A68425:37
An exposition upon the song of the blessed virgin Mary, called Magnificat Where unto…An exposicion vpon the songe of the blessed virgine Mary, called Magnificat Where vnto…
An exposition upon the song of the blessed virgin Mary, called Magnificat Where unto are added the songs of Salve regina, Benedictus and Nu[n]c dimittis. Translated out of latin into English by John Hollybush.An exposicion vpon the songe of the blessed virgine Mary, called Magnificat Where vnto are added the songes of Salue regina, Benedictus and Nu[n]c dimittis. Translated out of latine into Englysh by Ihon Hollybush.
Southwark : J. Nicholson, 1538
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The second part, the soul; is even the same spirit after the nature, but after another operation. Namely, in that it quickeneth the body and worketh by the same, and is oftentimes taken in scripture for life. For the spirit may live well enough without the body, but so may not the body. This part see we also that even as we sleep it doth live and work without any ceasing. And his condition or property is not to perceive things that be incomprehensible, but such, as reason can have knowledge of and measure: And reason is the chief light in this house. Ye without the spirit being lightened with faith, or a greater light do rule & guide this light of reason, it can not be without error: for it is to vile, to bear any swing ⟨image 10⟩in godly busyness. Unto these two parts doth scripture attribute much: but chiefly wisdom and knowledge: wisdom unto the spirit, and knowledge unto the soul. Besides these attributeth it also, hate, love, pleasure, loathsomeness, and such like.
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 ⟨image 10⟩in godly busynesse. Vnto these two partes doth scripture attribute much: but chefelye wysedome and knowlege: wysedome vnto ye sprete, and knowlege vnto the soule. Besydes these attributeth it also, hate, loue, pleasure, lothsomnes, and such lyke.
The third is the body with his members, whose works are mere exercise & use of such things as the soul knoweth, and the spirit doth believe. And to confirm this by a witness of the scripture: Moses made a Tabernacle with a threefold and several mansion: The first was called Sanctum sanctorum, in the which God dwelled, and this had no light. The second was called Sanctum, wherein was the candlestick with the seven shafts and lamps. The third was called the forecourt, which was under the open sky, and bare to the Sun beams. In this figure is every Christen man featly described: For his spirit is the Sanctum sanctorū, ye is, the most holy, the dwelling of God in a secrete & (as a man might say) in a dark faith: for he believeth it that he can not perceive with his eyesight, neither feeleth, nor yet doth comprehend. The Soul is the Sanctum, (that is the holy) there be the .vii. lamps, that is, all manner of understanding, the difference and knowledge of corporal & visible things.