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[Transcriber’s Note: A few details of transcription are given at the end of this file, along with a list of errata.]
* * * * *
An
E X P O S I T I O N
of the last
Psalme.
Delivered in
A sermon
preached at PAVLES
Crosse the fifth of Nouember 1613.
Which I haue ioyned to the Festiuals
as a short Apologie for our
Holy daies in the Church
of England.
Dedicated vnto my
honorable
friend and most respected kinsman Sir William
Monins Baronet.
By IOHN BOYS, Doctor
of Diuinitie.
AT LONDON
Imprinted by Felix KYNGSTON, for
William Aspley. 1615.
* * * * *
GVNPOWDER
treason day.
Psalme 150.
O praise God in his holinesse, &c.
All the Psalmes of Dauid are comprised in two words, [a]_Halleluiah_, and Hosanna, that is, blessed be God, and God blesse; as being for the greater part either praiers vnto God for receiuing mercies, or else praises vnto God for escaping miseries. This our present Hymne placed as a [b]Conclusion of the whole booke; yea, the beginning, middle, end, to which all the rest (as [c]_Musculus_ obserueth are to be referred) inuiteth vs in prescript and postscript, in title, in text, in euery verse, and in euery Clause of euery verse to praise the Lord. Teaching these two points especially:
1. For what } God is to be magnified.
2. With what }
For what, vers. 1, 2. O praise God in his holinesse, praise him in the firmament of his power, praise him in his noble acts, praise him according to his excellent greatnesse.
With what, euen with all that is
Without vs, vers. 3. 4. 5.
Praise him in the sound of the
trumpet, &c.
Within vs, vers. 6. Omnis
spiritus, &c. Let euery spirit
praise the Lord,
praise yee the Lord.
[Sidenote a: Gueuara.]
[Sidenote b: Lyra in loc.]
[Sidenote c: In loc.]
This in briefe is the whole texts Epitomie, I come now to the words Anotomie, cutting vp euery part and particle seuerally, beginning first at the first, O praise God in his holinesse. Of which one sentence the Doctors haue many (though not aduerse yet diuerse) readings, especially three: Praise God in his Saints, praise God in his sanctitie, praise God in his sanctuarie. S. Hierome, Augustine, Prosper, and [d]other as well ancient interpreters as moderne translate here praise God in his Saints. For if he must be praised in all his creatures, how much more in his new creatures? if in the witlesse wormes, and senselesse vapours, Psal. 148, much more doubtlesse (as Theodorit here collects) in men, in holie men, in Saints, vpon whom hee hath out of his [e]vnsearchable riches of mercie, bestowed the blessings of the [f]life present; and of that which is to come.
[Sidenote d: Chrysost. Basil.
Euthym. Arabs apud Muscul. Lyra. Hugo
Card. Turrecremat. Anonymus.]
[Sidenote e: Ephes. 3. 8.16.]
[Sidenote f: 1. Tim. 4. 8.]
First, almightie God is to be blessed for giuing his Saints such eminent gifts of grace for the good of his Church, and for the setting foorth of his glorie. So Chrysostome, Basil, Euthymius, Prosper, Placidus, Parmensis expound it. [g]Euery good and perfit gift is from aboue, descending from the father of lights, a good thought in a saint is gratia infusa, a good word in a saint is gratia effusa, a good deed in a saint is gratia diffusa, through his grace which is the God of [h]all grace, saints are [i]whatsoeuer they are. Wherefore praise the Lord in his Saints, often remember their vertues as their true reliques, and as it were bequeathed [k]_legacies_ vnto Gods people. So the wise man, Ecclesiasticus 44. Let vs now commend the famous men in old time, by whom the Lord hath gotten great glorie, let the people speake of their wisdome, and the congregation of their praise. So the Confession of Bohemia, chap. 17. [l]_Wee teach that the Saints are worshipped truly, when the people on certaine daies at a time appointed, doe come together to the seruice of God, and doe call to minde and meditate vpon his benefits bestowed vpon holie men, and through them vpon his Church_, &c. And for as much as it is kindly to consider, opus diei in die suo, the worke of the day[m] in the same day it was wrought; it is well ordered by the Church of England, that the most illustrious and remarkable qualities of the saints are celebrated vpon their proper festiuals, that on S. Stephens day, we may learne by S. Stephens example to loue our enemies: on S. Matthewes day, to forsake the world and to follow Christ: on S. Iohn the Baptist his day, to speake the truth constantly, and to suffer for the same patiently. Thus in stedfastnes of faith and godlinesse of life (non legere modo sed degere sanctorum vitas, as [n]one wittily) to bee followers of them as they were followers of Christ; is (as [o]blessed Latymer was wont to say) the right worshipping of Saints, and of God in his Saints.
[Sidenote g: Iames 1. 17.]
[Sidenote h: 1. Pet. 5. 10.]
[Sidenote i: 1. Cor. 15. 10.]
[Sidenote k: Euseb. Emisen. hom. de S. Maximo.]
[Sidenote l: See Harmon. confess. sect. 16. pag. 486.]
[Sidenote m: Maior praesat. in Psal. 22.]
[Sidenote n: Owin epigram. lib. 3.]
[Sidenote o: Ser. on Christmas
day preached at Bexterly, & ser. on
S. Stephens day at Grimstorpe.]
Againe, for as much as there is a communion of Saints, as we cofesse in the Creed, a knot of fellowship betweene the dead Saints and the liuing; it is our dutie to praise God for their good in particular, as they[p] pray to God for our good in generall. It is required on our part I say, to giue God most humble thanks for translating th{~e} out of this [q]valley of teares into Hierusalem aboue, where they be [r]clothed with long white robes, hauing palmes in their hands, and [s]crownes of gold on their heads, euer liuing in that happie kingdome without either dying or crying, Apocal. 21. 4. and this also (in the iudgment of Augustine, Hierome, Hugo, Raynerius, and other) is to praise God in his Saints.
[Sidenote p: Apocal. 6. 10.]
[Sidenote q: Psal. 84. 6.]
[Sidenote r: Apocal. 7. 9.]
[Sidenote s: Apocal. 4. 4.]
These reasons are the grounds of certaine holy daies established in England by law, namely to blesse God for his Saints eminent grace while they were liuing, and exceeding glorie now they be dead. Wherein our Church ascribes not any diuine worship to the Saints, but all due praise to the sanctifier: in celebrating their memorie (saith Augustine) we neither adore their honour, nor implore their helpe: but (according to the tenour of our text) wee praise him alone, [t]who made them both men and martyrs. In the words of [u]_Hierome_ to Riparius: Honoramus reliquias martyrum, vt eum cuius sunt martyres adoremus: honoramus seruos, vt honor seruorum redundet ad dominum: If thou desire to doe right vnto the Saints, esteeme them as paternes, and not as patrones of thy life; honour them only so farre, [x]that thou maist alway praise God in them, and praise them in God.
[Sidenote t: De ciuit. lib. 8. cap. 27.]
[Sidenote u: Tom. 2 fol. 118]
[Sidenote x: Philip Mornaeus de
missa, lib. 3 cap. 11. See Melanct.
resp. ad art. Bauar. art. 25.]
The gunpowder men erre very much in this one kinde of honouring God, for either they worship his Saints as himselfe, or else their owne saintlings, and not his Saints. In praying to the dead, in mingling the blood of their martyrs with the precious blood of their Maker, in applying their merits, and relying vpon their mercies; it is plaine that they make the Saints (as Melancthon tels them in his [y]Apologie for the Confession of Auspurge) quartermasters with God, and halfe mediatours with Christ, I say ioynt mediatours not of incercession only but of [z]redemption also. Nay they make the blessed Virgin vpon the poynt their only mediatrix and aduocate, so they sing, and so they say. They sing in their publique seruice, [aa]_Maria mater gratiae, mater misericordiae_, &c. the which is Gods owne stile, 1. Pet. 1. 10. & 2. Cor. 1.
[Sidenote y: Tit. de sanct. inuocat.]
[Sidenote z: See D. Fulke in 1. Tim 2. 5.]
[Sidenote aa: Bellar. de sanct. beat. cap. 17.]
[Sidenote ab: Apud Magdeburg. Cent. 10. Coll. 275.]
[Sidenote ac: See Gospell Annunciat.]
[Sidenote ad: Chemnit. exam. Con. Trident. part. 3. pag. 151.]
[Sidenote ae: In Habacuc. cap. 1. num. 32.]
Againe these S. Peter men (and as I haue warrant to terme them on this day Salt Peter men) erre from the true meaning of our text, because they doe not praise God in sanctis eius, in his saints: but dishonour God in sanctis eorum, in saints of their owne making, vsually praying vnto some who were no men, and to many who were not holy men. It is doubted by the two great lights in their glorious firmament, Bellarmine and Baronius, whether there were euer any such man as S. George, or such a woman as S. Catharine. Cardinall Bellarmine lib. de beatitudine sanct. cap. vlt. Sec.. respondeo sanctorum doth acknowledge that they worship certaine saints whose stories are vncertaine, reputing the legend of S. George apocryphall according to the censure of Pope [af]_Gelasius:_ and Cardinall Baronius ecclesiast. annal. Tom. 2. ad an. 290. according to the impression
[Sidenote af: Can. sanct. Roman. dist. 15.]
[Sidenote ag: Rom. 14. 23.]
[Sidenote ah: Tit. 3. 11.]
[Sidenote ai: Missal. Roman.
ex Con. Triden. decret. restit. in
festo Georgij.]
As they worship some who were no men, so many who were not [ak]holy men, as a reuerend [al]Doctor of our Church accutely, Non martyres domini sed mancipes diaboli: the Souldiour who peirced Christs holy side was a Pagan,[am] neither doth any storie which is authenticall speake of his conuersion, and yet they worship him vnder the name of S. Longinus, or Longesse, March 15. Papias (as [an]_Eusebius_ and [ao]_Hierome_ report) held the heresie of the Millenarians, and yet he is honoured as a saint in the Romane Calender vpon the 22. of Februarie. Becket was a bad subiect in his life, and no good Christian at his death, in that hee commended himselfe and the cause of his Church vnto S. [ap]_Denys_ and our Lady. Yet S. Thomas of Canterburie was honoured at Canterburie in the daies of popish ignorance more then either the worlds Sauiour, or the blessed Virgine his mother: in which relation I appeale to the records of that Church, as also to the very stones vnder his shrine worne with the knees and hands of such as came thither to worship him. Boccace reporteth how one Sir Chappelet a notorious Italian Vsurer and Cousoner came to be honoured as a Saint in France. Sanders among them is a saint, albeit he liued in plotting, and dyed in acting rebellion against his gracious Soueraigne Queene Elizabeth of famous and blessed memorie. Nay Dauus is Diuus, Saul is among the Prophets, pater personatus, father Parsons all the daies of his life was a perpetual Martyr, as his fellow [aq]_Ribadeneira_ termeth him: and yet one (who sometime was his inner man, and knew him as
[Sidenote ak: Dr. Sutclif examin. of Rom. cap. 7.]
[Sidenote al: Dr. Abbot Antilog. pag. 3.]
[Sidenote am: Sutclif. vbi sup.]
[Sidenote an: Hist. lib. 3. cap. vlt.]
[Sidenote ao: Catalog. scrip. in vita pap.]
[Sidenote ap: Houenden annal. part. poster. pag. 298.]
[Sidenote aq: Catalog. scrip. Iesuit. in vita Parsonij.]
[Sidenote ar: 1. Tim. 5. 23.]
[Sidenote as: Epist. lib. 3. epist. 6.]
[Sidenote at: Sheldon preface before his motiues.]
[Sidenote au: Eliens. epist. lector. ante resp. ad Bellar. apol.]
[Sidenote ax: Esay 49. 16.]
[Sidenote ay: Deut. 32. 10.]
[Sidenote az: Psal. 124.]
[Sidenote ba: Judith. 13. 4.]
[Sidenote bb: Iudges 5. 31.]
[Sidenote bc: Psalm. 126. 2.]
I passe to the second exposition of these wordes, O praise God in his sanctitie, so Munster, Pagninus, Beza, Tremelius and our old translation heere, Praise God in his holinesse: now God is holy formaliter & effectiue, holy in himselfe, and making other holy; the Lord is glorious in holinesse Exod. 15. 11. Wheras other Gods are famous for their vnholinesse, Venus was a wanton, Mercurius a theefe, Iupiter a monsterous adulterer, an ingenious man (as[bd] Basile writes) would blush to report that of beastes, which the Gentiles haue recorded of their Gods. If such imputations are true saith [be]_Augustine_, quam mali how wicked are these Gods: if false quam male how wretched and foolish are these men, adoring the same things in the temple, which they scoffe at in the theater, in turpitudine[bf] nimium liberi, in superstitione nimium serui: so that their Gods are not as our God, euen our enemies being Iudges Deut. 32. 31. there is none holy as the Lord 1. Sam. 2. 2. called[bg] often in holy Scripture the holy one, yea thrice holy; holy, holy, holy, is the Lord of hosts Esay. 6. 3. his [bh]name is holy, his [bi]law is holy, his [bk]spirit is holy, his will holy, his word holy, righteous in all his waies, and holy in all his workes Psalm. 145. 17. making vs also which are his seruants an holy people Deut. 7. 6. an holy priest-hood 1. Pet. 2. 5. his holy temples 1. Cor. 6. 19. our bodies, our soules, our selues, our whole [bl]seruice holy, wherefore praise God in his holinesse.
[Sidenote bd: Lib. de legend. libris gentilium.]
[Sidenote be: De Ciuit. Dei lib. 6. cap. 6.]
[Sidenote bf: August. contra faust. man. li. 12. cap. 40.]
[Sidenote bg: Esay 1. 4. & 10. 20.]
[Sidenote bh: Luk. 1. 49.]
[Sidenote bi: Psal. 19. 7.]
[Sidenote bk: Mark. 12. 36.]
[Sidenote bl: 1. Pet. 3. 2.]
[bm]_Luther_, Caluin, Vatablus, your English-Geneua bibles, & our new translation haue praise God in his sanctuarie, the which in holy scripture signifieth either heuen, or the temple, heauen is often called in sacred writ Gods sanctuarie, for [bn]thus saith he that is high and excellent, he that inhabiteth eternitie, whose name is the holy one, I dwell in the high and holy place. Christ in comming to vs is said to breake the heauens Esay 64. 1. and when he went from vs vnto his father a cloud tooke him vp into heauen Acts 1. and fro heauen he shal come againe to iudge the quicke and the dead 1. Thes. 4. 16. That his sanctuarie may be taken heere for heauen, is gathered out of the very next clause (praise him in the firmament of his power) the which (as [bo]_Caluin_ & [bp]other expositors haue well obserued,) is exegeticall, and expoundes the former, as if Dauid should haue said, praise the Lord in his sanctuary, that is in the firmament of his power, for the heauens declare the glory of God and the firmament sheweth his handy worke Psalm. 19. 1. let all people praise God our father in heauen, especially such as dwell with him [bq]in heauen, O praise the Lord all ye blessed Angels and Saints inhabiting his sanctuarie which is highest and holiest.
[Sidenote bm: Idem Genebrard et alij.]
[Sidenote bn: Esay 57. 15.]
[Sidenote bo: In loc.]
[Sidenote bp: Bellarmine in loc.]
[Sidenote bq: Genebrard Agellius Acernensis epist. in loc.]
[br]Other apply the word sanctuary to the Temple,
so termed for two respects especially. 1. because
God manifesteth his holines toward vs in that
holy place more principally, calling it expresly [bs]_his
house_. 2. a sanctuarie in regard of our holy
seruice toward God, for albeit euery day be to
the good man a sabbath, and euery place a temple;
yet the God of Order hath appointed certaine times,
and certaine places also, wherein hee will bee worshipped
publiquely, saying Leuiticus 19. 30. Ye shall obserue
my sabbaths, and reuerence my sanctuary.
For our holines toward God concerneth vs [bt]one way
in that we are men, and another way in that we are
ioyned as parts to that visible mystical body which
is his Church as men, wee are at our owne choyce both
for time, and place, and forme, according to the exigence
of our owne occasions in priuate, but the seruice
which is to bee done of vs as the members of a publique
body, must of necessity bee publique, and so consequently
to bee performed on holy daies in holy places, and
for this doctrine the scriptures afford both patent
and paterne, the patent is reported by the Prophet
Esay: Chap. 56. vers. 7. and repeated
by Christ in [bu]three seuerall Euangelists: my
house shall be called an house of prayer for all people.
The paterns are manifold, I will enter into thine
Page 9
house in the multitude of thy mercies, and in thy
feare will I worship toward thine holy temple,
saith our Prophet, Psal. 5. 7. The Publican and
the Pharisie went into the temple to pray,
Luke 18. Peter and Iohn went vp together
into the temple at the ninth houre of prayer,
Acts 3. Anna fasted and prayed in the temple,
Luke 2. This one word, sanctuarie teacheth
vs how we should behaue our selues in the Church as
in Gods presence: Doest thou come to that holie
place to receiue the blessed Supper of our Lord? remember
that the temple is sanctuarium, non promptuarium,
a sanctuarie, not a buttrie, [bx]_haue ye not houses
to eate and drink in, despise yee the Church of God?_
Doest thou come to pray? [by]_take heede to thy foote
when thou entrest into Gods house_, compose thy knees,
and eyes, and hands, and heart after such a deuout
manner: as that thou maist not onely praise God
vpon the loud cymbals, but (as it is vers. 5.) praise
him vpon the well tuned cymbals also. Doest
thou come to heare the sermon? remember that the preaching
of the Gospel is [bz]not the word of a mortall man,
but the [ca]power of the immortall God vnto saluation:
and albeit the Preacher be neuer so simple, neuer so
sinfull; yet the word is holy, the action holy, the
time holy, the place holy, ordained by the most holy
to make thee holy. Vpon whatsoeuer occasion thou
commest into the Temple, remember alwaies that the
ground is holy whereon thou standest, it is a sanctuarie,
the habitation of God, and place of his holinesse:
and therefore not to be [cb]prophaned with ordinarie
though lawfull worldly businesse, much lesse with vnlawfull
pastimes and enterludes, it is a place for praise,
not for playes, O praise God in his sanctuarie.
[Sidenote br: Luther Vatablus
Chald. apud Genebrard english Com.
dedicated to Mr. Herlakinden.]
[Sidenote bs: Esay. 56. 7.]
[Sidenote bt: Hooker eccles. pol. lib. 5. Sec.. 24.]
[Sidenote bu: Mark 11. 7. Luke 19. 46. Matth. 21. 13.]
[Sidenote bx: 1. Cor. 11. 22.]
[Sidenote by: Ecclesiastes 4. 17.]
[Sidenote bz: 1. Thess. 2. 13.]
[Sidenote ca: Rom. 1. 6.]
[Sidenote cb: Canon 88.]
Or (as [cc]_Martine Luther_ interprets it) praise God in his sanctuarie, that is, for his sanctuarie, for [cd]shewing his word vnto Iacob, his statutes and ordinances vnto Israel, for his adoption, and his couenants, and his promises, and his seruice, Rom. 9. 4. O praise the Lord for his [ce]true Church established for the present among the Iewes, and hereafter in the fulnesse of time to be constituted among Christians vntill the worlds end. For this clause may bee construed of the mysticall heauen and temple, so well as of the materiall
[Sidenote cc: In loc.]
[Sidenote cd: Psal. 147. 19.]
[Sidenote ce: Christ. Corn. in loc.]
[Sidenote cf: Heb. 3. 6.]
[Sidenote cg: 1. Cor. 3. 16]
[Sidenote ch: Lib. 2. de ser. dom. in mont.]
[Sidenote ci: Bellarm. & Corn.
in loc. vel hoc dicit de populo,
vel de vita sancta Chrysost. Basil.
in loc.]
[Sidenote ck: Coloss. 3. 1.]
[Sidenote cl: Mat. 5. 16.]
Heere then all the three diuers lines (praise God
in his Saints, praise God in his sanctitie, praise
God in his sanctuarie) meet in one centrie; namely,
God is to be praised in his sanctuarie for his sanctitie
conferred vpon his Saints, whereby they shined as [cm]lights
in this heauen on earth, and shine like [cn]starres
in that heauen of heauen. If I were not (according
to the text and the time) foreward to prosecute the
Gunpowder men, as the more dangerous enemies of God
and his Gospell, I might vpon this ground take vp
the bucklers against idle Nouelists, vtterly
condemning the festiuals of holie Saints, established
in our Church by good order of law. Their principal
obiection is taken out of Pauls Epistle to the
Galathians, chap. 4. verse 10. Yee obserue dayes
and monethes, and times and yeares, I am afraid of
you, lest I haue bestowed vpon you labour in vaine.
To which answere is made, that there is a [co]foure-fold
obseruation of
{Naturall.
{Politicall.
daies {Ecclesiasticall.
{Superstitious.
Of all which onely the superstitious is condemned,
as Aretius and Illiricus, and [cp]other
Protestant Diuines vpon the place. Now the superstitious
obseruation is either Iudaicall or Idolatricall;
it is apparant that Paul meant the first hereof
especially, [cq]because the Galathians after they
were conuerted vnto Christ, were seduced by false
[Sidenote cm: Philip 2. 15.]
[Sidenote cn: Dan. 12. 3.]
[Sidenote co: Illiric. in Galat. 4.]
[Sidenote cp: See Sir Christop.
Heydons answer to Mr. Chambers,
pag. 368. and how the fathers answere
this. Bellarmin. de sanct.
Cultu, cap. 10.]
[Sidenote cq: English glosse.]
[Sidenote cr: Galat. 3. 3.]
[Sidenote cs: See Ambrose in Galat.
4. & August. epist. 119.
cap. 7.]
[Sidenote ct: Dr. Fulke in Galat. 4. 10.]
[Sidenote cu: See Dr. Whitgifts
defence of his answere to the
admonit. fol. 538. 539.]
Yea, but the words of the Commandement are, sixe daies shalt thou labour: Ergo, there should be no holie day besides the Lords day. [cx]Protestant Diuines answere that the clause (sixe daies shalt thou labour) is a permission, or a remission of Gods right, who might chalenge to himselfe all our time for his worke, and not a restraint for any man from seruing of God on any day. For the Iewes beside the Sabbath had diuers other feasts; as Easter, the feast of vnleauened bread, the feast of first fruits, Whitsuntide, the feast of blowing Trumpets, the feast of Tabernacles; all which (as we reade Leuiticus 23) they kept by Gods appointment holie, notwithstanding these words of the law, sixe daies shalt thou labour. And so the Christian Church in all ages hath vpon
[Sidenote cx: B. Babington
in 4. com. Caluins Cat. Dr. Whitgift
vbi supra fol. 542. & 553. six daies thou
maiest labour.]
[Sidenote cy: Perkins aur. Cat. cap. 23.]
[Sidenote cz: From pag. 538. to 555.]
[da]Some reade Laudate eum in [db]virtutibus eius, praise him in his powers: [dc]other ob fortitudinem eius, praise him in his power; and according to these two diuerse translations, I find two different expositions; one construing it of Gods glorious [dd]Angels, and the other applying it to Gods glorious acts: For the first it is euident in holy writ, that there bee certaine distinctions and degrees of Angels in the quier of Heauen, there be Seraphins, Esay 6. 2. Cherubins, Gen. 3. 24. Thrones, Dominions, Principalities, and Powers, Colloss. 1. 16. in all which and for all which God is to be praised, as being his [de]ministring spirits for the good of such as shall be heires of saluation; as long as wee serue God, all these serue vs, euen the Cherubins, and Seraphins, Angels, and Archangels. I say, so long as we serue the Lord, these pages of his honour and parts of his courts attend vs, and pitch their tents about vs: a doctrine very profitable, very comfortable, yet for as much as I hold it lesse pertinent to the present occasion I thus ouerpasse it, and hast to that other exposition interpreting these words (as our Church readeth) of Gods noble acts.
[Sidenote da: Vulgar Latine Castalio.]
[Sidenote db: Pagnin. In fortitudinibus.]
[Sidenote dc: Vatablus Munster.]
[Sidenote dd: Turrecremat. & Raynerius in loc.]
[Sidenote de: Heb. 1. 14.]
Now the workes of God are of two sorts, ad intra & ad extra: some be confined within himselfe, other extended towards vs: works of the sacred Trinitie within it selfe (as that the Father begets, and the Sonne is begotten, and the holy Ghost proceeds from both) are wonderfull acts of such an high nature that it is our dutie rather simply to adore, then subtilly to explore them: all his acts extended toward vs are summarilie reduced vnto two, namely the works of creation and redemption. [df]The worke of creation is attributed in the Masse of the matter to God the Father, in the disposition of the forme to God the Sonne, in the preseruation of both to God the holy Ghost. So likewise that of redemption, in election vnto God the Father, in the consummation vnto God the Sonne, in the application vnto the holy Ghost, all which are very noble acts, and God is to be praised in them according to his excellent greatnesse. The worke of creation is so mightie, that none could bring it to passe but the Father almightie: that God should haue nothing but nothing, whereof, wherewith, whereby to build this high, huge, goodly, faire frame; is a principle which nature cannot teach, and Philosophie will not beleeue. The worke of redemption is of farre greater might and mercy, for the making of the world was (if I may so speke) onely lip-labour vnto God, he spake the word and it was done, he commanded and it stood fast, Psalm. 33. 9. but Christ in redeeming the world said many words, and did many wonders, and suffered also many wounds. It is true that the least ake of his least finger is infiniti meriti, sed non definiti meriti, that is of an infinite merit, yet not that determined ransome for the sinnes of the whole world. It cost him more to redeeme soules, [dg]_he dyed for our sinnes and rose againe for our iustification_, hee suffered for vs and that death, and that a violent death, and of all violent deaths the most accursed death on the Crosse.
[Sidenote df: Aduancement of learning lib. 2. pag. 116.]
[Sidenote dg: Rom. 4. 25.]
The worke of sanctification is a noble act also, for euery man if you rightly consider his making is a wonder, I am saith our [dh]Prophet fearfully and wonderfully made: but a good man if you consider his new making is a wonderfull wonder, as [di]_Paul_ speakes a spectacle to men and Angels, as the vulgar Latine runnes in the 68. Psalme, at the last verse, mirabilis deus in sanctis, O God wonderfull art thou in thy Saints.
[Sidenote dh: Psalm. 139. 13.]
[Sidenote di: 1. Cor. 4. 9.]
But Dauid [dk]here meaneth especially the valiant acts of God in gouerning & garding his people from their enemies, [dl]O come hither and behold the workes of God, how wonderfull hee is in his doing toward the Children of men, he turned the sea into drye land so that his people went on foot thorough the middest of the sea, the [dm]waters were a wall vnto them on the right hand and on their left; but the waues of the Sea returned and couered the chariots and horsemen euen all the hoast of Pharaoh that pursued them. Almighty God raigned hailstones out of heauen vpon the cursed Amorites at Bethoran, and they were more ([dn]saith the text) that dyed with the haile, then they whom the Children of Israell slew with the sword. And when Duke Iosua prayed, Sunne stay thou in Gibeon, & thou Moone in the valey of Aialon: the Sunne abode and the Moone stood still vntill the people auenged themselues vpon their enemies. When Zenacherib and his innumerous hoast came to fight against Hezekiah King of Iuda, Gods Angell in one night slew an hundred eighty and fiue thousand Assyrians. 2. Kings 19.
[Sidenote dk: Placid. Parmen
and the english Com. dedicated to
M. Herlakinden.]
[Sidenote dl: Psalm. 66. 4.]
[Sidenote dm: Exod. 14. 29.]
[Sidenote dn: Iosua 10.]
And vndoubtedly (beloued) there is no nation vnder
the cope of Heauen hath had greater occasion to praise
God in this kind then England, the preseruation of
the most illustrious princesse the Lady Elizabeth
vnder the fiery triall of her vnkind sister Queene
Marie was a noble act, and the seminary
of much happinesse vnto this kingdome for many yeares
after, and so much the more noble because Philip
King of Spaine hath often confessed that he spared
her life (when wildy Winchester and bloodie
Bonner had brought her into the snare) not out
of any pietie or pittie, but onely out of policie.
Her exaltation to the Crowne was another noble
act, so noble that some [do]Popish Prelats in their
enuie burst a sunder and dyed for very griefe of heart.
Well might that good Lady sing and say with the blessed
Virgine, He that is mightie hath magnified me,
and holy is his name, he hath put downe the mightie
from their seat and hath exalted the humble and meeke:
her flourishing in health, wealth, and godlinesse,
more then 44. yeares (in despite of all her foes abroad,
at home, schismaticall, hereticall, open, intestine)
was another noble act: for after once the
Bull of Pope Pius Quintus had roared, and his
fat Calues had begunne to bellow in this Island:
there passed neuer a yeare, neuer a moneth, neuer a
weeke (I thinke I might say) neuer a day, neuer an
houre, but some mischiefe was intended either against
her person or her people: the resisting of the
rebellion in the Northerne parts of England, was a
Page 15
noble act: the discouering and so consequently
the defeating of Campians treason a noble
act: of Parris treason a noble act:
of the Lupus Lopus his treason, a noble
act: of Squires treason, a noble
act. Her glorious victories against her fell
and insolent enemies the Spaniards in Ireland,
in Flanders, in France, in their owne
dominions of Portugal, Indies, and Spaine
were noble acts. It was a wonder of wonders,
that a Mayden Queene should at one time be both
a staffe to Flanders, and a stay to France,
a terror to Pope, a mirror to Turke,
feared abroad, loued at home, Mistresse of the Sea,
wonder of the world. Shee might truely bee called
a Prince of Peace, for shee was Crowned in
Peace, shee liued in Peace, she dyed in Peace, she
was buried in Peace: and when shee had slept
with her Fathers, it was another noble act
of the Lord to send vs in the midst of all our feare
so learned, so meeke, so pious a Prince as King Iames,
in such exceeding sweet peace, that neuer a sword
was drawn, happily neuer a word spoken against him.
All these were noble acts, and ought to be
had in a perpetuall remembrance. But of all other
noble preseruations, Our deliuerance from that
intended mercilesse and matchlesse Massacre both in
fact and fiction, the fifth of Nouember, in the yeare
1605. is most noblie noble. King Iames
on this day might haue said with King [dp]_Dauid_,
O Lord which art my rocke and my fortresse, thou
hast giuen me the necks of mine enemies, that I might
destroy them that hate me, that I might breake them
as small as the dust of the earth, and tread them
flat as the clay of the streete. [dq]_O giue thankes
vnto the Lord, for he is gracious, and his mercy endureth
for euer. Let Israel now confesse that he is
gracious, and that his mercy endureth for euer.
Let the house of Aaron now confesse that his mercy
endureth for euer. Yea let all such as feare
the Lord now confesse that his mercy endureth for
euer._ All the Congregations of the Saints in the whole
world, haue good cause to thanke God our strength and
deliuerer. Scotland hath good cause, for if
England had been but a Tuesday breakefast,
assuredly Scotland should haue been but a Fridaies
drinking, one morsell as it were for the greedy
deuourer. The Churches in France relieued
often by vs, haue good cause to reioyce with vs.
Our neighbours of Holland haue good cause to
triumphe as they doe, for if our house had been set
on fire, their house being the next would haue been
quickly pulled downe. The Churches in Germanie,
Denmarke, Hungarie, Geneua likewise
haue good cause to praise God in this noble act
according to his excellent greatnesse.
[Sidenote do: See M. Foxe Martyr. in fine.]
[Sidenote dp: 2. Sam. 22. 41.]
[Sidenote dq: Psalm. 118.]
More principally the Common-weale of England, and in it all men of all factions, and all fashions whatsoeuer. Atheists (if they think there be a God) haue good cause to thanke God, acknowledging his mercie toward them in sparing vs, and so sauing the bad for the [dr]righteous sake. Carnall Gospellers haue good cause to thanke God, confessing that so long as [ds]_Lot_ is in Sodome, it can not be destroyed; and so long as Moses standeth in the [dt]gap, and [du]prayeth for his people, Gods wrathfull indignation can not deuoure vs. Yea, let the Gunpowder men themselues (if they haue any sparke of grace) confesse that God is to be praised in this noble act; for suppose (God be thanked, we may suppose and dispose thus of these matters vnto our comfort) I say suppose, their diuelish plot had been acted, I assure my selfe our cause had been farre better, and our number farre greater than theirs; and as for our sinnes (which are indeede our greatest enemies) they would haue brought into the field so many as we: so that hauing so much armour of light, and more armour of proofe then they, [dx]_Causa iubet melior superos sperare secundos_.
[Sidenote dr: Gen. 18. 26.]
[Sidenote ds: Gen. 19. 22.]
[Sidenote dt: Psalm. 106. 23.]
[Sidenote du: Exod. 32. 11.]
[Sidenote dx: Lucan.]
But suppose the least and the worst part had ouercome the bigger and the better, yet (if they bee not hewen out of hard rockes) if these Romanists haue not sucked the milke of wolues (as it is reported of the first founder of Rome) they would haue relented to see their natiue Country made nothing else but a verie shambles of Italian and Ignatian butchers. When Alexander saw the dead corps of Darius; and Iulius Caesar, the head of Pompey; and Marcus Marcellus, Syracusa burne; and Scipio, Numantia spoild; and Titus, Hierusalem made [dy]euen with the ground, they could not abstaine from weeping, albeit they were mortall enemies. But aboue all other in this kingdome, the truely zealous, and zealously true hearted protestants haue greatest occasion of reioycing; for if the Lord had not (according to his excellent greatnes, and according to his excellent goodnes too) deliuered vs out of this gun-powder gulfe, our bodies happily might haue beene made food for the foules, or else fewell for the fire; and that which would haue grieued our posteritie more, supersition and Idolatrie might in short time haue been replanted in this land; I meane that vpstart Antichristian religion of Rome, wherein many things, especially foure (as iudicious [dz]_Fox_ well obserued) are most abominable.
1. Vnlimited jurisdiction, derogatorie to all Kings and Emperours.
2. Insolent titles, preiudiciall to all Bishops and Prelates.
3. Corrupt doctrine, injurious to all Christians.
4. Filthie lise, detestable to all men.
[Sidenote dy: Luc. 19. 44.]
[Sidenote dz: Martyr. pag. 1.]
The greater was our danger, the greater was our deliuerance; the greater our deliuerance, the greater our thankes should be; for as it followeth in my text, God is to be praised according to his excellent greatnes. It is true that our most and best praises are few for the number, and little for the measure; whereas God is infinite for his goodnes, and in his greatnesse incomprehensible. So that the meaning of [ea]_Dauid_ is, that we should praise him according to our capacitie, and not according to his immensitie; according to the grace bestowed vpon vs, and not according to the glorie which is in him. Ecclesiasticus 43. 30. Praise the Lord, and magnifie him as much as ye can, yet doth he farre exceed. Exalt him with all your power, and be not weary, yet can ye not attaine vnto it.
[Sidenote ea: Basil. Musculus, Placid. parnen. in loc.]
Now where the Lord giueth a greater meane, there he requireth a greater measure; where he bestoweth a greater portion of giftes, he doth expect a greater proportion of glorie. Wherefore seeing the Lord hath out of his abundant mercie conferred vpon this kingdome inestimable blessings, in the preaching of his word for the space of more then fiftie yeares; it is questionlesse he lookes for no little thankes or small praise, but for great thankes and great praise according to his excellent greatnesse manifested in this our deliuerance. I come therefore to the second part of this Psalme, shewing with what God is to be praised, In the sound of the trumpet, &c.
God is to be praised (saith [eb]_Augustine_) totis votis de totis vobis with all your soules, and with all your selues. That therefore we may manifest our inward affections by such outward actions as are commendable, where there be trumpets, let them sound: where there be lutes and harpes, let them strike vp: where there be loud Cymbals and well tuned Cymbals, let them ring, let them sing the praises of God for this our most happy deliuerance; let trumpet and tongue, viol & voice, lute & life, witnes our hartie reioycing in the Lord. If our true zeale were more fierie within, it would doubtlesse break forth into moe publike workes, then it doth, against that bloody brood of the Gun-powder crue. There haue been many collections in euery Dioces for the reedifying of the Churches of Saint Albanes and Arthuret, the which I assure my selfe were good works: there haue been in this latter age many gorgeous, I might say glorious buildings erected about and in this honorable Citie, to the great ornament of our Country, the which I thinke you may number
[Sidenote eb: In Psalm. 147.]
[Sidenote ec: Cant. 4. 4.]
[Sidenote ed: Haggai. 1. 4.]
Remember I beseech you the words of [ee]_Azariah_ vnto King Asa and the men of Iuda, The Lord is with you while you are with him, and if yee seeke him, he will be found of you; but if yee forsake him, he will forsake you. Benot cold in a good cause, flie not out of the field, play not the cowards in the Lords holie wars; for albeit happily your selues are like for your time to do wel enough in despite of the Diuell, and the Pope his darling: yet your posteritie will assuredly rue it, and haue iust cause to curse their dastardly, spiritlesse and worthlesse progenitors. I say no more concerning this point, only I pray with our forefathers in the first English Letany, set out in the dayes of King Henry the 8. from all sedition and priuie conspiracie, from the tyrannie of the Bishop of Rome, and all his detestable enormities, from all false doctrine and heresie, from hardnesse of heart, and contempt of thy word and commandement.
Good Lord deliuer vs.
[Sidenote ee: 2. Chron. 15. 2.]
Where note by the way, that the Popes abominable tyrannie is hedged in (as it were) on the one side with sedition and priuie conspiracy, and on the other side with false doctrine and heresie. I haue another prayer, and for as much as it is in Latine, I must entreat all such (if any such here be present, who loue Bonauentures psalter and the Romish seruice) to ioyne with vs in this orison. Papa noster qui es Romae maledicetur nomen tuum, intereat regnum tuum, impediatur voluntas tua, sicut in Coelo sic et in terra. Potum nostrum in Coena dominica da nobis hodie, & remitte nummos nostros quos tibi dedimus ob indulgentias, sicut & nos remittimus tibi indulgentias, & ne nos inducas in haeresin, sed libera nos a miseria, quoniam tuum est infernum, pix & sulphur in secula seculorum.
The word of God is a [ef]two edged sword, sharp in a literal, and sharp in an allegoricall exposition. Hitherto you haue heard the history, now there remaineth a mistery, nihil enim hic ludicrum aut lubricum saith [eg]_Augustine_, and therefore [eh]diuines vnderstand here by the sounding of the trumpet, the preaching of the Gospell, [ei]whose sound went out thorow all the earth vnto the endes of the world: at the seuenfold sounding of this trumpet the walles of [ek]Iericho fal, that is all the pompes and powers of this world are conquered & brought to nought, this trumpet is mightie thorough God to cast downe holdes, and Imaginations, and euery high thing that is exalted against the knowledge of God. 2. Cor. 10. 4.
[Sidenote ef: Heb. 4. 12.]
[Sidenote eg: In loc.]
[Sidenote eh: Prosper Luther Hugo Card.]
[Sidenote ei: Rom. 10. 18.]
[Sidenote ek: Iosua. 6. Strictior
est tuba ex parte buccinantis
quam ex altera, quia praedicator strictius
se debet examinare. Hugo
Card. in loc.]
[el]Other say that the Saints are these trumpets, and harpes, and Cymbals, and that their [em]members make this musicke to the Lord, our eyes praies the Lord, while they be [en]lifted vp vnto their maker in heauen, and waite vpon his mercy: our tongues praise the Lord, in singing [eo]Psalmes, and hymnes, and spirituall songs vnto the Lord: our eares praise the Lord, while they [ep]heare the word of God with attention: our hands praise the Lord, while they be [eq]stretched out vnto the poore, and while they [er]worke the thing that is good: our feete praise the Lord, when they bee not [es]swift to shed blood, but [et]stand in the gates of Gods house, ready to [eu]run the wayes of his commandements. In Tympano sicca & percussa pellis resonat, in choro autem voces sociatae concordant said [ex]_Gregorie_ the great: wherefore [ey]such as mortifie the lusts of the flesh praise God in tympano, and they who keepe the [ez]vnity of the spirit in the bond of peace, praise God in choro: the Brownist in separating himselfe from the Church though he seeme to praise God in tympano, yet hee doth not praise God in choro: and the carnall gospeller albeit he ioyne with the Church in choro, yet he prayseth not God in tympano; they praise God in well tuned Cymbals who tune their soules before they preach or pray, whosoeuer desires to bee a sweete singer in Israel must bee learned in the schoole, before hee be lowd in the temple: the heart likewise must be prepared for praying, as the harpe for playing, if our instruments of praise be not in tune, then our whole deuotion is like the [fa]sounding brasse or as the tinckling Cymbal: in Gods quier there is first tune well, and then sound well, if once we can say with [fb]_Dauid_, O God mine heart is ready, mine heart is ready, then our lute and harpe will awake right early: let thy soule praise the Lord, and then all that is either without or about thee will instantly doe the same.
[Sidenote el: Augustin in loc.]
[Sidenote em: Chrysost. Euthym. in loc.]
[Sidenote en: Psalm. 123.]
[Sidenote eo: Colos. 3. 16.]
[Sidenote ep: Mat. 13. 9.]
[Sidenote eq: Ecclesi. 7. 32.]
[Sidenote er: Ephes. 4. 24.]
[Sidenote es: Psal. 14. 6.]
[Sidenote et: Psal. 122. 2.]
[Sidenote eu: Psal. 119. 32.]
[Sidenote ex: Pastoral. part. 3. admonit. 23.]
[Sidenote ey: August. Cassiod. Hugo. Card. in loc.]
[Sidenote ez: Ephes. 4. 3.]
[Sidenote fa: 1. Cor. 13. 1.]
[Sidenote fb: Psalm. 108. 1.]
Let euery thing that hath breath praise the Lord, that is [fc]_omne spirans_, [fd]_omnis spiritualis_, [fe]_omnis spiritus_, let euery creature praise the lord for his estate of confection, euery Christian praise the Lord for his estate of refection, euery blessed spirit loosed out of the worldes misery praise the Lord for his estate of perfection, let euery creature, man aboue all the Creatures, and the soule of man aboue all that is in man praise the Lord. Omnis spiritus, i. [ff]totus spiritus, [fg]all the heart, all the soule, all the mind, as the psalmist [fh]elsewhere, I will thanke thee O Lord my God with all mine heart, euen with my [fi]whole heart, or omnis spiritus the spirit of euery man in euery place, for this saying is [fk]propheticall, insinuating that God in time to come, shall not only be worshipped of the Iewes at Ierusalem with outward ceremonies, in the sound of the trumpet and vpon the lute and harpe: but in all places, of all persons in spirit and truth as Christ expounds Dauid in the 4. of Saint Iohns Gospell at the 23. verse, whereas vnbeleeuing Iewes are the sonnes of Abraham according to the flesh only, beleeuing Gentiles are the [fl]seed of Abraham according to the spirit, and heires by promise, more Israel saith [fm]_Augustine_ then Israel it selfe. The sonnes of Abraham (as Christ tels vs in the [fn]Gospell) are they who doe the workes of Abraham, and Abrahams chiefe worke was faith, Abraham beleeued (saith the [fo]text) and it was imputed to him for righteousnes. Ergo, the true beleeuer is a right Isralite, blessed with faithfull Abraham. Galat. 3. 9. [fp]some stretch this further, applying it not onely to the spirits of men in the Church militant, but also to the blessed Angels and Saints in the triumphant, for this Psalme consists of a threefold apostrophe.
[Sidenote fc: Agellius Vatablus.]
[Sidenote fd: Hieron. August.]
[Sidenote fe: Genebrard & alij plerique.]
[Sidenote ff: Hugo. Iunius.]
[Sidenote fg: Luk. 10. 27.]
[Sidenote fh: Psal. 86. 12.]
[Sidenote fi: Psal. 111. 1.]
[Sidenote fk: Caluin. Genebrard. in loc.]
[Sidenote fl: Galat. 3. 29.]
[Sidenote fm: Psalm. 148.]
[Sidenote fn: Iohn 8. 39.]
[Sidenote fo: Gen. 15. 6. Rom. 4. 3.]
[Sidenote fp: Genebrard.]
1. Dauid inuiteth all the Citizens of heauen, O praise God in his sanctuarie, praise him in the firmament of his power.
2. All the dwellers vpon earth, praise him in the sound of the trumpet, praise him vpon the lute and harpe, &c.
3. Both and all, let euery thing that hath breath, euery thing which hath either the life of nature, or of grace, or of glorie, let euery spirit [fq]whether it be terrestriall or celestiall, of whatsoeuer condition, age, sexe, praise the Lord.
[Sidenote fq: Placidus parmensis & Bellarmin. in loc.]
It is a [fr]_Rabbinical_ conceit that this hymne consists of 13. Halleluiahs, answering 13. Properties of God mentioned Exod. 34. 6.7. verses, and in that our Prophet after a dozen Halleluiahs hath not done, but addeth a thirteenth, hee doth insinuate that when all our deuotion is finished, it is our dutie to begin againe with Gods praise, for as [fs]of him, and thorough him, and for him, are all things, euen so to him is due all glorie for euermore: as his mercies are from euerlasting to euerlasting, from euerlasting election, to euerlasting glorification: so likewise his praises are to bee sung for euer and euer. In this life we begin this hymne singing (as musitians speake) in breifs and semibriefs a staffe or two, but in the world to come standing before the throne of the Lambe, clothed in long white robes, accompanied with all the sweet voyces of heauens incomparable melodious quire: we shall eternally sing, [ft]_Holy, holy, holy, Lord God almightie, which was, and which is, and which is to come, [fu]praise, and glorie, and wisdome, and power, and might, be vnto our God for euermore._ Amen.
[Sidenote fr: Genebrard.]
[Sidenote fs: Rom. 11. 36.]
[Sidenote ft: Apocalip. 4. 8.]
[Sidenote fu: Apocalip. 7. 12.]
FINIS.
* * * * * * * * * * * * * *
[Notes and Errata
In the Latin words “Coelo” and “Coena”, the letter combination “oe” was printed in single-letter (ligature) form, analogous to ae for ae.
The titles “Mr.” and “Dr.” were printed with superscript r, properly transcribed M^{r}. and D^{r}. They have been simplified for readability.
Years are always printed with following period (full stop), regardless of place in the sentence.
Sidenotes—here equivalent to footnotes—were labeled sequentially a-z, repeating as often as necessary. For this e-text they have been given unique identifiers adding a, b, c... to successive series. Note that the 23-letter alphabet has no j, v or w.
page 2 / leaf A2v
Sidenote d: ...Turrecremat.
the name “Turrecremata”
is better known in its Spanish form,
“Torquemada"
page 3 / leaf A3
for translating th{~e} out of this [q]valley
of teares
_{~e} represents “e”
with overline (unique in this text)_
page 6 / leaf A4v
Non martyres domini sed mancipes diaboli
text reads matyris
page 8 / leaf A5v
Sidenote bk: Mark. 12. 36.
citation unclear
page 18 / leaf B2v
But of all other noble preseruations,
Our deliuerance from...
text reads ...preseruations
(Our...
page 21 / leaf B4
that bloody brood of the Gun-powder crue
text reads Gun-dowder
the Churches of Saint Albanes and
Arthuret
“Arthuret” is
a place name
page 24 / leaf B5v
Let euery thing that hath breath praise
the Lord, that is [fc]_omne
spirans_
text reads ...the Lord_)
that is...
Omnis spiritus, i. [ff]totus spiritus
“i.” as in
original: short for “intellege”?
page 25 / leaf B6
Sidenote fq [simple “q” in
original]
text has “p”
for “q”, but reference in body text is
correct]