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
the goodes that Mary had yet wolde not they knowlege nor prayse God in them For as sayeth Christe Luke .xvi. He that is faythfull in y e leest is faythful also in much and he that is vnryghteous in the leest is vnryghteous also in muche Therfore are not they worthy of the greate and much because they despyse the small or lytle Yf they dyd prayse God in the leest they shuld haue abundauntly the greate wherof the cause is they haue theyr syghte aboue them and not vnder them For yf they had theyr syght bowed downwarde they shulde se some which perchaunce haue not halfe so manye goodes and gyftes and yet be at rest and cōtente praysynge God A byrde hoppeth for ioye and syngeth yf it can beynge contente wyth it that it possesseth and murmureth not because it can not speake A dogge leapeth and waggeth hys tayle shewynge a ioyfull countenaunce nother is he myscontente that he wanteth reason All maner of beastes are contente wyth theyr goodes serue God wyth theyr endeuoure prayse But the onlye wycked and louynge it selfe eye of man is vnsatiable nother doth it endeuoure itselfe to be saciate by reasō of hys vnkyndnesse and pryde seynge it coueteth euer to be the chefest best preferred aboue other nother wyll it prayse and glorify God but rather loke for honoure of hym Of thys maner do we reade that in the tyme of the councell holden at Constaunce in Germany two Cardinals rydynge vpon costlye mules ouer the feldes by the waye dyd se a shepeherde stāde wepyng The one of them a more meker mā and moued wyth pytie wold not passe by hym that was so sorowfull approched to comforte hym and asked fyrst what hym ayled The shepeherde after he had wepte bytterly and holden hys peace a greate whyle so that the Cardinall was greued and sorowfull also At the laste he shewed hym a tode and sayde For thys cause do I wepe namely that God hath shapen and created me so fayre a creature and not lyke thys euell fauoured worme and that I dyd neuer consydre thys by myselfe nor thanked hym therfore Of thys was the Cardinall so abashed that he fell from hys mule and was boren in the councell house where he cryed and sayde O Austine howe truely was it sayde of the The vnlearned ryse vp and take in the kyngdome of heauē but we wyth oure learnynge do wander in flesh and bloude Now do I thynke that the shepeherd was not so rych nor fayre yet dyd he so hyghly earnestly consyder the gyftes of God in hym and rendre thankes therfore that he dyd fynde more in hymselfe thā he coulde well attayne perceaue with hys syghte The fyrste worke of God towarde the holy virgine doth she confesse to be the lokynge vpon her the which also is the chefest of the which al the reste hange flowe For yf it be come so farre that God wende hys syght to ony man to beholde hym that is nothynge but grace and mercy and there must nedes followe all gyftes and workes As we reade Gene. iiii that God dyd loke vpon Abell and hys gyftes and not so vpon Cayn nor hys offerynge Of thys come the prayers cōmunely in the psalter that God wyll lyghten hys countenaunce vpon vs and not hyde hys syghte but directe it vpon vs and such lyke And that she doth thynke thys to be the chefest she doth sufficientlye shewe sayeng Lo for thys beholdyng of me shall al chyldes chyldren call me blessed Marke the wordes she sayeth not y e hyr prayses shall be spred abrode y e hyr vertues shalbe commended that hyr virginite or humilite shalbe extolled or that hyr excellente dedes shalbe songe and vttered wyth some songe or ballade but she doth only often repete and saye that God hath loked vpō her and that thereby she shalbe called blessed And that is to geue the honoure and prayse to God so holyly and purely that ther is no thynge more holy nor pure And therefore poyntynge vpon the beholdynge or lokynge vpon of God as wyth a fynger she sayeth Beholde from hēce forth novv shall they call me blessed That is from the tyme that God hathe beholden my vylenesse I shalbe called happy Wherein not she but y e grace of God in her is praysed yee she is made lytle and maketh herselfe lytle whan she sayeth that hyr vylenesse is loked vpon of God And for thys cause doth she fyrste auaūce hyr saluacion before she recyte the workes of God declared toward her and attributeth the lokynge vpon hyr vylenesse al together vnto the syght of God By thys now is it euident we maye gesse by thys whyche be the true honoure wherewyth she must be honoured yf she per chaunce hath nede of it But howe shall we saye to her ▪ Loke vpon hir wordes and they shall teache the to saye thus O thou blessed virgine and mother of God howe vyle and despysed werest thou yet not wythstandynge God dyd wende so mercyfullye and rychely hys syghte towarde the and hathe wrought great thynges in the wherof thou werest neuer one worthy and the ouerflowynge grace of God in the is farre aboue thy deseruynges Happy arte thou blessed arte thou from that tyme forth for euer the which hast founde such a God Nother nedeth ony man to thynke that she wyl not be pleased yf she be sayde to be vnworthy of so greate fauoure veryly she fayled not whan she graunted of hyr owne mynde y t she was vyle and vnworthy that God dyd loke vpon her for none of hyr merites or deseruynge but of hys mere and only grace She hath no delyte to heare such vayne ianglers as both preach and wryte manye thynges of hyr merytes wherewyth they crake and auaunce theyr greate learnynge not consyderyng how greatly they derogate the Magnificat accuse the mother of God of lyenge and minysh the grace of God For so much worthy merite as is geuen vnto Mary so much is the grace of God robbed of and the virginis songe is robbed of truth The angell dyd only grete her on the grace of Gods behalfe and that the LORD was wyth her wherfore she is blessed amonge wemen Wherfore they that attribute her so many prayses and honoures and let them so styck and cleue vpon her they be not farre from makynge an idol of her euē as though she ought be worthely worshypped and trusted vnto where as she doth reiecte and render all vnto God wyll haue God to be praysed in her labourynge and endeuourynge fynally to cause euery man to haue truste and confidence in Gods fauoure by hyr ensample Whosoeuer therfore wyll honoure the virgine Mary aryght thesame must not set her nexte hys harte and by God but farre beneth hym makynge her bare and naked and so as she sayeth herselfe behold hyr nakednesse After that must he maruayle of the vnspeakeable and abundaunte grace of God whyche so rychely and bountyfully both loke vpon loue and blesse so
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
ouercame and after thys maner do all such as be troubled nowe a dayes ouercōme For the which cause Ioel sayeth in the .iii. Chap. Let the weake man saye I am strōge but in fayth not in felyng vntyll it be nearehande come to an ende Agayne the other parte suffreth God to heaue and exalte it selfe wythdrawynge hys power from them and letteth them be puft vp by reason of theyr owne strength For whan mans power cōmeth in than goeth the power of God out But whan the bladder is full euery mā thynketh to haue the better hande then commeth God sodenly and prycketh the bladder whereby all is dashed Those fooles knowe not that euen whan they ryse and prospere they are forsaken of God that Gods arme is not wyth them Therfore doth theyr endeuoure laste an appoynted season and after that doth it sayde and vanysh lyke a burble and becommeth as though it neuer hadde ben wherof Dauid maruaylynge in the .lxxvii. Psalme how it happened that the wycked and vngodly became so rych carelesse and myghtye at the last doth say I coulde not know this vntyl I wēte into y e Sāctuary of God consydred y e ende of these mē namely how y u hast set thē in a slyppery place that thou mayest cast them downe headlynges destroye thē O how sodenly do they cōsume perysh and come to a fearfull ende Yee euen as a dreame whan one awaketh so makest thou theyr ymage to vanysh out of y e cytie And agayne in the .xxxvi. Psal he sayeth I my selfe haue sene y e vngodly in great power floryshyng lyke a grene Baye tre but whā I went by lo he was gone I sought hym but he coulde no where be founde Lacke of fayth is only the cause that we can not also abyde a lytle or els shulde we se seatly how the mercy of God is wyth them that feare hym and the arme of God also agaynst the proude wyth all force strength We faythlesse grope blyndfeld with our fyst after the mercy of God and hys arme The whych yf we do not continently fele thā do we euen thynke all be lost of our parte and oure enemyes to haue gotten the felde as thoughe both Gods mercy and grace were wythdrawen from vs and hys arme to be agaynst vs. And that cōmeth therby because we knowe not hys workes wherfore we know not hym hys mercy nor hys arme It is necessary and he wyl be knowen by fayth Therfore must y e wytte reason be shut vp theyr eye offendeth vs we muste therfore plucke it out and cast it awaye Lo these are the two workes of God repugnaūt ech to other wherin we are taught that to be the mynde of God that he be farre from the wyse and prudente but be neare vnto the foolysh whiche muste suffre wronge Thys maketh God to be loued and praysed and conforteth the soule body and all powers Now consydre the wordes He scattereth them that are proude in the imaginacion of theyr harte Thys scatterynge or waystynge is done as it is sayde whan they are wyseste of all and mooste fullest of theyr owne wysedome for than surely is the wysdome of God gone But what waye can he scatter them better than wyth depriuynge them of hys eternall wysedome and by permittynge them to be fylled wyth worldly transitory wysedome It is pythy that she sayeth them that are proude in the imaginacion of theyr harte that is suche as theyr owne mynde vnderstandynge the which not God but theyr harte doth ministre doth greatly playse as though they only were the moost iustest wysest and beste whereby they auaunce themselues aboue such as feare God myspraysynge theyr opinion and ryghte reuylynge persecutynge them to the vtermooste so that theyr cause only must be iuste and abyde The which whan they haue optayned they heaue them selues vnto the cloudes as the Iewes 〈◊〉 that wythstode Christe and yet perceaued not that theyr matter came to nought thereby and was despysed and Christ contrarywyse to be exalted and set vp vnto an exceadynge glory Thus do we se than that thys verse speaketh of spirituall goodes and teacheth by what meanes the workes of God are knowen on both partes and teacheth vs also to embrace wyllyngly the pouerte of sprete and to suffre iniury to permitte vnto oure aduersaryes theyr request for they shal not longe reioyce Herein is a stronge and sure promyse that the proude shal not escape Gods arme they muste be throwen downe though they heaue themselues neuer so sore yf we at the leest be fully so persuaded For where such fayth is not there doth God not worke such greate workes but leauynge thē he worketh openly by creatures as is declared before But these are not true workes whereby he maye be knowē for the powers of the creatures are ioyned to them also Nother are they the bare workes of God which ought be to such as he worketh alone w tout ony foren helpe which is done whan we are oppressed for oure opinion and ryghte and suffre y e power of God to vse hyr wyll in vs. These are hys noble workes Moreouer Mary doth connyngly checke the vngodly hypocrites here and loketh nother to theyr handes nor eyen but to the harte and sayeth them that are proude in the imaginacion of theyr harte where wyth she doth specially meane the enemyes of the truth euen as the Iewes were sometyme agaynste Christ and as some are now a dayes lyke vnto them For suche holy and learned men are not proude in clothynge and behaueoure they praye faste preache study saye masse oft they go doukynge with theyr heades and thynke nomā to be a greater enemy vnto pryde couetousnesse or hypocrisy than themselues and that noman be a greater frende of God than they themselues How coulde they hynder and hurte the truth were not they so holy honeste learned mē For such theyr vtter apperaūce glystereth shyneth and bleareth the eyes of the cōmune people Good LORD how wel are they persuaded callynge vpō God and take pytie vpon poore Iesus that doth so euell is proude and finally not lyke vnto thē in ryghteousnesse honesty ▪ Of them sayeth Christ in the .xi. of Mathew that wysedome is iustifyed of hir chyldren that is they are wyser and more ryghteous than I myselfe whyche ame the godly wysedome Whatsoeuer I do that is nought and must be checked and correcte of them These are the moost wycked and poysonest men on earth whose pryde of harte is so depe and deuellysh that she can brouke no medecyne nor wholsome counsell For they heare not what is sayde yee they reken it not to be spoken vnto them but vnto the wretched synner which hath nede of it they nede it not Ihon baptiste doth call them the generacion of vipers Mathew .iii. and Luke the thyrde and euen so doth Christe also Mathew the .xii. and .xvi. These are they that do not truely feare God do serue to
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
and almyghtye euē so abydeth the same nature in hym styll vnchaunged And all hys workes haue ben shalbe done so vnto the worldes ende that he shal make of y e whych is nothyng vyle despysed small myserable and dead in comparison some specyall costly honorable healthfull and lyuynge thynge And agayne al that is sōwhat costly honorable lyuely to make it nought small despysed myserable mortall and transitory After whych fashion and maner no creature can nor maye worke that is of nought to make ought so that hys eyen are toward the depth and not to the heyght as the .iii. chyldren sayde Daniel the thyrde Chapter Blessed be thou that lokest thorowe the depe and syttest vpon the Cherubins And also Dauid Psalm C.xxxvii Thoughe the LORDE be hyghe yet hath he respecte vnto the lowly as for the proude he beholdeth hym afarre of Item Psalm C.xi. Who is lyke vnto the LORDE our God that hath hys dwellynge so hyghe whyche humbleth hymselfe to beholde that is in heauen and earth For seynge he is the supreme and moost hyghest of all and nothynge aboue hym therfore maye he not loke aboue hym nother maye he loke besydes hym seynge none is to be cōpared w t hym Thus must he nedes behold hymself loke vnder hym And euē so y e deper a mā loketh vnder hym y e better he seyeth hymselfe But the worlde mans eyen do the contrary they loke only aboue themselues they wyll mount on hygh as Salomon sayeth Pro. xxx Ther are people which haue hygh lokes cast vp theyr eyelyddes Thus we se dayly that euery one loketh only vpward to ryches honoure authorite science easy lyfe and to all that is greate and hygh in thys worlde And where such are to thē doth euery man cleue to thē runneth euery man thē is euery mā glad to please and to serue with them wyll euery man ioyne hymselfe and be partaker of theyr exaltacion hygh estate so that it is not sayde for nought in y e scripture that few kynges and princes haue ben good and vertuous Agayne nomā wyl loke downward where are pouerte despysyng anguysh mysery and sorow frō thence doth euery man wende his eyen And where suche people is frō thence doth euery man runne they be shuned nother doth ony man assyste nor helpe thē and prouyde so for thē that they maye be able also but must abyde styll in the depth and low estate For ther wyll noman be such a creatoure amōge men that wyl make ony thyng of that nothynge accordynge to y e lesson of S. Paule Ro. xii sayenge Be of one mynde amonge youre selues Be not proude in your owne conceates but make your selues equall with them of the lowe sorte And for thys cause doth y e syght of God cōtinue of one fashiō which beholdeth y e depth nede and mysery is neare vnto all such as are in that depth anguysh and as sayeth S. Peter wythstandeth the hyghmynded but geueth mercy vnto the lowly Out of thys grounde now spryngeth loue and y e prayse of God for nomā cā thanke and prayse God without he fyrst loue hym nother may ony mā loue hym without he confesse knowlege hym in the best syncerest maner he can Nother maye he so be cōfessed and vttered saue by hys worke which is remembred felte tryed in vs. Wherfore now whan he proueth knoweth God to be such one which loketh towarde the depth and helpeth only the poore despysed wretched myserable forsaken them that are nothynge than is he so inflamed in loue that his hart euen floweth ouer in ioye leapeth and for delyte that he hath gotten in God And euen there is than the holy goost that teacheth such vnspeakeable connynge and lust at the twynklynge of an eye whan a man is so tryed For thys cause also hath God charged vs all with death and the crosse of Christe and with innumerable paynes and sufferynges charged hys ryght welbeloued chylderen the Christians sufferynge them somtyme to fall in synne that he maye se so much the deper that he maye helpe many worke muche shewynge hymselfe a true creatoure thereby that he maye knowe hymselfe thereby and maye cause hymselfe to be louynge and mooste laudable Where contrary wyse the worlde God amende it wyth his hygh and ouerseynge eyes is alwaye repynynge wythoute ceassynge and letteth the syghte workes helpe knowlege loue and prayse of God robbynge it selfe of such honoure frute ioye and saluacion After thys maner hath he also throwen his only beloued sonne Iesu Christe in the depth of all myserye and euydently declared hys seynge worke helpe nature counsell and wyll that it myghte 〈…〉 to what intent he suffereth it to 〈◊〉 Therfore remayneth in Christe suche notable prouynge full knowlege loue and prayse of God foreuer as sayeth the .xv. Psalme Thou shalt make me full of ioye wyth thy countenaunce that is That he seyth and knowlegeth the. Of thys speaketh Dauid also in the .xliiii. Psalme sayenge that all sayntes shall do nothynge but prayse God in heauē for lokynge vpon thē in theyr depth and hath made thē thankfull louynge and praysynge in the same Lykewyse also doth here the beloued mother of Christe which wyth the ensample of hyr prouynge and wyth hyr wordes teacheth vs how we shulde knowlege loue and prayse God For seynge she reioyceth and thanketh God here wyth a ioyfull and leapynge sprete that he hath loked vpon her though she were lowlye and nothynge in hyr owne and mens syghte therfore is it to be beleued that she hath had symple frendes poore and rather of the lowest sorte And thys wyll we now so saye because of them that be symple and of the lowest sorte themselues At Ierusalem doutlesse were the doughters of the hyghe prestes and of the counsellers fayre yonge and bewtyfull virgines taught and brought vp after y e mooste honest maner before all the contry as nowe are also the doughters of many kynges princes and other noble and rych mē Nothersemeth she to haue ben the doughter of the chefe ruler of Nazareth hyr natyfe cōtry but rather of a meane poore cytesins where vnto was not geuen greate hede or force Yee she was rekened amōge hir neghboures and theyr chyldren for none other saue a seruyng mayde vnto whome the charge of houswyfery and the cattel was committed as poore maydens do whome lyke charge is cōmitte to be faythfully executed For thus prophecyed Esaye in hys .xi. chapter Ther shall a rodde come forth of y e kynred of Iesse and a blossome out of hys rodde and the sprete of the LORD shal lyght vpon it The stocke and roote of the kynred of Iesse or Dauid is the virgine Mary the rodde and blossome is Christe Now lyke as it is not sene yee incredible that out of a seere and rottē stocke or roote shulde growe a fayre rodde or blossome euen so was it not to be loked for nor lykely that Mary the virgine shulde be
of humilite but w t a simpel hart do they beholde the vyle thynges beynge glad to be occupied in thesame nother do they at ony tyme perceaue theyr lowlynesse Here spryngeth the water out of the fountayne here followeth it of hys owne swynge wherfore they do vse vyle vestures gestures wordes places and persones though they do euery where shone gorgious and hyghe thynges which thynge Dauid also wytnesseth in the C.xxix Psal sayenge LORDE I ame not hygh mynded I haue no proude lokes c. And Iob in the .xxii. chapter Whoso humbleth hymselfe shalbe set vp and whoso loketh mekely shalbe healed Hereby commeth that vnto such doth honoure befal vnwares and theyr heauynge vp wythoute foreknowlege or deliberacion For they were content wyth theyr lowe estate and simple condicion nother thought they once vpon hygh thynges But y e fayned lowly maruayle greatly that theyr exaltacion honoure taryeth so longe nother is theyr false and fayned pryde contente with theyr vyle condicion but secretly cōsydereth hygher estates in theyr myndes Therfore dyd I saye that true humilite or lowlynes doth not at ony tyme perceaue that she is lowly for yf she dyd knowe it she wolde be proude wyth the syghte of so greate a vertue but wyth harte mynde and all hyr wyttes is she pyght vpon sleghte and lowly thynges whiche alwaye presente themselues to hyr syghte These are hyr images wherein she hath hyr conuersacion and pastyme and as lōge as she hath them in syghte so longe can not she beholde herselfe nor be combred with herselfe much lesse be rauyshed and haue pleasure in the contemplacion and syghte of hygh and greate thynges or geue hyr mynde therto For thys cause than must the honoure and dignite be fall vnto her vnwares fynde her in thoughtes cleue contrary to honoures and dignityes for after thys maner doth Luke saye that the Angels gretynge was straunge vnto the virgine for it came sodenly and vnloked for Yf thesame gretynge hadde chaunced vnto Cayphas doughter she wolde not haue thought What maner of gretynge is thys but wolde soone haue accepted it and wolde haue sayde wythin herselfe Ah howe well and happely doth thys befall And agayne fayned lowlynesse doth neuer know that she is proud for yf she dyd she shulde quickely be refrayned wyth the syght of the haynous faute but she fasteneth hyr harte mynde and thoughte vpon hyghe thynges the whyche she hath in syght wythoute ceassynge These are hyr ymages wherewyth she is alwaye combred and as longe as she setteth hyr mynde on thē she cā nother beholde nor consydre herselfe Wherfore the honoure commeth nother vnwares nor vnthought vpon for it fyndeth thoughtes therto agreynge but shame and enpoueryshynge come vnloked for vnto such for they were mynded to sayle with another more luckelyer wynde For thys cause is it not good to learne lowlynesse after thys maner that he haue in syghte and imagine vyle and despysed thynges or persons Nother contrarywyse waxeth ony man proude because he seyeth hygh and greate thynges The images are not to be auoyded but the eyē ▪ must be weened therefrom As longe as we lyue vpon earth we must lyue both wyth the hygh and lowe thynges or estates but as Christ sayeth the eye must be put out Genesis the .iii chapter sayeth not Moses that Adam and Eue sawe other thynges after the preuaricacion thā they dyd se before it but y t theyr eyen were opened that they myght se theyr nakednesse where as they were naked before also and yet dyd not consyder it The quene Hester dyd weare a verye costlye crowne vpon hyr heade yet dyd it seme but a stayned cloth in hyr syght Here were not the hygh images taken away from her but rather were set before her as vnto a mooste puissaunt quene and no sleyght or vyle thynges were before her but the syght was wended therfrom and hyr harte and mynde dyd not beholde the hye thynges and gloriouse Wherfore God wroughte also straungely wyth her After thys fashion must not y e outwarde thynges be altered but we must be altered in our mynde and wyttes for thā shal we easely learne to despyse and flye hyghe thynges to set much by and to seke sleyght lowly thynges For there is humilite or lowlynesse founde and stedfast for all chaūces yet neuer are ware of it This is done with delyte and the harte remayneth alwaye one and of one fashion howsoeuer other thynges do befall or chaunge ether to the heyghte or depth But LORDE God what pryde skoulketh vnder the vylenesse of clothynge wordes and behaueoure wherof the world now a dayes is full The whych visures and dissemblers do so submytte themselues y t they wyll be despysed of no man they do so flye honours that they notwithstandynge wyll be chaced therwyth they do so shone hyghe thynges y t neuerthelesse they be not myspraised nor theyr possessions mynished y e whych they couet alwayes to haue of the best and pycked out But thys virgine vttereth nothynge but hyr vylenesse wherin she lyued abode wyllynglye she neuer coueted nor thought vpon honoure and heyght nother dyd she consyder and behold hyr lowlynesse This humilite is so fayre and precious that she can not abyde hyr owne countenaunce but that image is reserued vnto the face of God as wytnesseth the C.xii. Psalme sayenge Who is lyke vnto the LORDE oure God that hath hys dwellynge so hygh which humbleth hymselfe to beholde that is heauē and earth For he that can beholde hys lowlynesse the same can iudge hymselfe worthy of eternal blesse so were Gods iudgement at an ende seyng we know surely that God doth saue the lowlyones Therfore muste God reserue and kepe the same for hymselfe to knowe and to iudge and hyde them from vs wyth the fence of exercyse in lowly thynges by beholdynge of the whych we also do forget ourselues To thys now serue many persecucions deathes al kynde of trouble on earth in y e which is trauayle payne y e w t thēwe may put out y e false deceatful eye Thus is it euidēt vnto vs by thys word humilite or lowlynesse that Mary the virgyne was a despysed vyle and a mayden of no estimacion in thys lowe degre to haue serued God and not to haue knowen that hyr low estate was much worth before God Whereby we are taught and cōforted that though we ought wyllyngly be despysed and brought low yet shuld we not despayre therfore as though God dyd hate vs but rather trust that he shalbe mercyful vnto vs. Only thys shal we beware lest we be not wyllyng ynough in thys subduyng castyng downe lest oure wicked eye be to much open and so deceaue vs wyth preuy lokynge vpon hyghe thynges or searchynge out of our pleasures wherwyth the humilite or lowlynesse do perysh For what helpeth it y e dāned to be cast downe to the nedermost lowest seyng they do not suffre y e aduersite gladly and wyth a
of God Yee ther caÌ„ not be abayted to much froÌ„ her seynge that she as all other creatures is created of nought But vnto the grace of God is to much derogated the which is daungerous nother is the mother well apayed therewyth It is nedefull also that we passe not the markes that Gods glory doth admitte in vsurpyng of callyng her as whan we grete her a quene of heauen yet is she not an idoll thereby that ether she maye geue or helpe as they do which call vpon her desyre her to be gracious and finally flye vnto her rather than vnto y e rych treasures of God She geueth nothynge onlye God geueth all as it followeth He that is myghty wherw t she robbeth all creatures of theyr streÌ„gth power O what greate hardynesse is thys and what spoyles of so tender and yonge mayden whiche can make destistute all myghtye and stronge men of theyre strengthe al puyssaunt men of theyr power all wyse men of theyr wytte and all boastynge and glorious men can she brynge to shame attributyng al strength noble actes wysedome and glory vnto God only For the sayenge He that is myghty is so much to saye as ther is noman that can do ought saue only God as wytnesseth S. Paule sayenge in the .i. chapter to the Ephesians that God worketh all thynges after the counsell of hys owne wyll and that the workes of all creatures are the workes of God the which thynge we also acknowlege in oure Crede sayenge that we beleue in God almyghtye He is so Almyghty that in all thynges by all thynges and aboue all thynges nothyng doth worke saue only hys strength and puyssaunce After thys maner sayde Anna the mother of Samuel in the .i. boke of Regum the .ii. chapter Ther is noman that can do ought of hys owne power And Paule sayth also in the .ii. Epistle to the Corinth the .iii. chapter Such trust haue we thorow Christ to Godwarde not that we are able of oure selues to thynke ony thyng as of ourselues but oure ablenesse coÌ„meth of God Thys is an hygh worthy artycle coÌ„teynynge very much alayenge atoÌ„ce al pryde curiosite presuÌ„pcioÌ„ rashnes boastyng false coÌ„fideÌ„ce exalteth only God yee and sheweth the cause also why he oughte to be exalted euen because he worketh all thynges It is easy to be spoken but to refourme and redresse oure lyfe accordynge to it that is laborious and full of payne For they that leade theyr lyfe in such thynges are louers of peace geuen to God and simple men attributyng nothyng to themselues certifyed that God hath all thynges and they nothynge Thys is than the meanynge of Gods mother in these wordes Of all these greate goodes is nothynge myne but he that worketh all thynges alone and whose power alone worketh in all thynges he it is that hath done so greate thynges vnto me For the worde Myghty sygnifyeth not a workelesse ydle and restynge power as we saye of a worldly kynge that he is myghty which neuerthelesse is styll and worketh not but a workyng power and continually doynge which without intermission doth procede worke For God doth not holde vp but procedeth in workynge as wytnesseth Christe Ioh. v. My father worketh hetherto and I worke also Of thys wyse also sayeth Paule Ephes iii. that God is able to do exceadyng abundauntly aboue all that we axe or vnderstonde accordyng to the power that worketh in vs. That is He euer geueth greater thynges than we requyre as hys nature is to do so doth hys power worke For thys cause dyd I saye that Mary wolde be no Idoll and that God doth all she nothynge For thys cause doth she adde and saye And holy is hys name That is As I do not take the worke to me euen so do not I ascribe the honour thereof vnto me nother For he only ought to haue y e prayse name that fulfylleth y e worke It is vnsemely y e one shall do the worke and another shall drawe the name and prayse thereof vnto hymselfe As for me I ame the workehouse only wher in he worketh and therfore is no prayse nor honoure due vnto me that I ame the mother of God but God and hys excellent worke are to be praysed and honoured in me It is ynough for me that I reioyce with hym and saye Happy ame I that God hath separate me in whome it hath plased him to accomplysh such hys workes Lo how purely doth she wende all to Godwarde how wholye doth she drawe no honoure no worke no glory to herselfe and behaueth herselfe as before whan no suche thynge had happened vnto her settynge nomore â—â—â—are or makyng more searche for honoure than she dyd before nother doth she swell auaunce or crye out that she is become the mother of God nother doth she fynally requyre ony worshyp therfore but goeth hyr waye and doeth hyr busynesse as before mylketh the kyen dyghteth the meat washeth the dyshes swepeth the house and doeth all that a handmayden or huswyfe becoÌ„meth to do in such vyle workes as though such plenteous gyftes of grace dyd not pertayne vnto her Amonge women hyr neghbures was she estymed no greater than she was afore she requyred nomore nother and remayned a poore cytesin amonge the commune people O what a simple poore hart is that O what wonderfull virgine what greate thynges are hyd vnder a lowly behaueoure How many haue felte her spoken to her eaten and dronken wyth her whych perchaunce haue counted her to be despysed of the commune sorte a poore and simple cytesin whych wolde haue be nabasshed and maruayled yf they had ben aware of suche in estimable gyftes in her and that is hys name to be holy For holy is it called that is sundered and appropriate to God whych noman maye touch nor defyle but worshyp it And name is called a good fame or renowne glory prayse and worshyppe Nowe muste euerye man than abstayne from the name of God so that he nother touch it nor drawe it to hymselfe the which is also ment Exod. xxx where Moses was commaunded by God to make precious oyntmeÌ„t it was straytelye forbydden onye man to anoynte hys bodye therewyth That is Noman shall be so hardye as to appropriate the name of God to hymselfe for that is sayd to vnhalow and to despyse it yf we reioyce in oureselues or take onye honoure vpon vs ether haue pleasure in oureselues or auaunce oure goodes or workes as the worlde dothe vnhalowe and defyle the name of God with out ceassynge For as the workes are onlye Gods so is the name lefte hym onlye also Moreouer as many as hallowe so his name makynge themselues voyde of prayse and honoure worshyppe it aryght wherfore they also be halowed of it whiche the precious oyntment that is spoken of in the thyrtyeth chapter of Exodus doth signify w t the which all that was touched was clensed Thys oyntment is y e worde of God halowed of vs.
wyll departe in peace To departe wyth ioye or dye in peace is a goodly worde in y e eares of hym that can so do But where of hath he such a pleasaunt death Euen of the chylde Who hath euer sene suche lyke death But all they that put theyr truste in ony other saue in thys chylde the Saueoure whan they shall dye they tremble and quake and are very sorowfull at the harte chaūge theyr coloure theyr wytte reason vnderstādynge and all theyr strength faydeth euen awaye death ouercōmeth them Yee though all the kynges princes powers of y e world were by wyth theyr horses armes to helpe them and the feare of death came vpon thē they shulde stande as styffe as a stake before death But the good Simeon reioyceth y t he wyll departe in peace as though ther were no death He calleth not y e passynge a death he disdayneth to honoure it so much He sayeth LORD novv lettest thou thy seruaūt departe in peace not thou lettest me dye He calleth the passynge a swete easy slepe From whence hath he the connyng that he feareth not death but counteth it a swete slepe for the whych not wythstandynge all the worlde is afrayed Euen frō thence that synne the law and death were banyshed out of hys harte he dyd not regarde them For where the lawe is there is also a conscience of synne but where she is not there is nothynge saue ryghteousnesse and Moses is exiled and so wholy out of syghte that hys sepulture is not sene nor knowen where it is Where Moses is gone frō thence is synne taken awaye also and so becommeth death a louely slepe But whereby getteth he that Veryly not by hys deseruynges workes but onely by the beholdynge of the saueoure For he sayeth Myne eyen haue sene thy Saueour He maketh no mencion nor is once thynkynge that he hath done or procured it wyth hys handes but hath sene it wyth hys eyen though the outwarde syght wythout the inwarde do auayle so lytle as the handes They are two poyntes to se and the Saueoure To se Christ perteyneth vnto a quiete and peaceable death Yf we se hym than can we dye merely but yf we se hym not thā is he there in vayne vnto vs. Many haue sene hym in the temple but not aryght Ioseph Marye Anna and Simeon haue sene hym aryghte but all the other that behelde hym not lykewyse they haue not sene Christ nor the Saueoure Caiphas Annas Pilate Herode dyd beholde hym in dede but they sawe not that he was the Saueoure But where in is the faute that they can not se hym In the eyen of the harte they must be cleare that they may beholde y e yonge LORDE that is entred in to the wynepresse for vs and hath suffred wronge for vs settynge vs at lyberte not for our merytes or deseruynges but for hys truth and loues sake Who so beholdeth him after thys maner the same hath ouercome the law synne death despysynge all theyr assaultes The true seynge consisteth not in the bodely eyen for many haue sene hym after that maner which were neuer the better for it but in fayth in the harte It maye well be that they haue sene hym wyth bodyly eyen but yet not beleued that he was the Saueoure thynkynge on thys wyse Shulde thys chylde be he it is scarce syxe wekes olde nother can it lyfte vp the heade The true Saueoure thought they shal come wyth an armye wyth horses and al maner of weapens But the good Simeon hath sene hym other wyse He was warned in hys hart a worde was geuen hym sayenge The same is he ▪ He had another lyght and another syghte Euen so muste we also not onely heare at Christes mouth but also beleue in the harte thorowe the holy goost and so must y e harte be illumined by the holy goost for it is naturally stony hardened and darkened so sore that it can not knowlege such saluacyon and se such lyghte Nother is it ynough that Mary Ioseph Simeō and other haue sene hym I muste se hym also I muste knowlege hym also I muste knowe also that he is the true Messias Simeon myght wyth few wordes haue vttered the cause of hys ioy and sayd Therfore lettest thou me depart in peace because I haue sene Christe But that he myght declare the maiesty of Christe more clearelye he leaueth the name of Christ and in steade therof he setteth thre tytles wherewyth Christ is set forth moost playnly and his vse is shewed moost manyfestly The fyrst tytle that Christ is declared wyth is Saueoure sayenge Myne eyen haue sene thy Saueoure vvhome thou hast prepared before all people Thys sayenge semeth Simeon to haue taken out of the .lii. Chapter of Esaye where he sayeth The LORDE wyll make bare hys holy arme shewe it forth in the syght of all the Gentyles and all the endes of the earth shall se the sauynge health of oure God That Esaye doth prophecy for to come that sayeth Simeon to be now fulfyllynge That is that our LORDE Christ whych as the true Saueoure is shewed in y e fleshe and set vp therfore that he myghte be shewed vnto al nacions both the Iewes and Gentyles Yf the synnes do racke oure consciences and cast them to the euerlastynge damnacyon than is Christ oure Saueoure the wholsome playster whyche layed to the sores of our synnes doth so drye vp clense heale the etter of them that although he fele hymselfe greued wyth synnes and yet do beleue in Christe yeldynge hymselfe wholy to hys cure yet is he for all that rekened clene from all synne ryghteous and holy And yf Christe be wholsome to clense and heale synnes it followeth also that he is wholsome in al aduersites troubles grefes and paynes of death and hell For yf ony man be payned or greued than is Christe wholsome vnto hym For in forgeuynge synnes he maketh the same grefe to be no instrumēt or accasion of misery vnto hym Yf ony mā be cast before death and hell in hys cōscience Christ is a Seueoure vnto hym the whych seynge he hath satisfyed hys father for our sinnes he chaungeth the feare of death and hell in a waye not vnto perditiō but vnto lyfe euer lastynge saluacion Let vs therfore embrace thys Saueoure of God the whych Simeon dyd beare in hys armes and let vs lykewyse beare hym by fayth that we maye be letten go in peace lykewyse The seconde tytle that Simeō decketh Christ wyth is the lyght For he sayeth A lyght for the lyghtenynge of the Heythē he shall not onely be a Saueoure but also a lyghte to lyghten the Heythen that is He is a lyght that shall not only shyne amonge the Iewes but also amonge the Gentyles and lyghten them that they also maye come to the eternall blesse oute of the darkenesse of death and hel Thys part of y e songe semeth to be taken out of the