At what time soeuer a sinner doth repent &c.

ALL these texts of holie writ premised , are ( as it were the bels of Aaron ) to stirre vp deuotion , and to toll all in to Gods house . The whole ring consists of two notes especially , Mans miserie . Gods mercie .

The which are two chiefe motiues vnto a a Luther . loc. com . tit. de Inuocat . prayer , as we finde , precept Matth. 6. 9. Prayye after this maner ; Our Father which art in heauen . b b Bernard . ser. de nat. B. Mariae qui inscribitur 〈◊〉 aquae ductu . Admonens adoptionis diuinae , Pater Noster ; & peregrinationis terrenae , Quies in coelis ; vt simul intelligamus egere nos auxilio , quia peregrini ; & fiduciam petendi concipiamus , quia filij dei .

And paterne Luke 15 : want and woe in the leaud sonne , pitie and plenty in the good father , occasioned repentance , neuer repented . Of the one it is commonly said ; c c Nathan Cbytraeus in viatico . Oratio sine malis , est quasi auis , alis . Of the other ; I will come into thine house euen vpon the multitude of thy mercy : Psalm. 5. 7. To thee will I sing , because thou art my refuge , and mercifull God . Psal. 59. 17. In the vulgar Latine ; Deus meus misericordia mea . Whereupon d d I● l●cum Tow. 8. sol. 414. lege plura . Dear●ly beloued . Augustine ; O nomen sub quo nemin● desperandum est .

Wherefore the Minister out of a due consideration of both , exhorteth his people in an Apostolicall stile , to confesse their sinnes humbly to the Lord , who is able to heare , because Almightie ; Almighty and most merciful Father . and willing to helpe , because most mercifull .

The Confession of sinnes .

THe matter and manner of which Confession all other Liturgies approoue , both ancient ( as the Liturgies of S. e e Margarinus Ribl . oth●● . pat. tom. 4 ▪ col 21. 〈◊〉 , of S. f f Ibidem col. 37. Basil , of the g g Col. 65. Syrians , of the h h Col. ● ▪ 10. Ethiopians ) and moderne ( as the Scotish , Geneuian , i i Imprinted at Middleburgh 1586. English admonitioners 〈◊〉 forme of common praier , k k Discourse of the troubles of Franckford , pag. 7. Italian , Spanish , Dutch ) all which allot Confession of sins a place , and this place principally . The reason hereof is taken out of Gods own booke , Prouerbs 18. 17. Iustus in exordi● sermonis accusator est sui . The iust man in the beginning of his speech is an accuser of himselfe : for so reade S. Ambrose ser. 4. vpon the 118. Psalme . S. Hi●●om . lib. 1. contra Pelagian . Melancthon in loc , and from the practise of Gods owne people the Iewes : as that noble gentleman Philip Mornai notes in lib. 1. de Missa . cap. 3.

The Nouelists only mislike the Ministers absolution , and therfore in the Conference at Hampton Court , Ian. 14. 1603. they gained so much as to haue it in a more milde terme called , Remission of sins . Herein resembling the people of l l Pimenta de statu rei Christian . in India Orien . Bengala , who are so much afraid of Tigers , as that they dare not call them Tigers , but giue them other gentle names . Ne si propriam nomenclatur am tribuant , continu● dilacerentur . Concerning absolution , see the Gospell Dominic . 19. post Trin.

The Pater Noster .

THis Praier excels all other in m m Bellarmin . de bonis op●ribus in particular . lib. 1. cap. 4. many respects , as being the n n Tertull , lib. de orat . cap. 1. Gospels Epitome , compiled by Wisdome it selfe , so o o Cyp● . ser. de orat . Dom. large for matter , so short for phrase , so sweet for order , as that it deserueth worthily to haue both the Best and the Most place in our Liturgie . The p p T●rtull . vbi supra . First , as guide to the rest : the Most , as a necessary q q Hooker Eccles. polit. lib. 5. §. 35. complement to supply whatsoeuer is wanting in other : and therefore it is vsed at the end of the Letanie , at the end of the Communion , at the end o● Baptisme , at the end of other sacred actions : ( as r r Durandus rational ▪ ●iuin . ●ffie . lib. 5. cap. 〈◊〉 §. 17. one fitly ) Tanquam sal omnium diuinorum officiorum .

It hath three parts : 1. A proeme ; Our Father , &c. 2. A petition ; Hallowed be thy name , &c. 3. A conclusion ; For thine is kingdome , &c. In the first note those three things required in an absolute agent : 1. Will , because hee is ours : for euery one wisheth well vnto his owne , and hee that doth not is worse then an Ins●del : 1. Tim. 5. 8 2. Skill , because a father . Your father knoweth whereof you stand in need : Matth. 6. 8. 3. Power , because in Heauen . Strength commeth from heaue● ▪ 1. Macchab. 3. 19.

So that if we aske , we shall haue ; if seeke , we shall finde ; if knocke , it shall be opened vnto vs : because God is a father , Our father , our father in heauen .

Our ] Admonisheth vs of s s Cyp. vbi supra & Ambros. lib. 5. cap. 4. desacram●ntis . mutual loue ; for without loue , there is no true faith , and without true faith , no true prayer : Rom. 14. 23. As the Serpent doth cast vp all his poyson before he drinke , so wee must degorge our malice before wee pray .

Father ] Vsed heere rather t t ●r●inus Cat. tit . de precat . & Magdcburg . cent. 1. col. 139. essentially , then personally . So , God is a father in creation : Deut. 32. 6.

In education , Esai . 1. 2 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi Germanus Patriarc . Constant . exposit. oral . dom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; happilie more fitly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

In instruction , Inwardly by his Spirit : Rom. 8. 26. Outwardlie by his Preachers : Matth. 10. 20.

In compassion : Psal. 103. 13.

In correction : Heb. 12. 6. x x Glossa in loc. Quiexcipitur è numero flagellatorum , excipitur è numero filiorum .

In yeeres : Dan. 7. 9.

But a father in respect of his adoption y y Cyp. August . Ambros. &c. more principally : Rom. 8. 15. 16.

In Heaue● Mysticall : as z z Lib. ● . de s●r . dom. in monte . tom. 4. fol. 81● . Augustine and a a vbi sup. coelum est ibi vbi cessat culpa . Ambrose construe it : in holy men of heauenly conuersation . Who are his proper b b 1. Cor. 3. 16. temples and c c Heb. 3. 6. houses in whom hee will dwell : Ioh. 14. 23. Materiall : as other generally : for albeit hee be present euere where , yet hee doth manifest himselfe to blessed soules and Angels in heauen , and to vs in glory from heauen especially : Psal. 19. 1. Gen. 19. 24. 1. Thess. 4. 16.

Petition .

THe petition in the iudgements of d d Caluin . Instit. lib. 3. cap. 20 §. 35. Maldonat & lansen . in loc. neotericall authors hath sixe branches : whereof three concerne our loue , wherewith wee loue God in himselfe , and three wherewith wee loue our selues in God : in e e Caictan . c●m . in 22ae . Thom. q. 83. art. 9. signe whereof the pronowne Thy , is affixed to the three first , thy name , thy kingdome , thy will : but the pronownes Vs , and Ours , to the rest . Our bread , our trespasses , leade vs not &c.

Or ( as f f Albertus & Gorran . in Matth. 6. other diuide ) the petition is , Precatio bonorum . Deprecatio malorum . A request for good things , whereof the First concernes Gods glorie , Hallowed be thy name . Rest our good , g g Gorran . Guido manipul . curat . vel vt alij summum , medium , infimum . of Glorie ; Thy kingdome &c. Grace ; Thy will &c. Nature ; Giue vs this day our dailie bread . A deprecation of euill , which is of h h Tertull. lib. 2. cont. Marcion . cap. 14. two sorts : Malum culpae , an euill which is sin Past , Forgiue vs our trespasses &c. To come ; Leade vs not into temptation . Malum poena , an euill which is a punishment , for sinne , Deliuer vs from i i Agreeable to the Churches exposition in the common Catechisme : & Melanct●on loc. com . tit. inuocat . euill Internall , and hellish conscience . Externall , bodilie dangers . Eternall , euerlasting death .

In one word , from all that thou seest euill for vs k k Bellarm. Cat. cap. 4. , be it prosperitie , or aduersitie : so wee pray in the Letanie ; Good Lord deliuer vs in all time of our tribulation , in all time of our wealth , &c. l l August . epist. 121. cap. 11. Nondum enim sumus in eo bono , vbinullum patiemur malum .

m m 〈◊〉 rational . diuin. lib. 4. cap. 47. §. 8. Other affirme that the first three petitions are concerning the life to come : the last three concerning the life present : that which is in the middle , Giue vs this day our daily bread , concerning both .

These seuen ( if wee make so many petitions ) are n n Beauxamis ●ar . Euang. tom. 2. fol. 220. correspondent to the seuen gifts of the blessed spirit , Esai . 11. 2. and seuen beatitudes , Matth. 5. o o Durandus vbi supra §. 9. against the seuen capitall sinnes : p p De religione Christian. lib. 3. cap. 3. Ramus hath obserued that this prayer answereth the Decalogue .

God is our father : Ergo , we must haue no other gods .

In heauen : Ergo , no grauen Image , &c.

Hallowed be thy name : Ergo , not take his name in vaine .

Thy kingdome come , thy will be done : Ergo , wee must sanctifie the Sabbath , and worship him according to his word .

Giue vs this day our daily bread , that hauing sufficient , we may be rather helpfull , Honour thy father , &c. then hurtfull , by wronging our neighbour , in deed , Thou shalt not kill , not commit adultery , not steale : In word , Thou shalt not beare false witnesse , &c.

Leade vs not into temptation : Ergo , not couet our neighbours house , nor his wife &c.

Forgiue vs our trespasses : Ergo , bound to keepe the whole law : which occasioned q q Loc. com . tit. de inuocat . Luther to say , Docet oratio dominica nos esse quotidianos peccatores , & totam vitam esse poenitentiam : all our life to be nothing else but a r r Bernard . ser. 3. de Ieiunio quadrages . Lent to prepare our selues against the Sabbath of our death , and Easter of our resurrection .

Conclusion .

SOme cauill at our Seruice book for omitting this clause ; yet s s Institut. lib. 3. cap. 20. §. 47. Caluin doth acknowledge that it is not extant in any Latine copies : of which t t Annot. in locum . Erasmus and u u Iansen . & Maldonat . in loc. D. Fulke answere to Rhem. praefa . sect. 38. other Diuines haue sundrie coniectures . Howsoeuer , the Church is blamelesse , seeing our x x Matth. 6. 13. Bible , which is Iudex quo , receiueth it , and the Minister , which is Iudex qui , the speaking booke , doth vsually repeate it : and so saying it , in their opinion wee doe well : and not saying it , according to the paterne of all the Latine , and some of the Greeke Fathers , and of S. Luke himselfe , not ill .

It containes A Reason of our prayer ; for thine is kingdome , &c. A testification of our assurance that God will heare our prayer , Amen .

Thine is ] Earthlie Princes haue kingdome , power , and glorie from God , Dan. 2. 37. but God hath all these from , and in himselfe : 1. Chron. 29. 11. Seeing he hath interest in all things , it is our dutie to come vnto him for euery thing : and as he hath right to all , so power to dispose of all : and therefore we cannot doe any thing we desire , but by power receiued of him . And if his be power and kingdome , then it followeth necessarily , that his is all glorie . Therefore we must inuocate his holie name , that hereby wee may giue him his due . This one dutie is Alpha , and Omega , the first thing wee must beg , hallowed be thy name : and the last wee must performe , Thine is glorie : for euer ] y y Genebrardus in ●lt . Psalm. It is a Rabbi●icall conceit that the last Psalme hath thirteene Halleluiahs answering thirteene properties in God , specified , Exod. 34. 6. 7. Now in that the Prophet doth begin and end with Halleluiah , stirring vs vp in euery verse of that Psalme , and in euery sentence of euery verse , to praise the Lord , hee doth insinuate that this one is our only seruice : for whereas after twelue Halleluiahs a thirteenth is added , it doth signifie , that when wee haue done all , wee must begin againe with Gods praise , that as his mercie is from euerlasting , to euerlasting , from euerlasting predestination , to euerlasting glorificati●n ; so our praise for euer and euer : here we must begin the Psalme of glorie , but because God hath appointed in this short life , that wee should not sing in Longs , but ( as Musitians speake ) in briefes and semibriefes , it must be continued in the quier of heauen heereafter , or in this world for euer and euer z z 〈…〉 intentionally , though not actually . For as the wicked a a 〈…〉 comp●nd . lib. 7. cap. 21. if hee could liue for euer , would sinne for euer ; so the good man , if God should suffer him to breathe on earth for euer and euer , hee would not cease to serue him euer and euer .

Amen . ] The which word is the b b Hieron . in 6 Matth. seale of all our petitions , to make them authenticall : importing c c Church Cat. Musculus , Vrsinus , &c. both assent , and assurance that our requests shall be granted . And therefore ( as d d Perkins vpon the Lo●ds praier . one notes aptly ) this ●men , is of more value then all the rest , by how much our faith is more excellent then our desire : for it is a testification of our faith , whereas all the petitions are only testifications of our desire . e e De vita Christi part. 1. cap. 37. Ludolphus hath comprised all in this short paraphrase .

PAter noster : Excelsus in creatione , suauis in a more , diues in haereditate ; qui es in coelis : speculum aeternitatis , corona iucunditatis , the saurus felicitatis . Sanctificetur nomen tuum : vt nobis sit mel in ore , melos in aure , iubilum in corde . Adueniat regnum tuum : non illud modò potentiae , quod nunquam euertitur , sed istud gratiae , quod saepius auertitur : adueniat ergo iucundum sine permixtione , tranquillum sine perturbatione , securum sine amissione . Fiat voluntas , non nostra , sed tua , sicut in Coelis ab Angelis , sic etiam in terra ab hominibus : vt omnia quae non amas , odio habeamus ; quae diligis , diligamus ; quae tibi placent , impleamus . Panem , doctrinalem , sacramentalem , victualem , nostrum : sed ne putetur a nobis , dicimus da n●bis : quotidianum , qui sufficiat nobis . Et dimitte nobis debita nostra . Quae cunque contra te commi●●●mus , aut contra proximos , aut contra nosmet ipsos . Sicut & nos ●●●●ttimus debitoribus nostris , qui nos offende●unt , vel in verbis , vel in personis , vel in rebus . Et ne nos inducas in tentationem ; mundi , carnis , Diaboli . Sed libera nos à malo , praesenti , praeterito , futuro . Haec potes , quia tuum est regnum & potentia ; haec vis , quia tua gloria , nunc & in secula , Amen .

Psalm. 51. 15. Lord open thou my lips , and my mouth shall shew forth thy praise .

AS man is a little world in the great , so the tongue a great world in the little . f f Hieron . poster . exposit. in Psal. 119. 〈…〉 Nihil habet medium , aut grande malum est , aut grande bonum . If good ( as Eunapius said of that famous Rhetorician ) a walking librarie , a whole Vniuersitie of edifying knowledge : but if bad ( as g g Cap. 3. 6. S. Iames doth tell vs ) a world of wickednesse . No h h Plutarch . Aesop. better dish for Gods i i Pars optima digna quae sit hostia . Prudent . hym . de R●man . marty●● . publike seruice , when it is well seasoned : againe , none worse when ill handled .

So that if we desire to be doore-keepers in Gods house , let vs intreat God first to be a doore-keeper in our house , that he would shut the wicket of our mouth against vnsauory speeches , and open the doore of our lippes , that our mouth may shew forth his praise . This was Dauids praier , and ought to be thy practise , wherein obserue three points especially :

Who : the Lord .

What : open my lippes .

Why : that my mouth may shew thy praise .

For the first ; man of himselfe cannot vntie the strings of his own stammering tongue , but it is God only which openeth a k k Colos. 2. 3. doore of vtterance . When we haue a good thought it is ( as the schoole doth speake ) gratia infusa ; when a good word , gratia effusa ; when a good worke , gratia diffusa . Man is as a locke , the spirit of God as a key , l l Apocal. 3. 7. which openeth and no man shutteth ; againe , shutteth , and no man openeth . He did open the heart of Lydia to conceiue well , Acts 16. the eares of the Prophet to heare well , Esay 50. the eies of Elishaes seruant to see well , 2. Kings 6. and here the lips of Dauid to speake well . And therefore whereas in the former verse he might seeme too peremptory , saying , my tongue shall sing of thy righteousnesse ; he doth as it were correct himselfe by this latter edition , and second speech : O Lord , I finde my selfe , of my selfe , most vnable to sing or say , but open thou my lips , and touch thou my tongue , and then I am sure my mouth shall shew thy praise .

This doctrine sheweth in generall our dependance on God , in m m Acts 17 28. whom we liue , and moue , and haue our being ; from whom only commeth n n Iames 1. 17. euery good and perfect gift .

Man is Gods image : Gen. 1. 26. Some o o Did●●us de la Vega. con. 7. super Psal 4. ●●nitential . & Ol●aster in cap. 1. Gen. translators vse the word which signifieth a shadow . Now as an image or a shadow doth onely mooue as the bodie whereof it is a likenesse ; when the body doth stretch forth an arme , the shadow presently hath an arme ; when the bodie doth put foorth a legge , the shadow hath a legge . So man in all his actions , as a shadow depends on God , as the sole foundation of all his p p Dan. 5. 23. being .

In more particular , this ouerthroweth all q q Locus contra Pelagian●s , vti Genebrardus in loc. workemongers , and ( if I may so speake ) babling word-mongers . If a man cannot open his owne lips to praise God , much lesse direct his owne heart to please God : if not able to tune his tongue , let him not presume to turne his soule .

And if a man cannot open his mouth aright , let him not picke it with a false key , but rather pray with Dauid in the 141. Psalme : Set a watch O Lord before my mouth , and keepe the doores of my lips . As it is absurd in building to make the porch bigger then the house ; so , monstrous in nature , when wee commit burglarie , breaking the doores and pulling downe the r r Ecclesiasticus ●8 . 24. barres of our mouth , that the narrow passage may be made wide for our bigge words , and high conceits . A foule fault when our words are either too many , or too mightie : Ecclesiastes 5. 1.

2. Point what : Open my lips .

Dauid s s Psal. 14. 5. elsewhere thinkes our mouth too much open , and S. t t Cap. 3. 8. Iames that our tongue is too glib and vnrulie . Lingua facilè volat , & ideo facile violat ( saith u u Serm. de Triplici custodia manus , linguae , cordis . Bernard . ) In old age , when all other members are dull and stiffe , the x x Erasmus com . de lingua ▪ & August . lib. 10. Confess . cap. 37. quotidiana ●ornax est humana lingua . tongue notwithstanding is quicke and nimble . What neede any then pray for opening their lippes ? I answere with the Prophet Ieremie , chap 4. vers. 22. They are wise to doe euill , but to doe well they haue no knowledge . Men haue tongue enough to speake ill , an open mouth to blaspheme God , and slander their neighbour ; but like Plinies Astomi , no mouth , no lippes , no tongue , possessed with a dumbe diuell when they should speake well .

Hierome , y y In locum . Basil , Euthymius , and other ancient Doctors obserue , that naturall corruptions , and actuall sinnes are the very rampiers which stop this free passage . So Dauid himselfe doth expound himselfe , vers. 14. Deliuer me from blood guiltinesse , O God , and my tongue shall sing of thy righteousnesse . His vnthankfulnesse did crie : his adulterie crie : his murther crie vnto the Lord for reuenge : but alas , himselfe was mute , till God in exceeding great mercie did stop the ●outhes of his clamorous aduersaries , and gaue him leaue to speake .

Here we note the great wisedome of the Church assigning this place to this versicle in this booke : namely , before the Ps●●●es , Lessons and Collects : and yet after the Confession and absolution of our sinnes , insinuating that our mouthes are silenced only by transgression , and opened only by God : and therefore when wee meete together in the Temple to bee thankfull vnto him , and to speake good of his name , wee must craue first , 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 z z Pulchra non est la●s in ore 〈◊〉 . Hieron . in . loc. persons holie , who sing , Holy , holy , holy , &c.

Deus faciat t●m commodum , quàm 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 a a Genebrardus in locum . tractatu Berachoth : that is , their Liturgie , being the first part of the Talmud , as Pet. Galatinus lib. 1. cap. 5. do Arcanis : & Saxtus Sene●sis Bibliothec. lib. 2 pag. 121.

My lips ] A part for the whole , sufficient abilitie to praise God : Ex abundant●a b b Mat. 12. 34. cordis os loquitur . He doth intreate God then , as before , for a cleane hart , and a right spirit , that his c c M●sculus in locum . old ioyes of conscience may bee renued , and all the whole man throughly repaired , a good d d Luc●s Lossius in locum . 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 e e Ecclesiasticus 21. ●6 . 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 f f verse 10. soule , then a new so●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 g g Mat. 12. 36. 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 w●ll h h Psal. 150. 5. tuned Cymbals , and loud Cymbals , in his quier : first tune well , a prepared i i 〈…〉 heart , then ●ound well ▪ a cheerfull tongue like the k k Psal. 45. 2. pen of a ready writer . Albeit mentall praier at sometime , and in some place , be sufficient : yet l l Thom. 22 ● . qu●st. 83. art. 12 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 m m Rom. 11. 36. thee , and through thee , and for thee are all things ; so to thee may be prais● 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 n n August . in Psal. 134. Non 〈◊〉 benedictione , nec in●●uitur maledict . nostra . Id. ● in Psal. 66. ●elior si 〈◊〉 , nec deterior si vituperaueri● . I answere , though we cannot make Gods praise greater in it selfè , yet we may make it s●eme greater vnto other ; it is our du●ie to she●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 d●e ) yet o●r good example , and gratious speech , may make l●t●le Christ a grea● 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 . o o In locum tom. 8. fol. 339. Augustine therefore doth glosse the text thus : La●dem tuam , qu●a creatus s●m . Laud●m t●am , quia vt consi●erer iam monitus sum . La●dem tuam . quia peccans non derelictus sum . Laudem tuam , quia vt secur●s essem mundatus sum .

p p Hugo Cardinal . ●n . Luc. cap. 10. 27. Hugo c●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 q q August . de lib. arbitrio lib. 3. cap. 15. non reddit Deo faciendo quod debet , reddet ei , patiendo quod debet .

The whole text doth teach all men generally the language of Cana●n u u Esay 19. 18. , that is , what and how to speake , that their mout● may glorifie God , and edifie their brethren . Especiall● Pastors to x x Esay 50. ● . minister a word in time to the weary ; so to tune their notes , as that they may be like apples of y y Prou ▪ 25. 〈◊〉 . gold 〈…〉 of ●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 . z z De religiare Christian. 〈…〉 cap. 19. Ramus acknowledgeth ingenuously both . It is a paraphrastticall exposition of that excellent spe●ch , Rom. 11. 36. a a Ex notat patrem●pe● filium : in spir sanct. Lombard . lib. 1. s●●t dist. 36. & Augustin . de Trin. lib. 6. cap 10. 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 b b Epistol 78. & Melanct. exposit. symbol , Nice● . tom. 1. fol. 403. 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 c c Alcuinus lib. de offic. diuin. Damasus , ann. Dom. d d Florilegus fol. 104. 376. Others , that it was enacted in that famous Councell of Nice , consisting of 318. Bishops vnder Constantine the Great , an . e e Magdeburg . Cent. 4. col . 617. 320.

●aebadius in lib. aduersus Arrian . insinuates , that it was vsed in the Church long before . The curious in this point may further examine f f De Missa lib. 2. cap. ●6 . Bellarmine , and that Oxenford of learning , Master Richard g g Ecclesiast. polit. lib. 5. § 42. Hooker .

Venite exultemus Domino .

IT is euident , not only by h h August . lib. 10. Confess . cap. 33. & prooe● . in Psal. 118. Tertullian . lib. de Velandis virginib . cap. 7. Church history , but also by the Scripture , that Psalmes haue alwaies taken vp a great roome in diuine seruice . i i Scaliger de emendat temp. lib. 6. pag. 273. edit. 1593. 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 , k k Master Deering Lect. 15. vpon the Epistle to the Hebrewes . 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. Iudgements , 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 〈◊〉 : l l For he made this Psalme . 〈…〉 content alone to praise God , but exciteth all other about him to doe the ●ame : O come let vs sing . Heb. 4. 7. 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 ●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 m m Greg. Naz●an . vnprinted statutes , and n n Arist. speaking 〈◊〉 vnto the rest . This affection was in o o Gen. 18. 19. Abraham , p p 1 Cor. 9. 22. Paul , q q Iosua 14 15. Iosua , and ought to be in all , r r Heb. 3. 13. exhorting one another while it is called to da● .

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 s s Esay 2. 3. 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 pa●hs . And , as Dauid here practised , O come let vs sing to the Lord , let vs heartily re●oice in the strength of our saluation .

How First where ; Where . before the Lord , before his presence , vers. 2. 6. God is euery where ; t t Psal. 139. 7. Whither shall I goe from thy spirit ? or whither shall I goe from thy pre●ence ?

True ▪ God is a circle , whose Center is no where , Circumference euery where : yet is he said in holy Sc●ipture to dwell in u u Mat. 69. heauen , and to be present in his Sa●ctuarie more specially ; manifesting his glorie from heauen , his grace in the Church principally . For hee said in the x x Exod. 20. 24. Law , In all places where I shall put the remembrance of my name , I will come vnto thee : and in the y y Mat. 18. 20. 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 z z Comment. in locum . 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 a a Mat. 22. 21. Si Caesar in Nummo quaerit imaginem suam Deus non quaerit in homine Imaginem suam ? Augustin . e●ar . ●uius Psalmi . Caesar the things which appertaeine to Caesar , and vnto God the things which belon● to God . That we may not only praise where we should , but , as it followeth in the diuision Whereto : 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 b b Philip. 4. 4. 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 c c Coloss. 3. 16. melodie for the Lord . P●e debes Domino exultare si vis securus mundo insultare , saith d d Tom. 8. fol. 730. 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 .