For whaÌ„ we do attribut vnto vs no workes no â—oastynge nor loue of ourselues thereof thaÌ„ is it honoured aryghte thaÌ„ doth it touch and hallow vs. For thys cause ought we to beware seynge that we can not be on earth without the goodes name and honoure of God that yf we be praysed of ony man or get a name that than we vse thys example of the mother of God beynge ready to answer them wyth thys verse vsynge the honour prayse aryghte confessynge openly or at the leaste thynkynge thus in oure mynde LORDE God it is thy worke that is praysed auauÌ„ced I beseke the let it be thyne name also Not I LORDE but thou hast wrought it which workest all thynges myghtely and holy is thy name After this maner oughte noman to refuse the prayse and honoure as wronge nor to disprayse them as nothynge worth but he ought not to ascribe it to hym selfe as a thynge to percious and noble referrynge them to hym whose they be truly in heauen Thys lo teacheth thys noble verse wherewith he is answered also that demaundeth whether one do not owe reuerence vnto another Yee Paule sayeth Ro. xii In geuyng honour let one go before another Neuertheles nomaÌ„ shal take y e honour vpon him as though it dyd befall vnto hym nother shall he suffre it to remayne vpoÌ„ hym selfe But he shall hallowe and restore it vnto God vnto whome it belongeth wyth all the good and worke from whence y e honoure floweth Nother shall ony man leade an vnhonest lyfe Yf he lyue honestly than muste honoure be there But as an honeste lyfe is the gyfte and worke of God so let his name also be holye and vndefyled from delytynge and hauynge delectacion in hymselfe This do we also desyre in y e pater noster whan we saye Hallovved be thy name â–ª And hys mercy endureth thorovvout al generacions vpon them that feare hym It is nedefull for vs to knowe the maner of the scripture whiche calleth the naturall linage or yssue a progeny or generacion by the whych one man is euer successiuelye borne of another Wherfore thys englyshe worde generacion or progeny doth not suffyse to expresse the meanynge thereof yet do I knowe none better than it For a progeny do we call the company that belongeth vnto vs ether by reason of bloude or mariage But in thys place it signifyeth the naturall yssue and succession from father tyll chyldes chylde and euery membre of thesame is called a progeny and I thynke it be not wronge Englyshed of thys fasshion namely and hys mercy endureth from chylde to chylde vpon them that feare hym And thys phrase of the scripture is very ryfe hauynge hys begynnynge and originall of the wordes that God spake vnto Moses and all the people vpon mount Syna sayenge Exo. xx I the LORDE thy God ame a gelous God visitynge the synne of the fathers vpoÌ„ the chyldren vnto the thyrde and fourth generacion of them that hate me and do mercy vpon many thousandes that loue me and kepe my commaundementes After that Mary the mother of God had fynished the prayse of God and of hys goodnesse towarde her she wandreth nowe al amonge the workes whych God worketh generally in all men and syngeth of them also teachyng vs featly to knowe the workes kynde nature and wyll of God Many ingenious and wytty philosophers haue atteÌ„pted the same also that they myght knowe what God were wrytynge much of the same the one thus another so But they were all blynde in that behalfe and coulde not perceaue the true shynynge And verely y e greatest thynge both in heauen and earth is to knowe God aryghte yf it do befall vnto ony man And that doth the blessed virgine teach very properly by hyr owne ensample as is shewed aboue But how can he be knowen more easyer or better than by hys workes for he that perceaueth thys duely the same must nedes knowe hys nature wyll harte mynde Wherfore it is connynge to knowe hys workes And that we myghte marke it the better she rehearseth orderlye in these foure verses syxe godly workes in syxe kyndes of men and parteth the worlde in two settynge on ech syde thre maner of workes and thre kyndes of men so that a continuall debate doth remayne amonge y e partyes by reason of the feate opposition one agaynst y e other wherby she doth descrybe hym so goodly as can not be amended Moreouer thys particion is duely and orderly comprehended in sundery places of the scripture as namely Ieremye the nynth Chapter where he sayeth Let not y e wyse man reioyce in hys wysedome nor y e stroÌ„ge man in hys strength nother the ryche man in hys ryches But who so wyll reioyce let hym reioyce in thys that he vnderstandeth and knoweth me for I am the LORDE whych do mercy equite and ryghteousnesse vpon earth Therfore haue I pleasure in such thynges sayeth the LORDE Thys is a noble texte and agreable to thys songe of the blessed virgine By thys place also do we se that the spirite of the prophet dealeth the worlde in thre as namely in Vvysedom Povver and Ryches the which he doth ouerthrowe whan he sayeth that nomaÌ„ shuld reioyce in them for God is not founde in them nother can he haue pleasure in them Moreouer he setteth thre other agaynste these namely Mercy Iudgemente and Ryghteousnesse In these is myne endeuoure sayeth he yeâ— I myselfe do all these So neare ame I that I do these thynges not in heauen but vpon earth there ame I founde He that knoweth me of thys maner thesame maye reioyce truely and make hys boaste boldely therof For yf he be not wyse but poore spreted than is my mercye wyth hym Yf he be not myghty but vyle lowlye than is my iudgement ready for hym Yf he be not ryche but poore and nedy than is my ryghteousnesse so much the more raygnyng wyth hym By wysedome he vnderstandeth al hygh spirituall goodes whereby man maye get a delyte reioycynge and a good opinion as the verse followynge doth specifye as be vnderstandynge reason prudence knowlege vertuousnesse an honest conuersacion finally all that is called in the soule holy or spirituall how greate gyftes that euer they be so that none of them be God hymselfe By power he vnderstandeth all power noblynesse of byrth frendes dignityes worshyppe whether they concerne temporall or spiritual goodes or men though in scripture ther be no spirituall superiorite but onlye a seruice and occupyenge of a lowe rowme wyth all hys ryghte lyberte and priuilege c By ryches are â—â—â—â—te health bewtye pleasure and all that maye chaunce vnto the body outwardly Agaynste these are thre other set of the prophete namely the poorespreted the oppressed and the nedy But we wyll loke orderly vpon the syxe workes and partes The fyrst worke of God is Mercy Of thys worke speaketh thys presente verse sayenge Hys mercy endureth from chylde to chyldes chylde or froÌ„
good wyll And agayne what hurteth it the angels to be hyghly exalted seyng they conceaue no false lust and presumpcion therby Finally to be shorte thys verse doth teach vs to know God truly seynge it wytnesseth that God doth behold lowly thynges and persons And he knoweth God aryghte that knoweth y t he bēdeth hys eyen to y e lowly as we haue sufficiently declared of the same knowlege followeth the loue trust to Godwarde so that a man do yelde hymselfe and followe hym wyllyngly Of thys haue we a goodly place in the .ix. Chapter of Ieremy sayeng Let not the wyseman reioyce in hys wysedome nor the stronge man in hys strength nother the rych man in hys riches But who so wyll reioyce let hym reioyce in thys that he knoweth and vnderstādeth me Thys doth Paule confirme in the .ii. epistle to the Corinthians the .xi. Chapter sayeng Let hym that reioyceth reioyce in y e LORD After than that the mother of God had in such wyse praysed hir God and Saueour wyth a bare pure sprete ascribed none of the goodes to herselfe and therfore had sōge truly vnto hym of hys goodnesse now dothe she fynally and orderlye go to the prayse of hys workes goodes For as we haue sayd before we ought not to rūne headlynges to y e goodes of God nother ought we to ascribe and drawe them to vs but by thē as by steppes we muste pearse vnto the author cause of all goodnesse we must cleue vnto hym onely and make much of hym And after that prayse and thanke hym in hys workes wherin he hath shewed vs suche goodnesse that we maye truste loue and prayse hym so that hys workes are nothyng saue a great occasion to loue and to thanke y e mere goodnesse that raygneth ouer vs. She begynneth fyrst wyth her selfe and syngeth what God hath done for her wherin she teacheth vs two thynges Fyrst muste euery man marke diligently what God worketh wyth hym more than all the workes y t he doth wyth other For thy blesse consysteth not in that he worketh wyth other but wyth the. As Ihon the .xxi. Chapter whan Peter sayd of S. Ihon LORDE but what shall he do Christ sayd vnto hym Yf I wyll that he tary tyll I come what is that to the Followe thou me As thoughe he wolde saye Ihons workes shall not auayle y e thou must go to thy selfe and take hede what I wyl do wyth the. Neuerthlesse a great mysuse of sellynge good workes doth raygne in y e worlde now a dayes For some presumptuous spretes wyl helpe other chefely such as lyue and dye wythout Gods owne workynge euē as though they had to many good workes Where Paul .i. Corin. iii. sayeth that euery mā shalbe rewarded accordynge to his workes ergo not after another mans workes It myght be suffred yf they dyd pray for other or brought theyr workes as meanes intercessiōs to god But seyng they come to God therwyth as wyth some gyfte or presēt it is a wycked and haynous intent And that moost abominable is they deale and geue theyr workes vnto other the whych neuerthelesse they knowe not howe acceptable they be vnto God For God doth not beholde the workes but the harte and fayth by the whych he worketh wyth vs. Whereof they do not force leanynge vpon y e workes only wyth the whych they do deceaue themselues and other also And so farre is y e matter come that they perswade men that be at the poynte of death to put on a freres rayment sayenge that yf ony mā dye in so holy an habyte al his synnes shalbe forgeuē hym and get eternall blesse Thus do they not only saue men wyth straūge good workes but also wyth straunge garmentes I thynke yf ther were no hede taken therto that the deuell wolde brynge such men so farre y t they wolde thynke to brynge the people to heauē wyth religious meates dwellynge and buryenge Good LORDE how feleable is thys darknesse namely that a coole or religious abyte may iustify and saue a man for what nedeth fayth than Let vs thā become al freres let vs all dye in frerely abites by that meanes shall cloth wante to make freres Beware bewar of wolues walkyng in such shepes clothyng for they do begyle the tear the thynke that God doth worke with the thy saluacion that by the worke y t he worketh in the nother put thy trust in ony other as thou seyst y e holy virgine Mary do here And though thou doest vse to thys the intercession of other thou doest not euell for we all ought to praye the one for the other And no man shall trust vnto other mēs workes wythout the owne proper workes of God but wyth great diligēce take hede to thyselfe Gods workes euen as though God thou were one in heauē earth and though God dyd worke wyth noman but wyth the and so forth loke vpon other mens workes also The secōd that Mary teacheth is that euery mā wyl be y e fyrst in the praysynge of God to recyte the workes done to hym after y e yrayse hym also in other workes After thys maner do we reade y e Paule Barnabas dyd shewe vnto the apostles the actes that God wrought by thē agayne y e apostles shewed thē what God had wroughte by thē also Lyke vnto this dyd they in the last Chap. of Luke shewyng ech other of y e resurrecciō of y e LORD appearyng to thē Euen there doth finally begyn a cōmune ioye and prayse of God wher euery one prayseth the grace of another and his moost of al though he be vyler than another nother doth he couete to be the chefe in the goodes but in the loue and prayse of God For euery mā hath ynough of God hys mere goodnesse how slender that euer hys gyfte be so symple an harte hath he But the hypocrites sekynge theyr owne auayle loke a squynte and playe the luskes whych whan they se they be not the chefest nor best in the goodes they murmure in steade of prayse and saye that they be ether lyke or vnder other lyke as they dyd wherof we reade Math. xx that murmured agaynst the husbandman not that he dyd thē wronge but that he coūted the last lyke worthy of the dayes hyre wyth them After thys maner are ther many foūde that do not prayse the goodnesse of God yf they se that they haue not receaued so much as Peter or ony of the other sayntes ether thys or that holy man alyue on earth thynkynge that yf God had geuen them so many good gyftes also as he hath geuen to other they wolde prayse and laude hym lykewyse settynge it lyght to be endued of God wyth such goodes as they do not perceaue as be the body lyfe reason substaunce honoures frendes the seruice of the Sonne wyth al other creatures The which persons yf they had all
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
An exposicion vpon the songe of the blessed virgine Mary called Magnificat Where vnto are â–ª added the songes of Salue regina Benedictus and NuÌ„c dimittis ¶ Translated out of latine into Englysh by Ihon Hollybush 1538. To the renowned and moost noble prince lorde Ihon Frederyke duke of Saxony county of Durynge and marques of Mysen my gracious lorde and defender I Haue moost doughty prince receaued your graces letters at the last the whych accordynge to my deutye I haue humbly taken in my handes and chearefully and wyth entyer consyderacyon thoughte vpon theyr argument and meanynge But seynge I haue loÌ„ge sence promysed vnto your hyghnesse the declaracion of the virgins songe of prayse called Magnificat froÌ„ y t whych purpose of myne the wycked enterpryses of many myne aduersaryes haue ofte wythdraweÌ„ me I haue thought now at the laste to answer your hyghnesse letters wyth this treatyse fearynge lest the farther delaye therof myght be to my reprofe and that farther exâ—usacioÌ„ shulde be of no value that your hyghnesses noble yonge corage were steared to the loue of scripture by farther exercyse in the same myght be more feruenter stablyshed to the whyche thynge I praye God to sende his grace to helpe for it is greatly necessary seynge that in the persone of so great a prince the whych beynge wythdrawen froÌ„ himselfe is gouerned by Gods grace y e saluacion of many one coÌ„systeth agayne y e perdicioÌ„ and damnacion of many one yf he beynge permitted to hymselfe is gyded with out grace For though it be sayd of al mens hartes that the kynges harte is in y e hande of God whych can wende it where it pleaseth hym yet is it not for nought sayd of kynges and prynces â–ª Where by God wyll beate hys feare in the superiours that so they may learne and be sure that they can not once thynke ought in theyr mynde wythout God do geue it seuerally in theyr myndes The dede of other men doth ether hurte or profit only them or a fewe besyde but princes and superiours only be set in that rowme that they ether profyte or hynder so many more as theyr dominion doth reach farther For the whych cause doth scripture call the godly and fearynge God princes angels of God yee goddes also as in the .vii. chap. of Exo I haue made the a God ouer Pharao And in the .xxii. Chapter Thou shalte not speake euell of the Goddes And agayne y e wycked vngodly princes she calleth Lions DraggoÌ„s and furious beastes whom God also calleth one of hys .iiii. plages whan he rehearseth them namely pestilence derth warre and furious beastes Because then that the hart of man beynge naturall fleshe and bloude doth presume euery thynge lyghtely coueteth therby dominion ryches honoure he is steared out of reason by suche occasion to a rash tranquillite and reste so that he forgetteth God and careth nothynge for hys subiectes and vsynge the brydle to hys pleasure in synnynge he becoÌ„meth a wodde furious beaste It chaunceth also that a prince takynge hys pleasure only and vsynge hys affeccioÌ„s by name he is a lorde but in dede he is a beaste so that it was well sayde of Bias one of the seuen sages of Grece Magistratus uirum ostendit that is Authorite or rule of a coÌ„munalte declareth what a man is For dominion doth vtter a man what he is seynge also that the commune people darre not wythstande for feare of punyshment the coÌ„maundementes of theyr heades though they were wycked and vngodlye For thys cause ought the superiours greatly to drede God seynge they nede to feare men so lytle and to knowe hym hys workes perfectly and wyth greate care and diligence to walke and exercyse hymselfe therin as Paul doth exhorte in the .xii. chapter to the Romaynes sayenge Let hym that ruleth be diligent Moreouer ther is nothynge in all the scripture that doth so greatly concerne the superiorite as thys moost holy songe of the blessed virgyne mother of God the which ought to be well learned and exercysed of all them that wyll rule well and be good gouernours For the mother of God syngeth here moost pleasauntly of the feare of God what LORDE our God be what hys workes be in hygh and lowe estates Let other geue ear to theyr paramours syngyng some wanton worldly songe but vnto thys so manered virgine becoÌ„meth a prince lorde to geue eare y t whych syngeth a spiritual chast and wholsome songe Nother is it a costume reprouable that in all churches thys songe is dayly songe at euensonge that wyth a sundery honest tune yf y e vnderstandynge therof were also so earnestly declared Now wolde God y e sprete of the same beawtyfull mother of God were geuen me whych may so pythfully profytably declare hyr songe that your princely grace all we may sucke therout a healthfull vnderstandynge a lawdable lyfe after this lyfe to synge the euerlastyng Magnificat in the lyfe to come AmeÌ„ ¶ The songe of Mary called Magnificat My soule magnifyeth the LORDE And my sprete reioyceth in God my Saueoure For he hath loked vpon the lovve degre of hys handmayden Beholde from hence forth shal al generacions call me blessed For he that is myghty hath done great thynges vnto me and Holy is hys name And hys mercy endureth thorovv out all generacioÌ„s vpon them that feare him He shevveth strength vvyth hys arme and scattereth them that be proude in the imaginacion of theyr harte He putteth dovvne the myghty froÌ„ the seate and exalteth them of lovve degre He fylleth the hungry vvith good thinges and letteth the rych go empty He remeÌ„breth mercy and helpeth vp hys seruaunt Israel Euen as he promysed vnto our fathers Abraham and to hys sede for euer ¶ The prologe THat we maye the better vnderstaÌ„de thys songe of prayse it is to be marked that y e laudable virgine Mary speaketh by hyr owne experieÌ„ce where by she is taughte illumined of the holy goost For no man may perfectly vnderstande the worde of God wythout he haue it of the holy goost wythout ony meanes And no maÌ„ caÌ„ haue it of the holy goost wythout he proue and searche it and in the same tryenge and searchynge doth the holy goost teach as in hys scoole Wythout the whyche ther is nought taughte saue onely a shadowe wordes and multiplyenge of wordes Euen so lykewyse whan the blessed virgine had proued by herselfe that God hadde wrought so great thynges in her whych not wythstandynge was vyle poore and despysed dyd the holy goost teach her thys ryche doctrine and wysedome namely that God is such a LORDE whych hath nought to do saue to exalte it that is lowe to depresse to put downe that is exalted to breake it that is made and to make it that is broken For as in the begynnynge of all creatures God dyd create the worlde of nought wherof he is called a creatoure
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
more peryllous which leane to the other syde the which be proude of the gyftes of God and do not thanke the pure wyll of God for it wyllyng parte both of the prayse and hygh estimacion to be ascribed vnto themselues Such wyll be sene aboue other and beholdyng the great good that God hathe done wyth them stomble thereat vsynge it as theyr owne auaūcyng and heauynge themselues aboue suche as haue not those gyftes as though they were some straunge or peculiare thynge Thys veryly is a brykle and yeoperdous hauen for shyppes it is a daungerous estate The gyftes of God be suche that they make men proude to stande in theyr owne conceate and opinion and therfore it is requyred that the laste worde be consydered namely the Lorde For Mary sayethe not My soule magnifyeth herselfe or setteth greate pryce by hersefe yee she wold haue nothyng to be holden of her but she doth exalte and lyfte vp God only vnto hym she geueth glory robbynge herselfe thereof and ascribeth and referreth all thynges vnto hym And though she perceaued the moost plenteous workes of God in herselfe yet was she of that mynde and abode therin that she dyd not exalte herselfe aboue the moost vylest and pooreste man on earth and yf she had done so than hadde she fallen wyth Lucifer into the lowest bottome of hell Nother hath she thought otherwyse than yf suche goodnesse of God hadde happened vnto another handmayden she wold haue ben euen as wel content wysh it her so well as herselfe yee she hath coūted herselfe vnworthy al other worthy of such honoure nother wold she finally haue ben miscontent yf God takynge agayn frō her such gyftes had geuen them vnto another in hyr presence So lytell dyd she drawe all thys to herselfe and left Gods gyftes fre whole and proper to hymselfe vsynge herselfe as a glad hospitall and a gladde oostesse of suche a geste and therfore hath she also kepte it foreuer Lo thys is sayde to magnifye God of thys wyse to haue a great opinion and hyghe estimacion of hym and of vs nothynge Hereby now is it euident in what greate yeopardy of fallynge and synnynge she was so that it is no lesse maruayll how she dyd so refrayne herselfe that she dyd not pryde and swell for the exceadynge plentye of goodes nother dyd ascribe ought to herselfe than that she dyd receaue them Thynkest thou not that to be a wonderous harte She seyeth herselfe a mother of God excited farre aboue all men yet neuerthelesse doth she remayne in that lowlynesse simplicite vpryghtnesse and courteousy that she hath not counted the leest handmayden to be vnder her O we moost wretches whome yf a fewe goodes a lytle authorite or honoure or a lytle more bewty than another do befall can not counte vs equal with them of the lower sorte nother cā we make an ende of suche opinion and standynge in oure owne conceate what wolde we do yf we had great and hygh gyftes Wherfore God letteth vs remayne styll in pouerte and wantynge because we kepe not hys bewtyfull goodes vndefyled can vse vs as we dyd before we dyd receaue them But we let oure myndes increase or decrease as the goodes ether growe or minysh But the harte of the virgine Mary remayneth euer stedfaste in one mynde and equalite she letteth God worke in her accordynge to hys wyll and pleasure takynge therby nomore saue an earnest consolacion ioye and truste to Godwarde and euen so ought we to do also for that were truely to synge the Magnificat And my sprete reioyceth in God my Saueoure What the sprete be haue we shewed a lytle before namely it that perceaueth thynges incomprehensible by fayth And therfore she calleth God hyr Saueoure or sauynge health the whiche fayth she had conceaued by the worke that God declared to her And verely she begynneth after a comly order in that she calleth God fyrste hyr LORDE and than hyr Saueoure and fyrste hyr Saueoure before she rehearse his workes Where wyth she teacheth vs howe after a ryghte order we oughte to loue and to thanke God onlye and purely nother seke ought of oure owne Nowe doth he loue and thanke God purely syncerelye and truely whyche prayseth hym for none other cause saue that he is good ether beholdeth noughte in hym but only hys bare goodnesse and in the same only he hath hys ioye and delyte And thys is the hyghest and moost fayrest maner to loue prayse God which agreeth very well vnto such an excellente and demure sprete as the holy virgins is The vncleane and frowarde louers which are nothynge but vsurers sekynge in God that is theyr owne suche nother loue nor prayse hys bare goodnesse For they do beholde themselues countynge only howe good God be to them that is howe muche he doth declare hys goodnesse towarde thē and doth well by them euē that they do fele it the whiche do also conceaue greate and hyghe thynges in theyr myndes of hym and ioyfully do synge of hym and prayse hym as longe as they fele the benefites of God But whan God doth hyde hymselfe or withdraweth a lytle the beames of his goodnesse so that they seme bare and banyshed than hath the loue and prayse an ende nother can they loue or prayse the bare and vnfeleable goodnesse hydde in God whereby they declare y t theyr sprete dyd not reioyce in God theyr Saueoure that there was no true loue no prayse of the bare goodnesse of God but that they delyted more in the sauynge health than in the Saueoure in the gyftes thā in the geuer in y e creatures more then in the creatoure Nother can they remayne of one mynde in plentyfulnesse and in scarsenesse in abundaunce of goodes and in wantynge the same in ryches and pouerte contrary to saynt Paule whych sayde to the Philippians the .iiii. Chapter I haue learned in whatsoeuer estate I am therwith to be contente I can be lowe and I can be hygh Euery where and in all thynges I am mete both to be full to be hungry to haue plenty and to suffre nede I can do al thynges thorow Christ whych strengtheth me Of thys thynge speaketh the .xlviii. Psalme on thys wyse He shall speake good of the so longe as thou doest hym good As though he wolde saye He seketh his and not thyne Yf they had receaued pleasure and riches of thyne hande thou shuldest be lytle set by of them they wold make lytle of the. As Christ also sayd Ioh. vi vnto them that sought hym Verely verely I saye vnto you Ye seke me not because ye sawe the tokens but because ye dyd eate of the loaues and were fylled Suche vncleane false spretes stayne and defyle all Gods gyftes lettynge hym to geue more and to worke more luckelye wyth them Wherof let vs heare a proper ensample A certayne honest woman and fearyng God dyd se .iii. virgins syttyng by an altare and at massynge tyme a goodly
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
selues yf he shuld fyl you before ye were hoÌ„gry or exalte you before ye were brought lowe he shuld be fayne to playe the iuggler not beynge able to fulfyl his promyse so shuld his worke be nothyng saue a mockage whaÌ„ the neuerthelesse doth say in the C.x. Psalme â–ª The workes of hys handes are verite and iudgement al hys coÌ„maundemeÌ„tes are true Yf he shuld be fayne to helpe you at the intrauÌ„ce of your anguysh lowlynesse ether in euery smal suppression nede than shuld hys workes be slenderer thaÌ„ becoÌ„meth hys maieste Where as it is sayd in y e same psal that the workes of the LORDE are greate sought out of al them y e haue pleasure therin Let vs now loke vpon y e contrary parte also Yf he shuld destroy and put downe the hygh rych before they became hygh rych how shuld he behaue hymselfe therin They must fyrst come so hygh so passynge in ryches that euery maÌ„ they themselues also must be persuaded yee y t it be so in dede that no maÌ„ caÌ„ destroy w tstande or roote theÌ„ out be so sure of theyr cause y e they say it y e Esaye dyd prophecy in his .xlvii. chap. of the Babilonians sayeng Heare now therfore thou wylfyl that syttest so carelesse speakest thus in thyn hart I am alone and with out me is ther none I shal neuer be wedow nor desolate agayne that is wythoute strength and ayde And yet both these thynges shall come vnto the in one daye in the the twynckelynge of an eye c. There hath God than an occasion to worke hys worke Of thys wyse dyd he suffre Pharao to heaue hymselfe aboue the chyldren of Israell and to oppresâ—e them as God doth testifye of hym in the .ix. chapter of Exodus sayenge I haue â—â—ered the vp for thys cause euen to shew my power vpon the and that my name myght be declared in all landes Of suche ensamples is the Bible euen full which teach nothynge els saue God worâ—es and workes and refuse both the workes and doctrines of men Beholde now thys stronge coÌ„forte that is that not man but God hymselfe geueth not only somewhat but fylleth and satisfyeth And in that she addeth vvithgood thynges she signifyeth that such fyllyng shal not be hurtefull but profytable and wholesome so that it shall do good both to body soule By this is shewed moreouer that they were empty and full of all nede For as is sayde before by ryches are vnderstaÌ„de all faydyng and transitory thynges that concerne the body wherewyth the soule is also reioyced Euen so also by honger ought to be vnderstande in this place not only waÌ„te of meate but of all transitory thynges for somtyme maye a maÌ„ forbeare al thynges saue meate so that for the moost parte all transitory goâ—des and occupyenges are for thesame With oute meate can noman lyue thoughe they maye lyue without clothynge house mony goodes and men therfore doth scripture here comprehende the temporall goodes for the moost necessaryest profitablest and mooste vsuallest that can leest be forboreÌ„ insomuch that she calleth couetous meÌ„ and them that be so gredy vpon the vnstable ryches belly seruauÌ„tes and Paule doth call y e belly theyr God How coulde than ony body entyce vs so earnestly and with more comforte to wyl full honger and pouerte than these vehemeÌ„t wordes of Gods mother namely that God wyl fede euery hongry soule with good thynges Whome such comfortable wordes such honoure and prayse of pouerte doth not persuade and entyce therto he is surely wythout fayth and confidence as an Heythen Agayne how can ony man blame ryches more and fraye the rych more than w t thys one clause that God letteth the rych go empty O what greate and plentifull thynges are these both the fyllynge of God and the lettyng go empty how lytle caÌ„ ony creature helpe or geue counsell therein A man is abasshed whan he heareth hys fathers defiaunce or his maysters displeasure and we hygh rych are not dismade whan God doth defy vs. And not only proclameth warre but threateneth also destruccion abiection and rootynge out Contrary wyse is it a ioye whan the father is meke and the mayster mylde so that many aduenture theyr lyfe al that they haue there vpoÌ„ And we hauyng such promyse and such stronge coÌ„solacion caÌ„not vse and brooke it we can not geue thankes for it nor yet reioyce therein O thou lamentable vnbelefe whiche passest the serenesse of a blocke and the hardnes of a stone that thou caÌ„st not perceaue such great thynges Let thys now be sufficiently spokeÌ„ of the syxe workes of God He remeÌ„breth mercy and helpeth vp hys seruaunte Israell After the rehearsynge of Gods workes both in her and in other doth Mary nowe come agayne to the begynnynge and fyrste and closeth the Magnificat wyth y e greatest and chefe of all the godly workes which is y e incarnacion of the sonne of God and confesseth here frely that she is a handmaydeÌ„ seruaunte of all the worlde seyng the worke is accoÌ„plyshed in her the which is profitable not only to her but vnto all Israell Yet dealeth she Israell in two and bryngeth that parte only that serueth God Nother doth ony maÌ„ serue God saue he that letteth hym be hys God and suffreth hym to worke hys worke in hym wherof we haue spoken before Although that worde Gods seruice alas for pytie is brought into so straunge vnderstandynge and vse that whoso heareth it doth thynke nothynge vpon such workes but rather vpon ryngynge vpon the stone worke and tymber of the temple vpoÌ„ the censoure vpon the burnynge of the lyghtes vpon the blarynge the golde the syluer the whyte clothes the pearles the vestimentes and surplyses the chalice the pyre the organes tables the procession and stations and that moost of all is vpon the bablyng and talyng wyth God vpon beede stones Foo alas Gods seruyce is come hetherto whereof he knoweth nothynge And we also know none other saue thys We synge the Magnificat dayly and y e with great solemnite and lowd and yet kepe secrete the true vnderstaÌ„dynge thereof more and more But yet doth thys text stonde styfly Yf we do not learne these workes of God and suffre them in vs than shall ther be no Gods seruice no Israell no grace no mercye nor no God though we crye out in temples and rynge tyll we brust and gaue therto all the goodes of y e worlde For God hath geuen no commaundemente concernynge that therfore doutelesse can he haue no pleasure therein The incarnacion therfore of Christe doth auayle vnto suche an Israell that serueth God Such one is hys owne and beloued people for whose sake also he is become man to delyuer them from the thraldome of the Deuell synne death and hell and to brynge them vnto ryghteousnesse and euerlastynge lyfe and blysse that is the helpyng vp that she syngeth of here
namely That God neuer suffred one Gentile kynge or prince in all the scripture to be cōmended no not sence y e worlde was created but caused them alwaye to be rebuked the whiche is a dredefull ensample vnto all superiorites Nother dyd he fynde moreouer ony laudable and blamelesse kyng amonge hys peculyare people of Israel Besydes all thys among the Iewes whych were y e chefe and heade of all mankynde lyfted vp and beloued aboue all creatures were but a fewe nother aboue syxe kynges praysed Finally that deare part and precious prince Dauid whych left none nother behynde nor by him that was lyke hym in worldly polycye the whych though he beynge full of the feare wysedome of God dyd rule and iudge all thynges by the only cōmaūdement of God and not by hys reason yet neuerthelesse stōbled sometyme So y e scripture also because she coulde not blame hys gouernaunce and yet must recyte y e hurte of the people where by Dauid was cloyde dyd not impute it vnto Dauid but vnto y e people sayenge That God was wroth wyth y e people and suffred Dauid the holy man to be steared of Sathā whyche gaue hym in hys mynde to nōbre y e people for the whych dede .lxx. thousand mē dyd dye of the pestilence All thys hath God so brought to passe to fraye the superiorite to retayne thē in feare and to admonysh them of theyr daungers For great ryches great honours great power greate fauoure and besyde thys many flatterers from whom no lorde is fre do so of all partes besege and assaulte the hart of a prynce and dryue hym so to pryde to the forgetfulnesse of God to not carynge ether for the people or commune wealth to pleasure to rashnesse to curiosite to ydelnesse brefely to all vnryghteous thynges and vyces that no cytie nor stronge holde can so be beseged assaulted Now he that beyng warned by the aforesayd ensamples wyll not anoyde and vse the feare of God for a banke or fence where I pray you shall he become For yf ony lorde or superioure do not loue his people do not apply therto his mynde not how he lyue deyntely but how by hys ensample hys subiectes maye be steared to goodnesse all is done wyth hym and y e state of hys dominion shall thence forth be onely to the losse of hys soule nother shall it auayle him that he doth foūde great moneth-means trentals diriges and yeare tydes buylde great monasteryes altares or thys or that God shall requyre of hym an accōpt of hys estate and offyce nother shall he care for ony thynge els Wherfore moost boūteous lorde and prince I commende thys Magnificat vnto your hyghnesse but specially y e fyfte syxte verses aboute y e whych I haue cōprehended it prayenge requyrynge your hyghnesse to drede nothynge so sore all your lyfe tyme on earth no not hell as it that y e blessed mother of God callth here the imaginacyō of the mynde For y e same is y e greatest y e fearcest the myghtyest and the most hurtfullest enemye of all kynde of men specially of superiours Hys names are Reason good opinion or intent wherof must come all counsels and gouernaunces Nother can youre hyghnesse be in sauegarde yf ye haue not thys alwaye suspecte and wyth the feare of God followe not only the reasons not only of your peres and senatours but also of all them that be of your hyghnesse counsell No mans coūsel is to be despysed nother agayne is it only to be trusted vnto But what must be done than Thys verely that your hyghnesse do not sende away your prayer in cloysters vnder monkes chanons and freres cooles ether vnder chalices as it is a wycked maner now a dayes to do to buyld vpon other mēs prayers to truste therin to set lytle store by theyr own But your hyghnes must take a fre hardy a mery corage settynge asyde y e feble mynde cal vpon God ether in your harte or els where secretlye layenge at hys fete the keyes and constraynynge hym wyth hys owne ordynaunce on thys wyse Behold my God and father thys is thy worke thys is thyne ordinaunce that I shulde be borne and gendred to rule in thys state the whych noman wyll denye and thou thyselfe knowest whether I be worthy or vnworthy of it neuerthelesse here am I ready as thou seyst and as euery man knoweth Graunt therfore my father and LORDE that I maye rule thys people to thy prayse and theyr wealth and I beseke the suffre me not to stāde in myne own conceate and to myne owne reason but be thou my reason and appoynted marke Let hym begyn vpon lyke sentence and procede in what thynge so euer he haue in hande cōmēdyng it to God Moreouer how well God be appayed w t suche a prayer and mynde doth Salomō y t in lyke maner dyd praye declare y t whyche prayer I haue also ioyned hereto the your hyghnesse maye be steared gladly to trust in the grace of God that both hys feare mercy maye byde with you And herwyth I cōmende me vnto your hyghnesse the whych I praye God to preserue vnto a lucky gouernaunce Amen The prayer that kynge Salomon prayed a patron for all princes taken out of the .iii. chapter of the iii. boke of the kynges THe LORDE appeared vnto Salomon at Gibeon in a dreame of the nyght God sayd Are what I shall geue the. Salomon sayde Thou hast done greate mercy vnto my father Dauid thy seruaunte so that he walked before the in faythfulnesse ryghteousnesse and in a true harte wyth the and thys mercy hast thou layed vp for hym and geuen hym a sonne to syt vpon hys seate as it is now come to passe Now LORDE my God thou haste made thy seruaunt kynge in my father Dauids steade As for me I am but a smal yōge man knowynge nother myne outgoyng nor ingoynge And thy seruaunt is amonge the people whome thou hast chosen whych is so great that no man can nombre them nor describe thē for multytude Geue thy seruaūte therfore an obediente harte that he maye iudge thy people and vnderstande that what is good or bad for who is able to iudge thys thy myghty people Thys pleased the LORDE well that Salomon axed such a peticion And God sayd vnto Salomon For so muche as thou axest thys and desyrest not lōge lyfe nother ryches nother the soules of thyne enemyes but vnderstandynge to heare iudgement beholde therfore haue I done accordyng to thy wordes Beholde I haue geuen the an harte of wysedome and vnderstandynge so y t suche one as thou hath not ben before the nother shal ryse vp after the. Yee and that thou hast not prayed for haue I geuen the also namely ryches and honoure so that amonge the kynges of thy tyme ther is not such one as thou And yf thou wylt walke in my wayes so that thou kepe myne ordinaunces and lawes as