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A16547
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An exposition of al the principal Scriptures vsed in our English liturgie together with a reason why the church did chuse the same / by Iohn Boys ...
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Boys, John, 1571-1625.
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1610
(1610)
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STC 3456.7; ESTC S221
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104,165
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134
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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
singulorum albeit not singuligenerum or as Euthymius all people who beleeue aright in the Sonne shall blesse the Mother not all liuing but all beleeuing for Iewes and Gentiles and Heretickes in stead of this honour reuile her Augustine mentioneth Antidicomarianites Heluidius in Hieromes age was as Roffensis termes him a Mariaemastix and in our time some are content to giue her lesse because the Papists haue giuen her more then is due Let vs not make the Spirit of truth a lier which saith All generations shall call her blessed This shall is officij not necessitatis all ought howsoeuer all doe not blesse this blessed Virgin For hee that is mightie hath magnified me Magna mihi fecit hath done maruellous things in me For it is wonderfully singular and singularly wonderfull that Mary should be both a virgin and a mother of such a sonne a mother as was her father hee that is mightie and none but the Almightie could thus magnfie Mary shee was blessed in bearing the most blessed in whom all nations of the earth are blessed Vnto this purpose Bernard excellently Non quia tu benedicta ideo benedictus fructus ventris tui sed quia ille te praeuenit in benedictionibus dulcedinis ideo tu benedicta Hitherto concerning the goodnesse of God toward her selfe now shee remembreth his mercie toward other His mercie is on theÌ„ that feare him c. Generally 1. In helping and comforting theÌ„ He exalteth the humblâ— and meeke filling them with all good things 2. In scattering and confounding their enemies He hath scattered the proud put doâ—n the mightie from their seate and sent the rich empty away More specially 1. In promising 2. In performing his gratious promise touching the Messias of the world Remembring his mercy hath holpen his seruant Israel as he promised to our forefathers Abraham and his seed for euer These points are flagons of wine to comfort the distressed soule For if God who promised in the beginning that the seed of the woman should bruse the Serpents head deferred his promise almost 4000. yeers and yet at length accomplished the same to the very full then no doubt God hauing promised the resurrection of the dead and euerlasting life will in his good time bring them to passe That which is past may confirme our hope touching things to come For he remembreth his mercie towards his seruant Israel and it is on them that feare him throughout all generations Cantate Domino Psalm 98. THe Church hath done well in ioyning to the Magnificat Psalme 98 for the one is a perfect eccho to the other all Interpreters agreeing that Dauids mystery and Maries historie are all one Whatsoeuer is obscurely foretold in his Psalme is plainly told in her Song as he prophecied O sing vnto the Lord a new song shew your selues ioyfull So she practised My soule doth magnifie the Lord and my spirit reioiceth in God my Sauiour And this as Christ teacheth is a new song The houre commeth and now is when the true worshippers shall worship the Father in spirit and truth The voice doth say Magna fecit Hee hath done maruellous things and the Eccho Magna mihi fecit He hath magnified or done maruellous things in me For it is an exceeding wonder as Paul speaks a great mysterie that God should be manifested in the flesh that the father of all should bee the sonne of Mary Voice With his owne right hand and with his holy arme hath he gotten himselfe the victorie Eccho He hath shewed strength with his arme he hath scattered the proud in the imagination of their hearts Voice The Lord declared his saluation his righteousnesse hath hee openly shewed in the sight of the Heathen Eccho His mercie is on them that feare him throughout all generations he hath filled the hungrie with good things and the rich hee hath sent emptie away Gentiles esurientes Iudaeos diuites as Theophylact expounds it Voice Hee hath remembred his mercie and truth towards the house of Israel Eccho He remembring his mercie hath holpen his seruant Israel In the whole Psalme fiue circumstances are to be considered especially Who. What. Whereto Wherefore Wherewith 1. Who must sing All men all things For the Prophet in the latter end of the Psalme doth incite sensible men by directing his speech vnto insensible creatures Let the sea make a noise let the floods clap their hands and let the hils be ioyfull All which sing Psalmes and Hymnes in their kinde onely man for whom all these were made is vnkind The oxe knoweth his owner and the dull aâ—â—e his masters crib but Israel hath not knowne my people hath not vnderstood 2. What Sing a new song This is mans end to seeke God in this life to see God in the next to bee a subiect in the kingdome of grace and Saint in the kingdome of glorie Whatsoeuer in this world befalleth vs wee must sing be thankfull for weale for woe songs ought alwaies to be in our mouth and sometimes a new song for so Dauid heere sing a new song that is let vs put off the old man and become new men new creatures in Christ for the old man sings old songs onely the new man sings a new song hee speaketh with a new tongue and walkes in new waies and therefore doth new things and sings new songs his language is not of Babylon or Egypt but of Canaan his communication doth edifie men his song glorifie God Or a new song that is a fresh song noua res nouum canticum new for a new benefit Ephes. 5. 20. Giue thanks alway for all things It is very grosse to thanke God only in grosse and not in parcell Hast thou been sicke and now made whole praise God with the Leper Luke 17 sing a new song for this new salue Doest thou hunger and thirst after righteousnes whereas heretofore thou couldest not endure the words of exhortation and doctrine sing a new song for this new grace Doth almightie God giue thee a true sense of thy sinne whereas heretofore thou diddest draw iniquitie with cords of vanitie and sinne as it were with cartropes and wast giuen ouer to worke all vncleannes euen with greedinesse O sing sing sing a new song for this new mercie Or new that is no common or ordinarie song but as Gods mercie toward vs is exceeding maruellous and extraordinarie so our thankes ought to bee most exquisite and more then ordinarie not new in regard of the matter for we may not pray to God or praise God otherwise then he hath prescribed in his word which is the old way but new in respect of the manner and making that as occasion is offered wee may beate our wits after the best fashion to bee thankfull Or because this Psalme is propheticall a new song that is the song of the glorious Angels at Christs birth Glorie to God on high