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A68966
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An exposition of the proper Psalmes vsed in our English liturgie together with a reason why the Church did chuse the same. By Iohn Boys, Doctor of Diuinitie. The first part explaining the Psalmes appointed to be read on Christmas and Easter day.; Exposition of the proper Psalmes used in our English liturgie. Part 1
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Boys, John, 1571-1625.
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1616
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STC 3466A; ESTC S106196
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138,505
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186
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What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of lambes and of the fat of fed beasts I desire not the blood of bullockes nor of lambes nor of goates incense is an abomination vnto me my soule hateth your new moones and your appointed feasts all of them are a burthen vnto me I am weary to beare them And Mich. 6.7 Will the Lord be pleased with thousands of Rammes or with ten thousand riuers of oyle nay the sacrifice best accepted of God is a troubled spirit a broken and contrite heart O God shalt thou not despise Psal 51.17 2. The Priesthood of Aaron and the kingdome of Israel were distinct offices and incompetible the Priest vnder the law might not incroch vpon the royalties of the King nor the King execute the Priests office for when b 2. Chro. 26.16 Vzziah the King went into the Temple of the Lord to burne incense the Priests of the Lord withstood him and said vnto him It appertaineth not vnto thee Vzziah to burne incense vnto the Lord but to the Priests the sonnes of Aaron consecrated to this office Goe forth of the Sanctuarie for thou hast transgressed and Vzziah the King was a leper vnto the day of his death But Christ is both a Priest and a Prince the Scepter and the Miter meet together in him 3. Aaron Eleazar and c Leuit. 16. euery high Priest vnder the Law did enter into the holy place by the blood of goats and calues which hee did offer for himselfe and for the sinnes of the people But Christ our Priest entred into the most holy place by his owne blood and obtained eternall redemption for vs Heb. 9.12 He d Galath 1.4 gaue himselfe for our sinnes that he might deliuer vs from this present euill world It was impossible that the blood of buls and goats should take away sinnes Heb. 10.4 He therefore did e Ephes 5.2 offer his owne body redeeming his Church euen with his owne f 1. Pet. 1.19 pretious blood 4. Aaron was annointed with an g Leuit. 8.12 Psal 133.2 oyle made of pleasant spices and balsame but God hath annointed Christ with oyle of gladnesse Psal 45.8 The spirit of the Lord quoth h Luk. 4.18.21 he hath annointed me that I should preach the Gospell vnto the poore and hath sent mee that I should heale the broken hearted c. 5. Aaron and euery high-Priest of the Iewes offered vp sacrifice i Leuit. 16.6 Heb. 7.27 first for his owne sinnes and then for the people But Christ as being holy blamelesse vndefiled Hebr. 7.26 who knew no sin 2. Cor. 5.21 who did k Esay 53.9 no wickednesse neither was any deceit in his mouth offered vp himselfe onely for our sins hee was wounded for our transgressions he was broken for our iniquities he carried our sorrowes and with his stripes are we healed 6. Aaron and his successors were Priests of the Iewes and tied only to the Temple of l Deut. 12.11 Iohn 4.20 Hierusalem but Christ is for all persons and all places at all times a Priest for euer an vniuersall Bishop of our soules as he told the woman of m Iohn 4.21 Samaria the houre commeth and is now when ye shall neither in this mountaine nor at Hierusalem worship the Father but the true worshippers shall euery where worship him in spirit and truth 7. Aaron and other Priests vnder the Law were made without swearing of an oath but Christ is made by an oath by him that said vnto him the Lord hath sworne and will not repent thou art a Priest for euer after the order of Melchisedech Heb. 7.20.21 8. Aarons Priesthood was temporarie but the Priesthood of Christ is for euer Eleazar succeeded Aaron and Phineas Eleazar and so downward for among the n Heb. 7.23 Iewes many were made Priests because they could not endure by reason of death but Christ because hee endureth for euer hath an euerlasting Priesthood The Iewes haue now o Song of the three Children vers 38. neither Prince nor Prophet nor burnt offering nor sacrifice nor oblation nor incense for the Lord repented p Bellarmin de cullu sanct cap. 10. §. secundo respondet that is changed Aarons Priesthood but Christ as our text hath it is consecrated by God the Father a Priest for euer None can succeed him hee will not giue his glory to another Esay 42.8 and therefore the blasphemous opinion of the q See Tileman Heshusius in loc Papists is detestable who make the Pope successor vnto Peter and Peter the successour vnto Christ in his Priesthood So they prate print and paint in their r In fine Chron. Marian. Scot. Mart. Polon Catalogues of the Romane Bishops I will not dispute this point after Paul Hebr. 7.25 concluding peremptorily that Christ and onely Christ is able perfectly to saue them that come vnto God by him seeing he liueth euer to lake intercession for them ſ Fox Martyr fol. 1027. as that learned man and martyr Iohn Lambert in his greatest agonie none but Christ none but Christ All the Peters and Peeres and Popes in the world which euer haue been are and shall be cannot sacrifice so much as may satisfie God for the sin of one poore soule Christ alone is our Priest for euer at whose right hand God the Father standeth assistant to t Genebrard in loc performe whatsoeuer he hath either said or sworne to him euen to the confusion of Kings and all other great enemies in the day of his wrath And surely this clause for euer as that holy Martyr of God u Fox Mart. pag. 1271. Iohn Bradford obserued euidently shewes that the Popish Masse is a most iniurious enemie to Christ in respect of his Priesthood and sacrifice The Priesthood of Christ is an euerlasting Priesthood and such a function as cannot goe to another but the Masse doth vtterly put him out of place as though hee were dead for euer and so God were a lyar who said hee should liue for euer Againe it is a pernitious enemie to his sacrifice for to re-iterate a thing once done for the full accomplishing of the end wherefore it was begun declareth imperfection of the same thing before but the Masse-priests re-iterate the sacrifice of Christ once done for the end wherefore it was begun that is for propitiation and remission à poena culpa ergo the Masse-priests make Christs oblation imperfect and deny that the vertue thereof endures for euer See Epistle Sun 5. in Lent I come now to the parallel of Dauid shewing the resemblance betweene Melchisedech and Christ This Melchisedech as Paul Hebr. 7. reports out of Moses Genes 14. was King of Salem and the Priest of the most high God So Christ is described in this present Psalme to be both a King and a Priest the King of Salem that is of x Galat. 4.26
m Agellius Idem Caluin Genebrard praecipuum not only primum but also primarium not only the first in time but also the first in honour and dignitie For as Dauid here calleth it the beginning of wisedome so Salomon Ecclesiastes 12.13 the end of all The feare of the Lord is indeede the first alphabet of wisedome the beginning as it were the n begetting or as o Ecclesiasticus 1 24. Iesus the sonne of Syrach termeth it the roote of wisedome p Melancthon Caluine Bellarmine But that is not all it is not onely an introduction to wisedome but wisdome it selfe Iob. 28.28 The feare of the Lord is wisedome and to depart from euill is vnderstanding It is deepe wisedome saith our English paraphrast in meter yea the perfection and fulnes of wisedome Ecclesiasticus 1.20 q Genebrard As then in the vulgar Latine Ecclesiasticus 11.3 hony which is the chiefe of sweete things is called initium dulcoris the beginning of sweetnes euen so Gods feare which vpon the point is summa summarum as it were the summe totall of all holie knowledge is termed initium sapientiae the beginning of wisedome This assertion in worldly mens vnderstanding is a grand paradox for they repute the preaching of Christianitie r 1. Cor. 1.18 foolishnes and the professors of the same fooles 1. Cor. 4.10 We are fooles for Christs sake Loe say the wicked of the godly Wisedome 5.5 We thought their life madnes accounting them rather mad men then sad men But the spirit of truth here proclaimeth on the contrarie that all worldlings are blindlings and that none wicked are wise To such as haue not the feare of God before their eyes it is expressely said by ſ Prou. 1.22 Wisedome it selfe O ye foolish how long will ye loue foolishnes and hate knowledge It is obiected out of S. Luke chap. 16. vers 8. that the children of this world are wiser then the children of light Answere is made by the t Origine Iansenius Maldonat Doctors vpon the place that Christ accounts them not wiser absolutely but only secundum quid they be wiser in their generation u Theophylact. Marlorat that is in things appertaining to this life present but not in the businesse of regeneration in things belonging to that other life which is to come For as x Hall in his Chron. Idem Fox Martyr fol. 976. one said of Sir Thomas More that he was either a foolish wise man or a wise foolish man euen so the children of this world are wise men in foolish things and foolish men in wise things They be not in genere wise but in genere suo wise to doe euill as the y Jerem. 4.2 Prophet speakes but to doe well they haue no knowledge Atheists acknowledging no God are very fooles Psal 14. The foole said in his heart there is no God If this Ignoramus had so much braine as brow the z Vide Bellarm. de ascensione mentis in deum per scalas creat grad 1. 2. 8. bookes of the Creatures and Conscience would informe his vnderstanding that the great world without him and the little world within him are nothing else as it were but God expressed The Gentiles adoring many gods are very fooles before Christ the Sunne of righteousnes calles them out of a 1. Pet. 2.9 darknesse into marueilous light a blind and a foolish nation Deut. 32.21 Euen the seuen wise men of Greece saith b De vera sapientia cap. 1. Lactantius had no good vnderstanding because none but fooles accounted them wise Nay S. c Rom. 1.21 Paul giues this iudgement of all Heathen Philosophers that they were vaine in their imaginations and that while they professed thēselues to be wise they became fooles In this respect d Epist ad Octauium Cicero had iust cause to complaine O me nunquam sapientem The superstitious Idolaters and mingle manglers in religion who worship the true God falsely not according to his word but according to their owne will are very fooles So Paul called his Galathians who ioyned the Ceremonies of Moses vnto the Gospell of Christ as necessarie to saluation O e Galat. 3.1.3 foolish Galathians who hath bewitched you that ye should not obey the truth are ye so foolish that after ye haue begun in the spirit you will end in the flesh Carnall Gospellers and hypocrites who professe they know God in their words and yet deny him in their f Tit. 1.16 workes are very fooles Their prayers are sacrifices of fooles Ecclesiastes 4.17 Their disputations about religion are foolish questions Tit. 3.9 all their generation are fooles and blinde Matth. 23.17 As for example the slow-backe neglecting the workes of his vocation and liuing in idlenesse though he heares neuer so many sermons vpon the working daies in the iudgement of the wisest is a very foole Ecclesiastes 4.5 The foole foldeth his hands and eateth vp his owne flesh So whosoeuer is vngratefull vnto the Lord which is the Father of mercies and God of all grace for his manifold blessings is a very foole g Deut. 32.6 Doe ye so reward the Lord O yee foolish and vnwise people the oxe knoweth his owner and the asse his masters cribbe but Israel hath not knowne my people hath not vnderstood Esay 1.3 So the couetous wretch who though he boast of his faith and hope h Habacuc 1.16 sacrificeth vnto his net and saith in his heart to the wedge of gold i Iob. 31.24 thou art my confidence is a very foole k 1. Sam. 25.25 Nabal is his name and follie is with him a blinde foole like l Iudges 16.21 Samson in the mill hee grindes for other but eates not of the fruites of his labour himselfe the which is termed by Salomon an euill sicknesse and a vanitie Ecclesiastes 6.2 So the proud man as well in his ambition as in his honour is a very foole m Psal 32.10 Like horse and mule without vnderstanding like the famous foole n Mensa philosophica fab de fatuo Lobelinus who being in a new coate knew not himselfe o Sir R. Barckley felicitie lib. 5. For if in fauour he knowes no man if out of fauour none know him So the Drunkard is a very sot p Seneca epist 65 mancipium corporis a slaue to his own seruant a foole with a witnesse his fault is written in his forehead and in his face hee reeles in open streete and hath in his drunken fit a little lesse wit then a beast and but a little more sense then a blocke So the wanton is destitute of vnderstanding Prou. 6.32 led by the foolish woman as a foole to the stockes Prou. 7.22 For though he may peraduenture blinde the Bishop and q Vision of Pierce Plowman pass 3. cope the Commissarie yet Gods r Qui minimè fallitur quia minimè clauditur Bernard lib. 5. de Considerat all-seeing eye when