comprehensible thynges as it is sayd In the meane tyme than come false teachers whych entyse the sprete forth of it whan the one seketh to be ryghteous by these workes another by that waye and maner Yf the sprete be not here wel prouyded and wyse then falleth it out and followeth and cōmeth to leane vpon outward workes costumes whereby it imagineth to be saued Lo so soone is fayth lost the sprete dead before God Vpon thys grewe sectes and orders so that y e one becōmeth a Charterhouse mōke another a Grayfrere the one endeuoureth to be saued wyth fastyng y e other wyth prayenge another by this maner fashiō one by this another by y e worke procure to flye euerlastynge damnacion And yet are they all euen but mēs inuēcions euē such as one mans chosynge hath foūded Reade therof y e treatyse of orders sectes Nother are they commaunded by God but inuented by mē aboute the whych the vayne ianglers haue no respecte of fayth but teach alwaye the cōfidence of workes so longe tyll they be at variaunce wythin themselues Euery mā wyl be nearest the marke despyse the other as our obseruaūtes do nowe a dayes swell and heaue thēselues Agaynst these workers and good men in syght or rather hypocrites doth Paule praye sayeng that God is y e God of peace of whom these varienge hypocrites haters of peace are not partakers nor hauynge hym can holde y e same wythout they byd farewell theyr statutes rules ceremonies be all one mynded in fayth sprete knowlegynge that workes cause variaunce synne dissencion onely fayth maketh honest one mynded peaceable mē as wytnesseth the .lxvii. Psal sayenge He is the God y t maketh mē to be of one mynde in y e house And agayne in y e C.xxxii Psalme Beholde Euen so sheweth Mary wherof hyr songe of prayse shall synge and treate namely of the renowmed excellent workes of God the comforte of our fayth to cōforte y e lowly and to fraye all the hyghest of the earth And to these thre vses or cōmodities is it necessarye for me to directe thys virgyns songe of prayse that she haue not songe it only to herselfe but to vs all that we shulde coūterfayt her Nother is it possible that ony man ether shulde be afrayed or receaue consolaciō out of so great workes of God wythout he not onely beleue that God can knoweth to do great thynges but also he must beleue that he wyl do them and hath pleasure in doynge them Nother is it ynough to beleue y t God wyll do great thynges wyth other and not wyth you and by thys meanes to auoyde your selues from the workes of God Euen as they do whych beynge in prosperite or set in authorite feare not God and they that be feblemynded tremble and be abashed of hym in theyr aduersyte For such fayth is no thynge and euen dead lyke vnto an opinion cōceaued of some tale But ye must set hys wyl surely stedfastly afore your eyes thynkyng wythin your mynde y t he both wyl now hereafter also do great thynges wyth you Thys fayth is lyuely growynge pearsynge through and chaungynge a man and makynge hym euen a newe creature and cōpelleth hym to feare yf he be hygh and conceaue consolacion yf he be lowly Yee the hygher he is the more ought he to feare and the lower he is to haue the more consolacion the whiche none other fayth doth But what must he do in extreme necessite or daunger of death Surely than muste he not onlye beleue that God can and knoweth how to helpe hym but also that he wyl helpe hym where a straunge and an vnspeakeable thynge must be done namelye that he delyuered from the death euerlastynge do becōme the chylde of saluacion the sonne and heyre of God Thys fayth as wytnesseth Christe hymselfe is able to do all thynges Thys fayth doth abyde and cōmeth to the knowlege of the godly workes from thence into the loue of God and forthe from thence into the praysynge and thankynge of God so that a man doth than make much of God and conceaue a good opinion of hym For God in his nature is not magnifyed of vs seynge he is immutable but in oure knowlege and mynde that is yf we holde muche of hym or set muche by hym specially for hys godnesse and mercy For thys cause doth not the blessed mother say My voyce my mouthe myne handes my thoughtes nor my reason and wyll do magnifye the LORDE for ther are manye one that prayse God wyth loude voyce praysynge and preachynge hym with preciouse and godlye wordes speakynge disputynge wrytynge and payntynge muche of hym and also many that haue greate meditacions and by the gyde of reason haue greate searchynges of hym fynally ther are some that wyth fayned religion and intente make muche of hym but she sayeth of thys wyse My soule magnifyeth God that is my whole lyfe senses and powers haue a greate opinion of God so that as though she were rauyshed vp to hym she felte some raysynge and rauyshynge in hys goodnesse the whiche the verse followynge doth declare Of thys wyse se we also that yf ony man doth vs good that euen all our wyttes be moued and bended to hym so that we saye Oh how greate and good opinion do I conceaue of thys man And euen thys is the verye sygnifycacion of the sayenge My soule magnifyeth the Lorde Howe muche more shall suche lyuelye stearynge be caused what tyme as we perceaue the goodnesse of God the whyche is verye greate in hys workes so that euen wordes and thoughtes shal fayle and the whole lyfe and soule shall be necessarelye steared and euen as though all that is quycke and lyuely in vs wolde synge and prayse God Now are ther two false spretes whiche can not synge the Magnificat aryght The fyrste that prayse not God before he haue fyrste done them good as Dauid sayeth They shall prayse the whan than hast done good vnto them These seme to prayse God very earnestly but seynge they neuer wyll suffre the depth the makynge lowe and subduynge they can neuer fele and perceaue y e ryght wayes of the LORDE and so consequently nother loue nor prayse God truly Hereby commeth it that the worlde now a dayes is full of diuine seruices as they call them and laudes wyth syngynge preachynge playenge on the organes and other instrumentes of musike Yee and this songe of prayse called Magnificat also But thys is to be pytyed namely that so precious a songe is handled so vnfrutefully wythoute pyth of vs the which we do not synge wythoute all thynges go well wyth vs for yf ony myschaunce do happen vnto vs than hath oure syngynge an ende nother is ther ony regarde or estimacion more of God thynkynge that nother he can nor wyll worke wyth vs and therfore haue both syngynge and the Magnificat also done wyth vs. The other be yet
thou also wylt kepe the worde of God and defende or requyre agayne thesame goodes both wyth body and lyfe orels to forbeare them or let them go agaynste thy wyll Were not thys a ioly visure Yf thou wylt therfore do well in thys behalfe thou mayest not runne headlynges after thyne owne brayne But howe shall I do than ye shall feare God and saye on thys wyse LORD they be good thynges and thy gyftes as thyne owne worde and y e scripture do wytnesse Neuerthelesse I doue whether thou doest enuye me them Yf I knewe I shulde not vse them I wolde not bestowe one heare vpon the hauynge agayn of them but yf I knewe thou woldest them to be in my power I wolde obeynge thy wyll bestowe both body and goodes to haue them agayne But seynge nowe I stande in doute of ether of these thy wylles and I se what now is don namely that thou suffrest them to be taken from me I commytte the matter vnto the and wyll wayte vpon thy pleasure in thys behalfe redy ether to kepe them or to forgo them Thys lo is a faythfull soule and fearynge God by whome is mercy as the mother of God syngeth of And here by maye it be euident of what fundament and sprete Abraham Dauid and all Israel dyd warre and slaye so many in tymes past For they toke the matter in hande at the commaundement and wyll of God and wyth feare not fyghtynge for ryches but because God dyd requyre it of them shewynge otherwhyles the commaundement of God in that behalfe as the holy scripture maketh mencion somtyme Now maye ye se that the truth is not denyed whych sayeth y t these be good creatures Yee the same truth also doth saye and teach that thou do forsake and ready at all tyme to forgo the same goodes yf it please God and so hange onely vpon God The truth doth not compell the to requyre the goodes agayne in that she sayeth they be good nother doth she constrayne the to saye they be not good but renouncynge the same saye that they be not euell Lykewyse must be done wyth the lawe and all maner of goodes ether of wytte or reason Iustice is a good thynge geuen of God who douteth therin Gods worde it selfe doth confesse that the lawe is good Nother maye ony man saye that hys ryghteous cause is euell but shall rather dye the death and forgo al that is not God For that were to denye God and hys worde the whych testifyeth that the lawe is not euell but good Wylte thou therfore crye out rage playe y e madde man and kyll all the worlde because suche ryghte or lawe is taken from the As some do whyche lyfte vp theyre voyce vntyll heauen causynge great mysery waystyng people and contryes fyllynge y e world wyth warre and bloudsheddynge What knowest thou whether God wyl leaue those gyftes and ryghte to thy gouernaunce they be hys he can take them from the ether to day or to morowe he cā depriue the of them and restore the to thesame agayne whan it shall please hym by frendes or enemyes euen as it pleaseth him He doth proue whether thou wylte lose thy ryghte for hys loue suffre wronge and iniurye suffre rebuke for hys name and cleue only to hym Yf thou than arte dredynge God and sayeste thus within the LORDE it is thyne I wyll not haue it in my power subiection wythout I know that thou do wysh it me than shal this verse haue rowme And hys mercy endureth thorovv out all generacions vpon them that feare hym which wyll worke nought but it be accordynge to hys wylle Here lo is the worde of God kepte on both partes fyrste that thou grauntest thy ryght reason vnderstandynge wysdom and all thyne opinion to be good and iuste the which euen the worde of God doth also say Secondlye that thou arte contente to forbeare such gyfte for the loue of God to be wrongefully condemned yee to be a mockage and a gasynge stocke to the worlde the which Gods worde also doth teache Ther be .ii. thynges to confesse the thynge that is iuste and good and to obtayne or ouercome It is ynough for the to knowlege and confesse that thou hast a good cause Yf thou canste not ouercome committe the matter vnto God It is thy parte to knowlege to ouercome hath God reserued vnto hymselfe Yf he wyll haue the to ouercome he shall do it ether shall he so brynge the thynge to pas wythout thy counsell or thoughte that thou muste nedes take the matter in hande and ouercome and that after such fashiō as thou neuer woldeste haue thought or desyred Yf he wyll not let hys mercy suffyse the. Yf the victory of thy ryghteousnesse be taken from the yet can not the knowlegynge of thesame be taken from the. Lo here muste we stande backe not from the goodes of God but from the wycked and euell geuynge of to muche mynde to thesame that we can ryght well both vse and forgo them so that in all chaunces that befall we cleue only to God Wolde God all princes and powers as theyr duety is were not ignoraūte of thys whiche be not contente to confesse that they haue ryghte but wyll nedes ouercome and wynne settynge asyde all feare of God and fyllynge the worlde wyth bloude and mysery thynkynge they do ryght therin seynge they haue a ryghtfull cause a true matter and a ryghteous quarell or at the leest suppose it to be so What is that els saue the proude and hyghmynded Moab whiche counteth and maketh hymselfe worthy of the noble and bewtyfull possession of Gods gyfte namely the Law where as he yf he beholde hymselfe well in the syghte of God is not worthy that the grounde do beare hym and that he do eate the crustes of breade because of the vnclēnesse of hys synnes O blyndnesse blyndnesse who is worthy of the leeste creature of God yet wyll we not only haue the chefe creatures as iustice and wysedome and theyr honour but also wyth outragious sheddyng of bloud and wyth all misfortune do procure endeuoure to kepe the same and forthwyth we go praye faste heare masse founde churches wyth so bloudy and ragynge mynde that it were no wonder though the stones shulde leape in oure faces Her◠ryseth now agayne a question namely Shall not a prince than defende hys lande and people from iniury Shall he syttynge styll and restynge suffre all thynges be taken from hym What shulde become in the worlde of thys at the laste Here vpon wyll I brefely shew my mynde The power of the swearde or superiorite must nedeth to defende hys subiectes as I haue oftymes sayd For that cause beareth he the swearde that suche as receaue the worde and admonicion of God and do not obey the same be retayned in feare that so they maye let other be in rest and peace And here in ought he not to seke hys owne auaūtage but of other and the honoure
y e mother of such a chylde For I thynke Mary was not called a stocke and a roote therfore only because that aboue nature vnstayned flore of hyr maydenheade she became a mother as it is also aboue nature y e a rodde shuld springe of a dead blocke But also because that she was of a kynglye stocke and of Dauids kynred which was sōtyme buddynge florysshyng honorable puyssaunte rych and happy both in hys and Salomons tyme and a thynge greatly set by amonge men But at the laste whan Christe shulde come dyd the hygh prestes vsurpe and take to themselues that dignite hauyng the rule alone and the kyngly progeny or kynred was fallē to extreme prouerte and despysed as a deade blocke so that ther was no hope nor lokynge for more that ony kyng of great worshyp and renowne shulde sprynge of it And whā it was in thys state and euē come to y e lowest thā doth Christe come of a small stocke borne of a symple and poore virgine and so the rodde and blossome of such a persone as the doughters of my lorde Annas Caiphas wolde not haue wytesafe to haue done the vylest seruice of theyr handmaydē Thus go the workes of God and hys syghte in the depthes and the workes and lokes of men only in the heyghte And thys is the cause of hyr loude songe of prayse which we wyll now heare from verse to verse My soule magnifieth the LORDE That worde brusteth out of a vehemente heate and ouerflowynge ioye wherewyth hyr mynde and conuersacion heaue it selfe wholy in sprite inwardly Wherfore she sayeth not I do magnifye the LORDE but my soule As yf she wolde saye My lyfe and all my thoughtes dryue compelle and ouerflowe in the loue and prayse of God and exceadynge gladnesse so that I euen besydes my selues ame rather heaued than do heaue to prayse God Euen as it chaunceth also vnto them that be endued wyth godly swetenesse and sprete so that they fele more than they can vtter and expresse wyth wordes For it not mans worke to geue thankes vnto God wyth ioye It is rather a ioyfull mynde and the only worke of God the whiche is not perceaued by vtteraunce but by experience as sayeth Dauid in the .xxxiii. Psalme Tayste and se how good the LORDE is happy is the mā that trusteth in hym He sayeth fyrste Tayste and than se because he can not be knowen wythout a mans owne experience wher vnto neuerthelesse noman commeth wythoute he do wholye and fullye truste in God whan he is into the depthe and anguyshe and for thys cause doth he adde continently and sayeth Happy is the man that trusteth in hym For such one shall perceaue y e worke of God in hymselfe and by thys waye he shall come to the perceaueable swetenesse and therby come to all vnderstandynge and knowlege Now let vs marke weye euery worde in order The fyrst is My soule Scripture dealeth man in thre partes as Paule the fyrst to the Tessalonians the last Chapter sayeth The very God of peace sanctifye you thorow out And I praye God that your whole sprete soule and body be kepte blamelesse vnto the commynge of our LORDE And euery one of these thre wyth al the mā is agayne dealte another waye in two namely the fleshe and the sprete The whyche particion is not of the nature but of the beynge or propernesse That is to say Nature path .iii. partes namely the sprete the soule and the body and all thre maye altogether be ether good or bad and is than called the sprete and the fleshe wherof we wyll not speake at thys tyme. The fyrst part that is the sprete is the moost excellente the depest and the mooste noblest parte of man wherewyth he is apte to vnderstande incomprehensible inuisible and eternall thynges and to be shorte it is the house wherin fayth and y e worde of God are conteyned wherof Dauid speaketh in y e L. psalme sayenge LORDE renewe a ryght sprete in myne intrayles that is a strayght and not bowed fayth And agayn in y e .lxxvii. psal speakyng of the vnfaythful he sayeth A frowarde ouerthwart generaciō a generacion that set not theyr harte aryght whose sprete was not true towarde God The seconde part the soule is euen the same sprete after the nature but after another operaciō Namely in that it quyckeneth the body and worketh by the same and is oftentymes taken in scripture for lyfe For the sprete maye lyue well ynough wythout the body but so maye not the body Thys parte se we also that euen as we slepe it doth lyue and worke wythout ony ceassynge And hys cōdicion or properte is not to perceaue thinges that be incomprehensible but suche as reason can haue knowlege of and measure And reason is the chefe lyght in thys house Yee wythout the sprete beynge lyghtened wyth fayth or a greater lyght do rule gyde thys lyght of reason it can not be wythoute errour for it is to vyle to beare ony swynge in godly busynesse Vnto these two partes doth scripture attribute much but chefelye wysedome and knowlege wysedome vnto y e sprete and knowlege vnto the soule Besydes these attributeth it also hate loue pleasure lothsomnes and such lyke The thyrde is the body wyth hys membres whose workes are mere exercyse vse of such thynges as the soule knoweth and y e sprete doth beleue And to confirme thys by a wytnesse of the scripture Moses made a Tabernacle with a threfolde and seuerall mansion The fyrst was called Sanctū sanctorum in the which God dwelled and this had no lyght The second was called Sanctum wherin was the candelsticke wyth the seuen shaftes and lampes The thyrde was called the forecourte whych was vnder the open skye and bare to the Sonne beames In thys fygure is euery Christen man featly described For hys sprete is y e Sanctū sāctorū y e is the moost holy y e dwellyng of God in a secrete as a mā myght say in a darke fayth for he beleueth it y t he cā not perceaue with his eyesyght nother feleth nor yet doth comprehende The Soule is the Sanctum that is y e holy there be the .vii. lampes that is all maner of vnderstandynge y e differēce and knowlege of corporal visible thynges The bodye is the forecourte whych is bare to euery man so that they maye se what he doth and how he lyueth Therfore now prayeth Paule sayeth The very God of peace sanctifye you thorowout Not only in one parte but thorowe out that the sprete soule bodye and altogether be holy Here were many thynges to be spoken of the cause of thys prayer but I wyl brefely rehearse some of them Yf the sprete be not holy ther shall nothynge els be holy Than is the moost ieoperdy and busynesse in the holynesse of the sprete whych consysteth only in a pure fayth that is yf y e sprete be not combred wyth
vyle vnworthy and despysed a persone that so beholdynge he be moued to prayse loue God in lyke gyftes and so he be occasioned euer to trust to hope some greate goodnesse of God and that of such a God as doth not despyse the poore despysed vyle but wyteth them safe of hys owne syghte that so hys harte be stablyshed in fayth hope and charite What more acceptable thynge suppose ye can befall vnto her than that ye come to God by her after this maner and learne to truste and hope in God by hyr ensample whan ye lykewyse are despysed and set at nought what maner of waye that euer it be ether in lyfe or death She wyll not haue the to come to her but by her to God Agayne that ye learne to eschue al hygh easte and condicion the which euery man enuyronneth to obtayne seynge that God nother fande nor dyd wyll thesame in hys mother But those paynters and counterfayters the whych do so paynte and set out the blessed virgine vnto vs that ther be no vyle thynge sene in her but all excellente thynges what do they els but teach vs to set our syght on the mother of God not her in the syght of God Whereby they do fraye vs nearehāde do cause vs to despayre darken vnto vs the ymage full of consolacion euen as they do stoppe the sayntes in Lente For seyng she is drawen aboue all ensāples patrones ther is nothynge lefte whereof we maye take ony coosolacion or cmnforte where she ought and wyth a good wyl wolde be a principall ensample of grace to steare all the world to the grace loue and prayse of God that the hartes of all men myght conceaue such an opinion of her towarde God which with all confidence myghte saye Ah blessed virgine and mother of God what greate comforte dyd God geue vs by the because he dyd wyth so gracious a coūtenaunce beholde thyn vnworthynesse and lowe degre whereby we are admonyshed henceforth to trust that after thyn ensample he wyll also loke vpon vs wretches Thynkest thou not that yf Dauid S. Peter Paule Mary Magdalene and such lyke for the greate grace that they vnworthely dyd obtayne are become ensamples to comfirme the Godly fayth and hope that y e blessed mother of God doth not couet lykewyse gladly and worthely to be an ensample and patrone vnto all the worlde But now can not that be for the superfluous blowers out of hyr prayse and vayne ianglers which do not declare by thys verse how the abundaunte ryches of God were vnyed and made one wyth hyr slender pouerte y e godly worshyppe wyth hyr humilite the Godly worthynesse with hyr vylenesse the Godly power wyth hyr feblenesse the Godly goodnesse wyth hyr merite of no value the Godly fauoure wyth hyr vnworthynesse where of lust delyte and loue towarde God wyth all confydence do growe To the whych intent the lyues and sayenges of all sayntes be wrytten also But ther are now a dayes some that seke helpe and comforte at her as at some God so that I feare me ther raygne more Idolatry in the worlde in oure dayes than euer dyd Let thys suffise at this tyme. These two wordes All generacions do signifye as much as Chyldes chylderen and it is so darkly spoken and so profoundly that some haue busely combred themselues thynkynge whych waye thys shulde be true seynge that the Iewes Turkes Saracens and other Heythen besyde no small nombre of false Christians do not only refuse to cal her blessed but despyse and curse her The cause of thys is that they vnderstande the worde Generacions of the congregacion of men wher as it stretcheth farther in this place As namelye the degrees or membres of the naturall yssue where the one euer followeth or succedeth another the father the sonne the cosyn and so forth whereof euery membre is called a Generacyon So that the mynde of the holy virgine whā se sayeth that hyr prayse shall laste from generaciō to generaciō is that ther shalbe no tyme wherin hyr prayses shall not be publyshed And that doth she meane whan she sayeth Lo from henceforth shal all generacions that is it begynneth now and shall endure in all generacions or kynreds that shall succede hereafter Moreouer y e worde to call blessed hath a larger sygnificacion in the Greke thā that it can so be expressed For it sygnifyeth also to make happy or blessed so that it is not done with tunge only or wordes or makyng courtesy or bowynge of the heade or vaylynge of the bonet or settynge vp of ymages or pictures wyth buyldynge of temples or chappels the which wycked men can do also but wyth all thy strengthe truly and hartely And that is done whan the harte as it sayde before with beholdynge of hyr lowlynesse and lokynge of the Godly grace vpon her doth conceaue an inwarde ioye and delyte towarde God and saye or thynke thus from the very entrayles and bottome of the harte O how happy is thys virgine Such blessynge is hyr true honour and worshyppe as we haue sayde before For he that is Myghty hath done greate thynges vnto me and Holy is his name Here doth the blessed virgine synge atonce and in a semely order all the workes that God hath wrought in her In the laste verse hath she songe of the lokynge graciously of God and hys bounteous and mercyfull wyll towarde her the which is the chefe and principall parte of mercy and grace as is sayde and here she syngeth of gyftes and workes For God though he geue many one greate gyftes and strowe hys goodes in cōmune yet doth not he therfore strayght way loke vpon and beholde them The worldly and temporall goodes are good but the grace fauoure and syghte of God are the heretage that doth last euer as sayth Paule Ro. vi The gyfte of God is euerlastynge lyfe in oure LORDE Iesu Christe In the goodes geueth he that is hys but in the syght and grace doth he geue hymselfe In the goodes is hys hande receaued but in the syght of grace vpon y e harte hys sprete mynd and wyll are receaued there in Wherfore the holy virgine doth geue the mooste thankes vnto the syghte of God Nother sayeth she fyrste All chyldes chyldren shall call me blessed because he hath done so great thynges vnto me wherof thys verse maketh mēcion But because he hath loked vpon me that am vyle and of no reputacion and to my lowe degre wherof the fyrst verse doth specifye Where a gracious beholdynge is there are gyftes also but not contrary wyse is there a gracious syght where gyftes are For thys cause doth thys verse or parte of this songe duely follow the fyrst verse After thys maner do we reade Genesis .xxv. that Abraham gaue gyftes vnto the chylderen of the concubines but vnto Isaac hys true and lawfull sonne by Sara hys lawfull wyfe he gaue the whole heretage After thys maner is it the mynde of
God that hys chyldrē take no consolacion of the gyftes ether spirituall or temporall be they neuer so great but of hym and hys goodes yet not despysynge the gyftes Nother doth y e mother of God rehearse ony goodnesse seuerally but wyth one word doth she comprehende them all sayenge He hath done great thynges vnto me that is all that he hath done vnto me is greate Whereby she teacheth vs that the hygher the contemplaciō in sprete be the lesse wordes ought we to make For she feleth well ynough that she can not vtter wyth wordes the thynge that she thynketh in hyr mynde and wolde fayne expresse Wherfore such fewe wordes of the sprete are sometyme so weyghtye and profounde that no man can vnderstāde them wythout he somdeale fele the same sprete But vnto them that be voyd of the spret do such wordes seme very sleght and clene wythout swetnesse or tayst which dispatch theyr taxe wyth many wordes and greate noyse Christe in the .vi. Chapter of Mathew teacheth vs to eschue the multiplyenge of wordes in oure prayer seynge the Heythen men do euen the same whyche therby do thynke to be herde As now a dayes also in many churches ther is plenty of ryngynge of bels playenge on organes and other instrumentes of musyke of syngynge cryenge and readinge but scarcenesse of praysynge of God the whyche is to worship God in sprete and truth Ioh. iiii Salomō sayth in the .xxvii. chap. of y e Pro. He that is to haysty to prayse his neghboure aboue measure shalbe taken as one that geueth hym an euell reporte For he causeth y e matter to be suspect so that euery man doth thynke it a fayned matter whych he busyeth so earnestlye to stuffe with hys gorgious prayses and maketh neuerthelesse the matter worse therewyth And contrarywyse he that lacketh hys neghboure and ryseth early that is is not slack and spedely doth ryd the matter thesame is to be taken for a prayser For men do thynke it is not as he doth saye and he doth it of an hatynge and euelwyllynge harte so that he doth make hys cause worse and hys neghboures better On thys wyse do they that endeuoure to prayse God with multiplyenge of wordes with cryenge and ianglynge They do as though he were deafe or knewe nothynge and that we must wake or teach hym Such opinion of God is rather a dispraysynge of hym than a praysynge But he that thynketh vpon the workes of God aryght euen from the bottō of hys harte and beholdeth thesame wyth wonderyng and geuynge of thankes so that for very feruentnesse he bruste out and sygh rather thā speake and the wordes that flowe by themselues not fayned nor connynglye deuysed do so rolle oute that euen the sprete do also comme oute Yee that the wordes haue euen handes fete and lyfe so that finally the whole bodye the whole lyfe and all the members do longe to speake that is to prayse God truly in sprete and verite There are the wordes very fyre lyghte and lyfe as wytnesseth Dauid in the C.xviii Psalme sayenge LORDE thy wordes are fyry And agayne My lyppes shall set forth thy prayse euen as water in a sethynge potte runneth ouer and fometh so that it can not retayne it selfe therein for the vehemente heate in the potte Of thys kynde be all the wordes of the virgine Mary in thys songe the whiche be fewe yet both greate and hygh Such praysers of God doth saynt Paule vnto the Romaynes the .xii. chapter call Feruente of sprete the whych chafe and burne in sprete teachynge vs to be of thesame sorte and such were y e fyry tunges that the holy gooste descēded in vpō the disciples The greate thynges be nothynge els saue that she is become the mother of God by the whyche thynge so greate goodes and so excellent are geuen vnto her that passe all the vnderstondynge of ony man For frō hence floweth all honoure and blesse so that amonge all mankynde she be euen one persone excedynge all other and perelesse because she hath only the heauenly father with the sonne cōmune with her And hereby commeth that she herselfe can not name these greate thynges for the abundaūte excellēcy of them but must rest there and breste oute in praysynge wyth a feruent affeccion sayenge He that is myghty hath done great thynges vnto me For thys cause is all hyr honoure comprehended in one worde namely yf she be called the mother of God for no man can saye greater thynges by her nor to her though he had as many tunges as the earth hath herbes and floures the skye hath starres or the see sondes Moreouer it must be cōsydered wyth a depe harte what it meaneth to be the mother of God She doth also featly ascrybe and attrybute thys thynge vnto the grace of God and not hyr merite For thoughe she was wythout synne yet was that grace so greate that she was in no wyse worthy of it For howe coulde a creature be worthye to be the mother of God Although some vayne iāglers and not wryters do bable very much of hyr worthynesse and deseruynge of thys office But I geue more credence vnto the blessed virgine than vnto those vayne wryters and bablers She sayeth that hyr lowe degre was loked vpon and that God hath not rewarded her therfore but that he hath done greate and myghty thynges vnto her He hath done greate thynges vnto me sayeth she not for my deseruynges For suche a thynge dyd the holy virgine neuer thynke vpon muche lesse than dyd she prepare herselfe to it that she myght be the mother of God The message came sodenly and vnwars vnto her as sayeth Luke the euangeliste As for a deseruyng abydeth and loketh not for the rewarde to come sodenly but of a redynesse and set purpose Now it that is in the songe called Regina coeli letare c. namely Vvhome thou deseruedest to beare And in another songe Vvhome thou vverest vvorthy to beare is nothynge to purpose For y e same wordes are also songe of the holy crosse the whiche not wythstandynge was a tre and coulde deserue nothynge And euen so is thys also to be vnderstande Yf it than of necessite must haue ben the mother of God it was requyred agayne that it shulde haue ben a woman kynne a virgine of the tribe or kynred of Iuda and to beleue the message of the angell that iudged her apte to thesame as the scripture had wytnessed of her The preciousnesse or worthynesse of the woode was none other saue that it was mete to be a crosse was ordyned of God to thesame vse Euē so had the holy virgine none other worthynesse to be the mother of God saue that she was comly and ordyned therto that so it myght be a mere grace and no deseruynge or duety that in no case it were preiudiciall and mynysshynge ether the fauoure or the glorye of God It is more semely to abayte to much from her than frō the glory
of God beynge contente to be at rest and to lay vp the sweard had not God ordined the same to the punyshynge of the wycked and defence of y e good so that suche proteccyon and defence be not done wyth farther dammage as namely for takyng vp a spowne a platter be broken It is but a slender proteccion yf an whole cytie be brought in daunger for one persone or yf for one vyllage or castell all the prouince be disquieted wythout God doth commaunde it seuerally as sometyme he was was wont to do A souldyer doth robbe some cytesyn and for to aueÌ„ge the same thou raysest an hoost and gatherest a taxe of y e whole contry who hath the moost harme the lorde or the souldyer Dauid dyd wynke oftymes whan he coulde not punysh wythout y e great dammage and harme of other EueÌ„ so must all powers order themselues and agayn the indweller must forbeare and suffre somwhat for y e coÌ„munite not wysh that for hys sake all other suffre great losse and hurte Equalite can not be had alwaye Christ wold not that the taxes shulde be plucked vp leste the wheate were plucked vp also Yf men shulde warre for euery assaulte and wynke at nothyng ther shuld neuer be peace but coÌ„tinuall waistyng Therfore is ryghteousnesse or vnryghteousnesse neuer a sufficient cause to punysh or to warre wythout discrecioÌ„ neuertheresse it is cause sufficient to punyshe in season wythout the vndoynge of another For a lorde or prynce must specially se what is expedient rather vnto a coÌ„munalte than vnto one or other To speake of warre is here no conuenient tyme. Of thys wyse must be done in godly matters namely Fayth and the Gospell which are y e best goodes nother may ony maÌ„ leaue them But y e ryghteousnesse fauoure and honoure befallyng beloÌ„gynge to y e same must be weyed coÌ„mytted to God The care is to be taken not for y e victory but for y e coÌ„fessynge knowlegynge to suffre wyllyngly though a maÌ„ were reuyled as a wycked deceauer an heretyke an erronious or rash fellowe though a man were persecuted dryueÌ„ away burnt or kylled or ony other meanes for the mercy of God is nye vnto such For the fayth and truth can not be takeÌ„ froÌ„ hym though he be depriued of hys lyfe Yet neuerthelesse ought nomaÌ„ to ruÌ„ne of hys owne accorde to brynge or kepe such ryghte of the gospell by force or vnlawful meanes but to submytte hymselfe in y e syght of God as one y e perchauÌ„ce is vnworthy y e such exceadynge goodnesse shulde happeÌ„ thorow hym wyth complaynynge and prayenge to commende the matter vnto hys mercy Beholde thys is y e fyrst worke of God namely y t he is mercyfull vnto theÌ„ y t w t a good wyl forgo theyr intent ryghteousnesse wysedom what soeuer spiritual goodes ther be gladly remayne poore of sprete Those are y e true fearers of God that iudge theÌ„selues worthy of nothynge be it neuer so lytle be naked w t a good wyll both before God meÌ„ And y e goodes whych they haue vnworthely receaued of y e pure grace do they vse wyth prayse thaÌ„kesgeuyng feare eueÌ„ as thoughe they were other folkes goâ—des not sekynge theyr own wyl pleasure prayse or glory but hys whose they be Wherof y e blessed virgin taketh occasioÌ„ to shewe howe God delyteth more in exercisyng this hys bewtyful work namely mercy thaÌ„ strength whaÌ„ she sayeth that thys worke of God shal last coÌ„tinually from chylde to chyldes chylde vpon theÌ„ that feare hym where as the other worke lasteth only vntyl the thyrde or fourth generacion and in thys verse followynge is nother stent nor tyme set The seconde spirituall worke is to subdue the proude He shevveth streÌ„gth vvyth hys arme and scattereth them that are proud in the ymaginacion of theyr harte Let no maÌ„ be moued wyth thys my true translacion in that I haue translated aboue vvorketh myghtely but here I say he shevveth strength For the cause why I so do is that the wordes myght be the playner easyer to vnderstande whych oughte not to be bounde ether to tyme or place but that y e nature and workes maye be more frelyer vttered the whych he alwaye hath done doth and shall do so that it is as much as though I had sayd God doth so playe the LORDE that hys workes prospere so myghtely that he scattereth the proude and geueth mercye vnto them that feare hym The arme of God is taken in scripture for hys owne power by y e whych he worketh wythout ony meane of the creatures the whyche is done priuelye and vnloked for so that noman is ware of it before it be dispatched and that no man can knowe the same arme or power saue onely by fayth Wherfore few do geue fayth therevnto as Esaye doth coÌ„playne in the .liii. Chapter sayenge Who geueth credence vnto our preachyng Or to whoÌ„ is the arme of the LORD knowen Al thys is done as it followeth in y e same place because y e al thinges ar wrought pryuely vnder an vnequall appearauÌ„ce of such power Abac. the prophet sayeth also in hys .iii. Chapter that God hath hornes in hys handes meanynge thereby hys great strength yet notwythstandynge doth he saye that the same power is hyd But how is thys done namely after thys maner Whan God worketh by the meane of creatures than is it euidentlye sene where strength or feblenesse is wherof is ryseÌ„ this prouerbe God doth ayde the stronger part Whatso euer prynce therfore vanquysheth the other the same is he thorow whom God doth stryke the other Yf a wolfe teare ony man or he get ony daÌ„mage otherwyse that same is done by y e creatures Of thys wyse doth God make or destroye one creature by another He that ouercoÌ„meth ouercoÌ„meth he that abydeth abydeth But where as he hymselfe worketh wyth hys arme there goeth it otherwyse to worke for there is y e matter destroyed or made agayne contrary to our opinion no man perceauynge it Thys kynde of workynge doth he vse in two sortes of men namely good and wycked for y e good he suffreth to be so feble strengthlesse and oppressed that euery man wold thynke it were all done wyth them and that they were at theyr latter meace at the very same tyme is he strongly by them and that so secretly that they themselues that suffre can not tell therof but beleue it There is y e ful strength and arme of God For whan the strength of man fayleth than coÌ„meth the power of God in yf fayth only be there waytynge for the same Now whan the trouble is come to an ende then doth it appeare what strength lay hyd vnder the feblenesse Of thys wyse lo was Christ destitute of strength on y e crosse and euen than wrought he exceadyng great thynges vanquyssyng synne death y e world hell and all euell After thys maner were all martyres stronge and
and rulers But how thys commeth to passe haue I shewed aboue in the fyrst worke of God nother nedeth it to be rehearsed here But it is al said to the comforte of them that suffre and to y e frayenge of the tyrauÌ„tes yf we had so much fayth as to consyder it well The fyft and syxte workes He fylleth the hongry vvyth good thynges and letteth the rych go empty It is sayd aboue that they of lovve degre are not to be called those that are of a vyle lowly estate but such as are contente to be so taken specially whan they are compelled therto for mayntaynynge the worde ryght law of God Euen so ought to be called hongry not they that haue lytle or no meate but they that wyllyngly do wante it specially yf they be coÌ„pelled therto of other for Gods or hys truthes sake What is more abiecte vyle vayne or myserable then the deueâ—l them that be damned or them y e be racked famyshed hanged for theyr mysdedes or what so euer they be y e are brought lowe agaynst theyr wyll Yet doth not God helpe them but rather augmenteth theyr mysery Of such doth not the mother of God speak but of them that agre wyth God which are one wyth God God is one wyth them Agayne what hyndered AbrahaÌ„ Isaac Iacob y e they were ryche What hyndered Dauid hys kyngly seate ether Daniel y e power of BabiloÌ„ or who soeuer was or is in hygh degre wealth yf theyr harte doth not set store by theÌ„ or standeth in hys owne conceate SalomoÌ„ sayeth in y e .xvi. Chap. of the Prouerbes It is the LORD that weyeth y e spretes or myndes that is he iudgeth not after y e vtter appearauÌ„ce whether he be rych poore in authorite or abiecte but after the sprete and hys behaueoure in the aforesayd estates The difference of states maners persones must remayne in earthe as longe as we lyue but the harte may not cleue vnto nor flye not cleue vnto them of hygh estate and rych nor flye the abiecte â–ª despysed and nedy After thys maner sayeth Dauid also in the .vii. psalme Maynteyne the iuste thou ryghteous God that tryest y e very hartes and the reynes But meÌ„ iudge after the vtter appearaunce wherfore they erre ofte And these workes are wrought secretly also as is sayde aboue of other so y t no man feleth them vntyll they be ended The rych man doth not perceaue hys vanite mysery before he dye or perysh otherwyse as testifyeth the .lxxv. psal on thys wyse The proude shalbe robbed slepe theyr slepe the myghty shalbe able to do nothyng w t theyr haÌ„des Contrarywyse y t hongry can not tel how ful they be before they come vnto y e ende of honger for thaÌ„ do they fynde the word of Christ in y e .vi. of Luke Blessed are ye y t hoÌ„ger here for ye shalbe satisfyed thys coÌ„fortable promyse of Gods mother He fylleth the hongry vvyth good thynges It is so impossible that God shulde suffre ony hongry man to perysh by famine whych trusteth in hym that euen y e angels must come fede hym Helias the prophet dyd a rauen fede wyth so muche meele as coulde be holden in one hande was he sustayned a great whyle by y e wedowe of Sarepta For he can not forsake them that put theyr trust in hym as wytnesseth Dauid in the .xxxvi. psal sayeng I was yonge now am olde yet sawe I neuer the ryghteous forsakeÌ„ nor hys sede to seke theyr breade Who so trusteth in God is ryghteous And in the .xxxiii. psal sayeth Dauid also The rych shall wante and suffre honger but they whych seke the LORDE shal want no maner of thynge that is good Lykewyse also sayde Anna the mother of the prophete Samuel i. Reg. ii They that were fylled afore are solde for bread and they that were hongry are satisfyed But the cursed infidelite doth alwaye wythstand let y t God can not worke these thynges in vs that we can not perceaue haue experience of it We wyl be ful haue plenty of al before honger necessite do coÌ„strayne vs prouydynge vs aforehande y t we be not greued w t the nede pouerte to come that so we nede none of Gods workes or grace What fayth is y t wherby thou trustest in God whan y u felest knowest stoare ynough wherwyth y u mayest helpe thyselfe Infidelite is y e cause y t we se y e word of God the truth ryght to lye vnder and iniury to haue y e vpperhaÌ„de y t in the meane seasoÌ„ we kepe our peace punyshe nothynge saye nothynge to it nor forbyd ought but let euery man haue y e brydel ruÌ„ne at large suffryng hym to do as it pleaseth hym But what is the cause Euen because we feare to be attached also brought to pouerte so finally dye for hoÌ„ger remayne euer an vnderlyng And y t is sayd to set more by teÌ„poral goodes then by y e feare of God to worship theÌ„ as Idols in his steade whereby we are vnworthy to heare or to vnderstande this promyse of God full of coÌ„forte namely that he exalteth the oppressed and of lovve degre and putteth dovvne the proude that he fylleth the poore vvyth good thynges and letteth the rych go empty And so come neuer to y t knowlege of hys workes wythout y e whyche neuerthelesse ther is no blesse but must be daÌ„ned for euer as y e .xxvii psal doth testifye sayenge For they regarde not y e workes of y e LORD nor y e operacioÌ„ of hys haÌ„des therfore shal he breake theÌ„ down not buyld theÌ„ vp And y t ryghtfully for they beleue not hys so many promyses couÌ„tynge hym a lyght faylyng God vpoÌ„ whose word they darre begynne nought so lytle felynge haue they of hys truth Ye must aduenture put your selues in hasarde vpon hys worde For he sayeth not He hath fylled the ful and set vp the hygh but he hath fylled the hoÌ„gry hath exalted the lowly vnderlynges Ye muste fyrste come by honger in the myddes of nede know what hoÌ„ger nede do meane so y t ye haue nought to trust vnto or y t ye may vse hereafter or whereby ye may be holpen hereafter nother by yourselfe nor of other but only of God so that the worke y t is impossible vnto other be only Gods Thus must ye not only thynke speake of lowlynesse but also come therto sticke fast therin be helpelesse destitute and forsaken of euery man that God onely maye worke there or at the leest to desyre suche and not shoâ—e it yf we can attayne it wyth the dede And for thys cause are we called Christians and haue the Gospell whyche the deuel and meÌ„ can not beare that thereby we beynge come to anguyshe and lowlynesse God maye entre in to hys workes Thynke ye by your
thou thy seruaunte departe in peace accordynge to thy promyse For myne eyes haue sene thy Saueoure vvhome thou hast prepared before all people A lyght for the lyghtenynge of the Heythen and for the prayse of the people of Israel THis songe hath .iii. verses it was songe what tyme Christ was borne to the consolaciō of Mary and Ioseph wyth diuerse other electe Moreouer lyke as Zachary and Mary and before them Moses Debora Anna the mother of Samuel Dauid diuerse other dyd vtter theyr thankefulnes towarde God wyth songes nor coulde fynde more pleasynge thynge to thanke hym for hys benefites than such open prayses wherein the glory of Gods name is recyted Euē so doth here Simeon by the holy goost bruste out in a songe wherewyth he declareth hys thanke full mynde towarde the goodnes of God He setteth forth Christe in thys songe decketh hym with great prayses goodly tytels He teacheth also by hys owne ensample wherof the true peace of conscience doh cōme and whereby it cōmeth that we loke readely and gladly for death yee euen ouercōme death Novv sayeth he LORD lettest thou thy seruaūt departe in peace accordynge to thy promyse That is I haue nought in me wherof I may boast at thy iudgemēt saue only thys that thou arte my LORD I thy seruaunte not suche one that haue done all thy wyl but such one as seynge I haue not done thy wyll ought therfore worthely to haue ben condemned yet neuerthelesse am graciously saued of the. It was veryly a feruent prayer and desyre that the ryghteous dredynge God sage Simeon praysed God with as he sawe the LORDE in the temple and toke hym in hys armes The harte of y e aged man reioyced so sore at that tyme y t he could kepe the prayse of God no longer hyd in hys harte yee yf it had ben possible y e harte wold haue brusten for ioye sayeng LORD novv lettest thy seruaunt departe in peace accordynge to thy promyse As though he wolde saye Let me now departe I ame now glad to dye death shalbe now acceptable vnto me for it is fulfylled y t was promysed vnto me It myght also be vnderstāde y t Simeons desyre was not only to be delyuered of y e bodyly death but also frō all pynyng and vnquietnesse of conscience the which can be apeaced with no workes before we haue sene the anoynted of the LORDE that is before that our conscience knoweth Christ aryght For thā waxeth a man fyrst mery thā dyeth a man gladly and than dryueth y e holy goost awaye all grefe of conscience also whyche maketh a man restlesse God geueth some men a greate peace inwardly at the fyrste as Mary brought forth hir sonne with great ioye But such must suffre greatly afterward as Mary dyd also afterward Some suffreth God to haue grefe and pynyng of consciēce vntyll theyr bodely death as he dyd thys Simeon but than are they contented with auauntage for all that they dyd forgo so lōge y e which is a paynful lyfe but very precious Nother were it possible for a man to endure yf Gods worde dyd not sustayne hym whervpon he wayteth vntyll that tyme that God hath chosen to thesame Now whan God veryfyeth the promyse than is it aboue measure swete vnto man and so thanketh prayseth God for it For he learneth than by true experience that God doth veryfy hys pro myses howe longe so euer he differreth it Than is the goodnesse of the LORDE yee the LORDE hymselfe very swete and he hymselfe is very wyllynge to dye In that Simeon calleth hymselfe the seruaunte of the LORDE he fyrste prayseth y e goodnesse of God that seyng he myght haue destroyed hym for his wyckednesses yet hath he wyte safe to spare hym mercyfully Secondly he confesseth hys extreme vilenesse and lowlynesse so that he haue nought in hymself that is ought worth in the syght of God but that God hath all power ouer hym ether to slay or saue and that he be vnworthy to be counted for a man before God Ther is nothyng more stronger to steare God to mercy than so to knowlege before God and to submitte thēselues to hym callyng vpō hym by fayth Wherfore Dauid stearynge God to shewe mercy doth so ofte repete the name seruaūt as though he wolde saye Lyke as he that is taken in battayll or in tyme of warre and so beynge solde is a bondman and seruaunt vnto hym that bought hym Euen so I also beynge redymed by thy precious bloude from the daūger of the deuel death and hell am euen altogether thyne owne thy seruaūt thy bondman hauynge no ryght to my selfe Moreouer that Simeon sayeth accordynge to thy promyse therein doth he prayse and commende the truth of Gods promyses For the worde or promyse made vnto Simeon was that he shulde not se death before he had sene the LORDES Christ Now though ther appeared many thynges contrary to thys worde or promyse and though it semed to haue ben a vayne and fayned tayle neuerthelesse seynge all men are lyars but thou LORDE my God arte true thou fulfyllest it at the fullest that thou hast promysed and lettest me now go in peace Hether to haue I carefully abyden thy commynge and that thys many yeares and what mystrustynge dyd not the fleshe in the meane season steare me vnto What infidelite dyd not Satan inspire me wyth And because thou dyddest differre thy promyse of seynge Christ therfore was I nearehande caused to thynke that all thy promyses were vayne And good LORDE what rumoure or vproure dyd than ryse in my conscience With what engins dyd Satā assaulte my mynde layenge now my synnes before me than she wynge me an hougle image of death somtyme kyndlynge the horrible fyre of hell in myne entrayles wherewyth I was so dismade that I was nearhāde in despayre But nowe thou makeste me an happye aged man LORDE and lettest thy seruaunt departe in peace accordynge to thy promyse Now doest thou set my consciēce at rest now shall I carelesse wayte for the bodyly death I wil now dye gladly But what is happened vnto the good father that thou arte so sodenly chaunged and where afore thou werest so sorowfull that thou arte now euē filled with so great ioye For what cause doest thou now so leape for ioye as though thou werest reuyued which afore semedest to haue ben more than dead Surely hys ioye is not for nought Let vs therfore heare hymselfe For thys sayeth he to be the cause of hys myrth and gladnesse namely For myne eyen haue sene thy Saueoure vvhome thou hast prepared before all people Thys is the treasure y e reioyceth me maketh death acceptable to me namely That I se hym y t was vnder the law knowe hym for such one as helpeth me it can not be but I must reioyce and not be afeared for death Behold now what is hyd in the harte of the olde grayheaded father that he wyll nowe dye and