{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_17273/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_17273","id":"gutenberg_17273","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/17273","summary":null,"tags":["Bible. Psalms CL -- Commentaries -- Early works to 1800","Category: History - British","Category: History - Early Modern (c. 1450-1750)","Category: Philosophy & Ethics","Category: Religion/Spirituality","Church of England -- Sermons","Sermons, English -- 17th century"],"text":"Produced by Louise Hope, Jason Isbell and the Online\nDistributed Proofreading Team at https://www.pgdp.net\n\n\n\n\n\n[Transcriber's Note:\nA few details of transcription are given at the end of this file, along\nwith a list of errata.]\n\n       *       *       *       *       *\n\n\n                       AN\n              E X P O S I T I O N\n                  OF THE LAST\n                    PSALME.\n\n             DELIVERED IN A SERMON\n               PREACHED AT PAVLES\n      Crosse the fifth of Nouember 1613.\n    _Which I haue ioyned to the Festiuals_\n          as a short Apologie for our\n          _Holy daies in the Church_\n                 _of England_.\n\n         DEDICATED VNTO MY HONORABLE\nfriend and most respected kinsman Sir _William_\n               _Monins Baronet_.\n\n\n            _By IOHN BOYS, Doctor_\n                 of Diuinitie.\n\n\n                  _AT LONDON_\n       Imprinted by FELIX KYNGSTON, for\n            _William Aspley. 1615._\n\n\n       *       *       *       *       *\n\n\n                   GVNPOWDER\n                  TREASON DAY.\n\n                   Psalme 150.\n      _O praise God in his holinesse, &c._\n\n\nAll the Psalmes of _Dauid_ are comprised in two words, [a]_Halleluiah_,\nand _Hosanna_, that is, blessed be God, and God blesse; as being for\nthe greater part either praiers vnto God for receiuing mercies, or else\npraises vnto God for escaping miseries. This our present Hymne placed\nas a [b]Conclusion of the whole booke; yea, the beginning, middle, end,\nto which all the rest (as [c]_Musculus_ obserueth are to be referred)\ninuiteth vs in prescript and postscript, in title, in text, in euery\nverse, and in euery Clause of euery verse to _praise the Lord_. Teaching\nthese two points especially:\n\n  1. For what  } God is to be magnified.\n  2. With what }\n\nFor what, vers. 1, 2. _O praise God in his holinesse, praise him in\nthe firmament of his power, praise him in his noble acts, praise him\naccording to his excellent greatnesse._\n\nWith what, euen with all that is\n\n    Without vs, vers. 3. 4. 5. _Praise him in the sound of the\n      trumpet, &c._\n\n    Within vs, vers. 6. _Omnis spiritus_, &c. _Let euery spirit\n      praise the Lord, praise yee the Lord._\n\n  [Sidenote a: _Gueuara._]\n\n  [Sidenote b: _Lyra in loc._]\n\n  [Sidenote c: _In loc._]\n\n\nThis in briefe is the whole texts _Epitomie_, I come now to the words\n_Anotomie_, cutting vp euery part and particle seuerally, beginning\nfirst at the first, _O praise God in his holinesse_. Of which one\nsentence the Doctors haue many (though not aduerse yet diuerse)\nreadings, especially three: _Praise God in his Saints, praise God in his\nsanctitie, praise God in his sanctuarie_. _S. Hierome_, _Augustine_,\n_Prosper_, and [d]other as well ancient interpreters as moderne\ntranslate here praise God in his _Saints_. For if he must be praised\nin all his creatures, how much more in his new creatures? if in the\nwitlesse wormes, and senselesse vapours, Psal. 148, much more doubtlesse\n(as _Theodorit_ here collects) in men, in holie men, in _Saints_, vpon\nwhom hee hath out of his [e]vnsearchable riches of mercie, bestowed the\nblessings of the [f]life present; and of that which is to come.\n\n  [Sidenote d: _Chrysost. Basil. Euthym. Arabs apud Muscul. Lyra. Hugo\n  Card. Turrecremat. Anonymus._]\n\n  [Sidenote e: _Ephes. 3. 8.16._]\n\n  [Sidenote f: _1. Tim. 4. 8._]\n\nFirst, almightie God is to be blessed for giuing his Saints such eminent\ngifts of grace for the good of his Church, and for the setting foorth of\nhis glorie. So _Chrysostome_, _Basil_, _Euthymius_, _Prosper_,\n_Placidus_, _Parmensis_ expound it. [g]Euery good and perfit gift is\nfrom aboue, descending from the father of lights, a good thought in a\nsaint is _gratia infusa_, a good word in a saint is _gratia effusa_, a\ngood deed in a saint is _gratia diffusa_, through his grace which is the\nGod of [h]all grace, saints are [i]whatsoeuer they are. Wherefore praise\nthe Lord in his Saints, often remember their vertues as their true\n_reliques_, and as it were bequeathed [k]_legacies_ vnto Gods people. So\nthe wise man, Ecclesiasticus 44. _Let vs now commend the famous men in\nold time, by whom the Lord hath gotten great glorie, let the people\nspeake of their wisdome, and the congregation of their praise._ So the\nConfession of _Bohemia_, chap. 17. [l]_Wee teach that the Saints are\nworshipped truly, when the people on certaine daies at a time appointed,\ndoe come together to the seruice of God, and doe call to minde and\nmeditate vpon his benefits bestowed vpon holie men, and through them\nvpon his Church_, &c. And for as much as it is kindly to consider,\n_opus diei in die suo_, the worke of the day[m] in the same day it was\nwrought; it is well ordered by the Church of England, that the most\nillustrious and remarkable qualities of the saints are celebrated vpon\ntheir proper festiuals, that on S. _Stephens_ day, we may learne by S.\n_Stephens_ example to loue our enemies: on S. _Matthewes_ day, to\nforsake the world and to follow Christ: on S. _Iohn the Baptist_ his\nday, to speake the truth constantly, and to suffer for the same\npatiently. Thus in stedfastnes of faith and godlinesse of life (_non\nlegere modo sed degere sanctorum vitas_, as [n]one wittily) to bee\nfollowers of them as they were followers of Christ; is (as [o]blessed\n_Latymer_ was wont to say) the right worshipping of Saints, and of God\nin his Saints.\n\n  [Sidenote g: _Iames 1. 17._]\n\n  [Sidenote h: _1. Pet. 5. 10._]\n\n  [Sidenote i: _1. Cor. 15. 10._]\n\n  [Sidenote k: _Euseb. Emisen. hom. de S. Maximo._]\n\n  [Sidenote l: _See Harmon. confess. sect. 16. pag. 486._]\n\n  [Sidenote m: _Maior praesat. in Psal. 22._]\n\n  [Sidenote n: _Owin epigram. lib. 3._]\n\n  [Sidenote o: _Ser. on Christmas day preached at Bexterly, & ser. on\n  S. Stephens day at Grimstorpe._]\n\nAgaine, for as much as there is a _communion of Saints_, as we cofesse\nin the Creed, a knot of fellowship betweene the dead Saints and the\nliuing; it is our dutie to praise God for their good in particular, as\nthey[p] pray to God for our good in generall. It is required on our part\nI say, to giue God most humble thanks for translating th{~e} out of this\n[q]valley of teares into Hierusalem aboue, where they be [r]clothed with\nlong white robes, hauing palmes in their hands, and [s]crownes of gold\non their heads, euer liuing in that happie kingdome without either dying\nor crying, Apocal. 21. 4. and this also (in the iudgment of _Augustine_,\n_Hierome_, _Hugo_, _Raynerius,_ and other) is to _praise God in his\nSaints_.\n\n  [Sidenote p: _Apocal._ 6. 10.]\n\n  [Sidenote q: _Psal._ 84. 6.]\n\n  [Sidenote r: _Apocal._ 7. 9.]\n\n  [Sidenote s: _Apocal._ 4. 4.]\n\nThese reasons are the grounds of certaine _holy daies_ established in\nEngland by law, namely to blesse God for his Saints eminent grace while\nthey were liuing, and exceeding glorie now they be dead. Wherein our\nChurch ascribes not any diuine worship to the Saints, but all due praise\nto the sanctifier: in celebrating their memorie (saith _Augustine_) we\nneither adore their honour, nor implore their helpe: but (according to\nthe tenour of our text) wee praise him alone, [t]who made them both men\nand martyrs. In the words of [u]_Hierome_ to _Riparius_: _Honoramus\nreliquias martyrum, vt eum cuius sunt martyres adoremus: honoramus\nseruos, vt honor seruorum redundet ad dominum:_ If thou desire to doe\nright vnto the Saints, esteeme them as paternes, and not as patrones of\nthy life; honour them only so farre, [x]that thou maist alway praise God\nin them, and praise them in God.\n\n  [Sidenote t: _De ciuit. lib._ 8. _cap._ 27.]\n\n  [Sidenote u: _Tom._ 2 _fol._ 118]\n\n  [Sidenote x: _Philip Mornaeus de missa, lib. 3 cap. 11. See Melanct.\n  resp. ad art. Bauar. art. 25._]\n\nThe gunpowder men erre very much in this one kinde of honouring God,\nfor either they worship _his Saints_ as himselfe, or else their owne\nsaintlings, and not _his Saints_. In praying to the dead, in mingling\nthe blood of their martyrs with the precious blood of their Maker, in\napplying their merits, and relying vpon their mercies; it is plaine that\nthey make the Saints (as _Melancthon_ tels them in his [y]Apologie for\nthe Confession of _Auspurge_) quartermasters with God, and halfe\nmediatours with Christ, I say ioynt mediatours not of incercession only\nbut of [z]redemption also. Nay they make the blessed Virgin vpon the\npoynt their only _mediatrix_ and _aduocate_, so they sing, and so they\nsay. They sing in their publique seruice, [aa]_Maria mater gratiae, mater\nmisericordiae_, &c. the which is Gods owne stile, 1. Pet. 1. 10. & 2.\nCor. 1. 3. so they likewise say, _Maria consolatio infirmorum, redemptio\ncaptiuorum, liberatio damnatorum, salus vniuersorum._ [ab]_Giselbertus\nin lib. altercationis Synagogae et ecclesiae, cap. 20. Maria quasi maria_,\nsaith _Augustinus de Leonissa_, sermon 5 vpon _Aue maria_, for as all\nriuers come from the seas, and returne to the seas againe, Ecclesiastes\n1. 7: [ac]so forsooth (if you will vndertake to beleeue him) all grace\nis deriued from _Mary_, and ought to be returned again to _Mary_. We\nfinde so much _in [ad]Rosario Mariae, reparatrix & saluatrix desperantis\nanimae_, &c. That which is worse, their owne Pope (who cannot, as they\nteach, erre in a poynt of doctrine as Pope) calleth her expresly _Deam_.\n_Pet. Bembus_ in his epistles written in Pope _Leo 10._ name, _lib. 8.\nepist. 17._ printed at _Strasburg an. 1609._ that which is worst of all,\nin their most approued Bible: they translate Gen. 3. 15. _ipsa conteret\ncaput tuum_: she shall breake thine head, although (as their owne Iesuit\n[ae]_Ribera_ confesseth honestly) the _Hebrew_ text, the _Chaldee_\nparaphrase, the translation of the _Septuagint_, and all good _Latin_\ncopies reade _ipse conteret_, he shall bruise the serpents head,\napplying it to Christ, according to that of _Paul_, _The God of peace\nshall tread downe Satan vnder your feete_, Rom. 16. 20. by this euidence\nyou may see that the gunpowder crue praise not God in the saints, nor\nthe saints in God: but on the contrarie the saints as God.\n\n  [Sidenote y: _Tit. de sanct. inuocat._]\n\n  [Sidenote z: _See D. Fulke in 1. Tim 2. 5._]\n\n  [Sidenote aa: _Bellar. de sanct. beat. cap. 17._]\n\n  [Sidenote ab: _Apud Magdeburg. Cent. 10. Coll. 275._]\n\n  [Sidenote ac: _See Gospell Annunciat._]\n\n  [Sidenote ad: _Chemnit. exam. Con. Trident. part. 3. pag. 151._]\n\n  [Sidenote ae: _In Habacuc. cap. 1. num. 32._]\n\nAgaine these S. _Peter_ men (and as I haue warrant to terme them on this\nday _Salt Peter men_) erre from the true meaning of our text, because\nthey doe not praise God _in sanctis eius_, in his saints: but dishonour\nGod _in sanctis eorum_, in saints of their owne making, vsually praying\nvnto some who were no men, and to many who were not holy men. It is\ndoubted by the two great lights in their glorious firmament,\n_Bellarmine_ and _Baronius_, whether there were euer any such man as\nS. _George_, or such a woman as S. _Catharine_. Cardinall _Bellarmine_\n_lib. de beatitudine sanct. cap. vlt. Sec.. respondeo sanctorum_ doth\nacknowledge that they worship certaine saints whose stories are\nvncertaine, reputing the legend of S. _George_ apocryphall according to\nthe censure of Pope [af]_Gelasius:_ and Cardinall _Baronius ecclesiast.\nannal. Tom. 2. ad an. 290._ according to the impression at Rome, fol.\n650. as also _de Martyrologio Romano, cap. 2._ confesseth as much of\n_Quiriacus_ and _Iulitta_, declaring plainely that their acts are\nwritten either by fooles or heretikes, and in his annotations vpon the\n_Romane Martyrologie_ 23. Aprill, he taketh vp _Iacobus de Voragine_ for\nhis leaden Legend of our English S. _George_, concluding in fine, that\nthe picture of Saint _George_ fighting with a Dragon is _symbolicall_,\nand not _historicall_. If the Scripture be true [ag]_whatsoeuer is not\nof faith is sinne_: then assuredly these men (as [ah]_Paul_ speaks)\n_are damned of their owne selues_ in their owne conscience, who\n(notwithstanding all their doubts) pray still in their publike seruice,\n[ai]_Deus, qui nos beati Georgij martyris tui meritis & intercessione\nlaetificas, Concede propitius, &c._ An Idoll as _Paul_ affirmes, 1. Cor.\n8. 4. is nothing, _Ergo_, the Papists in worshipping S. _George_ which\nis nothing, commit (euen themselues being Iudges) abominable Idolatrie.\n\n  [Sidenote af: _Can. sanct. Roman. dist. 15._]\n\n  [Sidenote ag: _Rom. 14. 23._]\n\n  [Sidenote ah: _Tit. 3. 11._]\n\n  [Sidenote ai: _Missal. Roman. ex Con. Triden. decret. restit. in\n  festo Georgij._]\n\nAs they worship some who were no men, so many who were not [ak]holy men,\nas a reuerend [al]Doctor of our Church accutely, _Non martyres domini\nsed mancipes diaboli_: the Souldiour who peirced Christs holy side was a\nPagan,[am] neither doth any storie which is authenticall speake of his\nconuersion, and yet they worship him vnder the name of S. _Longinus_,\nor Longesse, March 15. _Papias_ (as [an]_Eusebius_ and [ao]_Hierome_\nreport) held the heresie of the _Millenarians_, and yet he is honoured\nas a saint in the Romane Calender vpon the 22. of Februarie. _Becket_\nwas a bad subiect in his life, and no good Christian at his death, in\nthat hee commended himselfe and the cause of his Church vnto S.\n[ap]_Denys_ and our Lady. Yet S. _Thomas of Canterburie_ was honoured at\nCanterburie in the daies of popish ignorance more then either the worlds\nSauiour, or the blessed Virgine his mother: in which relation I appeale\nto the records of that Church, as also to the very stones vnder his\nshrine worne with the knees and hands of such as came thither to worship\nhim. _Boccace_ reporteth how one Sir _Chappelet_ a notorious Italian\nVsurer and Cousoner came to be honoured as a Saint in France. _Sanders_\namong them is a saint, albeit he liued in plotting, and dyed in acting\nrebellion against his gracious Soueraigne Queene _Elizabeth_ of famous\nand blessed memorie. Nay _Dauus_ is _Diuus_, _Saul_ is among the\nProphets, _pater personatus_, father _Parsons_ all the daies of his life\nwas a perpetual Martyr, as his fellow [aq]_Ribadeneira_ termeth him: and\nyet one (who sometime was his inner man, and knew him as I presume,\nbetter then euer did _Ribadeneira_) transposing the letters of _Robertus\nParsonius Iesuita_, found this _anagramme_, _Personatus versuti oris\nabi_: the wit-foundred drunkard, _Henry Garnet_ (who did not according\nto the Counsell of [ar]_Paul_ vse _vino modico_: but as [as]_Paulinus_\npretily _modio_) that lecherous treacherous Arch-priest, Arch-traitor,\nArch-diuell in concealing, if not in contriuing: in patronizing, if not\nin plotting the powder intended massacre, is returned a Saint from\nbeyond the seas with [at]_a sancte Henrice intercede pro nobis_: his\naction is iustified, his life commended, his death honoured, his\nmiracles and memorie celebrated by that _Ignatian_ spirit,\n([au]_portentum nominis portentum hominis_, hauing a great deale of\nname, though a very little modestie) _Andreas Eudaemon Ioannes Cydonius_:\nbut notwithstanding his apologie, the saintship of _Henry Garnet_ is so\nbuffeted by the replies and antilogies of our accuratlie learned\ndiuines, as that his straw face will hereafter hardly be worth a straw.\n_Catesbie_, _Winter_, _Rookwood_, and the rest of the Cole-saints and\nhole-saints (who laboured in the diuels mine by the Popes mint) are\nnumbred among the holy ones also: Babilon and Egypt praise God in them,\nand for them. I haue heard much of _roaring_ gentlemen in _London_ and\n_Canterburie_, but if the Lord himselfe had not watched ouer his Church,\nif the Lord himselfe had not written England in the [ax]palmes of his\nhands, if the Lord himselfe had not kept King _Iames_ as the [ay]apple\nof his eye, [az]if the Lord himselfe had not been on our side (now may\nGods Israell in England say) if the Lord himselfe had not been on our\nside, when they rose vp against vs, if the Lord himselfe had not (out of\nhis vnspeakeable goodnesse toward vs and our posteritie) broken their\nsnares, and deliuered our soules out of that horrible gunpowder pit;\nthese bellowing Buls of Basan, and Canon-mouthed hell-hounds would haue\nmade on this day such a roare, that all Christendome should haue felt\nit, and the whole world haue feared it. [ba]_O Lord God of all power,\nblessed be thy name, which hast this day brought to nought the enemies\nof thy people,[bb] so let all thine enemies perish._ _O Lord, that\nour[bc] mouthes may be filled with laughter and our tongue with ioy._\n_Sint diui modo non viui_, let England hang such, although afterward\nRome hallow such, he that hath an eye to see without the spectacles of a\nIesuit, will affoord as good credit to the register at _Tiburne_ as to\nthe Calender of _Tyber_: for if these be Martyrs, I wonder who are\nMurtherers? If these be Saints, I pray you who are Scythians? If these\nbee Catholikes, who are Canibals?\n\n  [Sidenote ak: _Dr. Sutclif examin. of Rom. cap. 7._]\n\n  [Sidenote al: _Dr. Abbot Antilog. pag. 3._]\n\n  [Sidenote am: _Sutclif. vbi sup._]\n\n  [Sidenote an: _Hist. lib. 3. cap. vlt._]\n\n  [Sidenote ao: _Catalog. scrip. in vita pap._]\n\n  [Sidenote ap: _Houenden annal. part. poster. pag. 298._]\n\n  [Sidenote aq: _Catalog. scrip. Iesuit. in vita Parsonij._]\n\n  [Sidenote ar: _1. Tim. 5. 23._]\n\n  [Sidenote as: _Epist. lib. 3. epist. 6._]\n\n  [Sidenote at: _Sheldon preface before his motiues._]\n\n  [Sidenote au: _Eliens. epist. lector. ante resp. ad Bellar. apol._]\n\n  [Sidenote ax: _Esay 49. 16._]\n\n  [Sidenote ay: _Deut. 32. 10._]\n\n  [Sidenote az: _Psal. 124._]\n\n  [Sidenote ba: _Judith. 13. 4._]\n\n  [Sidenote bb: _Iudges 5. 31._]\n\n  [Sidenote bc: _Psalm. 126. 2._]\n\nI passe to the second exposition of these wordes, _O praise God in his\nsanctitie_, so _Munster_, _Pagninus_, _Beza_, _Tremelius_ and our old\ntranslation heere, _Praise God in his holinesse_: now God is holy\n_formaliter & effectiue_, holy in himselfe, and making other holy; the\nLord is glorious in holinesse Exod. 15. 11. Wheras other Gods are famous\nfor their vnholinesse, _Venus_ was a wanton, _Mercurius_ a theefe,\n_Iupiter_ a monsterous adulterer, an ingenious man (as[bd] _Basile_\nwrites) would blush to report that of beastes, which the Gentiles haue\nrecorded of their Gods. If such imputations are true saith\n[be]_Augustine_, _quam mali_ how wicked are these Gods: if false _quam\nmale_ how wretched and foolish are these men, adoring the same things\nin the temple, which they scoffe at in the theater, _in turpitudine[bf]\nnimium liberi, in superstitione nimium serui_: so that their Gods are\nnot as our God, euen our enemies being Iudges Deut. 32. 31. there is\nnone holy as the Lord 1. Sam. 2. 2. called[bg] often in holy Scripture\n_the holy one_, yea thrice holy; _holy, holy, holy, is the Lord of\nhosts_ Esay. 6. 3. his [bh]name is holy, his [bi]law is holy, his\n[bk]spirit is holy, his will holy, his word holy, _righteous in all his\nwaies, and holy in all his workes_ Psalm. 145. 17. making vs also which\nare his seruants an _holy people_ Deut. 7. 6. an _holy priest-hood_\n1. Pet. 2. 5. _his holy temples_ 1. Cor. 6. 19. our bodies, our soules,\nour selues, our whole [bl]seruice holy, wherefore _praise God in his\nholinesse_.\n\n  [Sidenote bd: _Lib. de legend. libris gentilium._]\n\n  [Sidenote be: _De Ciuit. Dei lib. 6. cap. 6._]\n\n  [Sidenote bf: _August. contra faust. man. li. 12. cap. 40._]\n\n  [Sidenote bg: _Esay 1. 4. & 10. 20._]\n\n  [Sidenote bh: _Luk. 1. 49._]\n\n  [Sidenote bi: _Psal. 19. 7._]\n\n  [Sidenote bk: _Mark. 12. 36._]\n\n  [Sidenote bl: _1. Pet. 3. 2._]\n\n[bm]_Luther_, _Caluin_, _Vatablus_, your _English-Geneua_ bibles, & our\nnew translation haue praise God in his _sanctuarie_, the which in holy\nscripture signifieth either heuen, or the temple, heauen is often called\nin sacred writ _Gods sanctuarie_, for [bn]thus saith he that is high and\nexcellent, he that inhabiteth eternitie, whose name is the holy one,\n_I dwell in the high and holy place_. Christ in comming to vs is said\nto _breake the heauens_ Esay 64. 1. and when he went from vs vnto his\nfather _a cloud tooke him vp into heauen_ Acts 1. and _fro heauen_ he\nshal come againe to iudge the quicke and the dead 1. Thes. 4. 16. That\n_his sanctuarie_ may be taken heere for heauen, is gathered out of the\nvery next clause (_praise him in the firmament of his power_) the which\n(as [bo]_Caluin_ & [bp]other expositors haue well obserued,) is\nexegeticall, and expoundes the former, as if Dauid should haue said,\npraise the Lord in his sanctuary, that is _in the firmament of his\npower_, for the heauens declare the glory of God and the firmament\nsheweth his handy worke Psalm. 19. 1. let all people praise God our\nfather in heauen, especially such as dwell with him [bq]in heauen,\nO praise the Lord all ye blessed Angels and Saints inhabiting his\nsanctuarie which is highest and holiest.\n\n  [Sidenote bm: _Idem Genebrard et alij._]\n\n  [Sidenote bn: _Esay 57. 15._]\n\n  [Sidenote bo: _In loc._]\n\n  [Sidenote bp: _Bellarmine in loc._]\n\n  [Sidenote bq: _Genebrard Agellius Acernensis epist. in loc._]\n\n[br]Other apply the word _sanctuary_ to the Temple, so termed for two\nrespects especially. 1. because God manifesteth _his holines_ toward\nvs in that holy place more principally, calling it expresly [bs]_his\nhouse_. 2. a _sanctuarie_ in regard of our _holy seruice_ toward God,\nfor albeit euery day be to the good man a sabbath, and euery place a\ntemple; yet the God of Order hath appointed certaine times, and certaine\nplaces also, wherein hee will bee worshipped publiquely, saying\nLeuiticus 19. 30. _Ye shall obserue my sabbaths, and reuerence my\nsanctuary_. For our holines toward God concerneth vs [bt]one way in\nthat we are men, and another way in that we are ioyned as parts to that\nvisible mystical body which is his Church as men, wee are at our owne\nchoyce both for time, and place, and forme, according to the exigence of\nour owne occasions in priuate, but the seruice which is to bee done of\nvs as the members of a publique body, must of necessity bee publique,\nand so consequently to bee performed on holy daies in holy places, and\nfor this doctrine the scriptures afford both patent and paterne, the\npatent is reported by the Prophet _Esay_: Chap. 56. vers. 7. and\nrepeated by Christ in [bu]three seuerall Euangelists: _my house shall\nbe called an house of prayer for all people_. The paterns are manifold,\n_I will enter into thine house in the multitude of thy mercies, and in\nthy feare will I worship toward thine holy temple_, saith our Prophet,\nPsal. 5. 7. The Publican and the Pharisie went _into the temple to\npray_, Luke 18. _Peter_ and _Iohn_ went vp together _into the temple at\nthe ninth houre of prayer_, Acts 3. _Anna_ fasted and _prayed in the\ntemple_, Luke 2. This one word, _sanctuarie_ teacheth vs how we should\nbehaue our selues in the Church as in Gods presence: Doest thou come to\nthat holie place to receiue the blessed Supper of our Lord? remember\nthat the temple is _sanctuarium, non promptuarium_, a sanctuarie, not a\nbuttrie, [bx]_haue ye not houses to eate and drink in, despise yee the\nChurch of God?_ Doest thou come to pray? [by]_take heede to thy foote\nwhen thou entrest into Gods house_, compose thy knees, and eyes, and\nhands, and heart after such a deuout manner: as that thou maist not\nonely praise God vpon the loud cymbals, but (as it is vers. 5.) _praise\nhim vpon the well tuned cymbals_ also. Doest thou come to heare the\nsermon? remember that the preaching of the Gospel is [bz]not the word\nof a mortall man, but the [ca]power of the immortall God vnto saluation:\nand albeit the Preacher be neuer so simple, neuer so sinfull; yet the\nword is holy, the action holy, the time holy, the place holy, ordained\nby the most holy to make thee holy. Vpon whatsoeuer occasion thou\ncommest into the Temple, remember alwaies that the ground is holy\nwhereon thou standest, it is a _sanctuarie_, the habitation of God,\nand place of his _holinesse_: and therefore not to be [cb]prophaned with\nordinarie though lawfull worldly businesse, much lesse with vnlawfull\npastimes and enterludes, it is a place for praise, not for playes,\n_O praise God in his sanctuarie_.\n\n  [Sidenote br: _Luther Vatablus Chald. apud Genebrard english Com.\n  dedicated to Mr. Herlakinden._]\n\n  [Sidenote bs: _Esay. 56. 7._]\n\n  [Sidenote bt: _Hooker eccles. pol. lib. 5. Sec.. 24._]\n\n  [Sidenote bu: _Mark 11. 7. Luke 19. 46. Matth. 21. 13._]\n\n  [Sidenote bx: _1. Cor. 11. 22._]\n\n  [Sidenote by: _Ecclesiastes 4. 17._]\n\n  [Sidenote bz: _1. Thess. 2. 13._]\n\n  [Sidenote ca: _Rom. 1. 6._]\n\n  [Sidenote cb: _Canon 88._]\n\nOr (as [cc]_Martine Luther_ interprets it) praise God _in his\nsanctuarie_, that is, _for his sanctuarie_, for [cd]shewing his word\nvnto _Iacob_, his statutes and ordinances vnto _Israel_, for his\nadoption, and his couenants, and his promises, and his seruice, Rom.\n9. 4. O praise the Lord for his [ce]true Church established for the\npresent among the Iewes, and hereafter in the fulnesse of time to be\nconstituted among Christians vntill the worlds end. For this clause may\nbee construed of the mysticall heauen and temple, so well as of the\nmateriall heauen and temple. The good man (I meane the true Christian)\nis not only Gods [cf]house, but also Gods [cg]temple, yea, Gods heauen,\nas [ch]_Augustine_ expounds the words of Christ, _Our father which art\nin heauen_, that is, in holy men of heuenly conuersation, in whose\nsanctified hearts hee dwelleth as in his [ci]sanctuarie. _Archimedes_\nin his conference with _Hiero_ said, _Giue me a place where I may stand\nout of the world, and I will moue the whole earth_. In like manner, he\nthat will bee reputed a Saint, and so take vpon him to remoue men\nearthly minded from their worldinesse, must himselfe at the least haue\none foote out of the world, seeking (as the blessed [ck]Apostle speakes)\nthe things aboue, that [cl]other may see his good workes, and glorifie\nGod which is in Heauen, that is (according to the true soule of our\ntext) _praise God in his Saints_ which are his sacrarie, his sanctuarie,\nhis house, his heauen.\n\n  [Sidenote cc: _In loc._]\n\n  [Sidenote cd: _Psal. 147. 19._]\n\n  [Sidenote ce: _Christ. Corn. in loc._]\n\n  [Sidenote cf: _Heb. 3. 6._]\n\n  [Sidenote cg: _1. Cor. 3. 16_]\n\n  [Sidenote ch: _Lib. 2. de ser. dom. in mont._]\n\n  [Sidenote ci: _Bellarm. & Corn. in loc. vel hoc dicit de populo,\n  vel de vita sancta Chrysost. Basil. in loc._]\n\n  [Sidenote ck: _Coloss. 3. 1._]\n\n  [Sidenote cl: _Mat. 5. 16._]\n\nHeere then all the three diuers lines (_praise God in his Saints, praise\nGod in his sanctitie, praise God in his sanctuarie_) meet in one\ncentrie; namely, God is to be praised in his sanctuarie for his\nsanctitie conferred vpon his Saints, whereby they shined as [cm]lights\nin this heauen on earth, and shine like [cn]starres in that heauen of\nheauen. If I were not (according to the text and the time) foreward to\nprosecute the Gunpowder men, as the more dangerous enemies of God and\nhis Gospell, I might vpon this ground take vp the bucklers against\nidle _Nouelists_, vtterly condemning the _festiuals of holie Saints_,\nestablished in our Church by good order of law. Their principal\nobiection is taken out of _Pauls_ Epistle to the Galathians, chap. 4.\nverse 10. _Yee obserue dayes and monethes, and times and yeares, I am\nafraid of you, lest I haue bestowed vpon you labour in vaine._ To which\nanswere is made, that there is a [co]foure-fold obseruation of\n          {Naturall.\n          {Politicall.\n    daies {Ecclesiasticall.\n          {Superstitious.\nOf all which onely the superstitious is condemned, as _Aretius_ and\n_Illiricus_, and [cp]other Protestant Diuines vpon the place. Now the\nsuperstitious obseruation is either _Iudaicall_ or _Idolatricall_; it is\napparant that _Paul_ meant the first hereof especially, [cq]because the\nGalathians after they were conuerted vnto Christ, were seduced by false\nteachers vnto the ceremonies of the Iewes, as concerning the Sabbaths &\nthe new Moones, and the like, the which were figures of Christ and had\ntheir end in him.[cr] _Are yee so foolish, that hauing begun in the\nspirit, yee would now be made perfit by the flesh?_ As for\n_Idolatricall_ obseruing of times, it is granted easily that the\n_Pagans_ (in dedicating feasts vnto false gods, and in making\n[cs]differences of daies dismall and fortunate, either by curious arts,\nor by particular fansies, or popular obseruations) are worthily reputed\nsuperstitious. And the [ct]_Papists_ also (solemnizing holie daies of\nthe Saints in their Churches with idolatrous worshipping of the\ncreatures, and their Images: and out of their Churches with Epicurelike\nbelly-cheere, reuelling, & idlenesse) _turn againe to the beggarly\nrudiments and fashions of the world_: But the festiuals of England\n(celebrated according to the doctrine and Iniunctions of our Church) are\nverie farre from these and all other kindes of superstition. [cu]For\nthen is God truly worshipped in the publike congregation, I say the\ntrue God is truly praised in his true Saints; on our holie daies the\nsacraments are rightly ministred, the Scriptures are fruitfully read,\nthe Word is faithfully preached; all which are maine meanes to withdraw\nmen not only from superstition and idolatrie, but also from all sortes\nof error and impietie whatsoeuer.\n\n  [Sidenote cm: _Philip 2. 15._]\n\n  [Sidenote cn: _Dan. 12. 3._]\n\n  [Sidenote co: _Illiric. in Galat. 4._]\n\n  [Sidenote cp: _See Sir Christop. Heydons answer to Mr. Chambers,\n  pag. 368. and how the fathers answere this. Bellarmin. de sanct.\n  Cultu, cap. 10._]\n\n  [Sidenote cq: _English glosse._]\n\n  [Sidenote cr: _Galat. 3. 3._]\n\n  [Sidenote cs: _See Ambrose in Galat. 4. & August. epist. 119.\n  cap. 7._]\n\n  [Sidenote ct: _Dr. Fulke in Galat. 4. 10._]\n\n  [Sidenote cu: _See Dr. Whitgifts defence of his answere to the\n  admonit. fol. 538. 539._]\n\nYea, but the words of the Commandement are, _sixe daies shalt thou\nlabour_: _Ergo_, there should be no holie day besides the Lords day.\n[cx]Protestant Diuines answere that the clause (_sixe daies shalt thou\nlabour_) is a permission, or a remission of Gods right, who might\nchalenge to himselfe all our time for his worke, and not a restraint for\nany man from seruing of God on any day. For the Iewes beside the Sabbath\nhad diuers other feasts; as _Easter_, _the feast of vnleauened bread_,\n_the feast of first fruits_, _Whitsuntide_, _the feast of blowing\nTrumpets_, _the feast of Tabernacles_; all which (as we reade Leuiticus\n23) they kept by Gods appointment holie, notwithstanding these words of\nthe law, _sixe daies shalt thou labour_. And so the Christian Church in\nall ages hath vpon iust occasions separated some weeke daies vnto the\npraising of the Lord, and rest from labour. Ioel 2. 15. _Blow the\ntrumpet in Sion, sanctifie a fast, call a solemne assemblie._ [cy]Daies\nof publike fasting for some great iudgement, daies of publike reioycing\nfor some great benefit, are not vnlawfull, but exceeding commendable,\nyea necessarie. Whosoeuer doubts of the Churches libertie herein, or of\nthe practise of this libertie, may peruse the ninth chapter of _Ester_,\nin which it will appeare, that Gods people by the commandement of\n_Mordecai_, did euery yeare solemnize and keepe holy the fourteenth and\nfifteenth day of the moneth _Adar_, in remembrance of their great\ndeliuerie from the Treason of _Haman_. Vpon these grounds the last euer\nrenouned Parliament enacted, That wee should for euer spend the prime\npart of this present fifth of Nouember in praying and praising the Lord,\nfor his vnspeakable goodnesse in deliuering our King, Queene, Prince and\nStates of this realme from that hellish, horrible, bloody, barbarous\nintended massacre by Gunpowder. Now that I may for my part execute the\nwill of the Parliament (sparing the _Nouelists_, and referring such as\ndesire to bee further satisfied in this argument of holy dayes, vnto\nthe iudicious writings of my most honoured and honourable maister,\n_Archbishop Whitgift_, in the [cz]defence of his answere to the\nAdmonition) I proceede in the text, _praise him in his noble acts,\npraise him according to his excellent greatnesse_.\n\n  [Sidenote cx: _B. Babington in 4. com. Caluins Cat. Dr. Whitgift\n  vbi supra fol. 542. & 553. six daies thou maiest labour._]\n\n  [Sidenote cy: _Perkins aur. Cat. cap. 23._]\n\n  [Sidenote cz: _From pag. 538. to 555._]\n\n[da]Some reade _Laudate eum in [db]virtutibus eius_, praise him in his\n_powers_: [dc]other _ob fortitudinem eius_, praise him in his _power_;\nand according to these two diuerse translations, I find two different\nexpositions; one construing it of Gods glorious [dd]Angels, and the\nother applying it to Gods glorious acts: For the first it is euident in\nholy writ, that there bee certaine distinctions and degrees of Angels in\nthe quier of Heauen, there be _Seraphins_, Esay 6. 2. _Cherubins_, Gen.\n3. 24. _Thrones, Dominions, Principalities, and Powers_, Colloss. 1. 16.\nin all which and for all which God is to be praised, as being his\n[de]ministring spirits for the good of such as shall be heires of\nsaluation; as long as wee serue God, all these serue vs, euen the\nCherubins, and Seraphins, Angels, and Archangels. I say, so long as we\nserue the Lord, these pages of his honour and parts of his courts attend\nvs, and pitch their tents about vs: a doctrine very profitable, very\ncomfortable, yet for as much as I hold it lesse pertinent to the\npresent occasion I thus ouerpasse it, and hast to that other exposition\ninterpreting these words (as our Church readeth) of Gods _noble acts_.\n\n  [Sidenote da: _Vulgar Latine Castalio._]\n\n  [Sidenote db: _Pagnin._ In fortitudinibus.]\n\n  [Sidenote dc: _Vatablus Munster._]\n\n  [Sidenote dd: _Turrecremat. & Raynerius in loc._]\n\n  [Sidenote de: _Heb. 1. 14._]\n\nNow the workes of God are of two sorts, _ad intra_ & _ad extra_: some\nbe confined within himselfe, other extended towards vs: works of the\nsacred Trinitie within it selfe (as that the Father begets, and the\nSonne is begotten, and the holy Ghost proceeds from both) are wonderfull\nacts of such an high nature that it is our dutie rather simply to adore,\nthen subtilly to explore them: all his acts extended toward vs are\nsummarilie reduced vnto two, namely the works of creation and\nredemption. [df]The worke of creation is attributed in the Masse of the\nmatter to God the Father, in the disposition of the forme to God the\nSonne, in the preseruation of both to God the holy Ghost. So likewise\nthat of redemption, in election vnto God the Father, in the consummation\nvnto God the Sonne, in the application vnto the holy Ghost, all which\nare very _noble acts_, and God is to be praised in them _according to\nhis excellent greatnesse_. The worke of creation is so mightie, that\nnone could bring it to passe but the Father almightie: that God should\nhaue nothing but nothing, whereof, wherewith, whereby to build this\nhigh, huge, goodly, faire frame; is a principle which nature cannot\nteach, and Philosophie will not beleeue. The worke of redemption is of\nfarre greater might and mercy, for the making of the world was (if I may\nso speke) onely lip-labour vnto God, _he spake the word and it was done,\nhe commanded and it stood fast_, Psalm. 33. 9. but Christ in redeeming\nthe world said many words, and did many wonders, and suffered also many\nwounds. It is true that the least ake of his least finger is _infiniti\nmeriti, sed non definiti meriti_, that is of an infinite merit, yet not\nthat determined ransome for the sinnes of the whole world. It cost him\nmore to redeeme soules, [dg]_he dyed for our sinnes and rose againe for\nour iustification_, hee suffered for vs and that death, and that a\nviolent death, and of all violent deaths the most accursed death on\nthe Crosse.\n\n  [Sidenote df: _Aduancement of learning lib. 2. pag. 116._]\n\n  [Sidenote dg: _Rom. 4. 25._]\n\nThe worke of sanctification is a noble act also, for euery man if you\nrightly consider his making is a wonder, I am saith our [dh]Prophet\nfearfully and wonderfully made: but a good man if you consider his new\nmaking is a wonderfull wonder, as [di]_Paul_ speakes _a spectacle to men\nand Angels_, as the vulgar Latine runnes in the 68. Psalme, at the last\nverse, _mirabilis deus in sanctis_, O God wonderfull art thou in thy\nSaints.\n\n  [Sidenote dh: _Psalm. 139. 13._]\n\n  [Sidenote di: _1. Cor. 4. 9._]\n\nBut _Dauid_ [dk]here meaneth especially the valiant acts of God in\ngouerning & garding his people from their enemies, [dl]O come hither and\nbehold the workes of God, how wonderfull hee is in his doing toward the\nChildren of men, he turned the sea into drye land so that his people\nwent on foot thorough the middest of the sea, the [dm]waters were a wall\nvnto them on the right hand and on their left; but the waues of the Sea\nreturned and couered the chariots and horsemen euen all the hoast of\n_Pharaoh_ that pursued them. Almighty God raigned hailstones out of\nheauen vpon the cursed Amorites at Bethoran, and they were more\n([dn]saith the text) that dyed with the haile, then they whom the\nChildren of Israell slew with the sword. And when Duke _Iosua_ prayed,\n_Sunne stay thou in Gibeon, & thou Moone in the valey of Aialon_:\n_the Sunne abode and the Moone stood still vntill the people auenged\nthemselues vpon their enemies_. When _Zenacherib_ and his innumerous\nhoast came to fight against _Hezekiah_ King of Iuda, Gods Angell in one\nnight slew an hundred eighty and fiue thousand Assyrians. 2. Kings 19.\n\n  [Sidenote dk: _Placid. Parmen and the english Com. dedicated to\n  M. Herlakinden._]\n\n  [Sidenote dl: _Psalm. 66. 4._]\n\n  [Sidenote dm: _Exod. 14. 29._]\n\n  [Sidenote dn: _Iosua 10._]\n\nAnd vndoubtedly (beloued) there is no nation vnder the cope of Heauen\nhath had greater occasion to praise God in this kind then England, the\npreseruation of the most illustrious princesse the Lady _Elizabeth_\nvnder the fiery triall of her vnkind sister Queene _Marie_ was a _noble\nact_, and the seminary of much happinesse vnto this kingdome for many\nyeares after, and so much the more noble because _Philip_ King of Spaine\nhath often confessed that he spared her life (when wildy _Winchester_\nand bloodie _Bonner_ had brought her into the snare) not out of any\npietie or pittie, but onely out of policie. Her exaltation to the Crowne\nwas another _noble act_, so noble that some [do]Popish Prelats in their\nenuie burst a sunder and dyed for very griefe of heart. Well might that\ngood Lady sing and say with the blessed Virgine, _He that is mightie\nhath magnified me, and holy is his name, he hath put downe the mightie\nfrom their seat and hath exalted the humble and meeke_: her flourishing\nin health, wealth, and godlinesse, more then 44. yeares (in despite\nof all her foes abroad, at home, schismaticall, hereticall, open,\nintestine) was another _noble act_: for after once the Bull of Pope\n_Pius Quintus_ had roared, and his fat Calues had begunne to bellow in\nthis Island: there passed neuer a yeare, neuer a moneth, neuer a weeke\n(I thinke I might say) neuer a day, neuer an houre, but some mischiefe\nwas intended either against her person or her people: the resisting of\nthe rebellion in the Northerne parts of England, was _a noble act_: the\ndiscouering and so consequently the defeating of _Campians_ treason _a\nnoble act_: of _Parris_ treason _a noble act_: of the _Lupus Lopus_\nhis treason, _a noble act_: of _Squires_ treason, _a noble act_. Her\nglorious victories against her fell and insolent enemies the _Spaniards_\nin _Ireland_, in _Flanders_, in _France_, in their owne dominions of\n_Portugal_, _Indies_, and _Spaine_ were _noble acts_. It was a wonder of\nwonders, that a _Mayden Queene_ should at one time be both a staffe to\n_Flanders_, and a stay to _France_, a terror to _Pope_, a mirror to\n_Turke_, feared abroad, loued at home, Mistresse of the Sea, wonder of\nthe world. Shee might truely bee called a _Prince of Peace_, for shee\nwas Crowned in Peace, shee liued in Peace, she dyed in Peace, she was\nburied in Peace: and when shee had slept with her Fathers, it was\nanother _noble act_ of the Lord to send vs in the midst of all our\nfeare so learned, so meeke, so pious a Prince as King _Iames_, in such\nexceeding sweet peace, that neuer a sword was drawn, happily neuer a\nword spoken against him. All these were _noble acts_, and ought to be\nhad in a perpetuall remembrance. But of all other noble preseruations,\n_Our deliuerance from that intended mercilesse and matchlesse Massacre\nboth in fact and fiction, the fifth of Nouember, in the yeare 1605._ is\nmost _noblie noble_. King _Iames_ on this day might haue said with King\n[dp]_Dauid_, _O Lord which art my rocke and my fortresse, thou hast\ngiuen me the necks of mine enemies, that I might destroy them that hate\nme, that I might breake them as small as the dust of the earth, and\ntread them flat as the clay of the streete_. [dq]_O giue thankes vnto\nthe Lord, for he is gracious, and his mercy endureth for euer. Let\nIsrael now confesse that he is gracious, and that his mercy endureth for\neuer. Let the house of Aaron now confesse that his mercy endureth for\neuer. Yea let all such as feare the Lord now confesse that his mercy\nendureth for euer._ All the Congregations of the Saints in the whole\nworld, haue good cause to thanke God our strength and deliuerer.\n_Scotland_ hath good cause, for if _England_ had been but a _Tuesday\nbreakefast_, assuredly _Scotland_ should haue been but a _Fridaies\ndrinking_, one morsell as it were for the greedy deuourer. The Churches\nin _France_ relieued often by vs, haue good cause to reioyce with vs.\nOur neighbours of _Holland_ haue good cause to triumphe as they doe, for\nif our house had been set on fire, their house being the next would haue\nbeen quickly pulled downe. The Churches in _Germanie_, _Denmarke_,\n_Hungarie_, _Geneua_ likewise haue good cause to _praise God in this\nnoble act according to his excellent greatnesse_.\n\n  [Sidenote do: _See M. Foxe Martyr. in fine._]\n\n  [Sidenote dp: _2. Sam. 22. 41._]\n\n  [Sidenote dq: _Psalm. 118._]\n\nMore principally the Common-weale of England, and in it all men of all\nfactions, and all fashions whatsoeuer. _Atheists_ (if they think there\nbe a God) haue good cause to thanke God, acknowledging his mercie toward\nthem in sparing vs, and so sauing the bad for the [dr]righteous sake.\n_Carnall Gospellers_ haue good cause to thanke God, confessing that so\nlong as [ds]_Lot_ is in _Sodome_, it can not be destroyed; and so long\nas _Moses_ standeth in the [dt]gap, and [du]prayeth for his people, Gods\nwrathfull indignation can not deuoure vs. Yea, let the _Gunpowder men_\nthemselues (if they haue any sparke of grace) confesse that God is to be\npraised in this _noble act_; for suppose (God be thanked, we may suppose\nand dispose thus of these matters vnto our comfort) I say suppose, their\ndiuelish plot had been acted, I assure my selfe our cause had been farre\nbetter, and our number farre greater than theirs; and as for our sinnes\n(which are indeede our greatest enemies) they would haue brought into\nthe field so many as we: so that hauing so much armour of light, and\nmore armour of proofe then they, [dx]_Causa iubet melior superos sperare\nsecundos_.\n\n  [Sidenote dr: _Gen. 18. 26._]\n\n  [Sidenote ds: _Gen. 19. 22._]\n\n  [Sidenote dt: _Psalm. 106. 23._]\n\n  [Sidenote du: _Exod. 32. 11._]\n\n  [Sidenote dx: _Lucan._]\n\nBut suppose the least and the worst part had ouercome the bigger and\nthe better, yet (if they bee not hewen out of hard rockes) if these\n_Romanists_ haue not sucked the milke of wolues (as it is reported\nof the first founder of Rome) they would haue relented to see their\nnatiue Country made nothing else but a verie shambles of _Italian_ and\n_Ignatian_ butchers. When _Alexander_ saw the dead corps of _Darius_;\nand _Iulius Caesar_, the head of _Pompey_; and _Marcus Marcellus_,\n_Syracusa_ burne; and _Scipio_, _Numantia_ spoild; and _Titus_,\n_Hierusalem_ made [dy]euen with the ground, they could not abstaine from\nweeping, albeit they were mortall enemies. But aboue all other in this\nkingdome, the truely zealous, and zealously true hearted protestants\nhaue greatest occasion of reioycing; for if the Lord had not (_according\nto his excellent greatnes_, and according to his excellent goodnes too)\ndeliuered vs out of this gun-powder gulfe, our bodies happily might haue\nbeene made food for the foules, or else fewell for the fire; and that\nwhich would haue grieued our posteritie more, supersition and Idolatrie\nmight in short time haue been replanted in this land; I meane that\nvpstart Antichristian religion of _Rome_, wherein many things,\nespecially foure (as iudicious [dz]_Fox_ well obserued) are most\nabominable.\n\n    1. Vnlimited jurisdiction, derogatorie to all Kings and Emperours.\n\n    2. Insolent titles, preiudiciall to all Bishops and Prelates.\n\n    3. Corrupt doctrine, injurious to all Christians.\n\n    4. Filthie lise, detestable to all men.\n\n  [Sidenote dy: _Luc. 19. 44._]\n\n  [Sidenote dz: _Martyr. pag. 1._]\n\nThe greater was our danger, the greater was our deliuerance; the greater\nour deliuerance, the greater our thankes should be; for as it followeth\nin my text, _God is to be praised according to his excellent greatnes_.\nIt is true that our most and best praises are few for the number, and\nlittle for the measure; whereas God is infinite for his goodnes, and in\nhis greatnesse incomprehensible. So that the meaning of [ea]_Dauid_ is,\nthat we should praise him according to our capacitie, and not according\nto his immensitie; according to the grace bestowed vpon vs, and not\naccording to the glorie which is in him. Ecclesiasticus 43. 30. _Praise\nthe Lord, and magnifie him as much as ye can, yet doth he farre exceed.\nExalt him with all your power, and be not weary, yet can ye not attaine\nvnto it._\n\n  [Sidenote ea: _Basil. Musculus, Placid. parnen. in loc._]\n\nNow where the Lord giueth a greater meane, there he requireth a greater\nmeasure; where he bestoweth a greater portion of giftes, he doth expect\na greater proportion of glorie. Wherefore seeing the Lord hath out of\nhis abundant mercie conferred vpon this kingdome inestimable blessings,\nin the preaching of his word for the space of more then fiftie yeares;\nit is questionlesse he lookes for no little thankes or small praise, but\nfor great thankes and great praise according to his excellent greatnesse\nmanifested in this our deliuerance. I come therefore to the second part\nof this Psalme, shewing _with what_ God is to be praised, _In the sound\nof the trumpet, &c._\n\nGod is to be praised (saith [eb]_Augustine_) _totis votis de totis\nvobis_ with all your soules, and with all your selues. That therefore\nwe may manifest our inward affections by such outward actions as are\ncommendable, where there be _trumpets_, let them sound: where there be\n_lutes_ and _harpes_, let them strike vp: where there be _loud Cymbals_\nand _well tuned Cymbals_, let them ring, let them sing the praises of\nGod for this our most happy deliuerance; let trumpet and tongue, viol &\nvoice, lute & life, witnes our hartie reioycing in the Lord. If our true\nzeale were more fierie within, it would doubtlesse break forth into moe\npublike workes, then it doth, against that bloody brood of the\nGun-powder crue. There haue been many collections in euery Dioces for\nthe reedifying of the Churches of Saint _Albanes_ and _Arthuret_, the\nwhich I assure my selfe were good works: there haue been in this latter\nage many gorgeous, I might say glorious buildings erected about and in\nthis honorable Citie, to the great ornament of our Country, the which I\nthinke you may number among your good workes: there haue bin Lotteries\nto further _Virginean_ enterprises, and these (for any thing I know)\nwere good workes also: there haue been many new play-houses, and one\nfaire Burse lately built; _Paris_-garden in a flourishing estate makes a\ngreat noyse still, and as I heare _Charing_ Crosse shall haue a new coat\ntoo: but in the meane time while so many monuments are raised, either\nto the honour of the dead, or else for the profit and pleasure of the\nlyuing: _Dic mihi musa virum_, I pray Muse and shew me the man, who\nioynes with that euer zealous, reuerend, learned Deane in founding a\nColledge for a Societie of writers against the superstitious Idolatries\nof the Romane Synagogue, the which happily might be like _the [ec]Tower\nof Dauid_, where the strong men of Israel might haue shieldes and\ntargets to fight the Lords battaile: [ed]_Is it time for your selues\nto dwell in your seiled houses, and this house lye wast?_\n\n  [Sidenote eb: _In Psalm. 147._]\n\n  [Sidenote ec: _Cant. 4. 4._]\n\n  [Sidenote ed: _Haggai. 1. 4._]\n\nRemember I beseech you the words of [ee]_Azariah_ vnto King _Asa_ and\nthe men of Iuda, _The Lord is with you while you are with him, and if\nyee seeke him, he will be found of you; but if yee forsake him, he will\nforsake you_. Benot cold in a good cause, flie not out of the field,\nplay not the cowards in the Lords holie wars; for albeit happily your\nselues are like for your time to do wel enough in despite of the Diuell,\nand the Pope his darling: yet your posteritie will assuredly rue it, and\nhaue iust cause to curse their dastardly, spiritlesse and worthlesse\nprogenitors. I say no more concerning this point, only I pray with our\nforefathers in the first English Letany, set out in the dayes of King\n_Henry_ the 8. _from all sedition and priuie conspiracie, from the\ntyrannie of the Bishop of Rome, and all his detestable enormities, from\nall false doctrine and heresie, from hardnesse of heart, and contempt of\nthy word and commandement._\n\n  _Good Lord deliuer vs._\n\n  [Sidenote ee: _2. Chron. 15. 2._]\n\nWhere note by the way, that the Popes abominable tyrannie is hedged in\n(as it were) on the one side with _sedition_ and _priuie conspiracy_,\nand on the other side with _false doctrine_ and _heresie_. I haue\nanother prayer, and for as much as it is in Latine, I must entreat all\nsuch (if any such here be present, who loue _Bonauentures_ psalter and\nthe Romish seruice) to ioyne with vs in this orison. _Papa noster qui es\nRomae maledicetur nomen tuum, intereat regnum tuum, impediatur voluntas\ntua, sicut in Coelo sic et in terra. Potum nostrum in Coena dominica\nda nobis hodie, & remitte nummos nostros quos tibi dedimus ob\nindulgentias, sicut & nos remittimus tibi indulgentias, & ne nos inducas\nin haeresin, sed libera nos a miseria, quoniam tuum est infernum, pix &\nsulphur in secula seculorum._\n\nThe word of God is a [ef]two edged sword, sharp in a literal, and sharp\nin an allegoricall exposition. Hitherto you haue heard the history, now\nthere remaineth a mistery, _nihil enim hic ludicrum aut lubricum_ saith\n[eg]_Augustine_, and therefore [eh]diuines vnderstand here by the\n_sounding of the trumpet_, the preaching of the Gospell, [ei]whose\nsound went out thorow all the earth vnto the endes of the world: at the\nseuenfold sounding of this trumpet the walles of [ek]Iericho fal, that\nis all the pompes and powers of this world are conquered & brought to\nnought, this trumpet is mightie thorough God to cast downe holdes, and\nImaginations, and euery high thing that is exalted against the knowledge\nof God. 2. Cor. 10. 4.\n\n  [Sidenote ef: _Heb. 4. 12._]\n\n  [Sidenote eg: _In loc._]\n\n  [Sidenote eh: _Prosper Luther Hugo Card._]\n\n  [Sidenote ei: _Rom. 10. 18._]\n\n  [Sidenote ek: _Iosua. 6. Strictior est tuba ex parte buccinantis\n  quam ex altera, quia praedicator strictius se debet examinare. Hugo\n  Card. in loc._]\n\n[el]Other say that the Saints are these _trumpets_, and _harpes_, and\n_Cymbals_, and that their [em]members make this musicke to the Lord, our\neyes praies the Lord, while they be [en]lifted vp vnto their maker in\nheauen, and waite vpon his mercy: our tongues praise the Lord, in\nsinging [eo]Psalmes, and hymnes, and spirituall songs vnto the Lord:\nour eares praise the Lord, while they [ep]heare the word of God with\nattention: our hands praise the Lord, while they be [eq]stretched out\nvnto the poore, and while they [er]worke the thing that is good: our\nfeete praise the Lord, when they bee not [es]swift to shed blood, but\n[et]stand in the gates of Gods house, ready to [eu]run the wayes of his\ncommandements. _In Tympano sicca & percussa pellis resonat, in choro\nautem voces sociatae concordant_ said [ex]_Gregorie_ the great: wherefore\n[ey]such as mortifie the lusts of the flesh praise God _in tympano_, and\nthey who keepe the [ez]vnity of the spirit in the bond of peace, praise\nGod _in choro_: the _Brownist_ in separating himselfe from the Church\nthough he seeme to praise God _in tympano_, yet hee doth not praise God\n_in choro_: and the _carnall gospeller_ albeit he ioyne with the Church\n_in choro_, yet he prayseth not God _in tympano_; they praise God in\n_well tuned Cymbals_ who tune their soules before they preach or pray,\nwhosoeuer desires to bee a sweete singer in Israel must bee learned in\nthe schoole, before hee be lowd in the temple: the heart likewise must\nbe prepared for praying, as the harpe for playing, if our instruments of\npraise be not in tune, then our whole deuotion is like _the [fa]sounding\nbrasse or as the tinckling Cymbal_: in Gods quier there is first _tune\nwell_, and then _sound well_, if once we can say with [fb]_Dauid_,\n_O God mine heart is ready, mine heart is ready_, then our lute and\nharpe will awake right early: let thy soule praise the Lord, and then\nall that is either without or about thee will instantly doe the same.\n\n  [Sidenote el: _Augustin in loc._]\n\n  [Sidenote em: _Chrysost. Euthym. in loc._]\n\n  [Sidenote en: _Psalm. 123._]\n\n  [Sidenote eo: _Colos. 3. 16._]\n\n  [Sidenote ep: _Mat. 13. 9._]\n\n  [Sidenote eq: _Ecclesi. 7. 32._]\n\n  [Sidenote er: _Ephes. 4. 24._]\n\n  [Sidenote es: _Psal. 14. 6._]\n\n  [Sidenote et: _Psal. 122. 2._]\n\n  [Sidenote eu: _Psal. 119. 32._]\n\n  [Sidenote ex: _Pastoral. part. 3. admonit. 23._]\n\n  [Sidenote ey: _August. Cassiod. Hugo. Card. in loc._]\n\n  [Sidenote ez: _Ephes. 4. 3._]\n\n  [Sidenote fa: _1. Cor. 13. 1._]\n\n  [Sidenote fb: _Psalm. 108. 1._]\n\n_Let euery thing that hath breath praise the Lord_, that is [fc]_omne\nspirans_, [fd]_omnis spiritualis_, [fe]_omnis spiritus_, let euery\ncreature praise the lord for his estate of confection, euery Christian\npraise the Lord for his estate of refection, euery blessed spirit loosed\nout of the worldes misery praise the Lord for his estate of perfection,\nlet euery creature, man aboue all the Creatures, and the soule of man\naboue all that is in man praise the Lord. _Omnis spiritus, i. [ff]totus\nspiritus_, [fg]all the heart, all the soule, all the mind, as the\npsalmist [fh]elsewhere, I will thanke thee O Lord my God with all mine\nheart, euen with my [fi]whole heart, or _omnis spiritus_ the spirit\nof euery man in euery place, for this saying is [fk]propheticall,\ninsinuating that God in time to come, shall not only be worshipped of\nthe Iewes at Ierusalem with outward ceremonies, _in the sound of the\ntrumpet and vpon the lute and harpe_: but in all places, of all persons\nin spirit and truth as Christ expounds _Dauid_ in the 4. of Saint\n_Iohns_ Gospell at the 23. verse, whereas vnbeleeuing Iewes are the\nsonnes of _Abraham_ according to the flesh only, beleeuing Gentiles are\nthe [fl]seed of _Abraham_ according to the spirit, and heires by\npromise, more Israel saith [fm]_Augustine_ then Israel it selfe. The\nsonnes of _Abraham_ (as Christ tels vs in the [fn]Gospell) are they who\ndoe the workes of _Abraham_, and _Abrahams_ chiefe worke was faith,\n_Abraham_ beleeued (saith the [fo]text) and it was imputed to him for\nrighteousnes. _Ergo_, the true beleeuer is a right Isralite, blessed\nwith faithfull _Abraham_. Galat. 3. 9. [fp]some stretch this further,\napplying it not onely to the spirits of men in the Church militant, but\nalso to the blessed Angels and Saints in the triumphant, for this Psalme\nconsists of a threefold _apostrophe_.\n\n  [Sidenote fc: _Agellius Vatablus_.]\n\n  [Sidenote fd: _Hieron. August._]\n\n  [Sidenote fe: _Genebrard & alij plerique._]\n\n  [Sidenote ff: _Hugo. Iunius._]\n\n  [Sidenote fg: _Luk. 10. 27._]\n\n  [Sidenote fh: _Psal. 86. 12._]\n\n  [Sidenote fi: _Psal. 111. 1._]\n\n  [Sidenote fk: _Caluin. Genebrard. in loc._]\n\n  [Sidenote fl: _Galat. 3. 29._]\n\n  [Sidenote fm: _Psalm. 148._]\n\n  [Sidenote fn: _Iohn 8. 39._]\n\n  [Sidenote fo: _Gen. 15. 6. Rom. 4. 3._]\n\n  [Sidenote fp: _Genebrard._]\n\n1. _Dauid_ inuiteth all the Citizens of heauen, _O praise God in his\nsanctuarie, praise him in the firmament of his power_.\n\n2. All the dwellers vpon earth, _praise him in the sound of the trumpet,\npraise him vpon the lute and harpe, &c._\n\n3. Both and all, _let euery thing that hath breath_, euery thing which\nhath either the life of nature, or of grace, or of glorie, let _euery\nspirit_ [fq]whether it be terrestriall or celestiall, of whatsoeuer\ncondition, age, sexe, _praise the Lord_.\n\n  [Sidenote fq: _Placidus parmensis & Bellarmin. in loc._]\n\nIt is a [fr]_Rabbinical_ conceit that this hymne consists of 13.\n_Halleluiahs_, answering 13. Properties of God mentioned Exod. 34. 6.7.\nverses, and in that our Prophet after a dozen _Halleluiahs_ hath not\ndone, but addeth a thirteenth, hee doth insinuate that when all our\ndeuotion is finished, it is our dutie to begin againe with Gods praise,\nfor as [fs]of him, and thorough him, and for him, are all things, euen\nso to him is due all glorie for euermore: as his mercies are from\neuerlasting to euerlasting, from euerlasting election, to euerlasting\nglorification: so likewise his praises are to bee sung for euer and\neuer. In this life we begin this hymne singing (as musitians speake) in\n_breifs_ and _semibriefs_ a staffe or two, but in the world to come\nstanding before the throne of the Lambe, clothed in long white robes,\naccompanied with all the sweet voyces of heauens incomparable melodious\nquire: we shall eternally sing, [ft]_Holy, holy, holy, Lord God\nalmightie, which was, and which is, and which is to come, [fu]praise,\nand glorie, and wisdome, and power, and might, be vnto our God for\neuermore._ Amen.\n\n  [Sidenote fr: _Genebrard._]\n\n  [Sidenote fs: _Rom. 11. 36._]\n\n  [Sidenote ft: _Apocalip. 4. 8._]\n\n  [Sidenote fu: _Apocalip. 7. 12._]\n\n\n                     FINIS.\n\n       *       *       *       *       *\n           *       *       *       *\n       *       *       *       *       *\n\n[Notes and Errata\n\nIn the Latin words \"Coelo\" and \"Coena\", the letter combination \"oe\" was\nprinted in single-letter (ligature) form, analogous to ae for ae.\n\nThe titles \"Mr.\" and \"Dr.\" were printed with superscript r, properly\ntranscribed M^{r}. and D^{r}. They have been simplified for readability.\n\nYears are always printed with following period (full stop), regardless\nof place in the sentence.\n\nSidenotes--here equivalent to footnotes--were labeled sequentially a-z,\nrepeating as often as necessary. For this e-text they have been given\nunique identifiers adding a, b, c... to successive series. Note that the\n23-letter alphabet has no j, v or w.\n\npage 2 / leaf A2v\n  Sidenote d: ...Turrecremat.\n    _the name \"Turrecremata\" is better known in its Spanish form,\n    \"Torquemada\"_\n\npage 3 / leaf A3\n  for translating th{~e} out of this [q]valley of teares\n    _{~e} represents \"e\" with overline (unique in this text)_\n\npage 6 / leaf A4v\n  Non martyres domini sed mancipes diaboli\n    _text reads_ matyris\n\npage 8 / leaf A5v\n  Sidenote bk: _Mark. 12. 36._\n    _citation unclear_\n\npage 18 / leaf B2v\n  But of all other noble preseruations, _Our deliuerance from..._\n    _text reads_ ...preseruations (_Our...\n\npage 21 / leaf B4\n  that bloody brood of the Gun-powder crue\n    _text reads_ Gun-dowder\n  the Churches of Saint _Albanes_ and _Arthuret_\n    \"Arthuret\" is a place name\n\npage 24 / leaf B5v\n  _Let euery thing that hath breath praise the Lord_, that is [fc]_omne\n  spirans_\n    _text reads_ ...the Lord_) that is...\n  _Omnis spiritus, i. [ff]totus spiritus_\n    \"i.\" _as in original: short for_ \"intellege\"?\n\npage 25 / leaf B6\n  Sidenote fq [simple \"q\" in original]\n    _text has \"p\" for \"q\", but reference in body text is correct_]","title":"An Exposition of the Last Psalme","tradition":"scripture-revelation","translated_text":null,"word_count":9994}