by their sightliness, and the excellently composed harmony of all things sounding shriller than any trumpet? never saw you the manner of the Day and of the Night, how still they continue on their course? etc. Athanasius also 
e Ad inscriptionem Psal. 18. in Fragment▪ & ●●periu●; p. 83. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. , upon the Title of this Psalm, saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What saith he to the Heathen? etc. to the Heathen. For, because 'tis 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, for not Believing when they heard the word of God.  
O but if we had heard That Word of God which you have heard, the Revealed Written word of God, than we might have believed. O, no, it is not likely: 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. Therefore as 'twas said of the jews 
a As Lyra there interpreteth it sed vide Immensity. lib. 4. cap. 3. ubi dict● interpretatu●, de his omnibu● qui adhuc erant in vi●a. , (Luk. 16. 31.) If they hear not 
* And Christ saith. (●● h. 5. 47) If ye believe not Mo●es writings▪ how s●a●● ye believe my word●?  Moses and the Prophets, neither will they be persuaded, though one rise from the dead a gain 
* And Christ saith. (●● h. 5. 47) If ye believe not Mo●es writings▪ how s●a●● ye believe my word●? . So may we say of the Heathen; If they would not hear the works of God, if not the Report that the Days, and other of God's Creatures, gave forth touching God's Glory: neither would they have been persuaded, if they should have had & heard Moses and the Prophets. That which was made manifest in many of them, who questionless had been made acquinted with the Books of Moses, and yet continued still in their Infidelity.  
Then how much more inexcusable are the Atheists 
The like hath Athanasius of the jews, in respect of the Gentiles of forme● times: Dudum▪ n. judeorum populus amplioris doctrinae gratia reficiebatur: quip qui non solum ex creaturae operibus, verúm & ex divinis literis Dei scie●ti●m hauriebat. Athanas. contra Gentil. lib. 1. fol. 218. C. circa initium.  and Infidels of these later times? who have heard The Report that one Day maketh to another of The will of God Revealed not only by his Works, but per doctrinam & per inspirationem, by Doctrine and by Inspiration too. 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. And so have they had Another word to teach than too; another Word of God; another Word which One Day telleth to another. Nor only have they had the Doctrine of Moses and the Prophets to instruct them, but of the Apostles too: nor of those only, but of him that taught them too, even of Christ himself: and therefore as yet of Another word of God too; another Word which One Day telleth to another. Another? Yea, and anothergates Word of God is this, of which we are now to speak in the next place: being now as it were carried back again into the main Sea of GOD'S Glory; The Days here in my Text seeming to smile out a certain willingness, to have the whole course of their Discourse there determined: like as when 

Virgil. — Oceano properant se tingere Soles.  
One Day Telleth a word unto another.   
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 saith; Lord, who hath believed our Report? etc. which Report, to report unto you of whose Glory it was, I leave to S. john, chap. 12. v. 41.  
A Word] of which (as in his Common place, and as his Expanse and Pertingencie, together with GOD'S Glory, is extended over all, and beyond all encomiastical Explication) much already hath been spoken. And yet, as in his Proper place of Circumscribing Glory, I have more to say of Him, which I have thought upon. (Ecclesiasticus, 39 12.)  
A Word] more Significant, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Da●ar) is in Hebrew. A Word] that signifieth a Thing, whereby all Words do Signify. A Thing, before All things, & in whom All things consist, Col. 1. 17.  
A word] Strong, of Almighty Operation, cause of All things, and by whom All Words and Works Arose, and were Raised up from Nothing.  
A Word] that is The Day Spring from an High, that hath visited us. (Luk: 2. v. 78.) & out of whose Strength comes forth Sweetness 
* See judg. 14. .  
A Word] that is a Branch, or Sprout (Zach. 3. 8. & 6. 12 
* & Isa. 11. 1. ) overspreading the whole world, aimed at by the Branches of Signification of the Days Telling, and that (as the Prophet 
a Zach. 6. 12.  saith) shall Grow up out of his place, and shall cause Others to 
b Malach. 4. 2.  grow and Arise up by Him and with him.  
A Word] that is the Standing 
c Isa. 11. 10. &, Rom. 15. 12.  Standert Root of jesse, that being 
d john. 12. 32.  Lifted up draweth all men unto him, into his Glorious Rest 
c Isai. 11. 10. & Rom. 15. 12.  Us especially The Gentiles, that Trust, & Seek unto his Ensign; whom also he hath received, to The Glory of GOD, as the Apostle speaketh, Rom. 15. where he withal maketh Christ's Arising a Refuge to the Gentiles, A Light unto Them, 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, nor to touch the minds of us Gentiles with This Points Admonition; how that upon juice 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.  
A Word] That is Alpha and Omega, The Beginning and the End, of all the Alphabet of all the words & works, that we, or any other, can Speak, or Do unto GOD'S Glory.  
A Word] So Beginning, That So was In the Beginning, and Before The Beginning of All Worlds: That In him, By him, and Through him, is not only the Source & the Beginning, but the very Being, of Days and Nights, and the rest of GOD'S Creatures. And So, that never will any Day or Night, nor should any of his Of spring make an End of Talking, and of making Show & Declaration of His Beginning. His Beginning, that causeth the Creatures Perfectest Being. 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: 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.  
One Day telleth a word unto another] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Word is the Lord; saith Clemens Alexandrinus 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . So justin Martyr 
b Apolog. 2. pro Christianu.  understandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Doctrine and the Appearing, or Coming of Christ, to be here uttered, revealed, and reported. S. Austin also, on the Title of this Psalm, saith: De jesu Christo haec dicuntur, These things are spoken of jesus Christ. And on my Text, by the word, [Word,] he understandeth Plenitudinem ●ncommutabilis Sapientiae Det, quod verbum in principio Deus apud Deum est: 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: Especially those, who have interpreted these words Allegorically, whereof ye heard in my first Sermon.  
To this Exposition are fitting (among other things) the Springs of the Arabian Root, There 
* pag. 28.  also bespoken for this Service. Neither is the Word [Omer] thereunto unsuitable, being (as hath been said) only of the Singular Number: Even as Christ also himself is 
* The Word Christ. a true Union une SANS PLUS, One and no more.  One and Singular. One Seed, (Gal. 3. 16.) One Mediator, and One Saviour. One, as he is GOD: One, as he is Man: and One, as he is both GOD and man.. One, as GOD: One, as The Only Begotten Son of GOD: And therefore One too, in the Assumed Humanity, by unity of Person 
c See, the Divine Creed of Athanasius. . So, still One; and But One word, as before ye heard: but such a One as is better than all others; &, being well Learned, will make you the greatest Scholars in the world. Ye need not, nay ye must not, go so far as to the Plural Number, to Learn more than One 
Phil. 3. 8. 1. Cor 2. 2.  such word, to become as Singular Scholars, as S. Paul was: who Esteemed not to Know Any thing, save jesus Christ, and him Crucified.  

Si Christum Discis, satis est 
* al. quod.  sicaetera Nescis:  
Si Christum Nescis, nthil est 
* al. quod.  sicaetera Discis.  
Learn Christ, and thou art Blest, no matter for the rest:  
Save Christ, Learn All the rest; to Save thou want'st the Best.   
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 
* Or; for skill such.  such Skilful 
* Or; for skill such.  praises have:  
What must Lord Master Maker's word, that All Skill gave?  
If Made words of Made Men such skill make-praises have:  
What word, that skilled Skilled Men to Make, & Killed to Save?   
In this and every respect, Apolinarius doth well tender this Word here in my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Honoured, or, a precious word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chosen, or Choice, and Precious, S. Peter 
a 1. Pet. 2. 4, 6  calleth him: and he is called by Hermes 
b As he is alleged by Lactantius, Diu. instit. l. 4. c. 7. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Holy word.  
Of this indeed most Choice, most Holy, most Honourable, and most Precious Word of GOD, Two things.  
1 The One; How this word is by One Day told unto another.  
2 The other; That the Days by recounting this word, do most of all recount God's Glory.  
1 Touching the first; 'tis an excellent place of Athanasius, against the Gentiles, where he saith: 
c Vel (secundam P etrum Nannium) Sufficit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  juvat creaturam ipsam contra illos citare testem clamantem 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propemodum. Nan.  quodammodo, & autorem opificemque sum Deum Patrem Domini nostri jesu Christi apertè praedicantem. And a little after: Nempe enim haec ipsa constantia praedicat, insinuatque Patrem verbi suum esse opificem ac Deum, dum absque ulla 
d Vid. Graec. & versionem Nan, nii.  contradictione ipsius paret imperio: sicut divina quoque Lex admonet, dicens: Coeli enarrant Gloriam Dei, &c: It liketh me well (saith he) to produce, as witness against the Heathen, the Heavens and the Firmament, the Day & the Night, yea and the whole state of things created: as it were (or, well near) openly proclaiming and pronouncing, God the Father of our Lord jesus Christ to be their maker and creator. For this their stableness & continuance always after one sort, signifieth and denounceth the Father of the word to be their maker and their God: whilst they still obey his saying of the word, without any word of contradicting, or gainsaying. That which also God's word telleth us, where 'tis said: The Heavens declare the Glory of God, and the Firmament showeth his handy Work: One Day telleth a word unto another, etc. 
* See more hereof there, about a leaf after; from those words, Porrò veritatis, via an eum, etc. unto those. N si fortè sicuti Deum negaverunt, etc. & fol. 218. ●, from Porrò ipsom in omnibus etc. unto, Haec autem & omnis divinitùs inspi rata etc.   
Divers and sundry ways is this Word by One Day told unto another. as by the Resemblance that every Day hath of the Creator, and therefore of this Word also. This being that word of the Lord, by which the Heavens and the Days were made. (Psal 33. 6. and joh. 1. 3.) & this Word being that Wisdom of the Lord, by which he hath laid the foundation of the earth; and that Understanding, through which he hath established the Heavens. Prov. ●. 19 Of the Resemblance of the creators Glory enstamped in the Days, already 
a In the third Sermon.  hath been spoken. To which we may add that of Theophilus Antiochenus, (lib. 2.) Who saith, that those three first Days, which were before the creation of the two great Lights, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are types and models of a Trinity▪ of God, and of his Word, & of his Wisdom. So that this Word was that Day first declared, in which Gods Wisdom first declared itself unto the world, by making the first Day, & the works thereof, by such a 
* I●a etiam Irenaeus (l. 4▪ c. 17) Sapientiam Spi. ritui attribuit. So is he called by Hermes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lactantius.  word of Wisdom, and in such wisdom of his word. And in like sort was this word declared by the rest of the Days of the Creation, & declared was it in their 
b According to an Exposition before in the first Sermon.  Creation. Also afterwards this Word was that Day excellently published & pronounced, in which he first was 
c Gen. 3. ●5. See the last Point.  promised for the Redemption of the world. 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 foreshowed, yea and showed forth unto the world?  
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 & Prophetae non ipsius, in quibus etiam aliqua inveniuntur, quae de Christo audita ceeinerunt: sicut etiam de Sibylla dicitur, etc. saith S. Austin, in his begun Exposition on the Epistle to the Romans. There were certain Prophets, and yet none of God's Prophets neither, in whom are some things found concerning Christ: which after they had heard, they also sang of & reported: among whom was Sibylla. Which (saith S. Austin)▪ I should not easily have believed, but for that of a certain famous Poet among the Latins, (meaning 
* Eclog. 4.  Virgil) Vltima Cumaet venit tam carminis aetas, etc. And S. Austin hath afterwards in the same place, how that th' Apostle knew, ea in libris gentium inveniri testimonia veritatis, that there were such testimonies of the Truth found in the books of the Gentiles. And again, a little after: In literis Gentium superstitiosae idololatriae plenissimis aliquid quod ad Christum pertinet invenitur. There is something found concerning Christ, them in the most superstitious & Idolatrous books of the Gentiles. Norknew the Gentiles something only concerning Christ. For they had knowledge also of this Word, even as he was the Word; as appeareth by that of Serapis unto Thulis king of Egypt:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Lactantius (in his 4th book of Divine Institutions, the 9 Chapter) saith, That the Philosophers were not ignorant of this Word; and allegeth there to that purpose Zenon, predicating this word: & Hermes, often describing virtutem maiestatemque verbi, the virtue and majesty of this word. Besides, 
a Lib. 11. de Evang. prepar. cap. 10.  Eusebius, and Cyrill write, (and the like is also showed by S. Chrysostome, & S. 
c in Sermone in verba illa [In principio crat verb● m] H●cego (Sez●illa verba joannis) inquit, novi multos etiam extra veritatis rationem mundana● sapientia pr●ditos, iactantes, etc.  Basill) That Amelius a Platonist, and Heraclitus approved it to be well said of that Barbarian, (so called they S. john, because he was a jew) In the beginning was the Word, and the word was with God, and that word was God. S. Austin also 
* Lib. 8, confess. cap. 2, in principio. Commemo ravi legisse me quosdam libros, in istis autem omnibus modis insinuari Deum & eius verbum.  affirmeth, that he had read this beginning of S. john's Gospel in the books of some of the Platonists. And in his tenth book de civitate dei, cap. 29. 
* juxta finem.  he saith, That a certain 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. john's Gospel was worthy to be written in 
* Aureis literis conscribendum, & per omnes Ecclesias, etc.  Golden Letters, and to be set up and published in every Church and Congregation, and that in the most eminent and conspicuous places.  
Out of all which we gather still more and more, how inexcusable the Infidels and unbelievers are, for not Believing this word of God, yea and for not Believing in him, of whom by every days Report they had heard so much. And so much of the first thing here observed, touching this most honourable & most precious Word of God.  

God's Glory by the word Christ jesus Best of all Reported.  2 The other, and last thing is; That the Days by recounting this word, do most of all recount God's Glory.  
The Reason hereof is plain. For God speaking divers and sundry ways unto us, that we may see him; and there being Three miroirs, in which God showeth him self and his Glory unto us to be known: to wit, his word by his works, his word by the Scriptures, & his word Christ jesus: by this last word only is God best known, & shineth perfectly unto us: In as much as 'tis by him too, that God is by those other two ways, or any way whatsoever, revealed unto 
* Whereof see Irenaeus, lib. 4. cap. 14.  us. And in as much as he is the Best word of all; as S. john laboureth to prove; both in his Gospel, and in his Epistles: in both which he calleth him The word of 
a joh. 1. 4. & 1. joh. 1. 1.  life, atque in vita concludit omnia Dei beneficta, under Life he compriseth all God's Benefits, saith one 
b Naogeorgus in 1. joh. 1, 1.  there.  

God's Glory, by the Day, or, Time of our Redemption.  Among the which, the chiefest, & redounding most to GOD'S Glory, is our Redemption, both promised, & performed. 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 perfected. 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, and out of the virtue of his most Glorious Resurrection, do the Sparkles of God's Glory arise and mount up into the Highest.  
Hereof; and how Sweet, how Graceful, and how Glorious, the Speech is, the Hearing, the Report hereof: hath, in this poor speech of mine, already been reported to your hearing.  
In Respect of all which, yea All God's Benefits towards us, Christ is most worthily called [Omer] a word.] A word in Deed: or, a Doing word. A word] of Greatest Power, to Do Such things. A word] of most Faithfulness] to Do what was said, in Things of so hard Belief; and for Those, who were so Unfaithful in their Deeds and Sayings. A word] of Greatest Comfort: a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Homer, unto us, according to all Greekish Derivations. A word] a pledge, of God's Good will towards us. A word,] our true Hermes, and Interpreter, by whom GOD and Man came to parley to together. A word] by whose words we must be Guided, and all our words & works must be Directed. Yea and, (to say it again) A word] of most True Direction; which we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Follow, as the Guide of our feet into the way of peace. A word] whereby GOD did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Follow after man that had Forsaken him; Seek him, that was Lost, until he Found him; Made him, and, after he was Marred, did Remake him. And therefore too A word] for us to put our Trust & Confidence in, above all Things & Works in the world. According as David often saith: In 
a Or, His.  thy word; not, In my Works, is my 
b Or, Hope. Vid. pag. 31.  Trust.  
A word] to whom, having hidden in him all the Treasures of Wisdom 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, call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Kingly Poet. That of Aristotle 
a In Art. Poet. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He only of all Poets (or, Word-Works contrivers) is so wise and witty, to Know what is Fit for him to Do, and to observe a Decorum in every thing 
b Vid Ecclus, 39 17, 21, 33, 34. . And that of Velleius 
c Lib. 1. : Magnitudine 
d Vers. 1 bulus Psalmi, Opera Manuum eius: Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Operum, & fulgore 
e Ordinem seculorum tanquam pulc●errunum Carmen, etc. p. 68 & vid p. 45.  Carminun, Solus appellari Poet a mer vit: He only, for the Greatness of his Works, and Resplendent Glory of his Words, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Xenoph. Memorab. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Themist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. A●●st●●. in Art. po●t. In vermis, etc. Fabius.  hath deserved the name of a Poet, or, a Word-Work. Maker. In the Words of the Lord are his Works. Ecclus, 42. 15. By the Word of the Lord were the Heavens Made 
a Psal. 33 6. 9 . &c. He spoke the word, and it was Done 
b Psal 148. 5. &, in Effect, Mo●●● (Gen 1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alexand▪ Strom. 5. . He spoke the Word and they were Made; he Commanded and they were Created. Yea, He Spoke the Word too, & Men they were Remade; he said Amen, and Men they were Recreated, & Amended. Who 
e See joh. 7. 46. &, Luk. 4. 22.  ever Spoke as This Word Speaketh? Who ever Writ, or Wrought, as This Word Worketh? Yea & writeth too in the Tables of our Hearts, and writeth ●ookes too of GOD'S Glory; of larger volume than the Heavens, and of more contenting Contents then the Creation.  
One Day Telleth another] This Word to be Their Maker. And more than that: This Word to be Man's 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!  
More worthy word, of words and works of Commendation,  
Then All-Dayes Glory-words and work●s can make Relation!   
And no marvel. For here we have a Day, Telling, and Told of, of joy unspeakable: The Day, or Time, of our Redemption: By and through a Word unspeakable.  


A Hymn for the Day of ou●▪ Redemption.  O how we Lose the Day, and truly do the Truants play,  
When nothing we assay, as Treasure 
* Or, Troveurs; or, Trov●●s.  Trovants of That Day,  
Which to Kings Treasuredue of Heaven's Praises may accrue▪  
Whilst Day is still in view, when Word did Happy Days renew;  
Such Word of Such a King, Word King, Word God, 
* Or, Of.  & Such Being:  
King, End, and Beginning of Words, Works, Worlds, and Every thing.  
O might lives Thankful Rhyme in 
* Or, deeds.  Deed, to us 
* Vid. Eph. 5. 16. &, Col. 4. 5.  Redeem the Time  
Lost by Unthankful crime, In Words, For Words Redeeming Time!   
O word of our Redemption! o Omer, our true 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rome, and 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fobur. & see the last verse of this Psalm.  Strength of our Redemption! o our Redeeming Homer too! And therefore our true Divine Homer too: most worthy of so high an Aspiration; most worthy of the Attribution of Divine 
d 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in jone. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. in Art. poet.  
Immortalem hanc Coelestemque Naturam. Quinti●. X.   Titles, and of the 
d 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in jone. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. in Art. poet.  
Immortalem hanc Coelestemque Naturam. Quinti●. X.   Immortal and Heavenly Nature. Which if by a profuse Hyperbole (to make the best of it) they have been ascribed, & that by some Christians too, to Homer of the Infidels, to the Almost Adoring of him: Then much easier, I hope, it will be to 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.  
This also is enforced, by virtue of his being, as every Day exceedingly unto Gods glory Reporteth of him, 
1, Cor. 2 11.  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word of God, the word of his Mind, the word of his Counsel, the word of his Wisdom, and Intelligence. For, saith 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. much less are 
* V. 10.  All things, yea Those Deep Things of God, which are Concealed from us and Unsearchable, and the Inward & Essential Things of God; much less, I say, are they Searched but by GOD; who knoweth them without Searching. Who knoweth the 
e Rom. 11. 34. & 1. Cor. 2. 16  Mind of God, but Himself? Who hath been his Counsellor, or 
f mata Heo. isai 40. 13.  Man of his Counsel, but Himself? Who of His Knowledge and Wisdom, but Himself? In a word, who is in the 
g 〈◊〉 jatrinsecis Divinitatis habens ●an●●m Notitiam cum p●tre. Lyra there.  Bosom of the Father, (as S. john speaketh) but such a one His Son, as is of the Same Nature with Himself?  
Moreover Saint john saith plainly, and without Trope or Figure, that That word was 
c Ich. 1. 1.  God. God? And what more can be said, to show the excellency of this word? Word? And what less than is a word, to be a God? And therefore he must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Noted by S. Chrysostome, & Theophylact. by S. Chrys, homil. in loan. 1. & 2.  the word, or, that word, a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in an eminent sort. Whose Glorious Eminency, as it is at once deciphered by S. john, (joh. 1. 14.) When he saith, we saw the Glory thereof, as the Glory of the only begotten Son of the Father: so also shall it be showed in all that followeth. 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.  
Isai. 9 6. He is called Counsellor. As who only is privy to God's Counsel, and can best Counsel us in things concerning God. He is (as ye have heard) our right Hermes, and our Homer too. To whom both Princes and People's Muses should be addicted and affixed. Whose Healing 
d Rev. 22. 2.  Leaves and words of wisdom ought still to lie in and underneath 
* Nosti ●illud Alexandri Macedonis, qui Homerum ad verbum edidicisse, ac do, miens etiam cervicali suppositum babu●sse fertur.  our heads. On whom our best way and Method is ever to rely, and set up our Rest for Knowledge, and for Learning. On whose Supportation if we recline our dull and heavy heads, as S. john did, when he 
c joh. 13. 25. &, 21. 20.  lay and leaned on his Breast: we shall both take Sweet, and Safe, and Satisfying Rest; and also take Best Counsel 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 himself is best able to Declare his own mind unto us.  
The Poet Claudian (de laud Christi) speaking of the coming 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 jesus, we that are indeed Christians know to be as much worth, as Felicity itself; according to that joh. 17. 3. This is life eternal, to know thee the only true God, and him whom thou hast sent jesus Christ.]: To know thee by jesus Christ. 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. Hence saith 
d joh. 10. 30.  Christ, I and my Father are one. And, 
e joh. 14 9  He that seeth me seethe my Father. And, 
f joh. 14. 6.  No man cometh to the Father, but by me. And, 
g Mat 11. 27.  No man knoweth the Father but the Son, and he to whom the Son will reveal him. And, 
h joh. 14 6.  I am the Way. And, 
i joh. 10. 9.  I am the Door. And, 
k joh. 8. 12. & 9 5. & 12. 35. & joh. 1. 4, 5.  I am the Light. And, joh. 1. 9 He was the true Light, which lighteth every man that cometh into the World. For 'tis by him that the lustre of his Father's 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 jesus Christ: when he saith, God hath shined in our hearts, to give the Light of the Knowledge of the Glory of God in the Face of jesus Christ. In the Face of jesus Christ. For he is the lively Image of his Father. The Image of the invisible God. Col. 1. 15. and 2. Cor. 4. 4. The Brightness of his Father's Glory, and the very Image of his Substance. Heb. 1. 3. And, as 'tis in the 7th of Wisdom, verse 25, 26. He is a pure influence that floweth from the Glory of the Almighty: the Brightness of the everlasting Light, The undefiled Mirror of the Majesty of God, and the Image of his Goodness.  
We spoke before 
* In the third Sermon.  of other Images and Resemblances of God's Glory. All which come infinitely far short of this Image. For Man himself hereunto compared is not so much the Image of God simply, as he is said to be made rather after the Image of God. Indeed 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 indeed like unto God. Again, After the Image: because of the unlikeness or unperfectness of this likeness: in that he doth not perfectly resemble GOD, as Christ representeth his Father. According as 
a D● Operib. Dei l. 3. c. 1. parl. 3.  Zanchius hath delivered out of S. 
b Tom. 3. de Trinit. lib. 7. cap. 6.  Austin. Philo, followed by many others, saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ, or The word, is indeed the 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 
c ubi supra.  Zanchius at large proveth) 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 
d Heb▪ 1. 3. ) And also, as he was manifested in the flesh. For in him, when he was made visible by the flesh (as S. john 
e 1. joh. 1. 1. And Tertull. de Trinitate, saith: Filius est hic qui videtur, Dei autem filius Dei verbum est: etc. See also Hilar. in Psal. 51. and Iren●. lib. 4. cap. 10, 11, 12, 13, 14, 17, 21, 22.  saith, 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, & as it were The Father's Face confpicuous. For having most perfectly in himself the full and complete Nature and Substance of his Father: That, as it were to the eyesight, did he exhibit and represent also in his flesh, and by the Glorious Effects thereof revealed it. For 
f Col. 2. 9  The Fullness of the Godhead, which is in the Son, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bodily united to his flesh, and as it were imprinted in it, did by divers ways and works perfectly resemble his own and the Father's Nature & condition. And therefore in him truly was that Fair Form and Beautiful Face as it were, Quae sioculis cerneretur, mirabiles amores excitaret 
a Ci● office l b. 1. 〈…〉.  Sapientiae: which if we could see with our eyes, would make us wonderfully in love with Wisdom.  
We showed 
b especially in 〈◊〉 second 〈◊〉 on.  heretofore out of Saint Chrysostome, and otherwise, how the sight and sightlynesse of the Heavens and the Firmament, the Day and the Night, and such like, uttered a voice (of GOD'S Glory) more shrill than any Trumpet. What then may we think of the Sight and Sightlynesse of him; 
* Vid. Iren. lib. 4. c. 15. & lib. 3. cap. 18.  Whose Day Abraham saw but a far of, but by the eyes of 
* By the Spirit of Prophecy, saith Irenaeus, l. 4. c 15.  faith, and 
c joh. 8. 56.  yet rejoiced. Whose Day of being Presented in the Temple when 
d Luk. 2.  Simeon saw with his bodily eyes, he was even ravished with the sight of him, and thought himself had lived long enough, And no marvel. For he had seen a Glorious Presentation, yea a Representation of the Glory of God. Whose Birthday when the Shepherds saw, and saw him too, they glorified and praised God for all that they had 
e Luk. 2. 20.  seen. All that they had seen. They had seen An Angel, yea a Multitude of Angels: they had seen The Glory of the Lord shine round about themselves; yet was all this but a Glorious Flourish as it were, in respect of that Flourishing Glory which afterwards they saw, when they saw Christ the Lord. In respect of whom, and for the greatness of the Glory revealed by him: 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: none to be Heralds at arms, but the host of Heaven: none, but those that stand 
f Luk. 1. 19,  in the Presence of GOD'S Glory, to present the World 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 themselves Praise God, and say, Glory in the Highest to God, etc. So also, 
* See pag. 28.  Hosanna in the highest. (Matth. 21. 9 and Mark. 11. 10.) In the Highest. And why so at Christ's Birth? And why so in respect of Christ? To intimate unto men, That in and by Christ jesus is God's Glory best set forth: and therefore that from henceforth they should Glorify GOD in and by Christ jesus. Deo enim silet, saith Saint 
g Lib. 1. expos. in 1. Reg. cap. 2. Ad canendum & Christo & Deo. Tertullian. Apolog.  Gregory, qui Patrem laudans, Vnigeniti laudem tacet. He praiseth not GOD at all, who praiseth not the Father by the Son, or, who praiseth not the Father and the Son together. 
h Ad Donatum de Fide Orthodoxa.  Fulgentius saith farther; Neque enim fas est sic adorare Deum Patrem, ut Deum Filium non adoret. 'tis no lawful worshipping of God the Father, where God the Son is not also worshipped 
* Non potest ille summus, ac singularis Deus nisi per filium coli. Qui solum patre se colere putat; sicut filium non colil, ita ne patre quidem etc. Lactantius divin. instit. lib. 4. c. 29. . Yea 'tis Gospel itself, (joh. 5. 23.) That all men should Honour the Son, as they Honour the Father: He that Honoureth not the Son, Honoureth not the Father.  
If therefore, Beloved, we will Glory in GOD, (as; He that Glorieth, aught to Glory in this, that he understandeth and Knoweth God. jer. 9 24.) it must be by Christ jesus; according to that of S. Paul, (Rom. 5. 11.) Glorying in GOD through our Lord jesus Christ. And if we will Glorify GOD, it must be by Christ jesus too: Especially, as he is our Lord, our Strength, and our Redeemers which David here, a Day-like Actuary of the days Relation, maketh the sweetest and most Glorious close, or Exit, of this Psalm. For The Days, as ye see, here in my Text, do after their manner so Glorify GOD, as that they do it too, and do it then best when they so do it, by uttering the Word, and Glory of God Christ jesus. Or if they did not so; yet S. Paul would teach us so to do, and so to conclude The days Report of God's Glory: To God be Glory in the Church by Christ jesus, throughout all generations for ever, Amen. Ephes. 3. 21. And, (which shall be my last words, and the upshot of our Daily Shouting for Salvation 
* See. p. 28. ) the last words of the Epistle to the Romans; To God only Wise, be Glory through jesus Christ for ever. Amen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   



Ecclus. 51. v. 29.  
Ps. 118 v 17.   Be not Ashamed of His Praise.  
I 
* Or, shall.  will not Die, but Live, and Declare the Works of the Lord.  

Ps. 119. v. 175.  Let my Soul Live, and it shall Praise Thee.  
O mihi tam longae maneat pars ultima vitae,  
Spiritus & quantum sat erit Tua dicere Facta.