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„
Dauid thy father hath walked than wyll I geue the a longe lyfe FINIS ¶ A confutacioÌ„ of the songe called Salue Regina prouyng by scriptures layed therto that it is rather Idolatry than lawfull to be songe of true Christen men ¶ Grace mercy and strength of sprete that commeth of God the father and our LORD Iesu Christ do I wysh vnto the gentle reader SEynge welbeloued brethren and systers that nowe by the bouÌ„teous goodnesse mercy of God the moost clere and shyninge lyght of the Gospel is declared vnto vs agayne in thys preseÌ„t world therfore may we ryght well thanke prayse God that he hath wytsafe vs to come vnto the ryghte vnderstandynge knowlege by y e power of hys lyuyng worde Namely that we knowe perfectlye now how and after what fashioÌ„ we ought to prayse and to thanke God how to vtter declare thankfully our fayth whych nother can nor ought be sloggysh not only inwardly but also outwardly as Dauid y e prophete dyd thankynge and praysynge the LORDE Iesus wyth songes and melody as Paul exhorteth hys Coll. iii. to do For yf a man beleue from the harte he shalbe made ryghteous and yf a maÌ„ knowlege wyth the mouth he shalbe saued Rom. x. By thys is it lykely that the songes whiche are nowe vsed in churches euery where were fyrst institute of the fathers for thys inteÌ„t namely so to declare boldlye to exercyse openly the inwarde fayth For it is manifest that we haue no commaundemeÌ„t concernynge thys in all the new testament And for thys cause ought we Christians to haue such songes and ballades now also wherewyth the name of God be auaunced and magnifyed and not dishonoured nor blasphemed But alas thys costume is not only come to such mysuse that Christes honoure is not vttered therin but also that Lucifer y e prince of thys worlde hath thereby confirmed and fortifyed hys kyngdome so y t ther is noughte vsed therin now saue only the byshop of Romes fayres and the thynge wherein the seruice and honoure of God was supposed to haue consysted haue ben occupyed wyth nothynge saue byenge and sellynge choppynge and chaungynge yee playne vsury Euen as Esay doth featly prophecy of them speakyng in the persone of almyghtye God on thys wyse It is ye that haue burnte vp my vyneyard the robbery of y e poore is in your house c. vpon whom Christ also geueth a fearfull senteÌ„ce ful of dredful curses sayenge Wo vnto you scrybes pharises ye hypocrites that deuoure wedowes houses and that vnder the coloure of prayenge longe prayers therfore shall ye receaue the greater damnacyon As though he wolde saye wyth youre great howlynge do ye deceaue the poore innocentes of whose sweate and bloude ye fyll your paunches so ful that one wolde thynke ye had eaten euen the poore innocentes houses also But seynge they study nothynge so earnestly as to serue theyr God y e belly therfore do not they care for y e worde of God but do ruffle it vpon an heape yee sell Christe and hys worde as it may be wel perceaued of them that take diligent hede vnto it But what nede more wordes hereof seyng we se dayly one bayte â–ª after the other put at the angle to catch and to seduce the symple people the more whyche now is partely delyuered from the Babilonicall captiuite For the pardoÌ„s where by they were wonte to scrape a good summe of pens that once were refused begynne now to preasse in agayne in an other hue vysoure namely that they shall be had frely Neuerthelesse the ende wyll declare to what intente thys be institute I counsell therfore euery Christen brother and syster that desyreth to be a membre of Christe to abyde by theyr heade Iesus Christe lokynge for the true pardons of his merites suckynge the pardonynge and forgeuynge of theyr synnes out of hys passion wouÌ„des only I wyll passe ouer to speake of thys matter at thys tyme for it is not now myne â—ntent so to do lest I go to farre fro my purpose that is y e I wolde haue euery man to geue diligent hede vnto the songes that be vsually songe in our churches or temples and specially of one the whyche by the inspiracyon of the deuel is so ryfe and so corrupped y e God is therby depryued of his honoure contrary to the fyrst commaundement and it is geuen vnto a creature This maye be proued in the songe of prayse that is songe to the blessed virgine Mary the mother of Christ wherin we imagine to do her hygh seruice and worship whyche notwythstandynge is pytefully dishonoured mocked therewyth for therin is great ydolatry so that no greater spyte can be done to her than to synge such songes of prayse vnto her wherin hyr sonne Iesus Christe by whome she receaued all mercy â–ª grace vertue goodnesse and holynesse accordyng to hyr owne confession Luke in the fyrst chapter sayeng â–ª 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 c In the whych wordes she confesseth God to be hyr Saueoure whych must saue vs all also or els we shall be damned for euer We ought therfore to go to hym askynge mercy and grace of hym for he is our hope aduocate and saluacion Wyll ye therfore worshippe Mary aryght worship her in Iesu Christ hir sonne thankynge and praysynge him for workynge so wonderfull power whyche he tofore had promysed vnto the fathers in that vessell Now yf thy contemplacion or inwarde deuocion doth chauÌ„ce vpon the maydeÌ„ which thorowe hyr constaunte fayth dyd brynge forth our Saueoure the sonne of God with out ony spot of nature only by the ouershadowynge of the holy goost remaynyng pure virgyn mother as the scripture doth playnly beare wytnesse than may ye salute her with the same salutacion that the angel Gabriel saluted her but ye shall worshyp God only in the trine of persons namely y e father y e soÌ„ne and holy goost Thys doynge ye shal do the hyghest worshippe vnto Mary y t can be done accordynge to the iudgement of the scripture And that we maye be the more assured and certifyed of thys we wyll conferre this songe of Salue regina wyth the scripture se how they accorde But yf it doth not agre wyth Gods worde I requyre you for the honoure of God to leaue it and cleue vnto the worde of God so doynge ye shalbe the brethren and systers of Christe accordynge to hys owne wytnesse Luke .viii. And what so euer is not hys that is agaynst hym and venyme of the soule for the whyche we oughte earnestly to beware lest after thys transitory lyfe we be robbed of the eternal glory the which God omnipotent raygnynge for euer graunt
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
thou also wylt kepe the worde of God and defende or requyre agayne thesame goodes both wyth body and lyfe orels to forbeare them or let them go agaynste thy wyll Were not thys a ioly visure Yf thou wylt therfore do well in thys behalfe thou mayest not runne headlynges after thyne owne brayne But howe shall I do than ye shall feare God and saye on thys wyse LORD they be good thynges and thy gyftes as thyne owne worde and y e scripture do wytnesse Neuerthelesse I doue whether thou doest enuye me them Yf I knewe I shulde not vse them I wolde not bestowe one heare vpon the hauynge agayn of them but yf I knewe thou woldest them to be in my power I wolde obeynge thy wyll bestowe both body and goodes to haue them agayne But seynge nowe I stande in doute of ether of these thy wylles and I se what now is don namely that thou suffrest them to be taken from me I commytte the matter vnto the and wyll wayte vpon thy pleasure in thys behalfe redy ether to kepe them or to forgo them Thys lo is a faythfull soule and fearynge God by whome is mercy as the mother of God syngeth of And here by maye it be euident of what fundament and sprete Abraham Dauid and all Israel dyd warre and slaye so many in tymes past For they toke the matter in hande at the commaundement and wyll of God and wyth feare not fyghtynge for ryches but because God dyd requyre it of them shewynge otherwhyles the commaundement of God in that behalfe as the holy scripture maketh mencion somtyme Now maye ye se that the truth is not denyed whych sayeth y t these be good creatures Yee the same truth also doth saye and teach that thou do forsake and ready at all tyme to forgo the same goodes yf it please God and so hange onely vpon God The truth doth not compell the to requyre the goodes agayne in that she sayeth they be good nother doth she constrayne the to saye they be not good but renouncynge the same saye that they be not euell Lykewyse must be done wyth the lawe and all maner of goodes ether of wytte or reason Iustice is a good thynge geuen of God who douteth therin Gods worde it selfe doth confesse that the lawe is good Nother maye ony man saye that hys ryghteous cause is euell but shall rather dye the death and forgo al that is not God For that were to denye God and hys worde the whych testifyeth that the lawe is not euell but good Wylte thou therfore crye out rage playe y e madde man and kyll all the worlde because suche ryghte or lawe is taken from the As some do whyche lyfte vp theyre voyce vntyll heauen causynge great mysery waystyng people and contryes fyllynge y e world wyth warre and bloudsheddynge What knowest thou whether God wyl leaue those gyftes and ryghte to thy gouernaunce they be hys he can take them from the ether to day or to morowe he cā depriue the of them and restore the to thesame agayne whan it shall please hym by frendes or enemyes euen as it pleaseth him He doth proue whether thou wylte lose thy ryghte for hys loue suffre wronge and iniurye suffre rebuke for hys name and cleue only to hym Yf thou than arte dredynge God and sayeste thus within the LORDE it is thyne I wyll not haue it in my power subiection wythout I know that thou do wysh it me than shal this verse haue rowme And hys mercy endureth thorovv out all generacions vpon them that feare hym which wyll worke nought but it be accordynge to hys wylle Here lo is the worde of God kepte on both partes fyrste that thou grauntest thy ryght reason vnderstandynge wysdom and all thyne opinion to be good and iuste the which euen the worde of God doth also say Secondlye that thou arte contente to forbeare such gyfte for the loue of God to be wrongefully condemned yee to be a mockage and a gasynge stocke to the worlde the which Gods worde also doth teache Ther be .ii. thynges to confesse the thynge that is iuste and good and to obtayne or ouercome It is ynough for the to knowlege and confesse that thou hast a good cause Yf thou canste not ouercome committe the matter vnto God It is thy parte to knowlege to ouercome hath God reserued vnto hymselfe Yf he wyll haue the to ouercome he shall do it ether shall he so brynge the thynge to pas wythout thy counsell or thoughte that thou muste nedes take the matter in hande and ouercome and that after such fashiō as thou neuer woldeste haue thought or desyred Yf he wyll not let hys mercy suffyse the. Yf the victory of thy ryghteousnesse be taken from the yet can not the knowlegynge of thesame be taken from the. Lo here muste we stande backe not from the goodes of God but from the wycked and euell geuynge of to muche mynde to thesame that we can ryght well both vse and forgo them so that in all chaunces that befall we cleue only to God Wolde God all princes and powers as theyr duety is were not ignoraūte of thys whiche be not contente to confesse that they haue ryghte but wyll nedes ouercome and wynne settynge asyde all feare of God and fyllynge the worlde wyth bloude and mysery thynkynge they do ryght therin seynge they haue a ryghtfull cause a true matter and a ryghteous quarell or at the leest suppose it to be so What is that els saue the proude and hyghmynded Moab whiche counteth and maketh hymselfe worthy of the noble and bewtyfull possession of Gods gyfte namely the Law where as he yf he beholde hymselfe well in the syghte of God is not worthy that the grounde do beare hym and that he do eate the crustes of breade because of the vnclēnesse of hys synnes O blyndnesse blyndnesse who is worthy of the leeste creature of God yet wyll we not only haue the chefe creatures as iustice and wysedome and theyr honour but also wyth outragious sheddyng of bloud and wyth all misfortune do procure endeuoure to kepe the same and forthwyth we go praye faste heare masse founde churches wyth so bloudy and ragynge mynde that it were no wonder though the stones shulde leape in oure faces Her◠ryseth now agayne a question namely Shall not a prince than defende hys lande and people from iniury Shall he syttynge styll and restynge suffre all thynges be taken from hym What shulde become in the worlde of thys at the laste Here vpon wyll I brefely shew my mynde The power of the swearde or superiorite must nedeth to defende hys subiectes as I haue oftymes sayd For that cause beareth he the swearde that suche as receaue the worde and admonicion of God and do not obey the same be retayned in feare that so they maye let other be in rest and peace And here in ought he not to seke hys owne auaūtage but of other and the honoure
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
he is theyr succoure and defence and thynke yee be assured thys kynde of worshyp to be nought but a deuyce and imaginacion of men only the which are ydle and vayne as sayeth Ieremy in the .x. chapter And Christe also sayeth Mathe. xv that he is worshypped in vayne whyle they teach suche doctrines as are nothynge but the commaundementes of men Though they approche neare vnto me with the Pater noster callynge me father LORDE and God yet do they runne to other fathers gods and saueoures in thys vale of teares Drawe therfore backegood brethren and systers your strayenge steppes wende them in the wayes of the LORDE yeldyng you rather to hym and hys worde for ye haue more assuraunce to be herde when ye call to hym yf ye so do than ye haue of followynge mans voyce Dauid sayeth Psalm xlix in the persone of God Call vpon me in the tyme of trouble so wyll I heare the that thou shalt thanke me Where is ther ony such promyse or comfortable worde in all y e scripture of the blessed virgine or ony other name he shall geue it you Yf ye therfore beleue these wordes stedfastlye than nede ye none other meane Or thynk ye that he wyl lye ether for you or for youre synnes whych only is the truth hymselfe and hath taken a waye the synnes of the worlde as Esaye doth expressely wryte of hym in the .liii. chapter and Ihon baptiste doth by mouth ¶ Syxtly it followeth in the songe Et Iesum benedictum fructum uentris tui nobis post hoc exilium ostende that is And shewe vs Iesu y e blessed frute of thy wombe after thys exilyng bannyshynge Yf you wyll haue her to shewe you Iesus than must ye fyrste let hym shewe you her in thys mysery and heare what she sayd Luke in the fyrst chapter where it is wrytteÌ„ He remembreth mercy and helpeth vp hys seruaunte Israel Euen as he promysed vnto oure fathers Abraham and to hys sede for euer Here sayeth Mary that vnto Abraham and hys sede was promysed saluacion thorowe Christe Iesu which thynge is playnly declared in Genesis the .xxii. Chap. where God sayd to Abraham In thy sede shall all nacions be blessed and Abraham beleuynge thys was saued thereby And Genesis xvii was Isaac promysed vnto Abraham and Abraham beleuynge the same lykewyse was saued thereby Vnto Dauid was lyke promyse made .ii. Regum the .vii. chapter on thys wyse Whan the tyme is fulfylled that thou shalte slepe w t thy fathers I wyll rayse thy sede after the. I wyll be hys father and he shalbe my sonne and wyll stablysh y e seate of hys kyngdome for euer This dyd Dauid beleue and was also saued Beholde thus hath now Abraham receaued hys chylde sayeth Mary as it was promysed vnto AbrahaÌ„ and hys posterite Wyll ye now therfore be also saued then must ye let Iesus be shewed vnto you as Mary doth shewe hym here in the Magnificat namely that he is the blessynge of all nacyons and so to beleue faythfully to trust in Iesu Christ only for by thys fayth only shall ye be saued Yee must haue thys fayth only in hym in thys vayle of teares and so se hym here and not let hym be shewed vnto you by other meanes after this myserable exilynge as it is sunge in thys songe of prayse Thus must we haue hym shewed vnto vs in thys vayle of teares as he was shewed vnto y e patriarkes and prophetes that we maye knowe hym in thys mortall lyfe beleue in hym as they haue done and than surely shall he shewe hymselfe wel ynough after thys exilynge and banyshmeÌ„t Yf els hys wordes be true that he hath spoken Ioh. xi I am the resurreccion and y e lyfe He that beleueth on me shall lyue thoughe he were dead already And Ioh. iii. He that beleueth on me shal not be condeÌ„ned Thus must thou than knowe Iesu Christe as one that taketh awaye thy synnes dyenge y e bytter death for them But yf ye know hym not here than maye he not be shewed you after thys partynge of bodye and soule nother of Mary nor of ony body els ¶ Seuenthly we synge in thys songe O clemens O pia O dulcis uirgo Maria that is O bounteous O good O swete virgine Mary These wordes were wonte to be cryed out loude but Baals prestes cryed out louder whereof it is wrytten in the thyrd boke of the kynges the .xviii. Chapter of thys maner And they cryed loude and prouoked theÌ„ selues wyth knyues and â—otkens as theyr maner was tyll the bloude followed but no answere was herde Wherfore the prophete Elias mockyng them sayd Crye loude For he is a God peradueÌ„ture he is musynge or hath soÌ„what to do or is gone some iourney or happly he slepeth so that he wolde be waked vp c. They cryed farther yet yee that euen theyr throte semed to haue brasten asuÌ„der but what they optayned thereby that maye ye reade there And much lesse shal ye optayne wyth your loude blaryng For God geueth no eare to loude cryenge but to loue and mercy Besydes thys ascrybest thou swetenesse goodnesse and ryghteousnesse vnto a creature whyche is to be referred vnto none but vnto God onely Of thys swetenesse sayeth scripture in the boke of wysedome the .xii. Chap. on thys wyse O LORDE how gracious and swete is thy sprete in all thynges And Ioel in the .ii. Chapter Turne you vnto the LORDE youre God for he is gracious and mercyfull longe sufferynge and of great compassion and ready to pardon wyckednesse and to forgeue synnes c. Dauid doth lykewyse exhorte vs in the .xxxiii. Psalme sayeng Tayste and se howe frendely the LORDE is happye is the man that trusteth in hym Marke well now that ye must seke and loke for all goodnesse swetenesse mercy and vertue at hym only yf ye shall optayne ought and that ye can do nought wythout hym Thys confirmeth the prayer of Anna the wyfe of Helcana in the fyrste doke of the kynges the seconde chapter where she sayeth Ther is no man holy as the LORDE for wythout the is nothyng and ther is no comforte lyke vnto oure God And euen so noman can nor maye be holy or come to the father but thorowe the sonne Christ Iesu as he wytnesseth hymselfe To conclude good brethren and systers I beseke you for the vnspeakeable mercy of God to remembre and to thynke that God is wyser than ye and so doynge geue youre wytte and wysedom captiue vnto the worde of God and than shal happen vnto you both health and saluacion But alas it is happened vnto vs God amende it that is spoken of in the .xiiii. Chapter of the boke of wysedome namely that thorowe the bewty of the worke the commune people was deceaued insomuche that they toke hym now for God whyche a lytle afore was but honoured as man Lyke vnto thys maye ye reade Deuteronomy the .vi. Baruch the laste and in the