Exposition of the Principal Scriptures Used in our English Liturgy, Part 24 – Part 25
Deus Misereatur.
THe parallel of Nunc dimittis is the 67. Psalme, being a qAugustin. Hieron. Hilar. Euthym. &c.propecie of Christ, who is therHieron. Euthym. Interlinearis gloss. countenance of God: Heb. 1. 3. Coloss. 1. 15. For,sBellarm. Cat. cap. 3. euen as when one lookes in a glasse, presently he produceth an image of himselfe, so like, as no difference can be found, in so much as it is not only like in shape, but in mouing also, yet made without instruments in a moment with one looke only: so God the Father beholding himselfe in the glasse of his Diuinitie, doth produce a countenance most like himselfe. And because hee hath giuen vntounto this image all his owne being, (which we cannot in beholding our selues in a glasse) therefore that image is the true Sonne of God, very God of very God: whereas the Psalmist therefore: Shew the light of thy countenance. Simeon; Mine eies hauehave seene thy saluation. The Psalmist, That thy waies may be knowne vponupon earth, thy sauing health among all nations. Simeon; Thou hast prepared saluation before the face of all people. The Psalmist: Let the people praise thee, that is, thetEuthymius in locum. Iewes, let all the people, that is, the Genttiles: O let the nations reioice and be glad, &c. Simeon: A light to lighten the Gentiles, and to be the glory of thy people Israel.
In the whole Psalme two points are specially regardable:
Affectus: A request of the Church in the 1, 2, 3, 4, 5. verses:
Effectus: A grant of God in the 6. 7. verses.
In the former obserue
Petitions for
Our selues, in the 1.
Generally: God bee merciful & blesse vsus.
Specially: Shew vsus the light of thy countenance.
Other, in the 2. 3. 4.
Repetitions: God be mercifull vntounto vsus. And againe: Be mercifull vntounto vsus: let the people &c. And againe: Let the people, let all the people praise thee.
God be mercifull.] He is theu2. Cor. 1. 3. father of mercies: Ergo, we must flie to him for mercy. Deus meus misericordia mea, saith Dauid in the 59. Psalme.xAugust. in Psal. 58. Si dicas salus mea, intelligo quia dat salutem: si dicas refugium meum, intelligo quia confugis ad eum: si dicas fortitudo mea, intelligo quia dat fortitudinem. Misericordia mea: quid est? totum quicquid sum, de misericordia tua est. And therefore seeing Gods merciemercy is the fountaine of all goodnesse, weyHilar. & Felinus in loc. must first desire him to be mercifull, and then to blesse vsus, he that hath enough merciemercy, shall neuer want any blessing.zMusculus in locum. The word originall signifieth rather fauour, then pitie; because pitie is shewed onelyonly in aduersitie, not in prosperitie: whereas fauour in both: and therefore the vulgar Latine, Deus misereatur, happily not so sufficient, as Deus faueat: Be fauorable O Lord, and so mercifull as to blesse vsus: that is, not only to deliuer vsus from euill, but also to giuegive whatsoeuer is good. In more particular, Shew vsus the light of thy countenance.]aAugustin. in locum. EueryEvery man doth desire blessing, but the good man only this blessing:bGloss. ordinar. in locum. all other are blessings of the left hand, common to the wicked with the godly; but this a blessing of the right hand, which only belongs vntounto Gods elect.
God lookes on the reprobate like an angry Iudge with a cloudie countenance: but beholds all his adopted children in Christ as a mercifull father, with a gratious aspect. Shew vsus thy countenance, that is, indue vsus with true knowledge of thy word, and a liuely faith in thy Sonne, which is thine owne image and countenance, where we may learne to confesse withcPhil. 2. 8. Paul, that all other things are but losse, in comparison of the superexcellent knowledge of Christ Iesus: dIohn 17. 3.for it is eternall life to know God, and whom he hath sent Iesus Christ.
That thy way may be knowne.] As light, so the participation of Gods light is communicatiue: we must not pray for our selues alone, but for all other, that Gods way may be known vponupon earth, and his sauing health among all nations. Thy way, that is, thy will, thy word, thy works.eHieron. in locum. Gods will must be knowne on earth, that it may be done on earth, as it is in heauen. Except we know our Masters will, how shall we do it? Ergo, first pray with Dauid here: Let thy way be knowne vponupon earth: and then let all the people praise thee. Gods will is reuealed in his word, and his word is hisfDeut. 5. 32. 33 way wherein we must walke, turning neither to the right hand, nor to the left: or thy way gFelinus in locum., that is, thy works, as Dauid elsewhere, Psalm. 25. 9. All the waies of the Lord are merciemercy and truth. hAug. Hieron. Hilar.Or as other most fitly, Thy way, that is, thy Christ, Thy sauing health, that is, thy Iesus: for I am the way, saith our Sauiour: Iohn 14. 6. No man commeth to the Father but by me: wherefore let thy sonne be knowne vponupon earth, thy Iesus among all nations.
At this time God was knowne in Iurie: but (saith Hierome) Gods way was vnknowne, his sonne was not as yet manifested in the flesh: this (asi1. Cor. 2. 7. Paul speakes) was his wisedome: but now reuealed, as S. Iohn in his firstkCap. 1. vers. 1. epistle, Wee hauehave heard, wee hauehave seene with our eyes, and our ha…ds hauehave handled of the word of life. Blessed eyes, happie eares: forlLuke 10. 24. I tell you many Proph… and Kings hauehave desired to see the things which you see, and hauehave not seene them, and to heare the things which you heare, and hauehave not heard them.
Let the people praise thee.]mMusculus in locum. Marke the sweete order of the blessed Spi…it: first merciemercy, then knowledge: last of all, praising of God. We cannot see his countenance, except he be mercifull vntounto vsus: and wee cannot praise him, except his way be knowne vponupon earth: his merciemercy breeds knowledge, his knowledge praise. Wee must praise God, alway for all things, Ephes. 5. 20. but especially for his sauing health among all nations. And this is the true reason why the Church in her Liturgie doth vse so many Hymnes, The reason why the Church doth vse so many Euangelicall Hymnes in our L…turgie.and giuegive so much thanks vntounto God for the redemption of the world. Wherein assuredly she did imitate the blessed Apostles in composing the Creed: the greatest part whereof (as hath been noted) is spent in the doctrine which concerneth our Sauiour Christ.
Let all the people] Some mislike the Letanie, for that it hath a petition for all men, and all people: yet wee hauehave both a precept, and a precedent out of Gods owne booke: the Commandement is, 1. Tim. 2. I exhort that first of all, supplications, prayers, intercessions, and giuing of thankes be made for all men. The practise of Gods Church is apparent in this place: let the people, let all the people, which the Psalmographer vttered from the spirit of God, as the mouth of God: and therefore let men construe the Church, as the Scripture, when as the Church doth speake Scripture, lest they wipe out of the Bible many good lessons, (asnLib. 5. aduers. Marcion. Sinon spongia, lingua tamen & peruersa interpretatione. Tertulli in said of Marcion) if not with a spunge, yet with a peeuish and ouerthwart interpretation. And heere let the Nouelist also remember, that both ouroBooke of the forme of Common prayer, imprinted at M…dd…churg. 1586. English reformers, and the Churches of Scotland, vse the same petition for all men, in their prayers after the Sermon.
O let the nations reioyce and be glad.]pCalum. in loc. It is obserued to good purpose, that this clause is inserted fitly between that doubled exclamation, Let the people praise thee: because none can praise God well, except they doe it heartily with ioy and gladnesse. For as the Lord loues aq2. Cor. 9. 7. cheerefull giuer, so likewise a cheerefullrPsal. 81. 1. thanksgiuer.sMusculus in locum. God is terrible to the wicked, but a God of gladnesse to such as hauehave seene the light of his countenance: for being reconciled vntounto God, they hauehave such inward ioy and peace,tPhilip. 4. 7. that it passeth all vnderstanding.
For thou shalt iudge the folke righteously.] The Psalmist here may seeme to contradict himselfe: for if merciemercy make men reioyce, then iudgement occasioneth men to tremble. Answere is made, that all such as hauehave knowne the waies of the Lord, and reioyce in the strength of his saluation, all such as hauehave the pardon of their sinnes assured, and sealed, feare not that dreadfull assise, because they know the Iudge is their aduocate. Or, (as Hierome) let all nations reioyce, because God doth iudge righteously, being the God of the Gentiles, as well as of the Iewes, Acts 10. 34.uHieron. Calu. Felinus. Or, let all nations reioyce, because God doth gouerne all nations; that whereasxActs 14. 16. heretofore they wandred in the fond imaginations of their owne hearts, in wrie waies, in by-waies; now they are directed by the spirit of truth to walke in Gods high way which leades vntounto the celestiall Ierusalem: now they shall know Christ the way, the truth, and the life. For iudging, is vsed often for ruling: 1. Sam. 7. 15. 2. Cor. 1. 10. So Dauid here doth expound himselfe: Thou shalt iudge: that is, thou shalt gouerne the nations.
VponUpon earth.] Not excluding things aboue, but openly meeting with their impietie, who think God careth not for the things below: foryCicero de natur… deorum lib. …. Epicurus in old time so taught, & Epicures in our time so liue, as if almightie God did not marke what were done well or ill vponupon earth. zPsal. 94. 8.O yee fooles when will ye vnderstand? He that planted the eare, shall he not heare? or he that made the eye, shall he not see?aAugust. ep. 111 Totus oculus est, quia omnia videt: totus manus est, quia omnia operatur: totus pes est, quia vbique est: as bEpist. 41. Lucilio.Seneca like a Diuine: Prope à te est Deus, tecum est, intus est. Ita dico Lucili, sacer intra nos spiritus sedet, malorum bonorumque obseruator & custos.
Let the people.] This, and other manifest repetitions in this Psalme, may serue for a warrant to iustifie the repetitions in our Liturgie: but I will answere the Nouelist in the words of Paul, Rom. 2. In that thou blamest another, thou condemnest thy selfe, for thou that iudgest, doest the same thing.
The reformers in one of their prayers after the Sermon, vse repetition, and that of the Lords prayer, and in such sort, that within a very narrow roome it is first expounded paraphrastically, then againe reiterated eueryevery word particularly. So likewise the Scotish Church in the ministration of Baptisme doth enioyne that the Creed be repeated twice. First the father, or in his absence the Godfather propounds it, and then instantly the Minister expounds it. Wherfore that worthiecMaster Perkins Treat, how to applie Gods word: sect. 10. Diuine most truly, there is in England a schismaticall and vndiscreete companie, that would seeme to crie out for discipline, their whole talke is of it, and yet they neither know it, nor will be reformed by it.
Then shall the earth.] Literally the earth which was cursed for mans sinne, shall, through Gods blessing, giuegive her increase. dPsal. 56. 14.The valleyes shall stand thick with corne, and ourePsal. 144. 13. garners shall be full with all manner of store. So that if thefIoel 1. 12. vine be dried vp, or the figge tree decaied, if our corne bee blasted, or graine so thinne, that thegPsal. 129. 7. mower cannot fill his hands, nor he that bindeth vp the sheaues his bosome: we must remember it is for our vnthankfulnes and sin. For if all the people praise the Lord, then shall the earth bring forth her increase. See the two first Chapters of Ioel.
In a mysticall sense: Mary hEuthymius & Genebrard. in locum.shall bring foorth Christ: iAugustin. in locum.or, the blessed Apostles by preaching in all corners of the world shall bring foorth increase to God, a great haruest. This prophecie was fulfilled, Acts 2. when S. Peter in one sermon conuerted about three thousand soules:kMusculus in locum. or earth, that is, all men on earth shall bring foorth fruite vntounto God, when as they shall know him, and praise him. Let the people &c. let all the people praise, then shall the earth bring foorth increase.
God, euen our owne God.] Out of this sentence thelHieron. Euthymius &c. Fathers, andm… Tittelman, &c. other Interpretors obserue generally the Trinitie and vnitie of God: the Trinitie in the three-fold repetition of the word God▪ vnitie in the pronoune him, all the ends of the world shall feare him: in the singular, not them, in the plurall. It is very remarkable that Christ the second person is called our God: God▪ euen our God, as being ours in many respects, as hauing taken vponupon him our flesh, liuing among vsus, and at length also dying for vsus. Immanuel God with vsus, Esay 7. 14. Matth. 1. 23. Hee barenEsay 53. 4. our infirmities, and answered for ouro1. Pet. 2. 24. iniquities, our p1. Ep. I…h. …. 2.reconciliuion, and our qEphes. 2. 14.peace, through whom and in whom God is ours, and we are his: Can. 6. 2.
All the ends of the world shall feare him.] In the 4 verse Dauid desired earnestly that all nations might be glad, and reioyce: now that they may feare: teaching vsus hereby to serue the Lord in feare, and to reioyce vntounto him with reuerence: Psal. 2. 11. So to feare him, as to serue him withrPsal. 100. 1. gladnesse: and so to reioyce in him, as to workesPhilip. 2. 12. out our saluation in feare and trembling: without ioy wee shall despaire, without feare presume.
The feare of God (as Salomon speakes) is the beginning of wisedome, not only principium, but praecipium; not only primum, but primarium: and therefore as it is called the beginning of wisedome, Prou. 1. 7; so likewise the end of all: Ecclesiastes 12. 13. …et vsus heare the end of all, feare God, and keepe his commandements.
This feare is not slauish, a distractiue and destructiue feare, which ouerthroweth our assurance of saith, and spirituall comfort: for such a feare God forbids, Esay 35 4. Luke 12. 32. but it is a filiall and awfull regarding feare, Terrens à malo, tenens in bono: being an inseparable companion of a liuely faith, and therefore commanded in Gods word, and commended in his seruants: oldtLuke 2. 25. Simeon a iust man, and one that feared God:uActs 10. 2. Cornelius a deuout man, and one that feared God:Iob. 1. 1. Iob a iust man, & one that feared God: and here God is said to blesse the Church, in that all the ends of the world shall feare him.
Quicun que vult.
THe learned Athanasian Creed consists of two speciall parts, vnfolding fully the two chiefe secrets of holy beliefe: namely,
The
Vnitie and Trinitie of God.
Incarnation and passion of Christ.
The which are called the principal mysteries of our faith, because in the former is contained the first beginning and last end of man: in the second, the only and most effectuall meane to know the first beginning, and how to attaine vntounto the last end. So that Athanasius hath comprehended in a very narrow roome both the beginning and middle and end of all our felicitie. For this happily called, the worlds eye, because he did see so much, and pierce so far into these vnsearchable and ineffable mysteries.
And as this excellent Confession is a key of beleefe; Letanie.so the Letanie following, is as a common treasure house of all good deuotion. It may be said of the Church in composing that exquisite praier, as it was of Origen, writing vponupon the Canticles: In caeteris alios omnes vicit, in hoc seipsam. In other parts of our Liturgie shee surpasseth all other: but in this her selfe.
These points (I confesse) come not now within the compasse of my walke: but I purpose pro Nosse & posse to iustifie them, and all other portions of our Communion booke in my larger expositions vponupon the Gospels and Epistles, as the text shall occasion me iustly. The next eminent Scripture to bee considered in this Tract is the Decalogue, recorded Exod. 20. 1.