world is a schoole where in a generall storie God alwaies reades dumbe lectures of his glorie Plato called it Gods epistle the renowned Hermite Antonius a booke wherein euery simple man who cannot reade may notwithstanding spell that there is a God It is the Shepheards Kalender and the Ploughmans Alphabet This appertaineth essentially and generally to the whole Trinitie for the Father is not onely Creator and Almightie but the Sonne and holy Ghost The creation in the masse of the matter is attributed to God the Father in the disposition of the forme to God the Sonne in the preseruation of both to God the holy Ghost It is said of God personally Father Sonne Holy Ghost The Father is the first not in any prioritie of nature or honour or time but order or as the schoole Prioritate originis according to that of Athanasius in his Creed The Father is of none the Sonne is of the Father alone the holy Ghost of both I will send saith Christ from the Father euen the Spirit of truth Ego mittam à Patre spiritum Ostendens quòd pater est totius diuinitatis vel si mâ—lius dicitur deitatis principium Adore simply rather then explore subtilly this ineffable mysterie Scrutari temeritas est credere pietas est nosse vitaest Bernard de considerat ad Eugenium lib. 5. He is father of Christ by nature singulariter Good men by adoption specialiter All men and all things by creation generaliter as y â— worke is appropriated vnto him in regard of his power And in Iesus Christ his onely Sonne our Lord. That which concerneth the second person is more largely set downe then all the rest teaching vs hereby that as we should respect other doctrine so this in more speciall sort as being the center of all the Creed and Scriptures circumference 1. Cor. 2. 2. This person is described by his Titles 1. Iesus 2. Christ. 3. His onely Sonne 4. Our Lord. Estate of Humiliation Incarnation Passion Exaltation 1. Iesus is his proper name giuen him by the Angell Other if any haue the very name were typicall Sauiours only Iesus Naue the figure of Christ as a King Iesus Sydracke the figure of Christ as a Prophet Iesus Iosedecke the figure of Christ as a Priest Augustine Eusebius and generally all expositors vpon the 3. of Zucharie This sweet name containes in it a thousand treasuries of good things in delight whereof S. Paul vseth it fiue hundred times in his Epistles as Genebrardus obserueth 2. Christ His appellatiue title of office and dignitie Concerning these two titles Iesus and Christ see the Gospell Dom. 1. post Natiuit 3. His only Sonne which implieth that he is God Iohn 1. 1. A distinct person from the Father Mat. 28. 19. God because he is a son not as other by fauor but by nature whatsoeuer the Son receiueth of y e Father he receiueth it by nature not by grace he receiueth not as other apart but all that the Father hath sauing the personall proprietie Only sonne Called the first begotten in respect of his mother and humane nature onely begotten in respect of his Father and diuine nature For the holy Spirit is not begotten but proceeds as the Scripture doth distinguish Nasci est à potentia intelligente quia filius cogitatione nascitur est â—mago patris at procedere est à voluntate quia spiritus sanctus est amor c. I belieue Lord helpe mine vnbeliefe The coniunction And prooueth that the Sonne is equall with the Father as concerning his Godhead and yet a distinct person Alius personaliter nowaliud essentialiter I beleeue in God the Father And in Iesus Christ. Our Lord as our Creator Redeemer Gouernor as head of the Church Eph. 4. 5. Suetonius obserueth that Augustus refused the name of Lord. Orosius notes that it was at that time when Christ was borne that all Lordship might be giuen vnto him See Epistle Dom. 17. post Trinit Christs incarnation is Israels consolation for all sound comfort stands in happinesse all happinesse in fellowship with God all fellowship with God is by Christ who for this cause being very God became very man that he might reconcile God to man and man to God he became little that we might be great the Sonne of man that we might be the sonnes of God His incarnation hath two parts Conception Birth Conceiued by the holy Ghost Works of power are attributed to the Father of wisdome to the Sonne of loue to the holy Ghost Wherefore because this was a worke of highest loue in God toward mankind it is ascribed especially to the holy Spirit Luke 1. 35. The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee Signifying hereby that this mystery cannot be seene cleerely therefore not to be examined curiously S. Augustine calles it a sweet coniunction where speech is husband and eare wife Meaning that as soone as the blessed Virgin assented to the Angels message she conceiued Birth I make Christs incarnation a part of his humiliation because there can be no greater abasement then that hee who thundred in the cloudes should cry in the cradle swadled in a few ragges whom the heauen of heauens could not containe that the eternall Word should become an infant that he who was the father of Mary should be now the sonne of Mary The Scripture tels vs how man comes foure waies into the world 1. By the helpe of man and woman as all are vsuallie borne 2. Without any man or woman and so the first man was created 3. Of a man without a woman and so was Eua made 4. Of a woman without a man and so was Christ borne Of the Virgin Mary Where the mother of Christ is described by her Name Mary Surname Virgin The new Iesuits and old Friers haue many wonderfull extrauagant conceits of this name let it suffice that it is added in the Gospell and Creed to shew that Christ came of the linage of Dauid and that therefore he was the true Messias as God had promised and prophecied by the mouthes of all his holy seruants Virgin A perpetuall Virgin Before In After Christs birth Before his birth against 1. Iewes 2. Gentiles 3. Cerinthians Vnto the first we say with Cyril Pariet Aaronis virga sine semine non pariet virgo sine semine aut vtrumque negate aut vtrumque concedite Against the second we haue Ficta Qui enim è Iouis cerebro Mineruam ex eiusdem femore Bacchum falsò prognatum esse fabulamini quomodo ex vtero virginali Christum nasci dicitis impossibile Facta Quoniam animalia multa sine commistione generantur And Plutarch in the life of Numa spake like an Angell Incredibilo non est vt
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
in respect of their nature yet only the third person is the holy Spirit in regard of his office The holy because beside the holinesse of nature his speciall office is to make the Church holy The Father sanctifieth by the Sonne and by the holy Ghost the Sonne sanctifieth from the Father by the holie Ghost the holie Ghost sanctifieth from the Father and the Sonne by himselfe immediatly As wee beleeue that the Father is our Creator the Sonne our Redeemer so likewise that the holie Ghost is our Sanctifier Againe the third person is termed the Spirit not onely in regard of his nature which is spirituall but because hee is spired or breathed from the Father and the Sonne in that he proceeds from them both How I cannot say you need not search only beleeue For as the Prophet said of the Sonne Who shall declare his generation so the most iudicious Doctor Augustine of the holie Ghost Who shall declare his procession Inter illam generationem hanc processionem distinguere nescio non valeo non sufficio Quia illa ista est ineffabilis And therefore as the same Father in the like case Dum sibi haec dicit humana cogitatio conetur eam vel nosse ignorando vel ignorare noscendo See the Gospell Dom. post Ascension The holy Catholike Church The second part of the Creed concernes the Church for as Augustine obserueth the right order of a Confession did require that after the Trinitie should be ioyned the Church as the house for the owner and citie for the founder Againe the Creede doth end with the Church as it did begin with God to put vs in minde that except we haue the Church for our mother we neuer shall haue God for our father The Church is described heere by properties and prerogatiues Her properties are three 1. Holy 2. Catholike 3. Knit in a communion Her prerogatiues are likewise three 1. In the soule remission of sinnes 2. In the body resurrection of the flesh 3. Both in bodie and soule life euerlalasting The word Credo must be repeated in this article but the preposition In omitted by which the Creator is distinguished from the creatures and things pertaining to God from things pertaining to men It is said I belâ—eue in God in the Sonne in the holie Ghost but in all the rest where the speech is not of the Godhead In is not added I beleeue there is an holy Church as a companie gathered to God not in the Church as God So the best copies and the worst too reade Church is vsed in a sense Ciuill for an ordinarie assemblie Acts 19. 32. 39. Ecclesiasticall for Holy places 1. Cor. 14. 34. 〈◊〉 Holy persons Seueraâ—â— for euery faithful persoÌ„ is the Church of God 1. Cor. 3. 16 loyntly gathered together In One house Rom. 16. 5. One eitie or countrie the Church of Sardi Ephesus Apocal. 3. The whole world as in this article 〈…〉 For all men and Angels elected to life euerlasting and made one in Christ. It hath the name both in Greeke and Latine of calling out and seuering from other as being indeed a chosen and peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Churches but Church Because all the congregations of the faithfull in the whole world make but one onely Church For as a kingdome diuided into many shires and more townes is called one because it hath one and the same King one and the same law so the Church is one because it liueth by one and the same spirit and is ruled by one and the same Lord and professeth one and the same faith not one as tied vnto one place much lesse vnto one person as the Papists iniuriously confine it for as all of them make the Catholike Church to be nothing else but the Roman Church so some of them haue made the Roman Church nothing else but the Pope Papa virtualiter est tota ecclesia saith Haruaeus in lib. de potestate Papae cap. 23. As the tumultuous Anabaptists had framed a Church like Plinies Acephali all body and no head so the Romish parasites haue built a Church like the Toadestoole all head and no body See Epistle Dom. 17. post Trinit Holy There are many wicked in the Church and the best men haue some faults how then is it holy Luther answereth in a word If I looke vpon my selfe or my neighbour I cannot perceiue that the Church is holy but if I loooke vpon Christ who tooke away the sins of the world then I see it all holy It is said well I beleeue for we cannot see this holinesse ouershadowed with manifold infirmities outwardly though the Kings daughter is all glorious inwardly Sanctified by the washing of water through the word that is made cleane from all sinne by the precious bloud of Christ which is daily presented vnto vs both in the Word and in the Sacraments The Church then is holie three waies in respect 1. Of her head which is most holie like as one that hath a faire face is said to be a faire man albeit hee haue some crooked finger or goutie toe 2. Of her faith which is holy formaliter effectiue an vndefiled law conuerting the soule in it selfe holy which forbids nothing but that which is euill and doth not inioine any thing but that which is good and making other holy being the power of God vnto saluation 3. In regard of her life which is holy free from sin raigning and condemning euen in this world made holy by sanctification partially by imputation of righteousnesse perfectly This must be construed of the Church inuisible the triumphant part whereof is most holy the militant more holie then Infidels Iewes Turkes Heretikes and other out of the Church who cannot inioy the gift of sanctification I say more holy because in this life we receiue saith Paul but the first fruits of the spirit not the tenths of the spirit saith Luther and therefore Christianus non est in facto sed in fieri not so perfect but that hee neede to stoope vnder mercie Now for the Church visible that is a field wherein are Tares as well as wheate and both must grow together vntill the great haruest Matth. 13. compared to the Moone Reuel 12. 1. sometime decreasing sometime increasing but when it is in the full it hath some spots and therefore Brownists and Anabaptists obtrude more perfection vpon the Church then God requires Heauen hath none but good Hell none but bad Earth both good and bad Cum subspecie sâ—udij perfectionis imperfectionem nullam tolerare possamus aut in corpore aut in membris ecclesiae tunâ— di ibolum nos tumefacere superbia â—â—â—poerisi seducere moneamur Catholike This word is vsed some for Orthodoxall in which sense Pacianus said Christian is my
Heauen Strength commeth from heaueâ— 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 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 essentially then personally So God is a father in creation Deut. 32. 6. In education Esai 1. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Quiexcipitur è numero flagellatorum excipitur è numero filiorum In yeeres Dan. 7. 9. But a father in respect of his adoption more principally Rom. 8. 15. 16. In Heaueâ— Mysticall as Augustine and Ambrose construe it in holy men of heauenly conuersation Who are his proper temples and 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 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 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 other diuide the petition is Precatio bonorum Deprecatio maloruÌ„ A request for good things whereof the First concernes Gods glorie Hallowed be thy name Rest our good of Glorie Thy kingdome c. Grace Thy will c. Nature Giue vs this day our dailie bread A deprecation of euill which is of two sorts Malum culpae an euill which is sin Past Forgiue vs our trespasses c. To come Leade vs not into temptatioÌ„ Malum poena an euill which is a punishment for sinne Deliuer vs from euill Internall and hellish conscience Externall bodilie dangers Eternall euerlasting death In one word from all that thou seest euill for vs 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. Nondum enim sumus in eo bono vbinullum patiemur malum 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 correspondent to the seuen gifts of the blessed spirit Esai 11. 2. and seuen beatitudes Matth. 5. against the seuen capitall sinnes 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 Luther to say Docet oratio dominica nos esse quotidianos peccatores totam vitam esse poenitentiam all our life to be nothing else but a 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 Caluin doth acknowledge that it is not extant in any Latine copies of which Erasmus and other Diuines haue sundrie coniectures Howsoeuer the Church is blamelesse seeing our 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 It is a Rabbiâ—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 glorificatiâ—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 intentionally though not actually For as the wicked 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 seale of all our petitions to make them authenticall importing
Hitherto concerning the greatnes and goodnes of God in generall Now Dauid in the seuenth verse proceedes intimating that the Lord of all in common is our God in speciall Hee is the Lord our God as being the people of his pasture and the sheepe of his hands that is himselfe doth feede and fauour the Church in a more particular sort committing this charge to none other See preface of the Decalogue The last reason is from iudgement for God vseth all meanes to winne men vnto him The summe whereof is that wee must not harden our hearts and obstinately settle our selues in sinne as our forefathers in the wildernesse but rather heare the voice of the Lord speaking vnto vs out of his word all the day long the whole time of our life generally but on the Sabbath day more specially leâ—t in his anger hee sweare that wee shall not enter into his rest Reade this historie Numb 14. Exod. 17 for as Paul doth teach these things are written for our ensample vpon whom the ends of the world are come Lege historiâ—m ne fias historia The iudgements of God are like thunder claps poena ad vnum terror adomâ—es As in a Common-weale places of execution are publike ad terrorem populi because as Plato said Nemo prudens punit quia peccatum est sed ne peccetur And another ancient Philosopher to the same purpose Malefici non pereunt vt pereant sed vt pereundo alios deterreant That the State which had no benefit by their life should make vse of their death In like manner almightie God in this huge Theater of the world doth make some spectacles vnto other all of vs being either actors or spectators and so by consequence must take example by other or else make example to other See Epist. Dom. 9. post Trin. Te Deum THat Hymnes accurately framed by deuout men according to the word may be sung in the Church with the Psalmes of Dauid and other spirituall songs taken out of the word we can alleage precept and example Precept Colos. 3. 16. Admonish your selues in Psalmes and Hymnes c. Marlorat doth construe this of singing in the Church and Haymo that Hymnes were godly songs inuented by the Christians of that age For Gods holy Church hath vsed this custome from the Primitiue times euen vnto this present day Concerning Te Deum in particular it is approued by Luther and held by our Martyrs a good Creed as it is thought generally composed by those two great lights of the Church Ambrose who was the most resolute Bishop and Augustine who was the most iudicious Doctor of all the Fathers It is reported by Dacius a reuerend Bishop of Millane that in his time who liued vnder Iustinian anno 538. this Hymne was receiued and vsed in the Church which argueth it of greater antiquity then vpstart Popery The Nouelist as Augustine writes of Faustus the Manichee Vel non intellâ—gendâ— repreâ—endit vel reprehendendo non intelligit Either too much passion or else too little knowledge Benedicite omnia opera THâ—â— Cantiâ—â—e is a rapsodie gathered here and there from diuâ—â—s Psalmes of Dauid as the marginall notes indigitate cited often by the learned and ancient fathers and not censured for it by the Lutheran Historiographers Cent. 5. colum 219. Imprinted at Mâ—â—elburgh with the Dauidicall Psalmes in English meeter an honour denied vnto the Church Psalter in prose In a word I finde this Hymne lesse martyred then the rest and therefore dimisse it as Christ did the woman Iohn 8. Where be thine accusers Hath no man condemned thee no more doe I goe thy way Benedictus LVKE 1. 68. THe Benedictus Magnificat and Nunc dimittis are said in the Church daily whereas other Psalmes of Dauid Asaph Moses are read but monethly The reasons hereof are manifest and manifold I will onely name two First these most excellent Hymnes as gratulations wherewith our Lord and Sauiour was ioifully receiued at his entrance into the world concerne vs so much more then the Psalmes of Dauid as the Gospell more then the Law and the new Testament more then the old For the one are but prophecies of Christ to come whereas the other are plaine discoueries of Christ already present Secondly these songs are proper onely to Christianitie whereas other Psalmes are common to the Iewes as well as to the Christians wherewith they praise God in their Synagogue so well as we praise God in our Church A Iew will sing with Asaph and Dauid that the Messias of the world shall come but he cannot he will not acknowledge with Zacharias and Simeon that he is come So that the Nouelist herein misliking the Churches custome doth seeme to play the Iew which I rather ascribe to the lightnes of his folly then to the waight of his malice Sententiam Ecclesiae non intelligit sedamat suam non quia vera est sed quia sua est It is fitly placed after the second Lesson as an Hymne of praise to magnifie God for the comfort we receiue by the sweet tidings of the Gospell Blessed be the Lord God of Israel for visiting and redeeming his people It hath two principall parts 1. Concerning Christ and his kingdome 2. Touching Iohn the Baptist and his office vers 76. c. It is very remarkable that Zacharias who was dumbe vers 20 doth now not onely speake but also prophecie He was made speechlesse because he was faithlesse but now belieuing his lips are opened and his mouth doth shew forth Gods praise saying Blessed be the Lord. Let no man in his affliction despaire for as Ambrose notes if we change our manners Almightie God will alter his mind Nec solum ablata restituit sed etiam insperatâ— concedit He will not onely restore that which was taken a way but also giue more then we can expect So he blessed the last daies of Iob more then the first for whereas he had but 7000 sheepe 3000 comels 500 yoke of oxen and 500 shee asses afterward the Lord gaue him 1400 sheep 6000 camels 1000 yoke of oxen and 1000 asses In the second of Ioel If you will turne to me saith the Lord with all your heart with fasting weeping and mourning I will render vnto you the yeeres which the grashopper hath eaten the canker worme and the caterpiller And moreouer I will powre out my spirit vpon all flesh and your sonnes and your daughters shall prophecie c. In the 9. of Matth. when Christ saw the faith of the palsie man he did not onely cure the sores of his body but also the sinnes of his soule Sonne be of good cheere thy sinnes are forgiuen thee In the first part two points are to be considered especially 1. Who to be blessed the Lord God of Israel 2. Why first for promising then for performing redemption vnto the world Blessed That is praised as
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
magnifie the Lord. THis Hymne is nothing else but a grace for grace great thankes for great things receiued of the Lord. Wherein obserue the manner and matter of the Virgins exultation or a thanksgiuing in the two former verses and a reason in the rest For he hath regarded c. I purpose to â—ift euery word of the former part seuerally and because there is as Luther saith great Diuinitie in pronounes I will first examine the pronoune My my soule my spirit my Sauiour It is not enough y t other pray for vs except our selues praise God for our selues He that goeth to Church by an attorney shal go to heaueÌ„ also by a proxie There is an old Legend of a Merchant who neuer would go to Masse but euer when he heard the Saints bell he said to his wife Pray thou for thee and me Vpon a time hee dreamed that hee and his wife were dead and that they knocked at heauen gate for entrance S. Peter the porter for so goeth the tale suffered his wife to enter in but thrust him out saying Illa intrauit pro se te as thy wife went to Church for thee so likewise she must goe to heauen for thee The morall is good howsoeuer the storie be bad insinuating that euery one must haue both a personalitie of faith my Sauiour and a personalitie of deuotion my soule my spirit Officium is efficium it is not enough that the master enioyne his familie to pray or the father heare his child pray or the Teacher exhort his people to pray but as euery one hath tasted of Gods bountie so euery one must performe this dutie hauing oyle of his owne in his owne lampe saying and praying with the blessed Virgin My soule my spirit Soule As if she should thus speake Thy benefits O Lord are so good so great so manifest so manifold that I can not accord them with my tongue but only record them in my heart It is truly said he loues but little who tels how much he loues and so surely hee praiseth God but little who makes it a tongue-toile and a lip-labor only Mark 7. 6. This people honoureth me with their lips but their heart is farre from me God who gaue all will haue all and yet aboue all requireth the soule Sonne giue me thy heart for that alone commands all other members as the Centurion did his souldiers It saith to the foote goe and it goeth vnto the hand come and it commeth vnto the rest doe this and they doe it It doth bend the knees and ioyne the hands and lift vp the eye composeth the countenance disposeth of the whole man and therefore as that other Mary chose the better part so this Mary bestowed vpon God her best part her soule did magnifie her spirit reioyced Some Diuines expound these words ioyntly some seuerally The word spirit is vsed in the holie Scripture sometime for the whole soule 1. Cor. 7. 34. The woman vnmaried careth for the things of the Lord that she may be holy both in body and in spirit that is in soule So S. Augustine thinks that these two words here signifie the same because the latter phrase my spirit reioiceth in God my Sauiour is nothing else but an exegesis of the former my soule doth magnifie the Lord insinuating by this repetition my soule my spirit that her deuotion was not hypocriticall but cordiall and vnfained It is obserued in nature that the Fox doth nip the necke the Mastiue the throat the Ferret the liuer but God especially careth for the heart being as Ambrose speakes excellently Non corticis sed cordis deus And therefore Mary was not content to praise the Lord from the rine of her lips only but also from the roote of her heart So Dauid did pray Praise the Lord O my soule and all that is within mee praise his holy name So Paul would haue vs pray Sing to the Lord with a grace in your hearts And so the Church doth desire that the Priest who is the mouth of the people should pray The Lord be with you saith the Minister and the whole congregation answereth And with thy spirit Heereby signifying that this holy businesse ought to be performed with all attention and intention of spirit Diuines interpreting these two seuerally distinguish betweene soule and spirit and so doth the Scripture 1. Cor. 15. 45. The first man Adam was made a liuing soule the last Adam a quickening spirit Soule is that by which we liue naturally spirit is that by which we liue through grace supernaturally Or as other soule signifieth the will and spirit the vnderstanding as Heb. 4. 12. The word of God is liuely and mighty in operation and sharper then any two edged sword and entreth thorow euen vnto the diuiding asunder of the soule and spirit that is of the will and vnderstanding So that Mary saying here my soule and my spirit doth intimate that she did praise the Lord with attention in her vnderstanding and deuotion in her affection They praise God with halfe an heart who either hauing deuotion want vnderstanding or else indued with vnderstanding want deuotion and so while men pray with the soule without a spirit or with the spirit without a soule their heart is diuided as the Prophet Ose Diuisum est cor eorum and God hath but one part happily the least peece The line then to be drawne from this example is first that we pray with our heart secondly with our whole heart with all our soule with all our spirit Doth In the present For as a gift to man so glory to God is most acceptable when as it is seasonable not deferred but conferred in time Gratia quae tarda est ingrata est gratia Proprium est libenter facientis citò facere Magnifie The word signifieth highly to commend and extoll Magnum facere to make great Now God is optimus maximus already most great and therefore cannot be made more great in regard of himselfe but all our vilifying and magnifying the Lord is in respect of others onely When wee blasheme the most holy name of God as much as in vs lieth we lessâ—n his greatnes when we blesse his name so much as in vs is we magnifie his glory making that which is great in it selfe to be reputed great of other As one fitly Magnificare nihil aliud est nisi magnum significare This magnifying consists in our conuersation especially Noli saith Augustine gloriari quia lingua benediâ—is si vita maledicis Haue your conuersation honest among the Gentiles that they which speake euill of you may by your good works which they shall see glorifie God in the day of the visitation God is magnified of vs as Ambrose and Origen note when as his image is repaired in vs. He created man according to his likenes that is
singulorum albeit not singuligenerum or as Euthymius all people who beleeue aright in the Sonne shall blesse the Mother not all liuing but all beleeuing for Iewes and Gentiles and Heretickes in stead of this honour reuile her Augustine mentioneth Antidicomarianites Heluidius in Hieromes age was as Roffensis termes him a Mariaemastix and in our time some are content to giue her lesse because the Papists haue giuen her more then is due Let vs not make the Spirit of truth a lier which saith All generations shall call her blessed This shall is officij not necessitatis all ought howsoeuer all doe not blesse this blessed Virgin For hee that is mightie hath magnified me Magna mihi fecit hath done maruellous things in me For it is wonderfully singular and singularly wonderfull that Mary should be both a virgin and a mother of such a sonne a mother as was her father hee that is mightie and none but the Almightie could thus magnfie Mary shee was blessed in bearing the most blessed in whom all nations of the earth are blessed Vnto this purpose Bernard excellently Non quia tu benedicta ideo benedictus fructus ventris tui sed quia ille te praeuenit in benedictionibus dulcedinis ideo tu benedicta Hitherto concerning the goodnesse of God toward her selfe now shee remembreth his mercie toward other His mercie is on theÌ„ that feare him c. Generally 1. In helping and comforting theÌ„ He exalteth the humblâ— and meeke filling them with all good things 2. In scattering and confounding their enemies He hath scattered the proud put doâ—n the mightie from their seate and sent the rich empty away More specially 1. In promising 2. In performing his gratious promise touching the Messias of the world Remembring his mercy hath holpen his seruant Israel as he promised to our forefathers Abraham and his seed for euer These points are flagons of wine to comfort the distressed soule For if God who promised in the beginning that the seed of the woman should bruse the Serpents head deferred his promise almost 4000. yeers and yet at length accomplished the same to the very full then no doubt God hauing promised the resurrection of the dead and euerlasting life will in his good time bring them to passe That which is past may confirme our hope touching things to come For he remembreth his mercie towards his seruant Israel and it is on them that feare him throughout all generations Cantate Domino Psalm 98. THe Church hath done well in ioyning to the Magnificat Psalme 98 for the one is a perfect eccho to the other all Interpreters agreeing that Dauids mystery and Maries historie are all one Whatsoeuer is obscurely foretold in his Psalme is plainly told in her Song as he prophecied O sing vnto the Lord a new song shew your selues ioyfull So she practised My soule doth magnifie the Lord and my spirit reioiceth in God my Sauiour And this as Christ teacheth is a new song The houre commeth and now is when the true worshippers shall worship the Father in spirit and truth The voice doth say Magna fecit Hee hath done maruellous things and the Eccho Magna mihi fecit He hath magnified or done maruellous things in me For it is an exceeding wonder as Paul speaks a great mysterie that God should be manifested in the flesh that the father of all should bee the sonne of Mary Voice With his owne right hand and with his holy arme hath he gotten himselfe the victorie Eccho He hath shewed strength with his arme he hath scattered the proud in the imagination of their hearts Voice The Lord declared his saluation his righteousnesse hath hee openly shewed in the sight of the Heathen Eccho His mercie is on them that feare him throughout all generations he hath filled the hungrie with good things and the rich hee hath sent emptie away Gentiles esurientes Iudaeos diuites as Theophylact expounds it Voice Hee hath remembred his mercie and truth towards the house of Israel Eccho He remembring his mercie hath holpen his seruant Israel In the whole Psalme fiue circumstances are to be considered especially Who. What. Whereto Wherefore Wherewith 1. Who must sing All men all things For the Prophet in the latter end of the Psalme doth incite sensible men by directing his speech vnto insensible creatures Let the sea make a noise let the floods clap their hands and let the hils be ioyfull All which sing Psalmes and Hymnes in their kinde onely man for whom all these were made is vnkind The oxe knoweth his owner and the dull aâ—â—e his masters crib but Israel hath not knowne my people hath not vnderstood 2. What Sing a new song This is mans end to seeke God in this life to see God in the next to bee a subiect in the kingdome of grace and Saint in the kingdome of glorie Whatsoeuer in this world befalleth vs wee must sing be thankfull for weale for woe songs ought alwaies to be in our mouth and sometimes a new song for so Dauid heere sing a new song that is let vs put off the old man and become new men new creatures in Christ for the old man sings old songs onely the new man sings a new song hee speaketh with a new tongue and walkes in new waies and therefore doth new things and sings new songs his language is not of Babylon or Egypt but of Canaan his communication doth edifie men his song glorifie God Or a new song that is a fresh song noua res nouum canticum new for a new benefit Ephes. 5. 20. Giue thanks alway for all things It is very grosse to thanke God only in grosse and not in parcell Hast thou been sicke and now made whole praise God with the Leper Luke 17 sing a new song for this new salue Doest thou hunger and thirst after righteousnes whereas heretofore thou couldest not endure the words of exhortation and doctrine sing a new song for this new grace Doth almightie God giue thee a true sense of thy sinne whereas heretofore thou diddest draw iniquitie with cords of vanitie and sinne as it were with cartropes and wast giuen ouer to worke all vncleannes euen with greedinesse O sing sing sing a new song for this new mercie Or new that is no common or ordinarie song but as Gods mercie toward vs is exceeding maruellous and extraordinarie so our thankes ought to bee most exquisite and more then ordinarie not new in regard of the matter for we may not pray to God or praise God otherwise then he hath prescribed in his word which is the old way but new in respect of the manner and making that as occasion is offered wee may beate our wits after the best fashion to bee thankfull Or because this Psalme is propheticall a new song that is the song of the glorious Angels at Christs birth Glorie to God on high
you To behold the Lambe of God who taketh away the sinnes of the world and so by the grace of Christ thou shalt vnderstand the loue of God thou shalt perceiue his wisedome power Maiestie sweetned and tempered to thy capacitie thou shalt finde the saying of Paul to be most true that in Christ are hid all the treasures of wisedome and knowledge that Christ in our iustification is all in all and therefore good reason he should haue the first and most place in this argument that his grace should be named first and last The loue of God is the fountaine of all goodnes as Diuines speake gratiarum gratia from which originallie proceeds euery perfect gift and grace For almightie God hath not elected vs in regard of our works or other worth but coÌ„trariwise because God loued vs we do that which is acceptable in his sight I obtained mercie of the Lord saith Paul to be faithfull Vt fidelis essem non quia fidelis eram as Lombard aptly The nature of this short treatise will not endure that I should wade farre into this Abyssus I remember Pauls exclamation O the deepnes of the riches both of the wisedome and knowledge of God how vnsearchable are his iudgements and his waâ—es past finding out And the glosse of Augustine Volentes disputare de deâ— profundo mersi sunt Or as other Versi sunt in profundum I come therefore to the Communion of the holy Ghost a point more comfortable then ordinarily felt and yet more felt then can be disputed It is said Gal 4. 6. God hath sent the spirit of his Sonne crying in our hearâ—s Abba father he said not calling but crying and Rom. 8. 26. hee calleth this crying vnspeakeable groaning When a man is tempted and afflicted hee feeleth the strength of his enemies and the weaknesse of his flesh he feeleth the fierie darts of Satan the terrors of death the wrath of God all these cry out against him horribly so that the perplexed soule sees nothing but sinne threatning heauen thundering the diuell roring the earth trembling hell mouth open and ready to swallow him vp But yet in the midst of all these Gods holy spirit crieth in our hearts and this cry doth outcry the clamors of the law the bellowes of hell and howlings of infernall fiends it pearceth the clouds and ascends vp to the eares of God insomuch that the blessed Angels seeme to heare nothing else but this cry The spirit helpeth our infirmities and the strength of Christ is made perfect through our weaknesse For Christ is most powerfull when as we are most fearfull euen when we can scarsely groane marke the words of Paul The spirit maketh intercession for vs in our temptation not with many words or long praiers he crieth not aloud with teares haue mercie on me O God but only giues a little sound and a feeble groaning as ah father this is but one word yet notwithstanding comprehends all things Indeed the mouth speaketh not but the good affection of the soule crieth aloud after this manner O Lord God of compassion and father of mercies although I am grieuously vexed on euery side with affliction and anguish yet am I thy child and thou art my father in Christ. This little word or rather no word but a poore thought conceiued aright passeth all the flowing eloquence of Demosthenes and Tully yea Tertullian and all the Orators that euer were in the world for this matter is not expressed with words but with groanings and these groanings are from the blessed Spirit Thus you see the large extent of Pauls affection in regard of the thing wished vnto the Corinthians The grace of Christ the loue of God the communion of the holy Ghost The second extension is in regard of the persons be with you all for the Pastor must wish well not only to the best or to the worst but this praier ought to be made for euery one as well as for any one There is none so bad but hath receiued some grace none so good but hath need to receiue more grace Wherefore pray we still that the grace of Christ may be with vs all The Church of England addes a third extension in regard of the time for euermore the which is implied in the text also for the Corinthians as we reade in the former epistle were Saints by calling and so doubtlesse had receiued already the grace of Christ and had tasted of the loue of God through the fellowship of the holy Ghost He doth therefore now desire that the good worke begun in them may be perfect that the grace receiued may continue with them and increase daily vnto the end and in the end that the loue of God which cannot be greater secundùm essentiam may be greater secundùm efficientiam appearing growing abounding in them more and more for euermore Amen Amen is vsed in holy Scripture three waies as Gabriel and Gerson speake Nominaliter Aduerbialiter Verbaliter As a nowne for truth Apoc. 3. 14. These things saith Amen the faithfull and true witnesse and so it is added in the conclusion of euery Gospell and of the whole Bible as a seale to confirme that which is written In the beginning is the first Amen the last word of holy writ a stately beginning a strange ending For what is more stately then antiquitie what more strange then truth Hereby teaching vs that the Scriptures haue vetera and vera which are not together in any other writing For in humane learning many things are vncertainly true and more certainly vntrue onely the word of God is sealed with Amen Secondly as an Aduerbe for verily so Christ often ii the Gospell Amen Amen dico vobis Thirdly as a Verbe signifying so be it Deut 27. 15. Dicet omnis populus Amen and so it is vsed in Pauls praier expounded before and in all our Collects insinuating our earnest desire that those things which we haue faithfully asked may be effectually obtained And this custome of answering the Minister in the Church Amen is ancient as it appeareth in the 1. Cor. 14. 16. Iustin Martyr Apolog. 2. Hieron prolog lib. 2. in epist. ad Galat. Augustin epist. 107. Vsum respondendi Amen antiquissimum esse patet saith Bellarmine lib. 2. de Missa cap. 16. Here is open confession I would the Church of Rome would make open restitution also For if the people must answere the Priest Amen then the Priest must pray to the peoples vnderstanding and how shall they vnderstand except common praier be said in a common tongue A conclusion agreeable not onely to the Scriptures as Bellarmine acknowledgeth and to the practise of the Primitiue Church as Iustin Martyr and Lyra report and to the paternes of other Liturgies in South India Moscoâ—ia Armenia but euen to their owne constitutions and Masse booke for their owne Clement and their owne Missale giue order that