![]() ![]() That which the Sun is vnto the senses, that is God vnto the vnderstanding. legis allegoriarum.Īs the Sunne entreth into the dennes of Lions, and into the cauernes of creeping wormes without harme or pollution: so God entreth into the dwellings of man without hurt, and penetrateth to the habitation of death without corruption. We gather that there hath beene an architect: so by the glorious frame of this world we conclude that there is a God. ad Antolycum.Īs God is more then all humane reason: so it seemeth more then reason vnto mee, that I knowe that all things are done of God.Īs God is vnknowne vnto vs according to his essence: so is he immeasurable according to his maiesty.Īs by the excellent structure of an house, The Moone changeth euerie moneth, and her power dieth, shewing the condition of man and afterwards is renewed and encreased, designing the future resurrection of mankinde. #SYRINX MUSITION FULL#As the sunne is alwayes perfectly seene, neither is at any time diminished: so GOD dooth alwayes continue perfect, full of power, wisedome, immortalitie, and all other good things. As the Sunne by manie degrees excelleth the Moone in power and glory: so God excelleth man. For the Sun after a certain maner representeth God, and the Moone man. The Sun and the Moone carie a type of a great mystery. ![]() Idem de recta Confessione, siue de Sancta & coessentali Trinitate. 113.Īs the Sunne toucheth all thinges alike with his force and influence, yet all thinges doo not receyue it alike: so although GOD (according to his essence bee present euerie where with euerie one) yet hee is not alyke present to others, Iustinus Martyr in responsionibus ad Orthodoxos, responsione ad quaest. There growes confusion, but whē one doth rule, the battell being vnited becomes the stronger: so except there should bee but one God to order this vniuerse, all would come to ruine and dissolution.Īs there is but one Sunne that inlighteneth the day (whereuponĬicero sayth, that it is called the sunne, because it hauing obscured all the starres, it appeareth one and alone:) so there is but one God, that illuminateth the worlde.Īs nothing maketh to the perfection of vnitie, which is the beginning of number (for when it was not the beginning of number, it was perfect, and being made the beginning of number it is not encreased:) so also GOD before the creation was perfect, and after the creation was not augmented. Libia do not tread vpon the branches, before they haue gathered the frankincense: so God dooeth not cut off the pestilent race of kings, before some fruite may arise thereof,Īs Schoolmasters and philosophers are said (after the commō maner of speaking) to descend to the capacitie of their schollers and hearers, which is not to be vnderstoode of any corporall descending: so when God in the holie scripture is saide to descend, it is to bee vnderstoode after the common custome of speaking.Īs a phisitiā cureth many diseases, which hee is not partaker of: so God purgeth many sinfull soules, the staine of which he is not any way touched with. Hircanian fishes neither good nor euill is expected: so the Epicures wold haue vs neither to be trobled with the fear of god, nor delighted with his bountyĪs an husbandman doeth not cut the thorne, before it hath budded and as the men of Hercules did, who seeing his children slewe them for enimies: so it is a lesser harme, and a lighter sinne, not to beleeue that there is a God at all, than to beleeue that hee is hurtfull.Īs they think worse of man, that say he is wrathfull, and dangerous, then they thatĭeny he liueth: so they thinke lesse amisse of God, who deny him to bee, then they that say he is bitter, hurtfull, wrathfull, &c. This material was created by the Text Creation Partnership in partnership with ProQuest's Early English Books Online, Gale Cengage's Eighteenth Century Collections Online, and Readex's Evans Early American Imprints.Īnd of his vnity, simplicitie and perfection.ĪS it was a lesse hurt for some not to see at al, then to see ill, as A Table of the Common places into which these Similitudes are digested.A comparatiue discourse of our English Poets, with the Greeke, Latine, and Italian Poets.A choice is to be had in reading of bookes.Those things are difficult which are excellent.Euill counsell is the worst vnto him that giueth it.In bodyes of lesser stature and corpulencie commonlie there is greater valour and more wit, then in those that be huger and vaster.The comparison of a friend and a flatterer.And of his vnity, simplicitie and perfection. ![]()
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