fame is like the Merchants wealth got in many yeeres and lost in an houre Wherefore speake well of all men alwaies if it may bee done with truth and when it cannot then bee silent or else interrupt euill detractation with other meere and merrie communication as Sampson at his mariage feast propounded a riddle to his friends hereby to stop the mouthes of backbiters and to occupie their wits another way Bernard excellently The tale bearer hath the diuell in his tongue the receiuer in his eare The theefe doth send one only to the diuell the adulterer two but the slanderer hurteth three himselfe the partie to whom and the partie of whom hee telleth the tale Ter homicide saith Luther vno ictu tres occidit vâ—us est qui loquitur vnum tantum verbam profert tamen illud vnum verbum vno in momento mulâ—itudinis audientium dum aures inficit animas interficit The third fault is malediction a grieuous offence when it is spoken with hatred and a desire that such euill come vpon our neighbour but when it is vttered vpon some sudden disdaine without regard to that we speake it is lesse euill yet for all that alwaies euill because from the mouth of a Christian who is the childe of God by adoption nothing ought to passe but benediction The 10. Commandement THe former precepts intend thoughts and desires aswel as act and practise for the Lawgiuer is a spirit and therefore must be worshipped in spirit yet lest wee should pretend ignorance God in this Commandement giueth especiall order for them Or as other The former precepts did condemne the setled thought to doe mischiefe but this euen the first inclination and motion to sinne though a man neuer consent but snub it in the beginning Rom. 7. 7. Thou shalt not lust or desire Now we sin three waies in this kinde 1. By coueting y e goods of our neighbour Immoueable as his land and house Moueable as his oxe and asse c. 2. By coueting his wife 3. By plotting treason and murther To couet his goods is against his profit which is deare to him to couet his wife is against his honor which ought to bee more deare to couet his bloud is against his life which of all wordly things is most deare Whereas it is obiected that desire of murther is not forbidden in particular as the desire of theft and adulterie for the Commandement saith Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife but it is not said Thou shalt not couet thy neighbours bloud Answere is made that a man doth not desire any thing principallie but that which bringeth him some good at least in appearance And so he desireth adulterie because it bringeth delight hee desireth theft for that it bringeth profit but murther bringeth no good at all and therefore it is not desired for it selfe but only to attaine to theft or adultery or some such designement So that God hauingeÌ„ forbidd expresly the disordinate desires of delectation and gaine comequently forbad desires of murther which is not coueted bâ—t for vnlawfull profit or pleasure Thus perfect righteousnesse is fulfilled when we wrong not our neighbour either in deed or in word or desire but contrariwise doe good vnto all speake well and thinke charitably of all Now the reason why the Church appoints the Decalogue to be read at the Communion is euident namely because the law is a schoolemaster vnto Christ teaching vs to know sinne and by knowing of sinne to know our selues and knowing our selues to renounce our selues as of our selues vnable to doe any thing and so come to Christ who doth strengthen vs to doe all things Almighty God saith Luther hath written his law not so much to forbid offences to come as to make men acknowledge their sinnes already past and now present that beholâ—ing themselues in the lawes glasse they may discerne their owne imperfections and so flie to Christ who hath fulfilled the law and taken away the sinnes of the whole world For as the reformed Churches of Scotland and Geneua speake the end of our comming to the Lords table is not to make protestation that wee are iust and vpright in our liues but contrariwise we come to seeke our life and perfection in Iesus Christ being assuredly perswaded that the Lord requireth on our part no other worthinesse but vnfainedly to confesse our vnworthinesse So that our enemies being Iudges it is well ordered that the Commandements are rehearsed in the ministration of this holy Sacrament Let the Nouelists here blush who calumniously censure our Church for omitting in the proeme of the Decalogue one halfe line when as themselues in their owne Communion bookes haue left out all the whole law This indeed occasioned me to remember an obseruation of Cominaeus vpon the battell of Montlehery that some lost their offices for running away which were bestowed vpon other that fled ten leagues further Hypocrite first cast out the beame out of thine owne eye and then shalt thou see cleerely to cast out the mote out of thy brothers eye Matth. 5. 16. Let your light so shine before men c. THe Lords Supper is called a sacrifice by the learned ancient Doctors in foure respects First because it is a representation memoriall of Christs sacrifice on the crosse 1. Cor. 11. 26. As often as yee shall eate this bread and drinke this cup ye shew the Lords death vntill he coâ—e So S. Ambrose Christ is daily sacrificed in the mindes of beleeuers as vpon an altar Semel in cruce quotidie in sacramento saith Lombard Secondly because in this action we offer praise thanksgiuing vnto God for the redemption of the world and this is the sacrifice of our lips Heb. 13. 15. Thirdly because euery Communicant doth offer and present himselfe body and soule a liuing holy acceptable sacrifice to the Lord Rom. 12. 1. The which excels the sacrifices of the Priests in old time for they did offer dead sacrifices but we present our selues a liuely sacrifice to God Fourthly because it was a custome in the Primitiue Church at the receiuing of this blessed Sacrament to giue large contribution vnto the poore a sacrifice well accepted of God Heb. 13. 16. Now the Church allowing and following this good old custome stirres vp the people to giue cheerfully by repeating some one or two choice sentences of scripture best fitting this occasion as Matth. 6. 19. Matth. 7. 12 c. 5. 10 These kinds of oblation are our Churches offertorie and vnbloudy sacrifices offred by the whole congregation vnto the Lord so farre differing from popish sacrificing as S. Pauls in London is from S. Peters in Rome 1. Cor. 11. 28. THe sum of the Ministers exhortation before the Communion is contained in these words of Paul Let a man therefore examine himselfe and so let
Diuell Death Christ ouercame the world on earth the flesh on the Crosse the diuell in hell death in the graue now being the Churches head and husband hee tooke her dowrie which was sinne for she had nothing else of her owne and indowed her with all his goods I am my welbeloueds and my welbeloued is mine So that Christ was borne for vs and liued for vs and died for vs rose againe for vs and therefore though the diuell cry ego decipiam the world cry ego deficiam the flesh cry ego inficiam death cry ego interficiam it makes no matter in that Christ crieth ego reficiam I will ease you I will comfort you I will visit and redeeme you See Gospell on whit sonday His people The Iewes as sent to them first and principally whom he did visit in his own person whereas all other diocesses of the world were visited by Commissaries I say first for afterward all people were hiâ—â—â—ople Visitaâ—it omnes gentes quomam omnes egentes In 〈◊〉 we are all one there is neither Iew nor Grecian neither bond nor free neither male nor female Gal. 3. 28. Augustine sweetly The belieuing Gentiles are more Israel then Israel it selfe for the Iewes are the children of Abraham according to the flesh only but we are the children of Abraham after the spirit they be the sonnes of Abraham who doe the works of Abraham But what was Abrahams chiefe worke The Scripture tels vs Abraham belieued and it was imputed vnto him for righteousnes So that as Paul concludes all belieuers are true Israelites Abrahams seed and heires by promise See Nunc dimittis But shall we now sinne because grace doth abound God forbid He hath deliuered vs from the hands of all our enemies that we might serue him without feare in holinesse and righteousnes all the daies of our life Sine timore inimici non sine timore domini Behauing our selues in this present world religiously towards God righteously towards our neighbor soberly towards our selues Examine these fiue circumstances exactly 1. Who did redeeme The Lord God of Israel factor â—errae factus in terra yea fractus in terra 2. Whom Such as sate in darknes and in the shadow of death His enemies aliants from his common wealth and open traitors to his kingdome 3. From what From the hands of all our enemies 4 With what With his owne pretious bloud the least drop whereof had bin meriti infiniti yet his death only was meriti definiti 5. For what That being deliuered from sinne we should liue in righteousnes Consider these points and thinke not this Hymne too much vsed in our Liturgie but sing with Zacharias daily Benedictus Dominus and say with Dauid Quid retribuam domino pro omnibus quae tribuit mihi Primò nihil eram fecit me perâ—eram quaesiuit me quaerens inuenit me captiuum redemit me emptum liberauit me de seruo fratrem fecit me We owe our soules our selues to God for creating vs more then our selues for redeeming vs. Concerniâ—g Iohn Baptist and his office which is the second generall part of this excellent song see the Gospell Dominic 3. 4. Aduent Iubilate Deo Psal. 100. THe Church doth adioine this Psalme to the Benedictus as a parallel and that not vnfitly for as the one so the other is a thanksgiuing vnto God inforced with the same reasons and arguments in so much as Zacharias is nothing else but an expounder of Dauid or Moses As Augustine wittily The new Testament heth hidden in the old and the old is vnclasped in the new Lex antiqua nouam firmat veterem noua complet in veteri spes est in nouitate fides O be ioyfull in the Lord saith the Prophet blessed be the Lord God of Israel saith our Euangelist Why because the Lord hath made vs and not we our selues we are his people and the sheepe of his pasture That is he hath visited and redeemed his people For Augustine Hierome Caluin Turrecrematensis other old and new writers interpret this of our Regeneration rather then of our Creation According to that of S. Paul We are his workmanship created in Christ Iesus vnto good works c. The Lord is gratious his mercy is euerlasting That is he promised euermore by the mouth of all his holy Prophets since the world began that wee should be saued from our enemies and from the hands of all that hate vs. His truth indureth from generation to generation That is hee did in due time performe the mercie promised to our forefathers he remembred his holy couenant and kept that oth which hee swore to our father Abraham and his seed for euer To what end That we might serue God with gladnesse as Dauid in his text that is serue him all the daies of our life without feare as Zacharias in his glosse God insinuated himselfe to the Iewes as a Lord Exod. 20. 2. but to the Christians as a father Mat. 6. 9. And therefore seeing wee are translated from the bondage of seruants vnto the liberty of sonnes hauing in stead of the Law which was exceeding grieuous a burthen which is light and a yoke which is easie let vs serue the Lord with gladnes and come before his presence with a song Non in amaritudine murmurationis sed in iocunditate dilectionis as Augustine vpon the place The whole Psalme doth afford many profitable doctrines and vses in that the Prophet doth double and treble his exhortation O be ioyfull in the Lord serue him with gladnesse with a song Go into his gates with thanksgiuing into his courts with praise be thankfull speake good of his name he doth insinuate our sloth and dulnes in that behalfe and therefore it behoueth all men especially teachers of men in season and out of season to presse this duty It teacheth all people to praise God with a good heart cheerfully vers 1. Not in priuate onely but in the publike assembly also for publike benefits receiued of the Lord vers 3. Our bodily generation and ghostly regeneration are not of our selues but only from God vers 2. See Epist. Dom. post Pasc. Who is alway the same in his truth and goodnesse towards vs abeit we be variable in our loues and promises one to another vers 4. See Nunc Dimittis The Creed THis Apostolicall Creed is pronounced after the Lessons and the Nicene Confession after the Gospell and Epistle because faith as Paul teacheth is by hearing and hearing by the word of God We must first heare then confesse for which cause the Churchâ— of Scotlana also doth vsually repeate the Creed after the Sermon I beleeue in God c. Albeit the Creed be not protocanonicall Scripture yet as Ambrose speakes it is the key of the Scriptures and as Augustine a plaine short absolute summe of all holie
spiritus Dei cum muliere coeat eique sobolis quaedam principia ingoneret 3. The Cerinthians Ebionits and Carpocratian Heretikes held that Christ was the naturall sonne of Ioseph verus merus hâ—mâ— Contrary to text Mat. 1. 25. Luk. 3. 23. See the Gospell Dom. 1. post Epiphan In his birth against Iouinian Durandus Vnto these that of Esay 7 is opposed Ecce 〈…〉 pariet filium The which words are to be construed in censu composito non diuiso scilicet integra permanâ—eâ—â— conceptura paritura nam quale signum vel prodigium esset vt quae fuit virgo conciperet corrupta pareret Hic si ratio quaeritur non erit mirabile Si poscitur exemplum non erit singulare Demus Deum aliquid posse quod nos fateamur inuestigare non posse Fides adsit nulla quaestio remanebit See the Gospell of the purification After his birth against the Old Heluidians New Antidicomarianits holding it a point of zeale to disgrace this holy Virgin whereas it is our dutie rather highly to reuerence her as being the Mother of our Lord a Prophetesse on earth a Saint in heauen as the Fathers vsually the window of heauen through which it pleased the light of the world to illuminate such as fit in darknesse and in the shadow of death Of such estimation in the Church that whereas the first generall Councell was assembled against Arrius to maintaine the honour of the Sonne and so by consequence of the Father The second against Macedonius to maintaine the honour of the holy Ghost The third was assembled against Nestorius to maintaine the dignitie of the blessed Virgin And therefore let not vs giue her too little though the Papists haue giuen her too much See Gospell on the Annunciation Passion Christs passion is set downe First summarily Suffered vnder Pontius Pilat Then particularly Crucified Dead Buried All which our Sauiour did not endure for himselfe but for vs. He was wounded for our transgressions and broken for our iniquities In me pro me doluit qui pro se nihil habuit quod doleret O Domine Iesu doles non tua sed vâ—laera mea He suffered for vs leauing vs an example that his passion might deliuer vs from sinne and his actions direct vs to vertue teaching patience humilitie obedience charitie Greater patience cannot bee found then for the author of life to suffer an ignominious death iniustly no greater humilitie then for the Lord of all Lords to submit himselfe to be crucified among theeues nor greater obedience then to be willing rather to die then not to fulfill the commandement of his Father nor greater charitie then to lose his life to saue his enemies For loue is more shewed in deedes then in words and more in suffering then in doing See Gospell on Sunday before Easter and Epistle 2. Sunday after Easter Nos immortalitate malè vsi sumus vt moreremur Christus mortalitate bene vsus vt viueremus Exaltation Note the Creeds order answerable to the Scripture For Christ first suffered and then entred into glorie Teaching vs hereby that we must first beare with him the Crosse before wee can weare with him the Crowne Christianus as Luther said is Crucianus As a lilie among the thornes so is my loue among the daughters Cant. 2. 2. Christs exaltation hath foure parts his 1. Triumph in hell 2. Resurrection 3. Ascension 4. Session I make Christs descending into hell a part of his aduancement rather then abasement because this generall Creed of the whole Church and the particular confession of our Church make it a distinct article following Christs Suffering Death Buriall and therfore cannot aptly be construed of his agonie in the garden before his death nor of his tortures on the Crosse at his death nor yet of his buriall after his death Ergo Credendum est Christum ad inferos in genere credibile ad inferos damnatorum in specie triumphandi gratia secundùm animans realiter localiter descendisse That as hee did ouercome the world on earth and death in the graue so likewise he did triumph ouer Satan in the courts of hell his owne kingdome For my owne part I rest my self in the iudgement of the Church wherein I liue and hold it enough to beleeue that Christ did so much and suffered so much as was sufficient for all efficient for me praying with the Greeke Fathers in their Liturgie By thine vnknowne sorrowes and sufferings felt by thee but not distinctly manifest to vs haue mercie on vs and saue vs. O gracelesse peeuishnes we scantly follow Christ to heauen albeit wee beleeue that he went for vs into hell Christs resurrection is the locke and key of all our Christian religion and faith on which all other articles hang. See the Gospell on S. Thomas and Easter day In Christs ascension 3. points obseruable Place Mount Oliuet Time When hee had taught his Disciples and while they beheld him Manner A cloud tooke him vp out of their sight Act 1. 9. See the Epistle for Ascension day Christs Session is set foorth by the Place Heauen that is Heauen of heauen Effect Comming to Iudgement To iudge the quick the dead Spiritually The good which liue with the spirituall life of grace The bad which are spiritually dead in sinne Corporally Because at that day most shall be dead and many shall be found aliue who in the twinckling of an eye shall suddenly be changed as S. Paul tels vs. Origen thinketh that the Priest had bels in the lower part of his roabe to put vs in minde of the end of the world Our good God hath prepared such things for vs as eye hath not seene neither eare hath heard neither came into mans heart Si in cor hominis non ascendit cor hominis illuc ascendat Seeing the Iudge shall come from heauen let vs before send thither our hearts to meete him and in the meane while thence to looke for him Philip. 3. 20. He hath said it who is truth it selfe Surely I come quickly Amen euen so come Lord Iesus I beleeue in the holy Ghost The Godhead of the Father is especially manifested in the Law the Godhead of the Sonne especially manifested in the Gospell the Godhead of the holy Ghost especially manifested in the Creed intimating so much in foure words as the whole Bible containes of this argument namely first that the holy Ghost is God otherwise we might not beleeue in him Secondly that hee is a distinct person from the Father and the Sonne I beleeue in the Father in the Sonne in the holy Ghost And thirdly that he proceedeth from the Father and the Sonne infolded in the Title holy Ghost For albeit the Father is holie the Sonne holie the Father a Spirit and the Sonne a Spirit
application of Christs merits against all Papists who teaâ—h that a generall confused implicite faith is enough without any further examination of Scriptures or distinct beleefe Contrarie to the practise of Christ who prayed in our nature and name Deus meus Deus meus Of Dauid Thou art my God of Thomas My Lord of Mary My Sauiour The second part of this Hymne containeth a reason why she did magnifie the Lord namely for his goodnes Toward Her selfe He hath regarded the lowlines of his handmaid he hath magnified me From henceforth all generations shall call me blessed Other Regarded God is said in Scripture to regard three waies as Augustine notes vpon this place secundum Cognitionem Gratiam Iudiciuâ— 1. His eye of knowledge regardeth all things Heb. 4. 13 There is not any creature which is not manifest in his sight but all things are naked and open vnto him 2. His fauourable countenance and gratious eye is vpon them who feare him and vpon them who trust in his mercie 3. God in iudgement will only regard his elect For he will say to the reprobate Verily I know ye not God regarded here Mary with his gratious eie vouchsafeing to make her both his childe and his mother The one is a benefit obtained of very few the other denied vnto all It was only granted to Mary to be the mother of Christ whereas it was denied vnto all men to be the father of Christ. This was so great a grace to Mary that as in this Hymne her selfe doth prophecie From hencefoorth all generations shall account her blessed An Angell of heauen said that she was full of grace Gratia plena in se non à se in her selfe but not of her selfe And therefore her soule did magnifie the Lord and her spirit reioyced in God her Sauiour not in regard of her owne greatnes but in respect of his goodnesse For so she saith He hath regarded The loâ—linesse God cannot looke aboue himselfe because he hath no superiour nor about himselfe for that he hath no equall he regards only such as are below him and therefore the lower a man is the neerer vnto God the more exposed to his sight who lookes from aboue Who is like vnto the Lord our God that hath his dwelling so high and yet humbleth himselfe to behold the things in heauen and earth He taketh vp the simple out of the dust and lifteth the poore out of the mire And Psal. 138. vers 6. Though the Lord be high yet hath he respect vnto the lowly but as for the proud he beholdeth them a far off The most high then hath especiall respect to such as are most low Now lowlinesse in holy Scripture is vsed both Actiuely for humilitie Passiuely for humiliation basenesse and affliction Origen Beda Bernard construe this of Maries humilitie but I thinke with the most and best that she meant by lowlinesse her base degree For Humilitas dum prodâ—â—ur perditur He that brags of his humilitie loseth it It is saith Hierome the Christians Iewell Now saith Macarius he is a foolish begger who when he findes a Iewell instantly proclaimes it Inueni inueni for by this meanes he that hath lost it will demand it againe so likewise when we boast of any good gift the Lord who lent will resume it It is improbable then that Mary spake this of her humilitie for as somâ— Popish writers obserue she did in this song ascribe all her happinesse to Gods mercy and nothing to her owne merit It is true that as death is the last enemie so pride the last sinne that shall be destroied in vs. Inter omnia vitia tu semper es prima semper es vltima nam omne peccatum te accedente commuttitur te recidente dimittitur Augustine told Dioscorus Vitia caetera in peccatis superbia verò etiam in benefactis timenda When other sinnes die secret pride gets strength in vs ex remedijs generat morbos euen vertue is the matter of this vice in such sort that a man will be proud because he is not proud But this was not Maries mind to boast in that she did not boast but as the word and coherâ—nce more then insinuate she did vnderstand by lowlinesse her meane estate and â—ualitie Quod me dignatus in altum erigere ex humili celsam So doth her selfe construe the word vers 52. He hath put downe the mightie from their seat and hath exalted the humble and meeke where humble is opposite to mightie as in this verse the lowlinesse of Mary to Gods highnesse I presse this point because some Papists as Erasmus affirmes haue gathered out of this place that Mary through her modest carriage worthily deserued to bee the mother of Christ. Whereas besides the reasons alleaged the words of this verse and the drift of the whole song confute them abundantly For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by Luke signifieth properly basenesse whereas humilitie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and albeit the vulgar Latine reade respexit humilitatem yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is aspexit as in our English Bibles hee looked on the poore degree of his handmaid And this is not only the criticall Annotation of Erasmus but their owne Iansenius and Maldonatus obserue the same for her intent was not to magnifie her selfe but to magnifie the Lord. Heere then wee may behold Maries exceeding great miserie and Gods exceeding great mercy the good Ladies infelicitie who descended of a noble house yea a royall blood was notwithstanding a distressed sillie maiden so poore that as we reade Luke 2. 24. she was not able to buy a young lambe for an offering See the Gospell on the Purification Let not the wiseman glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches nor the Nobleman of his parentage for one generation passeth and another commeth and as we haue heard so haue we seen some who came from the scepter to hold the plough and other who came from the plough to manage the scepter And the reason is reÌ„dred in this Hymne The Lord hath put downe the mightie from their seate and exalted the humble and meeke hee hath filled the hungry with good things and the rich he hath sent emptie away This was his exceeding great goodnesse toward Mary to raise her out of the dust so to magnifie her as that all generations account her blessed From henceforth all generations shall call me blessed In the verse before Magnificat Elizabeth called her blessed now the Virgin opposeth all men to Elizabeth and all times to the present saying as Theophylact doth note that not Elizabeth only but all men and women as at this time so for euer also shall account me blessed All generations that is all men in all generations as the Schoole doth vsuallie distinguish genera
peace in earth towards men good will a song which the world neuer heard before that the seede of the woman should bruse the Serpents head is an old song the first that euer was sung but this was no plaine song till Christ did manifest himselfe in the flesh In the old Testament there were many old songs but in the new Testament a new song That vnto vs is borne a Sauiour which is Christ the Lord in many respects a new song for whereas Christ was but shadowed in the Law he is shewed in the Gospell and new because sung of new meÌ„ of all men For the sound of the Gospell is gone through all the earth vnto the ends of the world whereas in old time Gods old songs were sung in Iury his name great in Israel at Salem his Tabernacle and dwelling in Sion Psal. 76. 3. Whereto To the Lord. See before Psalme 95. 4. Wherefore For he hath done maruellous things he hath opened his greatnes and goodnesse to the whole world in his creation and preseruation in his redemption especially being a worke of greater might and mercie then all the rest for in the creation he made man like himselfe but in the redemption he made himselfe like man Illic participes nos fecit bonorum suorum hîc particeps est factus malorum nostrorum In making the world hee spake the word onely and it was done but to redeeme the world dixit multa fecit mira saith the text Passus est dura verba duriora verbera The creation of the world was a worke as it were of his fingers Psal. 8. 3. When I consider the heauen euen the work of thy fingers But the redemption as it is here called is the worke of his arme With his owne right hand and with his holy arme hath he gotten himselfe the victorie So that if the Iewes obserued a Sabbath in honour of the worlds creation how many festiuals ought we to keepe in thankfull remembrance of our redemption As Diogenes said euery day was an holy day to a good man so euery day should be a Sunday to the Christian man Aquinas excellently Bonum gratiae vnius maius est quà m bonum naturae totius vniuersi The sauing of one soule is a greater work then the making of a whole world 12. quaest 113. art 9. 5. Wherewith in a literall sense with all kinde of musicke Vocall Sing to the Lord. Chordall Praise him vpon the Harpe Pneumatical With trumpets c. In an allegoricall exposition as Euthymius interpretes it we must praise God in our actions and praise him in our contemplation praise him in our words praise him in our workes praise him in our life praise him at our death being not only temples as Paul but as Clemens Alexandrinus calles vs Timbrels also of the holy Ghost Nunc dimittis or the song of Simeon Luke 2. 29. Lord now lettest thou thy seruant depart in peace Sic vbi fâ—ta vocant vdis abiectus in herbis Ad vada Maeandri conciâ—it albus olor As the Swanue so Simeon in his old age readie â—o leaue the world did sing more sweetly then euer he did before Lord now lettest c. The which Hymne is a thanksgiuing to God for giuing his Sonne to redeeme his seruants And it hath two principall parts in the 1. He reioyceth in regard of his owne particular vers 29. 30. 2. In regard of the generall good our Sauiour Christ brought to y e whole world vers 31. 32. In the first note 2. things especially 1. His willingnes to die Lord now lettest thou thy seruant depart in peace 2. The reason of this willingnes For mine eyes haue seene thy saluation Lord The Papists often in their life specially at their death vse to commend themselues and their soules vnto the protection of the blessed Virgin Maria mater gratiae tu nos ab hoste protege horamortis suscâ—pe This is their doctrine Bellarmine auoweth it this is their practise Father Garnet at his execution vsed this forme of praier twice publiquely But old Simeon heere forgetting our Lady though she were present commends his soule to the Lord who redeâ—med it Lord now lettest thou c. Now Simeon assuredly was not afraid to die before but because a reuelation was giuen vnto him from the holie Ghost that he should not see death vntill he saw the Messias he was exceeding desirous to liue that he might see the word of the Lord fulfilled And therefore men abuse this example saying they will be contented to die when such and such things come to passe when all their daughters be well married and all their sonnes well placed Old Simeon had a reuelation for that he did whereas we haue no warraÌ„t from God for many things we fondly desire so that whether God grant them or not we must submit our selues vnto his good pleasure Now and euer ready to depart in peace when he doth call taking vnto vs the resolution of Iob The Lord giueth the Lord taketh blessed be the name of the Lord. Lettest thou We may not our selues loose our soules but let God let them out of prison We must seeke to mortifie the flesh and to cast the world out of vs but to cast our selues out of the world is an offence against God Our neighbour Our selues Against God who saith Thou shalt not kill if not another much lesse thy selfe For thou must loue thy neighbor as thy selfe first thy selfe then thy neighbour as thy selfe The neerer the deerer I kill and giue life saith the Lord we are not masters of our life but only stewards and therefore may not spend it or end it as we please but as God who bestowed it will Agâ—inst our neighbours because men are not borne for themselues alone but for other also being all members of one common-weale and politike body so that as Paul saith if one member suffer all suffer with it Homo quilibet est pars communitatis Euery particular person is part of the whole State This is the true reason why the King doth take so precise an account of the death euen of his basest subiect because himselfe and the whole kingdome had interest in him Against our selues Because by naturall instinct euerie creature labours to preserue it selfe the fire striueth with the water the water fighteth with the fire the most sillie worme doth contend with the most strong man to preserue it selfe and therefore we may not butcher our selues but expect Gods leasure and pleasute to let vs depart in peace Thy seruant It is not a seruile seruice but a perfect freedome to serue the Lord. And therefore as the good Empetour Theodosius held it more noble to be membrum Ecclesis qâ—â—â—â—caput Imperij so may we resolue that it is better to be a seruant of God then Lord of all the world For while we serue him all other
creatures on earth and in heauen too serue vs Heb. 1. 14. In chusing a master euery man will shun principally three sorts of men his Enemie Fellow Seruant He serueth his greatest enemie who serueth the Diuell his fellow who serueth the lust of his flesh his seruant who serueth the world It is a base seruice to serue the world for that is to become a vassall vnto our seruant It is an vncertaine seruice to serue the flesh this master is so cholericke so weake so sickly so fickle that we may looke euery day to be turned out of his doores and that which is worst of all he is least contented when he is most satisfied Like to the Spaâ—â—ard a bad seruant but a worse master It is an vnthriftie seruice to serue the Diuell all his wages is death the more seruice we doe him the worse is our estate But he that serues God hath the greatest Lord who is most able and the best Lord who is most willing to prefer his followers and therefore let vs say with Simeon and boast with Dauid O Lord I am thy seruant I am thy seruant See the Epistle on Simons and Iudes day Depart Here first note the soules immortalitie Death is not exitus but transitus not obitus but abitus not a dying but a departing a transmigration and exodus out of our earthly pilgrimage vnto our heauenly home Fratres mortui non sunt amissi sed praemissi profectio est quam pâ—tas mortem A passage from the valley of death vnto the land of the liuing Dauid said of his dead child I shall goe to him but he shall not returne to mee Christ confirmes this Haue you not read what is spoken of God saying I am the God of Abraham and the God of Isack and the God of Iacob Now God saith Christ is not the God of the dead but of the liuing Abraham then is aliue Isack aliue Iacob aliue they cannot be said truly dead but as Simeon here departed The two receptacles of all soules after this life Hell and Heauen infallibly demonstrate this point Lazarus dieth and his soule is presently conueied by blessed Angels vnto the bosome of Abraham vnhappy Diues dieth and his soule is setcht and snatcht away by foule fiends vnto the bottomlesse pit of hell As Gods eternall decrees haue an end without a beginning so the soules of men haue a beginning without an end The soule and body part for a time but they shall meete againe to receiue an irrâ—uocable doome either of Come yee blessed or Goe ye cursed Secondly note that dying is the loosing of our soule from her bonds and fetters our flesh is a sinke of sinne the prison of the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui gloriatur in viribus corporis gloriatur in viribus carceris And therefore when Plato saw one of his schoole was a little too curious in pampering his body said wittily What do you meane to make your prison so strong So that a soule departed is set at libertie like a bird that is escaped out of a cage The world is so full of euils as that to write them all would require another world so great as it selfe Initium vitae caecitas obliuio possidet progressum labor dolor exitum error omnia Childhood is a foolish simplicitie youth a rash heate manhood a carking carefulnesse old age a noisome languishing Diu viuendo portant funera sua quasi sepulchra dealbata plena sunt ossibus mortuorum It may bee said of an old man as Bias of the Marriner Nec inter viuos nec inter mortuos and as Plutarch of Sardanapalus and S. Paul of a widow liuing in pleasure that he is dead and buried euen while hee liueth and so passing from age to age we passe from euill to euill it is but one waue driuing another vntill we arriue at the hauen of death Epictetus spake more like a Diuine then a Philosopher Homo calamitatis fabula infoelicitatis tabula Though a King by warre or wile should conquer all the proud earth yet hee gets but a needles point a mote a mite a nit a nothing So that while we striue for things of this world wee fight as it were like children for pins and points And therefore Paul desired to be loosed and to be with Christ and 〈◊〉 as some Diâ—â—nes obserue praieth here to be dismissed as Ambrose doth read Dimitte Lord let loose Cyprian and Origen dimâ—â—tes in the future as if he should say Now Lord I hope thou wilâ— suffer me to depart Howsoeuer the word in the present imports that death is a goale-deliuery Nunc dimiâ—â—isseruum Now Lord thou settest free thy seruant as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed Act. 16. 35. Luke 23. 17. Nam quid longa dies nobis nisâ— longa dolorum Colluuies longs patientia carceris aets In peace There are three kinds of peace Externall Internall Etâ—rnall Peace of World Mind God Or more plainly peace between Man and man God and man Man and himselfe The last kind is meant here though assuredly Simeon had all three for our peace with God and so farre as is possible loue toward all men breedes in vs a third peace the which is the contentation of our minde and peace of conscience for which euery man ought to labour all his life but at his death especially that comfortably departing he may sing with old Simeon Lord now lettest c. I know many men haue died discontent and rauing without any sentiment of this comfortable peace to mans imagination and yet notwithstanding were doubtlesse Gods elect children For as Augustine many works of God concerning our saluation are done in and by their contraries In the creation all things were made not of something but of nothing cleane contrary to the course of nature In the worke of redemption he doth giue life not by life but by death and that a most accursed death Optimum fecit instrumentum vitae quod erat pessimum mortis genus In our effectuall vocation he calles vs by the Gospell vnto the Iewes a stumbling block vnto the world meere foolishnes in reason more likely to driue men from God then to winne and wooe men to God And when it is his pleasure that any should depend vpon his goodnesse and prouidence he makes them feele his anger and to be nothing in themselues that they may relie altogether vpon him And thus happily the child of God through many tribulations and to our thinking through the gulfe of desperation enters into the kingdome of heauen The loue of God is like a Sea into which when a man is cast he neither seeth banke nor feeleth bottome For there is a two-fold presence of God in his children 1. Felt and perceiued 2. Secret and vnknowne Sometime God
is not only present with his elect but also makes them sensibly perceiue it as Simeon here did and therefore his mourning was turned into mirth and his sobs into songs Againe sometime God is present but not felt and this secret presence sustaines vs in all our troubles and temptatations it intertaineth life in our soules wheÌ„ as to our iudgment we are altogether dead as there is life in trees when they haue cast their leaues And therefore let no man bee dismaied howsoeuer dismaied for God doth neuer leaue those whom he doth loue but his comfortable spirit is a secret friend and often doth vs most good when wee least perceiue it Esay 41. 10 c. 43. 2. According to thy word If God promise we may presume for he is not like man that he should lie neither as the sonne of man that he should repent This should teach vs to be hoiie as God our Father is holy being followers of him as deare children As he doth euer keepe his word with vs so let vs euer keepe our othes and promises one with another It is well obserued that aequinocation and lying is a kind of vnchastitie for the mouth and minde are coupled together in holie mariage Matth. 12. 34. Out of the abundance of the heart the mouth speaketh And therefore when the tongue doth speake that which the heart neuer thought our speech is conceiued in adulterie and hee that breedes such bastard children offends not only against charity but also against chastitie Men say they must lie sometime for aduantage but it is a good conclusion both in religion and common experience that honestie is the best policie and truth the only durable armour of proofe The shortest way commonly the foulest the fairer way not much about Lord who shall dwell in thy tabernacle or who shall rest vpon thine holy hill euen he that speaketh the truth from his heart he that vseth no deceit in his tongue hee that sweareth vnto his neighbour and disappointeth him not For mine eyes haue seene thy saluation I haue seene the Messias in whom and by whom thy saluation is wrought and brought vnto vs. As Simeon saw Christs humanitie with the eies of his body so he saw Christs Diuinity long before with the pearcing eies of faith He knew that the little babe which he lulled in his armes was the great God whom the heauen of heauens could not containe and therefore beleeuing in the Lord of life hee was not afraid of death but instantly breakes forth into this sweete song Lord now lettest thou thy seruant depart in peace for mine eyes haue c. Death is vnwelcome to carnall men as Aristotle said Of all Terribles the most Terrible They crie out vpon the miseries of life and yet when death commeth they doe as little children who all the day complaine but when the medicine is brought them are nothing sicke as they who all the weeke runne vp and downe the house with paine of the teeth and seeing the Barbor come to pull them out feele no more torment as tender bodies in a pricking plurisie call and cannot stay for a Surgeon and yet when they see him whetting his lancet to cut the throte of the disease pull in their armes and hide them in the bed And the true reason hereof is want of faith because they doe not vnfainedly beleeue that Christ Iesus hath led captiuitie captiue that he hath swallowed vp death in victorie by his death and opened vnto vs the gates of eternall life The blessed theefe vpon the Crosse died ioyfully because hee saw Christ and beleeued also that he should passe from a place of paine to a paradise of pleasure S. Stephen died ioyfully because he saw the heauens open and Christ standing at the right hand of the Father Here Sâ—meon departed ioyfully because his eyes saw the saluation of the Lord. As there are two degrees of faith so two sorts of Christians one weake another strong The weake Christian is willing to liue and patient to die but the strong patient to liue and willing to die That a man may depart in peace two things are requisit 1. Preparation before death 2. A right disposition at death Both which are procured onely by faith in Christ. If a man were to fight hand to hand with a mightie Dragon in such wise that either he must kill or be killed his best course were to bereaue him of his poison and sting Death is a Serpent and the sting wherewith he woundeth vs is sinne so saith S. Paul The sting of death is sinne Now the true beleeuer vnderstands and knowes assuredly that Christ Iesus hath satisfied the law and then if no law no sinne and if no sinne death hath no sting well may death hisse but it cannot hurt when our vnrighteousnes is forgiuen and sinne couered Christ both in life and death is aduantage Philip 1. 21. Faith also procureth a right disposition and behauiour at death for euen as when the children of Israel in the wildernes were stung with fierie Serpents and lay at the point of death they looked vp to the Brasen Serpent erected by Moses according to Gods appointment and were presently cured so when any feele death draw neere with his fiery sting to pearce the heart they must fixe the eye of a true faith vpon Christ exalted on the Crosse beholding death not in the glasse of the Law which giueth death an vglie face but in the Gospels glasse setting foorth death not as death but as a sleepe only Faith is the speare which killeth our last enemie for when a man is sure that his redeemer liueth and that this corruptible shall put on incorruption and this mortall immortalitie well may he sing with old Simeon Lord now lettest thou thy seruant depart in peace and triumph ouer y e graue with Paul O death where is thy sting O hell where is thy victory The sting of death is sin the strength of sin is the law but thanks be giuen vnto God which giueth vs victorie through our Lord Iesus Christ. And thus much of the reason why Simeon was not afraid of death namely for that he did hold in his armes and behold with his eyes the Lord Christ who is the resurrection and the life he could say with a true heart vnto God thou art my God and his soule did heare God saying vnto him by his word I am thy saluation Which thou hast prepared before the face of all people The second part of this Hymne concerning the generall good our Sauiour brought to the whole world Wherein two points are to be noted especially 1. What are his benefits 2. To whom they belong The benefits are saluation light and glorie So that the world without Christ lieth in damnation darknesse and shame Iesus is a Sauiour neither is there saluation in any other he is the light
of the world and sunne of righteousnes without whom all men sit in darknesse and in the shadow of death as Zacharias in his song hee is our glorie without whom nothing belongs vnto vs but confusion and shame These benefits are so great that they ought to bee had in a perpetuall remembrance Christ himselfe commanded his last supper to be reiterated often and the Church inioyneth this Hymne to bee sung dailie in a thankfull memoriall hereof But vnto whom appertaine these benefits Vnto all So saith the text which thou hast prepared before the face of all people The Lord hath made bare his holie arme in the sight of all the Gentiles and all the ends of the earth shall see the saluation of our God Christ is set vp as a signe to the people and happily for this cause among other hee was borne in a common Inne frequented by men of all sorts and the first newes of the Gospell was preached in open fields Luk. 2. as prepared before the face of all people But here we must obserue that albeit saluation pertaines to all yet all pertaine not to it none pertaine to it but such as take benefit by it and none take benefit by it no more then by the brasen Serpent but they who fix their eies on it If we desire saluation light and glory we must as old Simeon imbrace Christ ioyiully and hold him in our armes of faith stedfastly To be a light to lighten the Gentiles If any shall demand why Simeon here calles Christ the light of the Gentiles and glory of the Iewes rather then the glory of Gentiles and light of the Iewes answer is made that there is a two-fold darknes Sinne. Ignorance Sinne is called in holy Scriptures a worke of darknes for diuers respects 1. Because it is committed against God who is light through the suggestion of Satan who is the prince of darknesse 2. Because sinne for the most part is committed in the darke They that sleepe sleepe in the night and they that are drunken are drunken in the night 3. Because sinne deserueth eternall darknesse Cast that vnprofitable seruant into vtter darknes 4. Because sinne is committed especially through the darknesse of vnderstanding for Satan vsually blindeth our eies of reason and religion and makes sinne appeare not in it owne name and nature but vnder the name and habit of vertue Now in regard of this kind of darknes Christ was a light to the Iewes as well as to the Gentiles Esay 60. 1. Arise O Ierusalem be bright for thy light is come Iohn 1. 9. Christ doth lighten euery man that commeth into the world The second kind of darknesse is ignorance the light of the body is the eye so the eye of the soule is the vnderstanding and therefore as Christ saith if the light that is in thee be darknes how great is that darknes The Iewes in this respect were not in such darknesse as the Gentiles hauing the Law the Prophets the sacrifices and exercises of holy religion In Iurie was God knowne his name great in Israel at Salem was his Tabernacle his dwelling in Sion whereas the Gentiles were strangers and aliens from the couenants of promise without hope without God in the world but now Christ the light of the Gentiles yea of the whole world hath broken downe the partition wall and made of Both one all people Gods people For as the naturall Sunne shineth indifferently vpon the good and euill so the Sunne of righteousnes sheweth his glorious sauing light before the face of all people to lighten and open our eies that we may turne from darknesse to light from the power of Satan vnto God Acts 26. 18. Howsoeuer Christ be the light of all people yet as it followeth he is The glory of his people Israel vnto whom pertained the adoption and the glory and the couenants He was promised vnto them borne of them bred vp them he liued preached acted his great wonders among them in all which respects he may be fitly called Israels glory Hence we may learne first that the Gospel is the greatest honour of a State Secondly that all our glory depends on Christ our head who is the King of glory Thirdly that a good man especially a good Preacher is a great ornament to the Country wherein the liueth Athanaius is called the eye of his time Albinus Englands Library Melancthon the Phenix of Germany Christ the glory of Israel Deus Misereatur THe parallel of Nunc dimittis is the 67. Psalme being a propecie of Christ who is the countenance of God Heb. 1. 3. Coloss. 1. 15. For euen as when one lookes in a glasse presently he produceth an image of himselfe so like as no difference can be found in so much as it is not only like in shape but in mouing also yet made without instruments in a moment with one looke only so God the Father beholding himselfe in the glasse of his Diuinitie doth produce a countenance most like himselfe And because hee hath giuen vnto this image all his owne being which we cannot in beholding our selues in a glasse therefore that image is the true Sonne of God very God of very God whereas the Psalmist therefore Shew the light of thy countenance Simeon Mine eies haue seene thy saluation The Psalmist That thy waies may be knowne vpon earth thy sauing health among all nations Simeon Thou hast prepared saluation before the face of all people The Psalmist Let the people praise thee that is the Iewes let all the people that is the Genttiles O let the nations reioice and be glad c. Simeon A light to lighten the Gentiles and to be the glory of thy people Israel In the whole Psalme two points are specially regardable Affectus A request of the Church in the 1 2 3 4 5. verses Effectus A grant of God in the 6. 7. verses In the former obserue Petitions for Our selues in the 1. Generally God bee merciful blesse vs. Specially Shew vs the light of thy countenance Other in the 2. 3. 4. Repetitions God be mercifull vnto vs. And againe Be mercifull vnto vs let the people c. And againe Let the people let all the people praise thee God be mercifull He is the father of mercies Ergo we must flie to him for mercy Deus meus misericordia mea saith Dauid in the 59. Psalme Si dicas salus mea intelligo quia dat salutem si dicas refugium meum intelligo quia confugis ad eum si dicas fortitudo mea intelligo quia dat fortitudinem Misericordia mea quid est totum quicquid sum de misericordia tua est And therefore seeing Gods mercie is the fountaine of all goodnesse we must first desire him to be mercifull and then to blesse vs he that hath enough mercie shall neuer want any blessing
in his hand Totum hoc saith Augustine fide tenemus oculis cordis intuemur dominus ascendit in coelum ascendat cum illo cor nostrum His bodie must bee contained in heauen vntill the time that all things are restored it cannot descend downe to vs we must ascend vp to it So Nicolaus Cabasila writes in his exposition of the Liturgie the Priest after some speech to the people doth erect their mindes and lift vp their thoughts and saith Sursum corda let vs thinke on things aboue not on things below They consent and say that they lift vp their hearts thither where their treasure is euen to heauen where Christ sits at the right hand of his Father Luke 2. 14. Glorie be to God on high THe Lords Supper is called an Eucharist because it is a thanksgiuing to God for giuing his Sonne to die for vs and therefore this Hymne is so fitly sung by men on earth at the commemoration of his death as it was by the quier of heauen at the celebration of his birth for our reconciliation and peace with God is ascribed in holy scripture to Christs passion especially Rom. 5. 10. Heb. 9. 12. 15. Some make three parts of this song which if you please call the Trebble Glory to God on high Busse Peace on earth Meane Good will toward meÌ„ Other haue diuided it into two The first concerning Gods glorie The second touching our good For peace on earth and good will toward men are both one because our peace with God is not from our good will toward him but altogether from his good will toward vs. It is God saith Paul that maketh in you both the will and the worke and therefore the Rhemish translation In earth peace to men of good will and the Romish Glosse that Christ brings no peace but to such as be of goodwill are insufficient and condemned euen by their owne mouth as we may reade in the Commentaries of Arboreus Caietan Iansenius Maldonatus vpon the place Concerning other scholiall or scholasticall obseruations vpon the text I referre the reader vnto Beauxamis Erasmus Caluin and other learned expositors especially to Iacobus Perez de Valentia who compiled a whole treatise on this Hymne It was first vsed in the Communion as it is thought by Thelesphorus a good man and a glorious Martyr anno 254. Iaâ—uar 5. That which followeth in our Communion book We praise thee we blesse thee was added by that famous Bishop Hilarie singing it first in his owne Church anno 340 and after brought into other Churches by Pope Symmachus aâ— 510 the Churches of Scotland vse the like forme of thankes at their Communion And therefore the Nouelist can mislike nothing in this Hymne but that which all other like most Antiquitie 2. Cor. 13. 13. The grace of our Lord Iesus Christ THe two fiends that torment vs are sinne and a bad conscience grace releaseth sinne peace doth quiet the conscience Paul therfore begins his epistles with grace and peace and the Church ends her deuotions either with the grace of our Lord Iesus Christ c. or with the peace of God which passeth all vnderstanding c. But because there can bee no peace with God except wee haue the grace of Christ first and chiefly Paul desireth grace then peace Rom. 1. 7. Grace be with you and peace Because I say grace comprehends in it euery good and perfect gift by which only we are whatsoeuer we are Paul doth not only begin but end his writings also with this one clause specially Grace be with you c. But aboue the rest the conclusion of this excellent epistle is most full and therefore worthilie receiued of our and other Churches as the fittest close to shut vp our publique prayers In it obserue Pauls affection towards the Corinthians amplified With Extention in regard of the Thing The grace of Christ the loue of God the communion of the holy Ghost Persons With you all Intention Amen The worke of our saluation is ascribed in our Election to the loue of the Father RedeÌ„ption to the grace of the Son Sanctification to the communion of the holy Ghost So S. Ambrose doth expound this text pithily Dilectio dei misit nobis Saluatorem Iesum cuius gratia saluati sumus vt possideamus hanc gratiaÌ„ communicatio facit spiritus sancti God the Father so loued the world that hee sent his only begotten Sonne to die for our sinnes and to rise againe for our iustification and God the Sonne from God the Father sent God the holy Ghost which crieth in our hearts Abba father applying to our comfort both the loue of God and the grace of our Lord Iesus Christ. The word God is vsed here personally not essentially for the Fathers on this text note the blessed Trinitie that God is Trinus in numero vnus in numine S. Hierom thinkes that Paul foreseeing the blasphemous Arrian heresie placed the second person in the first roome God the Son before God the Father Other affirme that the grace of Christ is named first because it concernes vs most For albeit the loue of God in it owne nature goe before the grace of our Lord Iesus Christ chusing vs before the foundation of the world Ephes. 1. 4 yet in our view the grace of our Lord Iesus Christ goeth before the loue of God Rom. 5. 10 We are reconciled vnto God by the death of his Sonne we feele the mercies of the one in the merits of the other It is a fruitfull obseruation of Martin Luther that Christian religion beginneth not at the highest as other religions doe but at the lowest it will haue vs to climbe vp to heauen by Iacobs ladder whose feete touch the very earth And therefore when thou art occupied in the matter of thy saluation setting aside all curious speculations of Gods vnsearchable counsels all cogitations of workes of traditions of Philosophie yea and of Gods law too runne straight to the manger embrace the little babe Christ in thine armes and behold him as hee was borne sucking growing vp conuersant among men teaching dying rising againe ascending aboue the heauens and hauing power aboue all things This sight will make thee shake off all terrors and errors as the Sunne driueth away the cloudes In a disputation with a Iew Turke Papist Heretike concerning Gods infinite wisedome Maiestie power imploy all thy wit and industrie to be so profound and subtill as thou canst but in the matter of Iustification wherein thou doest wrestle with the law sinne death and other spirituall enemies it is the best course to looke vpon no God but Christ incarnate and cloathed with thine owne nature to fixe thine eyes vpon the man Iesus only who setteth himselfe foorth vnto thee to be a Mediatour and saith Come vnto me all â—ee that labour and are heauie laden and I will refresh