Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	david_n	psalm_n	sing_v	985	5	9.2598	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16549	An exposition of the dominical epistles and gospels used in our English liturgie throughout the whole yeare together with a reason why the church did chuse the same / by Iohn Boys ... ; the winter part from the first Aduentuall Sunday to Lent.	Boys, John, 1571-1625.	1610 (1610)	STC 3458; ESTC S106819	229,612	305

Antichrist is the Babylonians ioy the Diuell C●licuts ioy but onely Christ is our ioy We will reioyce and be glad in thee I am my beloueds and my beloued is mine Christ is so much the Churches as that he is none others ioy for as Cyprian and other Catholike Doctors He that hath not the Church for his Mother hath not God for his Father and he that hath not God for his Father hath not Christ for his Sauiour Per portam Ecclesia intramus in portam paradisi No Church no Christ no Christ no ioy This exultation appertaines only to the Church He that is not a sonne of Sion a Citizen of Hierusalem is in the gall of bitternes and hath no part nor portion in this happines Now concerning the act the matter is to reioyce The maner greatly to reioyce with iubilation and shouting It is a receiued opinion in the world that religion doth dull our wits and daunt our spirits as if mirth and mischiefe w●nt alway together but it is taught and felt in Christs schoole that none can be so ioyfull as the faithful that there is not so merry a land as the holy land and therefore Zachary doth double his exhortation Reioyce greatly shout for ioy and Zophony doth triple it Reioyce ● daughter Sion be ye ioyfull ó Israel be glad with all thine heart ô daughter Hierusalem Exulta laetare iubila Now iubilation as the Fathers obserue is so great a ioy that it can neither be smothered nor vttered Hilaris cum pondere virtus In the words of Christ My yoke is easie my burde● is light A new yoke is heauie but when it is worne and dried it waxeth easie Christ therefore did first weare and beare this yoke that it might be seasoned and made light for vs he commanded vs to fast and himselfe did fast he commanded vs to pray and himselfe did often pray he commanded vs to forgiue one another and himselfe pardoned Againe when he saith My yoke is sweet and my burden is light he doth insinuate that the yokes of other are bitter and their burdens heauie that it is a sorie seruice to be Sathans vassall or the worlds hireling so that the good man takes more delight in performing his dutie then the wicked can in all his villanies vanities I was glad saith Dauid when they said vnto me we will goe into the house of the Lord. And Psalm 84.2 My soule hath a longing desire to enter into the courts of the Lord. And Psalm 81. Sing we merily to God c. An vpright Christian is a Musician a Physician a Lawyer a Diuine to himselfe for what is sweeter Musicke than the witnes of a good conscience What is better Physicke then abstinere sustinere good diet and good quiet what deeper counsell in Law then in hauing nothing to possesse all things and what sounder Diuinitie then to know God and whom he hath sent Iesus Christ On the contrary the wicked is wearied in his wayes and discontented in his courses A malitious man is a murtherer of himselfe the prodigall man a theese to himselfe the voluptuous man a witch to himselfe the couetous man a diuell to himselfe the drunkard all these to himselfe a murtherer to his bodie a theese to his purse a witch to his wit a diuell to his soule The blinde Poet saw so much Semitacertè Tranquillae per virtutem ●atet vnica vita Sal●ia●●s hath pithily comprehended all in a few words N●mo al●orum sensu miser est sed suo ideo non possunt cuiusquam falso iud●cio esse miseri qui sunt verè su● conscientiá beati hoc cun●tis beatiores sunt religiosi quia habent quae volunt meliora quàm quae habent omninò habere non possunt Fi●ei praesentis oblectamenta capiunt beatisudinis futurae praemia consequentur Hitherto concerning the Prophets exultation his exaltation followeth Ecce rex tu●s c. The word Behold in the Bible is like Iohn the Baptist alway the forerunner of some excellent thing and indeed all our comfort consists in this one sweet sentence Behold thy King commeth vnto thee Behold looke no more for him but now looke on him Happy are the eyes which see the things that ye see King a reall and a royall Prince Reall in regard of his right and that by a thr●efold title iure creationis merito redemptionis don● patris might as being the Lord vers 3. who commands and it is done vers 6. for he can doe whatsoeuer he will and more then he will A royall Prince both in his affections and actions A tyrant doth rob and spoile the people but the Messias is Iesus a Sauiour of his people Matth. 1.21 A tyrant is a wolfe to scatter and destroy the sheepe but Christ is the good shepheard who gaue his life for the sheepe Iohn 10.11 Thy promised vnto thee borne of thee bred vp with thee flesh of thy flesh and bone of thy bone not euery ones King for Satan is Prince of the world but thy King for he is God of Israel his comming was sufficient for the whole world but efficient only for Sion Or thy King because it is not enough to confesse in generall that Christ is a King for the Diuell himselfe beleeues the Maior of the Gospell but the daughter of Sion must assume and beleeue the Minor that Christ is her King Esay 9.6 To vs a child is borne to vs a Sonne is giuen There is great diuinitie saith Luther in Pronouns a great Emphasis in nobis and noster as Bullinger Caluin note Commeth Christ is the way we wanderers out of the way so that if the Way had not found vs we neuer should or could haue found the way nec opibus nec operibus nec opera Vnto thee tibi sicredis contra te si non credis if incredulous against thee but if beleeuing for thee for thy not his good he gaue himselfe for thee Nascens se dedit in socium conuescens in cibum moriens in pretium regnans in praemium See Epist. Dom. 3. Quadrages What could haue been said lesse and yet what canst thou wish for more for if Chr●st be a King then he is able if thine then willing if he come he respects not his paine if he come vnto thee he regards not his profit and therefore reioyce daughter Sion shout for ioy daughter Hierusalem These glosses are common in the Fathers and Friars and I shall often touch vpon them especially Epist and Gospell on Christmas day The second part of this Gospell insinuates how wee must entertaine Christ in our Thoughts The second part of this Gospell insinuates how wee must entertaine Christ in our Words The second part of this Gospell insinuates how wee must entertaine Christ in our Deeds For the

opinion whereas Martin and Luther were but one So many men moue many doubts in many matters hauing neither will to heare nor skill to conceiue the state of a controuersie and then as Augustine said of Petilian the Donatist Multa dicendo nihil dicunt aut potius nihil dicendo multa dicunt The word of Christ must dwell in vs plenteously but in all wiidome we must heare it in all wisdome reade it in all wisdome meditate on it in all wisdome speake of it in all wisdome preach it in all wisdome not only in some but in all wisdome for all is little enough considering the Lord will not hold him guiltlesse who taketh his name in vaine Teaching and exhorting This clause may be referred either to that which went before or to that which followes after to that which went before Let the word of Christ dwell in you so plenteously with all wisdome that yee may both instruct and exhort your selues vnto euery good worke for doctrine and exhortation are two principall vses of the Scripture 2. Tim. 3.16 For doctrine the law shewes euery man in his vocation what actions are acceptable to God and the Gospell teacheth how they be acceptable namely by faith in Christ. Let the word of Christ therefore dwell in you so plenteously with all wisdome that it may be a lanterne to your feet and a light to your paths a direction how to serue God in holinesse and righteousnesse all the daies of your life For exhortation the word must so dwell in vs as that wee may stirre vp one another to godlinesse Esay 2.3 Heb. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to put it and print it in our mind that it may not onely be profitable to our selues but vsefull also to other in publike which is the Pastors office in priuate which is euery Christians duty This also may be referred vnto the words following as according to most expositors our Church here Teach and exhort your owne selues in Psalmes c. where Saint Paul describes the Christians musicke both for the matter Psalmes hymnes spirituall songs the maner sing with grace in your hearts to the Lord. Psalmes and hymnes Some distinguish these by their obiect affirming that hymnes are laudatory for the glorious Angels in heauen sing not Psalmes but hymnes Hominum est psallere Deum hymnis efferre angelorum Spirituall odes are peculiar songs accuratelie framed by the Church according to her seuerall exigence Psalmes are of sundry matters and arguments exhortatory consolatory precatory deprecatory But I follow that other distinction of Hierom and Luther vnderstanding by the first the Dauidicall Psalmes by the second the songs of Moses Debora Zacharias Mary Simeon mentioned in the Bible by the third godly hymnes inuented by the Christians of that age called spirituall respectu termini à quo as proceeding from Gods spirit respectu terminiad quem as edifying our spirit containing spirituall matter and melody for the comfort of our soule not any carnall or wanton dittie to nourish the lust of our flesh And therefore the Papisticall hymnes in an vnknowue language are not spirituall respectus termini ad quem in that they neither instruct nor exhort much lesse ribald ballads instructing in vanity exhorting to villany Luther Zanchius Marlorat construe this of singing in the Church as well as in priuate for Gods holy people haue vsed in all ages euen frō the primitiue time vntill this day to sing in the publike congregation the Psalmes of Dauid hymnes of Zacharias Simeon Mary spirituall songs composed by deuout Doctors according to the seuerall occasions of the Church and therefore Come holy Ghost sung at the consecration of our Bishops Te Deum of Saint Ambrose the Creed of Athanasius vsed in our Liturgy are warranted both by Gods precept and his peoples practise With grace I finde three constructions of this one clause for grace by grace with grace Sing to the Lord for grace receiued as Paul Ephes. 5. Speake to your selues in psalmes and hymnes and spirituall songs making melody to the Lord giuing thanks alway for all things And in the next verse following here What soeuer yee doe in word or deed doe all in the name of the Lord Iesu giuing thanks to God the Father by him Euery good and perfect gift is from aboue comming downe from the father of lights Ipsum minus munus est the least gift is a grace the meanes to get and preserue grace proceeds altogether from grace for if God withdraw his mercy we presently fall As a staffe which if a man take and set vpright vpon the ground so long as he holds it with his hand it stands vpright but so soone as he withdrawes his helpe though he neuer push it downe it will fall o● it selfe Ascendat ergo gratia vt descendat gratia Let our thanks ascend vp vnto God that his grace may descend downe to vs. By grace Man is not onely the Temple of God as Paul speakes but as Clemens Alexandrinus the timbrell of God Now the timbrell cannot found except it be touched It is then the spirit of God that makes our pipes to goe God saith Athenagoras is the bellowes and we the organs A man may sing to the diuell to the world to the flesh without this grace but he cannot sing to the Lord but by the Lord. Our musicke may bee songs but not spirituall songs except they bee guided by the spirit This should teach vs in our Psalmes and hymnes to praise God for his grace when wee feele it and often to pray to God for it when wee feele it not With grace That is with a gratious dexteritie with delight and profit both vnto our selues and other Vnto our selues for as it is a ioy to the iust to doe iustice Prouerbs 21.15 so a grace to the godly to bee ioyfull in the Lord to serue the Lord with gladnesse and to come before his presence with a song to sing the Psalmes of Dauid with the spirit of Dauid the song of Mary with the spirit of Mary Te Deum of S. Ambrose with the spirit of S. Ambrose Againe with grace to other Ephes. 4.29 Let no corrupt communication proceed out of your mouth but that which may minister grace that is instruction and consolation to the hearer vttered in such manner and method that it may bee well accepted euen of the most vntoward We must not sing our own crochets out of tune without rule witlesse and senselesse songs All that we sing all that we say must be gracefull Et prodesse volunt delectare poetae And if Poets how much more Prophets Hee that doth preach and pray without a grace doth the worke of the Lord negligently though he preach euery day and pray euery houre In your hearts As our mouth must shew foorth his praise so our soule must