Sermons Upon all the Sunday Gospels, Sermon 22
The second Sermon of Simeon in the Temple. ¶The Gospell. Luke. ii.
AAnd beholde, there was a man in Ierus a lem whose name was Simeon. And the same man was iust and godlye, and loked for the consolation of Israell, and the holy ghost was in hym. And an answere had he receyued of the holye ghoste, that he shoulde not see death, except he first sawe the Lorde Christ. And he came by inspiration into the Temple.
THE EXPOSITION.
THis is a notable hystory, wherwith is ioyned also a notable Sermon,Howe Christ is reueled. whiche Simeon preached openlye in the Temple as concernynge the childe Iesu. And it pertayneth vntounto other reuelations openynge this child to the worlde, & especially to make him knowen amonge his owne people. The fyrste reuelation was made to Marye by the Aungell. The second to Ioseph and that also by an Aungell.Luc. 1. Math. 1. Luc. 1. The thyrd by Elizabeth Iohns mother, whā she receued mary great with child, and when the child sprang in her wombe. The fourth by Zacharie Iohns father. And although he named not the person, yet he declareth euidētly, that Christ was cōme, & that it was the time of Messias to be borne in, wheras god being mīdful of his holy couenaunt, now performeth it. And after these reuelatiōs, whiche be fel before Christs byrth, other folowed whē Christ was newe borne.Luc. 2. The firste was of the Angell vntounto the shepherdes watchinge their flocke. And the shepherds also kepte it not priuie,Math. 2. but spred abrod the sermon of the angell eueryevery where. After yt was there made a reuelation by the starre vntounto the wise men.Luc. 2. And last of al these two reuelations by the testimonie of Simon and Anna the prophetesse: which both bare record in the temple of this child: That he is the comforth of Israell, whiche shall helpe the worlde againste synne and death.
And first, let vsus accordyng to the description of the Euangeliste consider the matter,The reuelation of Simeō came by the holy ghost. as concernyng Simeon: And he (saieth the texte) was a righteous man, godly, and suche a one that feared God, lokyng for the consolation of Israell, that is, hauing a ful hope, that God would shortly fulfill his promesse, & send Christe. And it is a sure token that he had a pefect hope & faith in this, for that it was reueled vntounto him that he shold not see death, before he had sene Christ the anointed of the Lord. And this faith was not a vaine opiniō nor rashlye conceaued, as men do commonlye imagine in matters that fall by chaunce and fortune: But the holy ghost had touched his heart, & that doubtles by gods worde, after that he had considered the prophecie in Genesis.
Gene. 49.That Christ shold come at that time when the sceptre was taken from Iuda, and foreiners had it, likewise he had caste the count, and duly numbred the times as touchyng the weekes of Daniel. These prophecies cō pared with the tymes, semed plainlye to him, that the time was come wherin Christe shold be reueled. But this motiō in his minde was wrought by ye holy ghost and by his peculier operation, that he shold liue vntounto that time, and see Christ the Lords anointed with his eyes.
Wherfore by the singuler procurement of the holie ghost, when Marye and Ioseph came into the temple to present the childe before the Lorde and to redeme hym by an offeringe: Simeon also commeth into the temple, not by chaunce, or of custome, but by the motion of the holy ghost, which put in his minde, that it was the very houre, wherin he might behold ye borne Messias in the temple, whome he had hitherto loked for. Wherfore he toke no doubtful deliberation about the matter, when he saw the child: but went forthwith and toke him in his armes, shewinge therwith all maner of ioye & myrth, that is accustomed to be shewen in suche greate and comfortable matter. And there he pronounceth before them all suche an hartie thankes geuinge vntounto God, that teacheth that he truely estemeth this gyfte, and certified other also of this great matter.
And he appered to other and especially to the priests not to do this of any custome, Simeon semed to them not to hauehave his right wittes. For all that was done, was litle estemed, the chyld beyng yonge, the parents poore, and nothing had in estimation. But Simeon is nothing moued with this poore shew, neither regardeth he the iudgement of other in this behalfe, but boldly and frelye affirmeth, that this is the very child, in whome God hath ordayned succour and saluation not only for the Iewes, but for the Gentils also, and for all men. If a man shoulde demaunde of Simeō, howe he knewe this, wher as there appered at this tyme in hym no notable thynge more than in other, & wher as there had ben many before this time more likelye persons, whiche for their magnificence might seme more apte for this purpos: he might hauehave had a iuste cause so to hauehave done. Wherfore, this is a merueilous case, that causeth the parents Ioseph and Mary to wonder, when they see this man Simeon, without externall signes to perceaue such an inwarde light in this childe, as wherby he acknowledgeth Christe, notwithstandynge that he was hid by that poore shewe. The parents were certifyed of this child what he was, by the Angels, neither could these thīgs appeare to be opened and reueled to Simeon by flesh & bloud. And this was a certain token of the church and congregation of GOD at that tyme, when certayne were confirmed by reuelations from GOD. They that were chief at Ierusalē, as the high priests Herod, the Scribes, the Leuites, and Phariseis, dyd not muche regarde the scriptures and the promises as touchyng Messias. All their mindes were bent, to encrease their power, their dignitie, their authoritie and riches. And amonge them was there a litle number despised and vnknowen, of the faythfull. Of the which was Mary, Ioseph, Zacharie, Elizabeth, the sheppeherds, Simeon, Anne the prophetesse. These had all their hope fired, not in wordly things, but in the promises as touchinge Christe. They looked for them to be fulfilled, and with them they comforted themselues, and obtayned them as they trusted, wheras the hye Priests and suche lyke were sent awaye emptie. And after lyke maner is ye state of the church at this tyme. There is alwayes a people that is poore & hungrye, whiche hath God and his worde for their falsegarde: That doth it only regard, without anye further care.The state of Christes churche in this worlde, is poore and miserable. Wheras the Pope and his adherentes in the meane time, which are named the holy churche, knoweth nothing of God nor of Christ nor of his worde. For they regard and esteme only things of this worlde, & boaste themselues for Christian men, because that they can do more with their riches and power, than the other common sorte in the congregation.
Wherfore you must beware in both parts, yt ye be not seduced. The hie priest execute ye administration, & yet they are not in ye true church. And so y• pope & ye bishops take vpō thē the gouernance of ye church, & yet are they not ye church. For if they were, they wold not persecute y• word, but rather reuerētly extoll it. In the contrary part, Mary, Ioseph & Simeō are without al nobilite, & of ye cōmon sort, & therfore are vnknowē with such like. But these are they that know Christe, in whome dwelleth ye holy ghost, & gouerneth thē, yt they may encrease in ye knowledge of Christe & be saued. In both parts (as I saied) ye must beware ye stūble not. This is no tokē of ye true church, for yt the pope & his vsurpeth their administration in such pōpe, neither may we gather herof, yt they can not erre & be deceaued, or yt they must nedes be gods people. This appeareth to be false ī this first history of Christ. & on ye cōtrary part, ye litle flock is not therfore to be despised. Neither is ye felowship of gods light to be taken awaye, for because that they that beare it, are in the worlde abiect persons. For this is the maner of gods kyngdome in earth, euē to be neglected and abhorred of the wise, and to be aduaunced and set forth of the poore, to whom it is truely reueled. For they can put their trust in no worldly ayde, as they do, which leane al to power, riches, councels, decrees, &c.
And let this be sufficient as touchyng, the first part of this historie, wherin Simeon by the holye Ghost acknowlegeth the childe Iesus to be the annointed of the Lord. After this I wil take vponupon me to entreat of his sermon. Wherby he signifieth to other, what great helpe and what thynges he surely knoweth to be to come of this child.
And furthermore, what is his office, & the greatest thing that he worketh in all the worlde: that we herby by this example may knowlege Christe, and be saued. The euāgelist before described that Simeon receaued an answere of the holy Gost: that he sholde not die before he had seen the annointed of the Lord. And when that promesse nowe was fulfylled in the temple, he beheld with his eyes, the child Iesus, and toke hym into his armes, and pronounced these wordes with a ioyfull spirite: saying.
Lorde now lettest thou thy seruaunte depart in peace accordyng to thy worde.
That is: Now wil I gladly without any refusing yelde my selfe to nature.Death maketh hartes to feare. Flesh and blood hath no such kynde of speache. For we knowe all very well, howe it goeth at that time, when we muste departe out of this worlde. Then is there sorow without hope, thē is there conturbation, trouble, and anguishe of minde, death, desperation, and lamentable cries, &c. Neither can the naturall man otherwise do, as it is to see, by the exāple of brute beastes, wheras is only a naturall death. But in men it is called the death of syn.Rom. 6. For death is enioyned to vsus for syn. And what feare and despaire commeth by synne, we fele by experience. Wherfore mannes death is muche more greu…ous to them, then it is to all other thynges, that by the law of destinie are appointed to die. For they must abyde the wrath and iudgement of God, which are ioyned with death, and neuer hath ende. If these thynges accompanied not death, it wold not be so terrible a thing for mē to die. It is no litle grefe that commeth by departyng from thinges most delectable and dere vntounto vsus, wheras we must therwith leaue wife, children, frends and suche lyke: But yet it passeth al greife, to fele sinnes, to dreade gods iudgemēt, to be opprest with death without any wayes to escape. Wherfore the worlde can not singe this songe with Simeon, when death commeth. But it beginneth rather to synge this morneful verse, O Lord, I am giltie & cōdemned for my sinnes, Wherfore I can not be suffered to departe from them in peace. My minde trembleth and shaketh, I see no helpe offered to me. I knowe from what thinges I must depart, but I can not tel what thynges I shall hauehave hereafter, excepte this that I am sure of Goddes wrath and damnation, suche is mans minde towards death. Neither can it fynde in nature or reason anye helpe or remedie against suche feare. And therfore it must nedes at the cōsideratiō of death fall in despeire.
Wherfore this lesson and doctrine,Simeon learned not this way to dye by man. that is put forth here to vsus in the example of Simeon, is not of mans witte. He drew to his death without tremblynge: he despeired not to be saued after the maner of other. He knewe that he was olde, and that olde men hauehave no longe continuance in this life, he feleth his strength more and more to decay. He perceaued not only by the necessary course of nature, but also by his owne perill, that the time was nigh, wherin his frame sholde be disolued. But yet he is not dismayed therby, but euen now desireth and wisheth for the resolution therof, the which all other, and especially old men wold wish neuer to come. It appeareth that he had marueilous helpe, syth that he went to death, with suche strength of mynde, and ioyfull courage. For if it had not ben for that, he could neuer hauehave ben so glad at the beholdynge of death. But what thynge shall we say that it was, wherwith he was armed against it shall we saye he was no man, or that he was without sin, and therfore feared not gods wrath. But the maner of obtaining saluation through this light, vttereth plainlye, that he felt himselfe to be a synner and a man in danger to gods ire and wrath. And syth it goeth so with men & synners, what peace is it, that this old man boasteth of? His wordes shewe euidently, that he had such sence & felyng of peace, as cold be hindred neither by mans fraile estate, neither by contagion of syn. And this is the thinge that ought well to be marked in this man, that we sinners also may surely truste to the same. And herby it may comme to passe, that synners maye obtayne peaceable and quiete myndes agaynst death, as we see Simeon to be indued with so greate and vncredible confidence and truste. He had hard before that he shold not see death. Now he perceaueth what was vnperformed of the couenant. Yet he thought it not good to vse anye vnluckie wordes and to saye, that he must die, seinge he hath obtayned and gotten hym, that is the Lorde of lyfe and peace. Wherfore he expoundeth death, to be but a licence of departyng in peace, as souldiers after battaill are licensed to retourne home vntounto their frendes and acquaintance.
But nowe let vsus learne of hym this kynd of wonderful exposition. For he is a gentle and free instructer. He sheweth very louingly the ful reason & meanyng of his opinion and iudgement without askyng, wheras he sayeth.
For min eyes hath sene thy saluation.
Here he speaketh of the childe Iesu, namynge him saluation, sauynge health or sauiour. Therfore whether he alludeth to the name of the childe, whiche he knew and learned of his mother or whether he knew it not, yet properlye he toucheth the thynge that was meant by the name, so that he consenteth in all points with the Angell,Math. 1. whiche brought this diuine name from heauen, causynge hym to be named Iesus, because he shoulde saue his people from their synnes. Simeon calleth him the saluatiō of the Lord, that is, whome the Lorde himselfe ordained to be a sauiour. And as touching this name, I hauehave spoken before of the childe Iesu: that wheras God hath ordayned the maiestrate, the parēts, and such other necessary offices to be our sauiours in corporall and temporall affaires as the phisitions in sycknes, lawyers in expoundynge what is eueryevery mans right: So yf this chylde had not cōme with an other kynd of saluation, Simeon could neuer hauehave had suche great confidence in his matters as to expound that his death was but a licence to depart, or a salfe conducte to go in peace, he could neuer hauehave regarded synne and death so lyghtlye.
Wherfore sith Simeon confesseth, that he shall depart in peace out of this life, bycause he hath sene the saluation of God, he defineth plainly that he is a sauiour againste sinne and death. For how colde he els hauehave suche sure confidence of peace in a sauiour that was a man? This description is not lightlye to be regarded. For it cōprehendeth a great wayghtie matter in fewe wordes. It is but one child, whom Simeon so nameth. Wherfore it is herby euidently proued, that whatsoeuer is beside this childe, seme it neuer so commendable through the name or outwarde shewe therof, yet can it hauehave no power to bring to saluation, or to put awaye death and synne. But whosoeuer suffereth it to be applied vntounto hym for saluation, worketh his owne damnation.
Wher Simeon by this worde, mindeth to abolishe and derogat all rites,The law and good workes cā do nothing against sin & death. and ceremonies and all the obseruations of the lawe, that no man shold put any hope of saluation in them, and that whosoeuer trusteth in the lawe & in his workes, shall neuer obtayne to be saued. For wheras he by a notable praise calleth this child the saluation of God, it is easye to gather therby, that all ayde and remedie againste death remaineth onelyonly in hym. Wherof then commeth this hope in the Iewes, that put suche trust in the law and his workes? What meaneth the Pope and his adherents, so highly to extoll Masses, Pilgrimages, pardons, as though saluation came by them? syth this is the name of this child only, neyther may it be geuen and communicat to any thyng or creature besydes.
The worlde ordaineth his sauiours besyde Christ.The only wordes of Simeon may be taken for an argument, against these wicked persuasions and opinions. For mine eyes, saith he, hath sene thy saluation, I say, euen that thou almightie father hast ordayned hym to be a saluation to synners. For the worlde must nedes finde out saluations againste sinne. The Iewe thinketh it saluation, if he obserue the law. The monke and religious man thinketh it saluation if he bynde himselfe to a certaine kynd of life by a vowe, and some chose certaine of the sainctes to be their patrones and defenders against synne and hell. All thinke that purchasyng of saluation cōsisteth in their maner of lyuing. But who can number the workes that procede of mēs traditions, and Idolatrous seruice in the popedome, wherin consisted their chiefe hope of saluation? Yf they had well considered this verse of Simeon, they shoulde hauehave perceaued that this ought to hauehave ben auoyded as a most haynous sacrilege and robbing God of his dewe honour, and they wold not hauehave ordained any other sauiours, thā was determined by the saying of Simeon. They wolde hauehave suffered hym onlye to hauehave this glory, whom God had appointed so to be, in whome no man that trusteth can be disapointed. For to this ende came this child, and for this purpose was he sent of God, euen to bring saluation vntounto vsus.
Wherfore in this saluation whiche God hath prepared, there is suche store of sauing helth,The saluation of God canonly saue. that the conscience may therby hauehave perfect quiet, and neuer more dreade the crueltie of death or violence of synne, or the ragyng tyrannie of the deuill, for as muche as he hath the sauing health of God prepared redie, that is, the almightie and euerlasting saluation, whiche lacketh no kynde of succoure and helpe to saue vsus againste synne and death, and geue vsus abondance of lyfe and rightuousnes. Let vsus only with this Simeō embrace this child, that is stycke vntounto hym with a true faith, that we maye conceyue a sure comfort by hym. For when this is surely printed in our heart, that this child is that prepared saluation ordained to helpe vsus againste synne and death, then doth ensue therof suche peace of cōscience, that syn and death skeareth vsus but in vaine. For our sauiour is redye to helpe vsus against it.
How this sauiour saieth.And to entreat more at large of the saluation, that commeth by this child, let vsus take the record of Iohn the Baptist discribynge hym thus: Behold the lambe of god that taketh awaye the synnes of the worlde. In these wordes is described the sacrifice vponupon the crosse for syn,Iohn. 1. and the conqueringe of death by his resurrection to iustifie vsus and to make vsus rightuous. Wherfore to the obtainment of this saluation, he by his death and resurrection geueth vsus helpe against sin and death. And albeit that a Christian man must not omitte to do good workes, yet is not saluation obtained therby, neither remission of syn, but this is only obedience due vntounto god, which god requireth. And he that will not performe it, is not deliuered from his sinnes,Good works. for his disobedience. For this is the only true way to obtayne that, euen that he that seeketh howe to be deliuered from syn and death, sholde whollie flee to this saluation, that is prepared for vsus of god, that it might take our synnes vponupon hym, and make satisfaction for them, & so deliuer vsus. He that doth this, may say with Simeon. Whatsoeuer feare or dreade by death and other perils is set before vsus: this is my sure comfort againste them all, that thou Lorde lettest thy seruaunt departe in peace. He that trusteth to anye other thynge, shall in steade of peace fynde anguishe and extreme miserie in suche a tyme. For he shall not hauehave this sauynge health, but in death and damnation shall he perishe. Neither muste we make anye suche difference betwene vsus and Simeon, as thoughe he myght more boldlye truste in this saluation, because he had power to take the childe in his armes and to beholde hym: and we not so, because we hauehave no suche power. For as touchynge the effecte of the matter, the bodely presence is not auaylable, or hath no great importance.Simon hath no more prefermēt in this saluation then we hauehave. Many other Iewes doubtlesse dyd at that very time beholde CHRIST, and yet obtayned no saluation therbie. Only this was effectuouse in Simeon and furthered hym to saluation, for that he thorowe the inspiration of the holy Ghoste embraced this childe, whiche nothynge differed from other children, by reason and sence, as that onlye sauiour, whiche was promised to the fathers, Abraham and Dauid. And in this are all Christian men equal to Simeon. For the very same Christe is offered to them by the worde of the Gospell for their saluation, whom Simeon coulde no other wayes knowe to be the saluation, then by the worde. And wheras he behelde hym wyth his eyes it was the gyfte of GOD proper to hym and not to vsus, and yet he obtayned not saluation therby, but that was geuen vntounto hym to be saued for that he beleued the worde as touchynge this child. Which is as able to saue thee, as Simeon.
And for this cause Simeon rehearseth in the verse folowynge all them to whome this saluation belongeth, least it shoulde seme to pertayne vntounto fewe, sayinge.
Whiche thou haste prepared before the face of all people.
Christ is the saluation of all men.This child is a saluatiō against death & syn, & this maketh Simeō to departe in peace. But he is moued by the consideration of this sauinge health, to open vntounto al other, by geuyng so euident commendation of it, for what purpose God hath prepared this saluatiō. This saluation (saith he) is not only ordained for my sake. But many belong vntounto the felowshipe and fruition of this sauing health.Simeon putteth no difference betwene the Iewe and the Gentile. For God hath prepared this saluation before the face of all people, so that this child is not my sauiour only, neither his mothers, but the sauiour and saluation of all men. Simeon sayinge is large and great. He pronounceth him to be the sauiour of all nations, as well as of the Iewes, notwithstandyng that there was a great difference betwene them, by reason of Moses lawe and the diuine ceremonies. But when he cōsidereth this child, he can make no difference. For both hauehave like nede of saluation to be deliuered therby from death & sinne. For the obseruynge of all the lawe nothing preuayleth in deliueringe from synne and death. By this sauiour only is all saluation prepared.Gene. 22. This sauiour is not suche a one, that came for some, & for some not. God hath prepared (sayth he) this saluation not before the face of certayne, but before the face of all people. The whiche sentence is all one with the promesse made vntounto Abraham, where as he promiseth blessynge to all kyndredes in his sede. Neither can the Iewes be excluded frō all tribes neither from all people: But they that are blessed, were not blessed before, but liued in gods curse. Wherfore the meaning of this is no otherwise to be taken, but that if this be the saluation of all people, than is there none at all that can be saued, whiche lacketh this saluation. And this is one thinge, that Simeon maketh all men equall, pronouncyng that as well the Iewes as the Gentiles are suche as shold be damned for their synnes: excepte they obteyned saluation by this sauyng healthe.
The second thynge is, well to consider the pythe of these wordes:What reason thynketh of and to conceaue a delectation and comfort by them. The cause and spryng of all our misery is this: our conscience can not denye hyde and cloke synne. And synne muste nedes abyde Gods wrothe, which is the most peinfullest styng of death to fear the iudgement of God. For we can not denie but that sinners must abyde punyshment. Now through this perceuerance and felyng of this dreade, there is no hope of pardon and grace. If these thoughtes be well considered, they be so heynous, that they count God to be a cruell and an vnmercyfull iudge, that will remyt no part of the rigour of the lawe, but execute it with extremitie. Thus can we conceaue no other opinion of God, and thus are we ouerladen with the heuynes of the burthen, and opprest with the rodde of the taskemaister, and beaten with the shoulder wande,Esai. 9. accordyng to the saying of the Prophete.
But Simeon doubtles hauyng respecte to the sayenge and description of this Prophete, as touchynge this chylde, describeth God after an other maner, than any mans conscience is wont to conceaue or thynke of hym. For if it were the wyl of GOD to punysh sinners with extremitie, without grace and fauour, then were it a vayne thynge to truste in mercye shewed in this Sauiour. Nowe are the woordes of Simeon playne, that God hathe prepared saluation before the face of all people, Wherein all men may bee saued. Wherefore hereby maye it bee euidentlye perceaued, what is the will of God, accordyng to Paule. 1. Tim. 2. euen that God would hauehave all men to be saued, not onelyonly with bodily saluation,1. Timo. 2. but with euerlastyng saluation prepared agaynst synne and death. For to this ende is that saluation ordeyned, which God hath prepared for all people. Who therefore woulde dreade this God?The cause why all are not saued. Who woulde tremble at his iudgemente, seynge that he declareth so openly, that it is his wyll we shoulde be saued, and seyng that he hath prouided all thynges necessary for our saluation? And wher as many peryshe, and be damned, not obteynynge thys saluation, God is not the fault therof, but the stubbornes of man,Note well. whiche despiseth Gods wyll, and careth not for this saluation of God, whiche is ordeyned of God to saue all men. If there were a remedy prouided for the succoure and reliefe of all beggers and nedye folke, and yet some woulde not vse that benefyte and remedy prouided for them, the faulte were not in them that prouided for the sustētation, but in thē that should hauehave receaued it.
In like maner goeth it with men in the world: The saying of Simeon is true. God hath prepared this saluation before the face of al people. yf the Iewes iudge them selues vnworthy to receaue it, yf the Pope and the Turke despise it, and thou canste not fynde in thy heart to accept it, if now it cometh to passe, that thou and all these be damned, ye can blame none but youre selues, which refused the saluation and grace of God. If this saluation seemeth not agreable to thy reason, thou mayst searche with thy self where it may then be had.There is no saluation but in Christ alone. But thou shalt not fynde in all the saluations in the worlde succour agaynst synne and deathe, yf thou let passe this saluation. Wherefore if thou carest earnestly for thy saluation, imbrace this chyld. Know for a suretie that God is mercyfull vntounto thee, and pardoneth thyne offences for this chyldes sake, and so shalte thou well perceaue, that thou art saued. For he is the only saluation agaynst synne and deathe. But if this way of saluation pleaseth thee not, accuse thyne own stubbornesse, whiche causeth thee, that thou canste not escape Gods wrathe and damnation.
For GOD is not in the faute. God hath prepared saluation. Which is a sure token,God is not the author of any mannes damnation. that he would hauehave mercy on synners, and delyuer vsus from our destruction. And he hath not prepared it onelyonly, but also proffered it to all people, that all myght remembre, that all theyr saluation consysteth therein. Not onelyonly Marie, Paule, Simeon, Peter: but all people ought to trust in hym. Who soeuer hath nede of helpe agaynst synne and death, herein may they hauehave a sure hope thereof. For thus hath God, that most mercyfull father prepared and ordeyned it. Wherefore hynder not thy selfe by stubborne refusynge of hym: For so shalte thou make thy selfe voyde of all comforte and healpe, the whiche GOD hathe not onelyonly promysed, but also performed it faythfully, as Symeon here testifieth. And least small credence shold be geuen to those wordes for the shortenesse thereof, he addeth thervnto an euident exposition of the wyl of God as touchyng this saluation, sayinge: To bee a lyght to lyghten the Gentiles, and to bee the Glorie of thy people Israell.
Nowe hee vttereth the matter playnelye, that it might be vnderstande, which all those people are, that God will hauehave to be receiued. Fyrst therfore (he saith) if thou knowest not whiche be all people, they bee the Gentiles and the Iewes. Let no man come and mystake my wordes. Then that thou maist know whose saluation this is, and in what myseries and euyls we must vse him, consider that the Gentiles are drowned in all ignorance and darknesse. For syth they be without Goddes worde, they can hauehave no certayne knowledge of God.Christ giueth lyght to the Gentiles. They put no difference betwene GOD and the deuyll, they feare the deuyll as well as God, for their destruction. Yea, they hauehave more hope in the deuyl then in God, as we are taught by examples. And out of this ignorance, there procede other synnes, idolatrie, blasphemye, and many other vices. And suche are the Gentiles.
But God prepareth saluation for the Gentiles. If they wer not deliuered out of darknes, they shold find no saluation for all that euer they can doo. Wherefore this sauing helth helpeth them against this ignorance and darknesse, geuynge the Gentiles lighte, that is, the knowlege of God by his word for their saluation. These thinges are geuen to the Gentiles which are idolaters and filthy synners, through Christ, by the appointment and wil of God. By this may the louing & liberall bounteousnes of God the father be estemed, that we flee not from hym for feare of his wrathe, or crueltie, As Christ saith: So God loued the world, yt he gaue his only begotten sonne, that as many as beleue in hym shoulde not perishe, but hauehave lyfe euerlastynge. Wherefore there can be doone no greater dishonour to God,Iohn. 3. then to thynke that he hateth vsus for our synnes, and that we shall peryshe in our synnes, & yet this thought causeth gret trouble in our hearts,A syngular comfort for al synners. so that the lyght of Gods mercy can scarsly be kindled therin. For if we were not combred with this euyll, we would not be of suche fearful and desperate heartes, whiche dare scarcely in aduersitie and trouble to looke vntounto God, & to his word, or put any trust therin.
And hereby is it now euident again, that Simeon bestowed great study in readyng the prophets.The diligent study of Simeon in the prophetes. For he conceaueth not these things of himselfe, but as he had marked the tyme by the prophecie of Iacob and Daniell, and as he knew by the promise made to Abrahā, that this saluation was appoynted to all people and kynredes of the earth, that hereby they shold be saued from malediction and curse,Gen. 49. Dan. 9. Esa. 49. and be defended against syn and death. So learned he also of the prophet Esai that this chylde shoulde be the lyghte of the Gentiles. For thus sayth the Lorde by his Prophet Esai. It is but a small matter (saieth he vntounto Christe) that thou shouldest be my seruant, to stirre vp the tribes of Iacob, and to turne the remnant of Israel. I hauehave geuē thee to be a lyght to the Gentiles, that thou myghtest be my saluation, to the vttermost partes of the earth. It is lyke that Simeon exercised hymselfe well in the vnderstandyng of this sentence, forasmuch as he applieth it so fitly in this short sermon. Wherfore ye Gentiles hauehave a great gyft in this chylde to be their lyght, to open vntounto them the ioyfull tydynges, and to set vp for them a kyngdome of saluation. And for this cause was he prepared and brought foorth of God.
But the Iewes in this behalfe are preferred before the Gentiles,Rom. 3. for that that God cōmitted vntounto them the lawe & the Prophets, and named them his people. Wherefore in this the Iewes hauehave a greate prerogatiue and preeminence before the Gentiles. But what then? Is Christ therfore not necessary for the Iewes? hauehave they therfore no nede of his saluation? It is sayd before, that this saluation belongeth to all. Howbeit, all are not of lyke state and condition, that are healed by this saluation. For the Iewes are not suche synners, as the Gentiles were, as Paule putteth a difference in his epistle to the Galathians: yet forasmuche as they are not iustified by the workes of theyr lawe,Galat. …. they hauehave not to glorie before God: Wherfore Christ is become their glorie. For although that God hath greatly glorified this people in cōfirming their seruice with his word, and in geuyng them many other excellente thynges, as priesthode, and a kyngdome. &c. yet could they neuer obteyne purenesse of hearte thereby: whereby they myghte bee delyuered frome synne, and deathe.
And thys dyshonoure is suche in the presence of Almyghty GOD, that they coulde neuer obtayne the trewe and gloryous herytage of God thereby. Wherefore Symeon sayth furthermore: The Iewes glorye is, for that they are not so foolyshe and vnwise as the synners of the Gentiles were. But yet it is a greatte dishonoure to theym, that where as they hauehave the lawe, yet they are not iustified by the lawe. And now is this saluatiō prepared also for them, that they myght bee iustified by Faythe in Iesus Christe, and so obtayne glorye, for that that they coulde not obteyne it by the woorkes of the lawe, and that soo they myght be heyres in Gods kyngdome, for this saluation Christes sake.
And thys is veryly a playne and euidente Sermon of CHRISTE, shewynge after what sorte Saluation shall be geuen: so that all shoulde be saued by hym, as by an onelyonly Sauiour, and that we shoulde wyth a ioyefull hearte, and a constaunte mynde, ouercomme the assaulte of deathe, and suche other myseryes belongynge therevnto thorough hym. And after thys meanynge shoulde the Hystorye of thys feast bee handled, and especially for that that Simeon as an exaumple layde before vsus, sheweth the waye to all teachers. But beholde, the Pope in hys stage wyth hys hallowed candels: Is not thys,Halowyng of candels. I praye you, necessarye geare to hauehave, leaste any christian man should depart without blessyng of an holy candell? And thus hathe the dyuell by his Papistes mocked Goddes Churche and congregation: And where as they shoulde hauehave extolled thys lyghte and glorye of the Gentiles, euen thys chylde IESVS, they hauehave in steade thereof ordeyned thys triflyng custome of halowynge Candels, that the congregation beynge kepte occupyed thereby, myghte not regarde thys trewe and necessarye lyghte. Looke what saluation was ordeyned in thys chylde by GOD, that hauehave they taughte to bee in an hallowed candell. Then hauehave they ordeyned also a pompe, wherein eueryevery man must beare a burnyng candell. And so by this meanes ye Papists passe ouer the daye wyth shewes and triflyng games, and yet they cloke al theyr doyng wyth an holye pretence of Goddes seruyce: Wyllynge that it shoulde bee taken for a memoryall of the commynge of Ioseph and Marie wyth the chyld into the Churche: They make dyuers expositions also, what the candelles shoulde sygnyfye. And if a man shold demaunde of them,The Papists borowe the most parte of their religion of the Iewes & of the Gentiles. why they doo all these thynges: Here they doubte not to answere, that it was a maner of the Gentiles, at the Calendes of Februarie, to cary about fier brandes both in cities and townes: And that Pope Sergius ordeined, that it should be turned out of a Gentile ceremonie, into a christian ceremonie. And here ye maye see how welle they doo, that learne of the Gentiles howe to honor God, and so ordeyne their christianitie therby. For the most part of all their seruice is grounded on suche a foundation, that either they folow lyke apes the law of Moses, or els while they go about to correcte the abhominations of the Gentiles, they ordeyne by lawe in the churche more greater abhominations. And they are euen well rewarded for their foolyshnes. For why would they not heare Simeon preachyng of this saluation, and lyght of synners, and glorie of the righteous? Now is it conuenient for vsus to hauehave respecte to this lyghte, and to geue God thankes for it, and always to be myndfull of this doctrine of Simeon, as touchyng this chyld. God our heauenly father, blesse the gyft of this lyghte, and graunt vsus saluation therby. Amen.