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Title: An Exposition of the Last Psalme

Author: John Boys

Release date: December 10, 2005 [eBook #17273]
Most recently updated: December 13, 2020

Language: English

Original publication: At London Imprinted by Felix Kyngston, for William Aspley, 1615

Credits: Produced by Louise Hope, Jason Isbell and the Online
Distributed Proofreading Team at https://www.pgdp.net

*** START OF THE PROJECT GUTENBERG EBOOK AN EXPOSITION OF THE LAST PSALME ***

In addition to the ordinary page numbers, the printed text labeled the recto (odd) pages of the first four leaves of each 16-page signature. These will appear in the right margin as A, A2, A3...

A few typographical errors have been corrected. They have been marked in the text with mouse-hover popups. Some details about transcription are given at the end of the text.

AN

EXPOSITION

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.

capital A 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:

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.
a Gueuara.
b Lyra in loc.
c In loc.

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.

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.
d Chrysost. Basil. Euthym. Arabs apud Muscul. Lyra. Hugo Card. Turrecremat. Anonymus.
e Ephes. 3. 8.16.
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. 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 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.
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.

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.
p Apocal. 6. 10.
q Psal. 84. 6.
r Apocal. 7. 9.
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, 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.
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.

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 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.
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.

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 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.
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.

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, 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 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?
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.

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 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.
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 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 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.
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 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.

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 cmlights in this heauen on earth, and shine like cnstarres 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 cofoure-fold obseruation of

daies
Naturall.

Politicall.

Ecclesiasticall.

Superstitious.

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, 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 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 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 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 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 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 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 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 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 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 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 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 (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.

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 fqwhether it be terrestriall or celestiall, of whatsoeuer condition, age, sexe, praise the Lord.
fq Placidus parmensis & Bellarmin. in loc.

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 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.

fr Genebrard.
fs Rom. 11. 36.
ft Apocalip. 4. 8.
fu Apocalip. 7. 12.

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