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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.
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a
Gueuara.
b
Lyra in loc.
c
In loc. |
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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.
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2
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 dother 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 evnsearchable
riches of mercie, bestowed the blessings of the flife present; and of that which is to come.
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d
Chrysost. Basil. Euthym. Arabs apud Muscul. Lyra. Hugo Card. Turrecremat. Anonymus.
e
Ephes. 3. 8.16.
f
1. Tim. 4. 8. |
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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. gEuery 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 hall grace, saints are iwhatsoeuer they are. Wherefore praise the Lord in
his Saints, often remember their vertues as their true reliques,
and as it were bequeathed klegacies
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. lWee 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
3
A3
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
daym 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 modò sed degere sanctorum vitas, as none wittily) to bee followers of them as they were
followers of Christ; is (as oblessed
Latymer was wont to say) the right worshipping of Saints, and of
God in his Saints.
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g
Iames 1. 17.
h
1. Pet. 5. 10.
i
1. Cor. 15. 10.
k
Euseb. Emisen. hom. de S. Maximo.
l
See Harmon. confess. sect. 16. pag. 486.
m
Maior præsat. in Psal. 22.
n
Owin epigram. lib. 3.
o
Ser. on Christmas day preached at Bexterly, & ser. on S. Stephens
day at Grimstorpe. |
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Againe, for as much as there is a communion of Saints, as we
cõfesse 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 theyp pray to God for our good in
generall. It is required on our part I say, to giue God most humble
thanks for translating thẽ out of
this qvalley of teares into Hierusalem aboue,
where they be rclothed with long white robes,
hauing palmes in their hands, and scrownes 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.
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p
Apocal. 6. 10.
q
Psal. 84. 6.
r
Apocal. 7. 9.
s
Apocal. 4. 4. |
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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
4
tenour of our text) wee praise him alone, twho made them both men and martyrs. In the words of uHierome 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, xthat
thou maist alway praise God in them, and praise them in God.
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t
De ciuit. lib. 8. cap. 27.
u
Tom. 2 fol. 118.
x
Philip Mornæus de missa, lib. 3 cap. 11. See Melanct resp. ad art.
Bauar. art. 25. |
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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
yApologie for the Confession of
Auspurge) quartermasters with God, and halfe mediatours with
Christ, I say ioynt mediatours not of incercession only but of zredemption 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, aaMaria mater gratiæ, mater misericordiæ, &c.
the which is Gods owne stile, 1. Pet. 1. 10. & 2. Cor. 1. 3. so they
likewise say, Maria consolatio infirmorum, redemptio captiuorum,
liberatio damnatorum, salus vniuersorum. abGiselbertus in lib. altercationis Synagogæ et
ecclesiæ, cap. 20. Maria quasi maria, saith Augustinus de
Leonissa, sermon 5 vpon Aue maria, for as all riuers come
from the seas, and returne to the seas againe, Ecclesiastes 1. 7: acso forsooth (if you will vndertake to beleeue
him) all grace is deriued from Mary, and ought to be returned
again to Mary. We finde so much in adRosario Mariæ, reparatrix & saluatrix desperantis
animæ, &c. That which is worse, their owne Pope (who cannot, as
they teach, erre in a poynt of doctrine as Pope) calleth her expresly
5
A4
Deam. Pet. Bembus in his epistles written in Pope Leo
10. name, lib. 8. epist. 17. printed at Strasburg an.
1609. that which is worst of all, in their most approued Bible: they
translate Gen. 3. 15. ipsa conteret caput tuum: she shall breake
thine head, although (as their owne Iesuit aeRibera confesseth honestly) the Hebrew
text, the Chaldee paraphrase, the translation of the
Septuagint, and all good Latin copies reade ipse
conteret, he shall bruise the serpents head, applying it to Christ,
according to that of Paul, The God of peace shall tread downe
Satan vnder your feete, Rom. 16. 20. by this euidence you may see
that the gunpowder crue praise not God in the saints, nor the saints in
God: but on the contrarie the saints as God.
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y
Tit. de sanct. inuocat.
z
See D. Fulke in 1. Tim 2. 5.
aa
Bellar. de sanct. beat. cap. 17.
ab
Apud Magdeburg. Cent. 10. Coll. 275.
ac
See Gospell Annunciat.
ad
Chemnit. exam. Con. Trident. part. 3. pag. 151.
ae
In Habacuc. cap. 1. num. 32. |
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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. §. 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
afGelasius: and Cardinall Baronius
ecclesiast. annal. Tom. 2. ad an. 290. according to the impression
at Rome, fol. 650. as also de Martyrologio Romano, cap. 2.
confesseth as much of Quiriacus and Iulitta, declaring
plainely that their acts are written either by fooles or heretikes, and
in his annotations vpon the Romane Martyrologie 23. Aprill, he
taketh vp Iacobus de Voragine for his leaden Legend of our
English S. George, concluding in fine, that the picture of Saint
6
George fighting with a Dragon is symbolicall, and not
historicall. If the Scripture be true agwhatsoeuer is not of faith is sinne: then
assuredly these men (as ahPaul speaks)
are damned of their owne selues in their owne conscience, who
(notwithstanding all their doubts) pray still in their publike seruice,
aiDeus, qui nos beati Georgij martyris tui
meritis & intercessione lætificas, Concede propitius, &c. An
Idoll as Paul affirmes, 1. Cor. 8. 4. is nothing, Ergo,
the Papists in worshipping S. George which is nothing, commit
(euen themselues being Iudges) abominable Idolatrie.
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af
Can. sanct. Roman. dist. 15.
ag
Rom. 14. 23.
ah
Tit. 3. 11.
ai
Missal. Roman. ex Con. Triden. decret. restit. in festo Georgij. |
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As they worship some who were no men, so many who were not akholy men, as a reuerend alDoctor 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
anEusebius and aoHierome 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. apDenys 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,
7
pater personatus, father Parsons all the daies of his life
was a perpetual Martyr, as his fellow aqRibadeneira termeth him: and yet one (who sometime
was his inner man, and knew him as I presume, better then euer did
Ribadeneira) transposing the letters of Robertus Parsonius
Iesuita, found this anagramme, Personatus versuti oris
abi: the wit-foundred drunkard, Henry Garnet (who did not
according to the Counsell of arPaul
vse vino modico: but as asPaulinus pretily modio) that lecherous
treacherous Arch-priest, Arch-traitor, Arch-diuell in concealing, if not
in contriuing: in patronizing, if not in plotting the powder intended
massacre, is returned a Saint from beyond the seas with atà sancte Henrice intercede pro nobis: his action
is iustified, his life commended, his death honoured, his miracles and
memorie celebrated by that Ignatian spirit, (auportentum nominis portentum hominis, hauing a
great deale of name, though a very little modestie) Andreas Eudæmon
Ioannes Cydonius: but notwithstanding his apologie, the saintship of
Henry Garnet is so buffeted by the replies and antilogies of our
accuratlie learned diuines, as that his straw face will hereafter hardly
be worth a straw. Catesbie, Winter, Rookwood, and
the rest of the Cole-saints and hole-saints (who laboured in the diuels
mine by the Popes mint) are numbred among the holy ones also: Babilon
and Egypt praise God in them, and for them. I haue heard much of
roaring gentlemen in London and Canterburie, but if
the Lord himselfe had not watched ouer his Church, if the Lord himselfe
had not written England in the axpalmes of
his hands, if the Lord himselfe had not kept King Iames as the
ayapple of his eye, azif the Lord himselfe had not been on our side (now may
Gods Israell in England say) if the Lord himselfe had not been on our
side, when they rose vp against vs, if the Lord himselfe had not (out of
his vnspeakeable goodnesse toward vs and our posteritie) broken their
snares, and deliuered
8
our soules out of that horrible gunpowder pit; these bellowing Buls of
Basan, and Canon-mouthed hell-hounds would haue made on this day such a
roare, that all Christendome should haue felt it, and the whole world
haue feared it. baO Lord God of all power,
blessed be thy name, which hast this day brought to nought the enemies
of thy people,bb so let all thine enemies
perish. O Lord, that ourbc mouthes may
be filled with laughter and our tongue with ioy. Sint diui modo
non viui, let England hang such, although afterward Rome hallow
such, he that hath an eye to see without the spectacles of a Iesuit,
will affoord as good credit to the register at Tiburne as to the
Calender of Tyber: for if these be Martyrs, I wonder who are
Murtherers? If these be Saints, I pray you who are Scythians? If these
bee Catholikes, who are Canibals?
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ak
Dr. Sutclif examin. of Rom. cap. 7.
al
Dr. Abbot Antilog. pag. 3.
am
Sutclif. vbi sup.
an
Hist. lib. 3. cap. vlt.
ao
Catalog. scrip. in vita pap.
ap
Houenden annal. part. poster. pag. 298.
aq
Catalog. scrip. Iesuit. in vita Parsonij.
ar
1. Tim. 5. 23.
as
Epist. lib. 3. epist. 6.
at
Sheldon preface before his motiues.
au
Eliens. epist. lector. ante resp. ad Bellar. apol.
ax
Esay 49. 16.
ay
Deut. 32. 10.
az
Psal. 124.
ba
Judith. 13. 4.
bb
Iudges 5. 31.
bc
Psalm. 126. 2. |
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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 & effectiuè, 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 (asbd
Basile writes) would blush to report that of beastes, which the
Gentiles haue recorded of their Gods. If such imputations are true saith
beAugustine, quàm mali how
wicked are these Gods: if false quàm malè how wretched and
foolish are these men, adoring the same things in the temple, which they
scoffe at in the theater, in turpitudinebf
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. calledbg
often in holy Scripture the holy one, yea thrice holy; holy,
holy, holy, is the Lord of hosts Esay. 6. 3. his bhname is holy, his bilaw is
holy, his bkspirit is holy, his will holy,
his
9
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 blseruice holy, wherefore praise God
in his holinesse.
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bd
Lib. de legend. libris gentilium.
be
De Ciuit. Dei lib. 6. cap. 6.
bf
August. contra faust. man. li. 12. cap. 40.
bg
Esay 1. 4. & 10. 20.
bh
Luk. 1. 49.
bi
Psal. 19. 7.
bk
Mark.
12. 36.
bl
1. Pet. 3. 2. |
|
bmLuther, 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 bnthus 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 frõ 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 boCaluin & bpother 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 bqin
heauen, O praise the Lord all ye blessed Angels and Saints inhabiting
his sanctuarie which is highest and holiest.
|
bm
Idem Genebrard et alij.
bn
Esay 57. 15.
bo
In loc.
bp
Bellarmine in loc.
bq
Genebrard Agellius Acernensis epist. in loc.
|
|
brOther 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 bshis
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
10
bee worshipped publiquely, saying Leuiticus 19. 30. Ye shall obserue
my sabbaths, and reuerence my sanctuary. For our holines toward God
concerneth vs btone 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 buthree seuerall Euangelists: my
house shall be called an house of prayer for all people. The paterns
are manifold, I will enter into thine 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, bxhaue ye not houses to eate and drink in,
despise yee the Church of God? Doest thou come to pray? bytake 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 bznot the word of
a mortall man, but the capower of the
immortall
11
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 cbprophaned 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.
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br
Luther Vatablus Chald. apud Genebrard english Com. dedicated to
Mr. Herlakinden.
bs
Esay. 56. 7.
bt
Hooker eccles. pol. lib. 5. §. 24.
bu
Mark 11. 7. Luke 19. 46. Matth. 21. 13.
bx
1. Cor. 11. 22.
by
Ecclesiastes 4. 17.
bz
1. Thess. 2. 13.
ca
Rom. 1. 6.
cb
Canon 88. |
|
Or (as ccMartine Luther interprets it)
praise God in his sanctuarie, that is, for his sanctuarie,
for cdshewing 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 cetrue 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 heauen and temple. The good man (I meane the true Christian)
is not only Gods cfhouse, but also Gods
cgtemple, yea, Gods heauen, as
chAugustine expounds
the words of Christ, Our father which art in heauen, that is,
in holy men of heuenly conuersation, in whose sanctified hearts hee
dwelleth as in his cisanctuarie.
Archimedes in his conference with
Hiero said, Giue me a place where I may stand out of the
world, and I will moue the whole earth. In like manner, he that will
bee reputed a Saint, and so take vpon him to remoue men earthly minded
from their worldinesse, must himselfe at the least haue one foote out of
the world, seeking (as the blessed ckApostle
speakes) the things aboue, that clother may
see his good workes, and glorifie God which is in Heauen, that is
(according to the true soule of our text) praise
12
God in his Saints which are his sacrarie, his sanctuarie, his
house, his heauen.
|
cc
In loc.
cd
Psal. 147. 19.
ce
Christ. Corn. in loc.
cf
Heb. 3. 6.
cg
1. Cor. 3. 16
ch
Lib. 2. de ser. dom. in mont.
ci
Bellarm. & Corn. in loc. vel hoc dicit de populo, vel de vita sancta
Chrysost. Basil. in loc.
ck
Coloss. 3. 1.
cl
Mat. 5. 16. |
|
Of all which onely the superstitious is condemned, as Aretius and
Illiricus, and cpother Protestant
Diuines vpon the place. Now the superstitious obseruation is either
Iudaicall or Idolatricall; it is apparant that Paul
meant the first hereof especially, cqbecause
the Galathians after they were conuerted vnto Christ, were seduced by
false teachers vnto the ceremonies of the Iewes, as concerning the
Sabbaths & the new Moones, and the like, the which were figures of
Christ and had their end in him.cr Are yee
so foolish, that hauing begun in the spirit, yee would now be made
perfit by the flesh? As for Idolatricall obseruing of times,
it is granted easily that the Pagans (in dedicating feasts vnto
false gods,
13
and in making csdifferences of daies dismall
and fortunate, either by curious arts, or by particular fansies, or
popular obseruations) are worthily reputed superstitious. And the ctPapists also (solemnizing holie daies of
the Saints in their Churches with idolatrous worshipping of the
creatures, and their Images: and out of their Churches with Epicurelike
belly-cheere, reuelling, & idlenesse) turn againe to the beggarly
rudiments and fashions of the world: But the festiuals of England
(celebrated according to the doctrine and Iniunctions of our Church) are
verie farre from these and all other kindes of superstition. cuFor then is God truly worshipped in the publike
congregation, I say the true God is truly praised in his true Saints; on
our holie daies the sacraments are rightly ministred, the Scriptures are
fruitfully read, the Word is faithfully preached; all which are maine
meanes to withdraw men not only from superstition and idolatrie, but
also from all sortes of error and impietie whatsoeuer.
|
cm
Philip 2. 15.
cn
Dan. 12. 3.
co
Illiric. in Galat. 4.
cp
See Sir Christop. Heydons answer to Mr. Chambers, pag. 368.
and how the fathers answere this. Bellarmin. de sanct. Cultu, cap. 10.
cq
English glosse.
cr
Galat. 3. 3.
cs
See Ambrose in Galat. 4. & August. epist. 119. cap. 7.
ct
Dr. Fulke in Galat. 4. 10.
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. cxProtestant 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 iust occasions separated some
weeke daies vnto the praising of the Lord, and rest from labour. Ioel 2.
15. Blow the trumpet in Sion, sanctifie a fast, call a solemne
assemblie. cyDaies of publike fasting for
some
14
great iudgement, daies of publike reioycing for some great benefit, are
not vnlawfull, but exceeding commendable, yea necessarie. Whosoeuer
doubts of the Churches libertie herein, or of the practise of this
libertie, may peruse the ninth chapter of Ester, in which it will
appeare, that Gods people by the commandement of Mordecai, did
euery yeare solemnize and keepe holy the fourteenth and fifteenth day of
the moneth Adar, in remembrance of their great deliuerie from the
Treason of Haman. Vpon these grounds the last euer renouned
Parliament enacted, That wee should for euer spend the prime part of
this present fifth of Nouember in praying and praising the Lord, for his
vnspeakable goodnesse in deliuering our King, Queene, Prince and States
of this realme from that hellish, horrible, bloody, barbarous intended
massacre by Gunpowder. Now that I may for my part execute the will of
the Parliament (sparing the Nouelists, and referring such as
desire to bee further satisfied in this argument of holy dayes, vnto the
iudicious writings of my most honoured and honourable maister,
Archbishop Whitgift, in the czdefence
of his answere to the Admonition) I proceede in the text, praise him
in his noble acts, praise him according to his excellent greatnesse.
|
cx
B. Babington in 4. com. Caluins Cat. Dr. Whitgift vbi supra
fol. 542. & 553. six daies thou maiest labour.
cy
Perkins aur. Cat. cap. 23.
cz
From pag. 538. to 555.
|
|
daSome reade Laudate eum in dbvirtutibus eius, praise him in his powers:
dcother 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 ddAngels, 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 deministring spirits for the good
of such as shall be heires of saluation; as long as wee serue God, all
these
15
B
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.
|
da
Vulgar Latine Castalio.
db
Pagnin. In fortitudinibus.
dc
Vatablus Munster.
dd
Turrecremat. &
Raynerius in loc.
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. dfThe 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
16
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, dghe 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.
|
df
Aduancement of learning lib. 2. pag. 116.
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 dhProphet fearfully and wonderfully made: but a good man if
you consider his new making is a wonderfull wonder, as diPaul 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.
|
dh
Psalm. 139. 13.
di
1. Cor. 4. 9. |
|
But Dauid dkhere meaneth especially
the valiant acts of God in gouerning & garding his people from their
enemies, dlO 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 dmwaters
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 (dnsaith 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
17
B2
and fiue thousand Assyrians. 2. Kings 19.
|
dk
Placid. Parmen and the english Com. dedicated to M. Herlakinden.
dl
Psalm. 66. 4.
dm
Exod. 14. 29.
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 doPopish 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 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
18
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 dpDauid, 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. dqO 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
19
B3
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.
|
do
See M. Foxe Martyr. in fine.
dp
2. Sam. 22. 41.
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 drrighteous sake. Carnall Gospellers haue good cause
to thanke God, confessing that so long as dsLot is in Sodome, it can not be destroyed;
and so long as Moses standeth in the dtgap, and duprayeth 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,
dxCausa iubet melior superos sperare
secundos.
|
dr
Gen. 18. 26.
ds
Gen. 19. 22.
dt
Psalm. 106. 23.
du
Exod. 32. 11.
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
Cæsar, the head of Pompey; and Marcus Marcellus,
Syracusa burne; and Scipio, Numantia spoild; and
Titus, Hierusalem made dyeuen
with the ground, they could not abstaine from weeping, albeit they were
mortall enemies. But aboue
20
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 dzFox 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.
|
dy
Luc. 19. 44.
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
eaDauid 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.
|
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
21
B4
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 ebAugustine) 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 among
your good workes: there haue bin Lotteries to further Virginean
enterprises, and these (for any thing I know) were good workes also:
there haue been many new play-houses, and one faire Burse lately built;
Paris-garden in a flourishing estate makes a great noyse still,
and as I heare Charing Crosse shall haue a new coat too: but in
the meane time while so many monuments are raised, either to the honour
of the dead, or else for the profit and pleasure of the lyuing: Dic
mihi musa virum, I pray Muse and shew me the man, who
22
ioynes with that euer zealous, reuerend, learned Deane in founding a
Colledge for a Societie of writers against the superstitious Idolatries
of the Romane Synagogue, the which happily might be like the ecTower of Dauid, where the strong men of
Israel might haue shieldes and targets to fight the Lords battaile:
edIs it time for your selues to dwell in
your seiled houses, and this house lye wast?
|
eb
In Psalm. 147.
ec
Cant. 4. 4.
ed
Haggai. 1. 4. |
|
Remember I beseech you the words of eeAzariah 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.
|
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 Romæ maledicetur nomen tuum, intereat
regnum tuum, impediatur voluntas tua, sicut in Cœlo sic et in
terra. Potum nostrum in Cœna dominica da nobis hodie, &
remitte nummos nostros quos tibi dedimus ob indulgentias, sicut &
nos remittimus tibi indulgentias, & ne
23
nos inducas in hæresin, sed libera nos a miseria, quoniam tuum est
infernum, pix & sulphur in secula seculorum.
|
|
|
The word of God is a eftwo 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 egAugustine, and therefore ehdiuines vnderstand here by the sounding of the
trumpet, the preaching of the Gospell, eiwhose sound went out thorow all the earth vnto the endes
of the world: at the seuenfold sounding of this trumpet the walles of
ekIericho 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.
|
ef
Heb. 4. 12.
eg
In loc.
eh
Prosper Luther Hugo Card.
ei
Rom. 10. 18.
ek
Iosua. 6. Strictior est tuba ex parte buccinantis quàm ex altera, quia
prædicator strictius se debet examinare. Hugo Card. in loc. |
|
elOther say that the Saints are these
trumpets, and harpes, and Cymbals, and that their
emmembers make this musicke to the Lord, our
eyes praies the Lord, while they be enlifted
vp vnto their maker in heauen, and waite vpon his mercy: our tongues
praise the Lord, in singing eoPsalmes, and
hymnes, and spirituall songs vnto the Lord: our eares praise the Lord,
while they epheare the word of God with
attention: our hands praise the Lord, while they be eqstretched out vnto the poore, and while they erworke the thing that is good: our feete praise the
Lord, when they bee not esswift to shed
blood, but etstand in the gates of Gods
house, ready to eurun the wayes of his
commandements. In Tympano sicca & percussa pellis resonat, in
choro autem voces sociatæ concordant said exGregorie the great: wherefore eysuch as mortifie the lusts of the flesh praise God in
tympano, and they who keepe the ezvnity
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
24
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 fasounding brasse or as the
tinckling Cymbal: in Gods quier there is first tune well, and
then sound well, if once we can say with fbDauid, 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.
|
el
Augustin in loc.
em
Chrysost. Euthym. in loc.
en
Psalm. 123.
eo
Colos. 3. 16.
ep
Mat. 13. 9.
eq
Ecclesi. 7. 32.
er
Ephes. 4. 24.
es
Psal. 14. 6.
et
Psal. 122. 2.
eu
Psal. 119. 32.
ex
Pastoral. part. 3. admonit. 23.
ey
August. Cassiod. Hugo. Card. in loc.
ez
Ephes. 4. 3.
fa
1. Cor. 13. 1.
fb
Psalm. 108. 1. |
|
Let euery thing that hath breath praise the Lord, that
is fcomne spirans, fdomnis spiritualis, feomnis 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. fftotus spiritus, fgall the
heart, all the soule, all the mind, as the psalmist fhelsewhere, I will thanke thee O Lord my God with all mine
heart, euen with my fiwhole heart, or
omnis spiritus the spirit of euery man in euery place, for this
saying is fkpropheticall, 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 flseed of Abraham according to
the spirit, and heires by promise, more Israel saith fmAugustine then Israel it selfe. The sonnes of
Abraham
25
(as Christ tels vs in the fnGospell) are they
who doe the workes of Abraham, and Abrahams chiefe worke
was faith, Abraham beleeued (saith the fotext) and it was imputed to him for righteousnes.
Ergo, the true beleeuer is a right Isralite, blessed with
faithfull Abraham. Galat. 3. 9. fpsome
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.
|
fc
Agellius Vatablus.
fd
Hieron. August.
fe
Genebrard & alij plerique.
ff
Hugo. Iunius.
fg
Luk. 10. 27.
fh
Psal. 86. 12.
fi
Psal. 111. 1.
fk
Caluin. Genebrard. in loc.
fl
Galat. 3. 29.
fm
Psalm. 148.
fn
Iohn 8. 39.
fo
Gen. 15. 6. Rom. 4. 3.
fp
Genebrard. |
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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.
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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 fqwhether it be
terrestriall or celestiall, of whatsoeuer condition, age, sexe,
praise the Lord.
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fq
Placidus parmensis & Bellarmin. in loc.
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It is a frRabbinical 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 fsof
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
26
melodious quire: we shall eternally sing,
ftHoly, holy, holy, Lord God almightie,
which was, and which is, and which is to come, fupraise, and glorie, and wisdome, and power, and might, be
vnto our God for euermore. Amen.
FINIS.
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fr
Genebrard.
fs
Rom. 11. 36.
ft
Apocalip. 4. 8.
fu
Apocalip. 7. 12. |
ALL the Psalmes of Dauid are
comprised in two words, aHalleluiah,
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 bConclusion of the whole booke;
yea, the beginning, middle, end, to which all the rest (as cMusculus 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: