mutassediem vt oftenderent exemplum abrogationis legum ceremonialium in die septimo Melanct. tom 2. fol. 363. Whereas therefore the Iewes obserued their Sabbath on the seuenth day wee celebrate the eighth They gaue God the last day of the weeke but Christians better honour him with the first they keepe their Sabbath in honour of the worlds creation but Christians in memoriall of the worlds redemption a worke of greater might and mercie and therefore good reason the greater worke should carrie away the credit of the day See the Gospell on Saint Thomas day The particular rest of the Iewes is ceremoniall also for it is a type of our inward resting from sin in this life Exod. 31. 13. Ezek. 20. 12. and a figure of our eternall Sabbath in the next as S. Paul disputes Heb. 4. Yet this Commandement is morall in the generall As for example wee must keepe one day in the seuen holie to the Lord wherein we must doe no manner of work which may let the ministerie of Gods word and other exercises of pietie We must leaue to doe our worke that the Lord may bring foorth in vs his worke The duties then required on the Lords day be principally two Rest. And a sanctification of this rest A double Sabbath rest from labour and rest from sinne for as our Church doth determine two sorts of people transgresse this Commandement especially 1. Such as will not rest froÌ„ their ordinary labour but driue carry row ferry on SuÌ„day 2. Such as will rest in vngodlines idlely spending this holy day in pampering pointing painting themselues So that God is more dishonoured and the Diuell better serued vpon Sunday then on all the daies of the weeke beside Thou shalt do no manner of worke That is no seruile work of thine ordinarie calling which may be done the day before or left well vndone till the day after But some workes are lawfull namely such as appertaine to the publike worship of God as painfull preaching of the sacred word reading of diuine prayers administring of the blessed Sacraments and euery worke subordinate to these as ringing of bels and trauelling to Church Acts 1. 12. 2. Kings 4. 23. And workes of mercie toward Our selues as prouision of meate and drinke Matth. 12. 1. Other Men our Sauiour healed the man with the dâ—ied hand on the Sabbath Mark 3. 5. Beasts in watering cattell and helping them out of pound and pit Luk. 14. 5. Workes of present necessitie Physitions on the Lords day may visit their patients Midwiues helpe women with child Shepheards attend their flock Mariners their voiage Souldiers may fight and messengers ride post for the great good of the Common-wealth Works of honest recreations also so farre as they may rather helpe then hinder our cheerefull seruing of the Lord and the reason of all this is giuen by Christ Mar. 2. 27. The Sabbath was made for man and not man for the Sabbath Thou Thy wife is not named because she is presumed to be thy selfe that whatsoeuer is forbidden thy selfe must also be knowne to be forbidden thy second selfe Thy sonne and thy daughter Euery man is a gouernour in his owne house and therefore must take charge of such as are vnder him Adduc eos ad domum dei tecum qui sunt in domo tua tecum mater Ecclesia aliquos à te petit aliquos repetit petit eos quos apud te inuenit repetit quos per te perdidit Thy man seruant This is for Thy good Their good The common good Thy good For hee that on Sunday shall learne his dutie will be more fit all the weeke to doe his dutie such as obey God with a good conscience will serue their master with an vpright heart as Iacob serued Laban and Ioseph Pharaoh Againe it is for thy good often to remember with thankfulnesse that God hath made thee master and him seruant whereas hee might haue made thee seruant and him master For their good that they may know God and whom he hath sent Christ Iesus the way the truth and the life Thy seruants are men of the same mold with thee Iisdem constant nâ—triuntur elementis eundem spiritum ab eodem principio carpunt eodem fruun ur coelo aequa viuunt aeque moriuntur serui sunt imo conserui That is in the words of scripture Thy seruants are all one with thee in Christ made of the same God redeemed with the same price subiect to the same law belonging to the same master Ephes. 6. 9. Pitie then and pietie require that thou see them obserue the Lords day for the good as well of their bodies as soules For the common good For euery man hath iust cause to be ready willingly to labour all the weeke when as he is assured he shall rest on Sunday Thy cattell Hence we may gather much comfort for if God in his mercy prouide for the welfare euen of our brute beasts of which he hath made vs Lords he will assuredly much more respect vs his seruants and children he cannot be carelesse for men who is so carefull for oxen The Commandements are so well knowne and often expounded that as Augustine speakes in the like case Desiderant auditorem magis quà m expositorem I passe therefore from the first table containing all dutie to God vnto the second teaching all dutie to man I say to man as the proper immediat object of them Otherwise these Commandements are done vnto God also for he that clotheth the naked and visiteth the sicke doth it vnto Christ Matth. 25. 40. The law then concerning our neighbour is partly Affirmatiue teaching vs to do him all good Honour thy father and mother c. Negatiue teaching vs to doe him no hurt Thou shalt not kill c. This table begins with honour of our father First because next vnto God we must honour those who are in the place of God Secondly because the neglect of this one Commandement occasioneth all disorder against the rest for if superiours gouerne well and inferiours obey well how can any man be wronged in word or deed Thirdly because of all neighbours our parents are most neere to vs as being most bound to them of whom we haue receiued our life Thy parent is Gods instrument for thy naturall being thy Prince Gods instrument for thy ciuill being thy Pastor Gods instrument for thy spirituall being Wherefore as thou art a man thou must honour thy naturall father as a citizen honour thy ciuill father as a Christian honour thy ecclesiasticall father Honour imports especially 3. things Obedience Reuerence Maintenance Obedience Children obey your parents in all things Coloss 3. 20 that is as Paul doth interpret himselfe Ephes. 6. 1 in the Lord. In all things agreeable to the will of God otherwise for Christs loue wee must hate father and mother Luke 14. 26.
tecum est intus est Ita dico Lucili sacer intra nos spiritus sedet malorum bonorumque obseruator custos Let the people This and other manifest repetitions in this Psalme may serue for a warrant to iustifie the repetitions in our Liturgie but I will answere the Nouelist in the words of Paul Rom. 2. In that thou blamest another thou condemnest thy selfe for thou that iudgest doest the same thing The reformers in one of their prayers after the Sermon vse repetition and that of the Lords prayer and in such sort that within a very narrow roome it is first expounded paraphrastically then againe reiterated euery word particularly So likewise the Scotish Church in the ministration of Baptisme doth enioyne that the Creed be repeated twice First the father or in his absence the Godfather propounds it and then instantly the Minister expounds it Wherfore that worthie Diuine most truly there is in England a schismaticall and vndiscreete companie that would seeme to crie out for discipline their whole talke is of it and yet they neither know it nor will be reformed by it Then shall the earth Literally the earth which was cursed for mans sinne shall through Gods blessing giue her increase The valleyes shall stand thick with corne and our garners shall be full with all manner of store So that if the vine be dried vp or the figge tree decaied if our corne bee blasted or graine so thinne that the mower cannot fill his hands nor he that bindeth vp the sheaues his bosome we must remember it is for our vnthankfulnes and sin For if all the people praise the Lord then shall the earth bring forth her increase See the two first Chapters of Ioel. In a mysticall sense Mary shall bring foorth Christ or the blessed Apostles by preaching in all corners of the world shall bring foorth increase to God a great haruest This prophecie was fulfilled Acts 2. when S. Peter in one sermon conuerted about three thousand soules or earth that is all men on earth shall bring foorth fruite vnto God when as they shall know him and praise him Let the people c. let all the people praise then shall the earth bring foorth increase God euen our owne God Out of this sentence the Fathers and other Interpretors obserue generally the Trinitie and vnitie of God the Trinitie in the three-fold repetition of the word God vnitie in the pronoune him all the ends of the world shall feare him in the singular not them in the plurall It is very remarkable that Christ the second person is called our God God euen our God as being ours in many respects as hauing taken vpon him our flesh liuing among vs and at length also dying for vs. Immanuel God with vs Esay 7. 14. Matth. 1. 23. Hee bare our infirmities and answered for our iniquities our reconciliuion and our peace through whom and in whom God is ours and we are his Can. 6. 2. All the ends of the world shall feare him In the 4 verse Dauid desired earnestly that all nations might be glad and reioyce now that they may feare teaching vs hereby to serue the Lord in feare and to reioyce vnto him with reuerence Psal. 2. 11. So to feare him as to serue him with gladnesse and so to reioyce in him as to worke out our saluation in feare and trembling without ioy wee shall despaire without feare presume The feare of God as Salomon speakes is the beginning of wisedome not only principium but praecipium not only primum but primarium and therefore as it is called the beginning of wisedome Prou. 1. 7 so likewise the end of all Ecclesiastes 12. 13. â—et vs heare the end of all feare God and keepe his commandements This feare is not slauish a distractiue and destructiue feare which ouerthroweth our assurance of saith and spirituall comfort for such a feare God forbids Esay 35 4. Luke 12. 32. but it is a filiall and awfull regarding feare Terrens à malo tenens in bono being an inseparable companion of a liuely faith and therefore commanded in Gods word and commended in his seruants old Simeon a iust man and one that feared God Cornelius a deuout man and one that feared God Iob a iust man one that feared God and here God is said to blesse the Church in that all the ends of the world shall feare him Quicunque vult THe learned Athanasian Creed consists of two speciall parts vnfolding fully the two chiefe secrets of holy beliefe namely The Vnitie and Trinitie of God Incarnation and passion of Christ. The which are called the principal mysteries of our faith because in the former is contained the first beginning and last end of man in the second the only and most effectuall meane to know the first beginning and how to attaine vnto the last end So that Athanasius hath comprehended in a very narrow roome both the beginning and middle and end of all our felicitie For this happily called the worlds eye because he did see so much and pierce so far into these vnsearchable and ineffable mysteries And as this excellent Confession is a key of beleefe so the Letanie following is as a common treasure house of all good deuotion It may be said of the Church in composing that exquisite praier as it was of Origen writing vpon the Canticles In caeteris alios omnes vicit in hoc seipsam In other parts of our Liturgie shee surpasseth all other but in this her selfe These points I confesse come not now within the compasse of my walke but I purpose pro Nosse posse to iustifie them and all other portions of our Communion booke in my larger expositions vpon the Gospels and Epistles as the text shall occasion me iustly The next eminent Scripture to bee considered in this Tract is the Decalogue recorded Exod. 20. 1. The Decalogue Then God spake all these words and said I am the Lord thy God c. THe Law was imprinted at the first in mans heart the which is acknowledged euen by prophane Poets as well as diuine Prophets in generall Exemplo quodcunque malo committitur ipsi displicet authori prima est haec vltio quod se Iudice nemo nocens absoluitur improba quamuis gratia fallacis praetoris vicerit vrnam And Seneca notably Prima maxima peccantium poena peccasse Sinne is the greatest punishment of sinne in particular as Melancthon obserues Heathen authors haue a paterne for euery precept according to that of Paul Rom. 2. 14. The Gentiles hauing not the law are a law vnto themselues But when the light of it through custome of sinne began to weare away it was openly proclaimed vnto the world ingrauen in stone written in a booke kept for record in the Church as a perfect abridgement of all law setting downe the duties of all
of nothing and therefore wee being his creatures owe obedience to his commands in euery thing especially seeing he doth not only presse vs with his greatnes but allure vs also with his goodnes being our God by couenant in holie baptisme wherein hee tooke vs for his adopted children and we tooke him for our heauenly father he tooke vs for his spouse wee tooke him for our husband he tooke vs for his people wee tooke him for our God A some therefore must honour his father and a seruant his master If he be ours and we his as he doth prouoke vs in bountie so we must answere him in dutie In more speciall as God brought the children of Israel out of the land of Egypt out of the house of bondage so hath he deliuered vs from the seruitude of Satan and sinne prefigured by that bondage of Egypt and Pharao that being deliuered out of the hands of all our enemies we might serue him in holinesse and righteousnesse all the daies of our life Egypt was a countrie giuen exceedingly to superstition and Idolatrie worshipping the most base creatures as Rats Onyons and Garlike so that to live in such a place was very dangerous to the soule and bondage to natures ingenuous is an estate of all other most grieuous to the bodie Deliuerance then out of both as benefits in their owne nature very great and in memorie most fresh were good motiues vnto regardfull obedience The Lord hath done so and more then so for vs he hath freed vs from the Romish Egypt and Spanish bondage with lesse difficultie and more ease for we are translated out of Babel and Egypt without any trauell or iourney Rome is swept away from England and Ierusalem is brought home to our doores If arguments drawne either from Gods infinite might or mercie ought to preuaile let England shew the greatest obedience for England hath had the greatest deliuerance The Precepts LOue is the complement of the Law Christ therefore reduced all the ten Commandements vnto these two Thou shalt loue the Lord thy God with all thy heart and thy neighbour as thy selfe The which as Tertullian obserues is not dispendium but compendium legis not a curtalling but a full abridgement of the whole law Yet I finde three sundrie partitions of the seuerals Iosephus and Philo part them equally making fiue Commandements in each table the curious and learned may peruse Sextus Senensis Bibliothec. sanct lib. 2. pag. 59. Gallasius annot in Irenaei lib. 2. cap. 42. Lombard out of Augustine and generally the schoole men out of Lombard in honour of the Trinitie diuide the first table into three Commandements and the second into seuen But all our new writers and most of the old Doctors ascribe foure to the first sixe to the second among the Hebrewes Aben Esra the Greekes Athanasius Origen Chrysostome the Latines Hierome Ambrose in epist. ad Ephesios cap. 6. Wherefore being compassed about with such a cloud of witnesses I follow the Churches order assigning foure concerning our dutie to God and sixe touching our dutie to man The first table then is a lanthorne to guide vs in the worship of God as some write The two first commandements concerne God the Father as our Creator the third God the Sonne as our redeemer the fourth God the holy Ghost as our sanctifier Yet so that we worship the Trinitie in vnitie and vnitie in trinitie neither confounding the persons nor diuiding the substance Or as other the two first Commandements intimate how we must worship God in our heart the third how we must worship God in our tongue the fourth how we must worship God with both in sanctifying the Sabbath Or the first table doth set down two points especially 1. The hauing of the true God for our God in the first Thou shalt haue no other gods but me 2. The worshipping of this one God in the other three The first Commandement is obserued in exercising the three theologicall vertues Faith Hope Charitie He that vnfainedly beleeueth in God hath God for his God because he taketh God for the chiefe veritie and in this vnbeleeuers and misbeleeuers offend Hee that hopeth in God hath God for his God in that hee takes him for most faithfull most pitifull and also most potent as being assuredly perswaded that hee can and will helpe him in all his necessitie And in this they sinne who despaire of the mercies of God or doe trust more in men then in God or so much in men as in God He that loueth God aboue all things hath God for his God in holding him for the chiefe good and in this they trespasse who loue any creature more then God or equall with God and much more they that hate God for it is a sound conclusion in Diuinitie that is our God which we loue best and esteeme most Concerning the worship of God note the Manner in the 2. Commandement End in the 3. Commandement Time and place in the 4. Com. The second doth describe the manner of his worship Thou shalt not make to thy selfe any grauen image c. forbidding all strange worship and inioyning pure worship according to his word for to deuise phantasies of God is as horrible as to say there is no God And therefore though wee should grant that Images and pictures of God are as it were the Laymans Alphabet and the peoples Almanacke yet forasmuch as these bookes are not imprinted Cum priuilegio but on the contrarie prohibited it is vnlawfull to learne what God is by them or to worship God in or vnder them And lest any should presume God hath fensed in this commandement with a very strong reason I am the Lord and therefore can punish a iealoâ—s God and therefore will punish grieuously such as giue that honour to another which only belongs vnto me The end of Gods worship is his glorie prouided for in the third Commandement Thou shalt not take the name of the Lord thy God in vaine The which is done two waies in our Workes Words In our conuersation when as our leaud life doth occasion enemies of religion to reuile the Gospell and blaspheme God It is to take Christs name in vaine when wee play the Gentiles vnder the name of Christians as Paul to Titus professing God in word but denying him in our works Hoc ipso Christiani deteriores quô meliores esse deberent He that calles on the name of Christ must depart from iniquitie Secondly wee take Gods name in vaine by speech and that without an oath or with an oath without an oath when we talke of himselfe his essence titles attributes holie word wonderfull workes irreuerently and vnworthilie without any deuotion or awfull regard of his excellent Maiestie We blaspheme God with an oath by swearing either Idlely Falsly Idlely out of Weaknesse when in our ordinary talke through a
that according to the multitude of his rich mercies hee would pardon all our old sinnes and then put into our mouth a new song that as the seruice is holie the time holie the place holie so we likewise the persons holie who sing Holy holy holy c. Deus faciat tâ—m commodum quà m Ecclesia fecit accommodum Our fathers in this imitated the learned Hebrew Doctors inioyning that this verse should be said at the beginning of euery prayer in tractatu Berachoth that is their Liturgie being the first part of the Talmud as Pet. Galatinus lib. 1. cap. 5. do Arcanis Saxtus Seneâ—sis Bibliothec. lib. 2 pag. 121. My lips A part for the whole sufficient abilitie to praise God Ex abundantâ—a cordis os loquitur He doth intreate God then as before for a cleane hart and a right spirit that his old ioyes of conscience may bee renued and all the whole man throughly repaired a good desire to begin a ready will to continue a constant resolution to end in Gods holie seruice The key of the mouth ought not to stand in the doore of the lippes but to be kept in the cabinet of the minde For the heart of fooles is in their mouth but the mouth of the wise is in their heart Dauid therefore doth desire first a new soule then a new soâ—g The tongue is ambassadour of the minde as often as we speake without meditation before so often the messenger runneth without his errand And idle words are not little sinnes of which one day wee shall giue great account The mind then and the mouth must goe together in ciuill communication hee that will not speake idlely must thinke what he speakes and he that will not speake falsely must speake what he thinks In holy deuotion God must be praised vpon wâ—ll tuned Cymbals and loud Cymbals in his quier first tune well a prepared heart then â—ound well a cheerfull tongue like the pen of a ready writer Albeit mentall praier at sometime and in some place be sufficient yet vocall in Gods publike worship is necessary to stir vp and blow the coales of zeale both in our selues and others Open lips in open seruice Why 3. part That my mouth may shew thy praise That as of thee and through thee and for thee are all things so to thee may be praisâ— for euermore See Pater Noster God is of himselfe and in himselfe so great so good as that we cannot any way detract or adde to his glory Nec â—elior si 〈◊〉 nec deterior si vituperaueriâ— I answere though we cannot make Gods praise greater in it selfè yet we may make it sâ—eme greater vnto other it is our duâ—ie to sheâ—forth his praise in all our words and actions too for albeit we cannot make a new God and a new Christ as the Papists dâ—e yet oâ—r good example and gratious speech may make lâ—tâ—le Christ a greaâ— Christ occasion all those with whom we conuerse to magnifie the Lord now who little regarded him before See the 〈◊〉 This annunciation of praise consists of often repetition and particular enumeration of Gods especiall goodnesse towards vs. Augustine therefore doth glosse the text thus Laâ—dem tuam quâ—a creatus sâ—m Laudâ—m tâ—am quia vt consiâ—erer iam monitus sum Laâ—dem tuam quia peccans non derelictus sum Laudem tuam quia vt securâ—s essem mundatus sum Hugo câ—mprehends all which concernes vs all in foure words God is to be praised qui Creator 〈◊〉 esse Conseruator in esse Recreator in 〈…〉 Glorificator in optimo esse qui non reddit Deo faciendo quod debet reddet ei patiendo quod debet The whole text doth teach all men generally the language of Canaâ—n that is what and how to speake that their moutâ— may glorifie God and edifie their brethren Especiallâ— Pastors to minister a word in time to the weary so to tune their notes as that they may be like apples of gold 〈…〉 of â—iluer In all their sermons to preach Iesus for Iesus hunting not after their owne but his glory Lord open my lips that my mouth may shew not My praise but Thy praise saith Dauid Gloria Patri THis Hymne is of good credit and great antiquity Ramus acknowledgeth ingenuously both It is a paraphrastticall exposition of that excellent speâ—ch Rom. 11. 36. Of him and through him and for him are all things to him be glory for euer Amen vsed in the Church to manifest our sound iudgement in matter of doctrine concerning the sacred Trinitie We must saith Basil as we haue receiued euen so baptize and as we baptize euen so beleeue and as we belieue euen so giue glory Baptizing we vse the name of the Father of the Sonne of the holy Ghost confessing the Christian faith we declare our beliefe in the Father and in the Sonne and in the holy Ghost ascribing glory to God we giue it to the Father and to the Sonne and to the holie Ghost And howsoeuer Anabaptisticall Antipodes out of their ambitious humour to contradict all other and heare themselues only speak would haue thrust out of the Church all solemne set formes of holy seruice yet Gloria Patri stands still and like a true Martyr doth shew the greatest counteuance in lowest estate For antiquitie such as looke lowest affirme that it was ordained first by Damasus ann Dom. 376. Others that it was enacted in that famous Councell of Nice consisting of 318. Bishops vnder Constantine the Great an 320. â—aebadius in lib. aduersus Arrian insinuates that it was vsed in the Church long before The curious in this point may further examine Bellarmine and that Oxenford of learning Master Richard Hooker Venite exultemus Domino IT is euident not only by Church history but also by the Scripture that Psalmes haue alwaies taken vp a great roome in diuine seruice Mat. 26. 30. 1. Cor. 14. When you come together as euery one of you hath a Psalme Let not any then wonder at our often Psalmodie both after and before the word expounded and read and sometime interlaced betweene both A custome continued in all other reformed Churches of Scotland France Flanders c. Aboue all other Psalmes our Church hath fitly chosen this as a whetstone to set an edge vpon our deuotions at the very beginning of publike praiers in the Temple teaching plainly for what matter and after what maner it behoueth vs to serue God in his Sanctuary For it consists of two parts 1. An exhortation to praise God in the 1. 2. 6. verses 2. An allegation of causes why we should doe this and they bee taken either from his Mercies In generall for creating and ruling the whole world 3. 4. 5. In particular for electing his Church 7. IudgemeÌ„ts in the 8. 9. 10. 11. setting before their eies a
fearefull example and that in their owne Fathers for omitting this excellent dutie In the first part two points are remarkable Who must praise Let vs sing let vs come let vs worship How Where Before his presence Whereto Sing to the Lord. Wherewith with our voice Let vs sing with our heart heartily with hands and knees O come let vs worship and fall downe and kneele before the Lord our maker For the 〈◊〉 〈…〉 content alone to praise God but exciteth all other about him to doe the â—ame O come let vs sing Now Dauid may be considered As a Priuate man Publike person Prince Prophet Here then is a threefold paterne in one An example for Masters to stir vp their â—amilie an example for Preachers to exhort their people an example for Princes to prouoke their subiects vnto the publike worship of the Lord. It becommeth great men especially to be good men as being vnprinted statutes and speaking 〈◊〉 vnto the rest This affection was in Abraham Paul Iosua and ought to be in all exhorting one another while it is called to daâ— You hold it a good rule in worldly businesse not to say to your seruants Come ye goe ye arise ye but let vs come let vs goe let vs arise Now shall the children of this world be wiser in their generation then the children of light Do we commend this course in mundane affaires and neglect it in religious offices Assuredly if our zeale were so great to religion as our loue is towards the world Masters would not come to Church as many doe without their seruants and seruants without their masters parents without their children and children without their parents husbands without their wiues and wiues without their husbands but all of vs would call one to another as Esay prophecied O come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob hee will teach vs his waies and wee will walke in his paâ—hs And as Dauid here practised O come let vs sing to the Lord let vs heartily reâ—oice in the strength of our saluation How First where before the Lord before his presence vers 2. 6. God is euery where Whither shall I goe from thy spirit or whither shall I goe from thy preâ—ence True God is a circle whose Center is no where Circumference euery where yet is he said in holy Scâ—ipture to dwell in heauen and to be present in his Saâ—ctuarie more specially manifesting his glorie from heauen his grace in the Church principally For hee said in the Law In all places where I shall put the remembrance of my name I will come vnto thee and in the Gospell Where two or three are gathered together in my name there am I in the middest of them Albeit euery day be a Sabbath and euery place a Sanctuarie for our priuate deuotions according to the particular exigence of our occasions yet God hath allotted certaine times and certaine places for his publike seruice Leuit. 19. 30. Ye shall sanctifie my Sabbaths and reuerence my Sanctuarie God is to be worshipped euer and euery where Yet the seuenth of our time and the tenth of our liuing must more specially be consecrated to that honour which hee requires in the Temple And therefore Caluin is of opinion that Dauid vttered this speech vpon the Sabbath as if hee should say Come let vs sing to the Lord not in priuate only but let vs come before his presence with thanksgiuing As in the 100. Psalme Goe your way into his gates and into his courts with praise The consideration of this one point that God is in euery place by his generall presence in this holie place by his especiall presidence may teach all men to pray not hypocritically for fashion but heartily for conscience not only formally to satisfie the law but also sincerely to certifie our loue to the Lord our maker giuing vnto Caesar the things which appertaeine to Caesar and vnto God the things which belonâ— to God That we may not only praise where we should but as it followeth in the diuision Whereto Let vs sing to the Lord let vs reioyce in the strength of our saluation let vs shew our selues glad in him Euery one in his merrie mood will say Come let vs sing let vs heartily reioyce But as good neuer a whit as neuer the better Silence is a sweeter note then a loud if a leaud sonnet If we will needs reioyce let vs saith Paul reioyce in the Lord if sing saith Dauid let vs sing to the Lord. Vaine toyes are songs sung to the world lasciuious balads are songs sung to the flesh Satyricall libels are songs sung to the Diuell onely Psalmes and Hymnes and spirituall songs are melodie for the Lord. Pâ—e debes Domino exultare si vis securus mundo insultare saith Augustine vpon this text we may not exalt but insult ouer the world the flesh the diuell our exaltations and exultations are due to God only Venite exultemus Domino LEt vs worship and fall downe and kneele before the Lord our maker not before a Crucifix not before a rotten Image not before a faire picture of a foule Saint these are not our makers we made them they made not vs. Our God vnto whom we must sing in whom wee must reioyce before whom we must worship is a great King aboue all gods hee is no god of lead no god of bread no brazen god no wooden god we must not fall downe and worship our Ladie but our Lord not any Martyr but our Maker not any Saint but our Sauiour O come let vs sing vnto the Lord let vs heartily reioyce in the strength of our saluation Wherewith with voyce Let vs sing with soule let vs heartily reioyce with hands and knees let vs fall downe and kneele with all that is within vs with all that is without vs he that made all must be worshipped with all especially when we come before his presence Here let vs make a stand and behold the wise choice of the Church assigning this place to this Psalme which exciteth vs to come to the Temple quietly and ioyntly Come let vs sing and when wee are come to demeane our selues in this holie place cheerefully heartily reuerently I would faine know of those who despise our Canons as not agreeable to the Canon of holy Bible whether their vnmannerly sitting in the time of diuine seruice be this kneeling whether their standing bee this falling downe whether they giue God their heart when as they will not affoord him so much as their hat whether their lowring vpon their brethren bee singing to the Lord whether their dutie required here bee to come in to goe out to stay in the Temple without any respect of persons or reuerence to place I would such as doe imitate the Turks in habite would likewise follow them in