Exposition of Marys Magnificat, Exposition 1 · Part 6
The fyrſt worke of God is Mercy.
Of thys worke ſpeaketh thys preſente verſe, ſayenge: Hys mercy endureth from chylde to chyldes chylde, or frō progeny to progeny vponupon them that feare hym.
She begynneth at the greateſt, namely, at the ſpirituall or inwarde goodes, whyche make men here vponupon earth the mooſt proudeſt, hyghmynded and hardnecked. Ther is no rych man, no myghtye lorde ſo proude or hygh mynded, that is not ouercome of ſuch a wyſe man: the whych perceaueth and douteth not at all that he doth pleate or defende a iuſte cauſe, vnderſtande the matter well, and that he is wyſer than other folke. Specially, whan it is come ſo farre yt ether he muſt auoyde, or els knowlege hys cauſe to be vniuſt, than becommeth he ſo raſh and voyde of the feare of God, that he wyll not be aſhamed to boaſt and ſay, that he can not erre, that God is wyth hym, and other be accurſed, yee he is not aſhamed to call the iudgement and daye of dome to wytneſſe: and yf occaſion be ioyned to hys power, than breaketh he forthe wyth hys malepartneſſe where it pleaſeth hym, he perſueth, iudgeth, vexeth, ſlayeth, dryueth away and waiſteth all them that wythſtande hym, and thys affirmeth he to be done to the prayſe, glorye and ſeruice of God. And is ſo ſure of a great deſeruynge and plenteous grace by God, that the angels of heauen be ſcarce ſo ſure. O what a great burble is this? O how much doth ye ſcripture treate of ſuch kynde of mē? how dredfull thynges doth ſhe threaten thē? but they fele it leſſe than the anuylt doth the hammer ſtrokes. And thys thynge is ryfe and plenteous of matter.
Of ſuche ſpeaketh Chriſt in the .xvi. of Ihon, ſayenge: The tyme cōmeth, that who ſo euer putteth you to death, ſhal thinke that he hath done ſeruyce to God. And Dauid ſayeth lykewyſe of ſuch on thys wyſe: He doth preuayle agaynſt all hys enemyes, ſayenge: Ther ſhall no euell aproche me. As though he wolde ſaye: I defende a ryght quarell, I do well, God ſhall rewarde me hyghly Such do Eſay in the .xvi. Chapter, and Ieremye in the .xlvii. ſay… that the Moabites were, wrytynge on thys wyſe: As for Moabs pryde, we hauehave herde of it, ſhe is verye hygh mynded. I know hyr ſtoutneſſe, hyr boaſtynge, hir arrogancy, and the pryde of hyr ſtomacke, ſayeth the LORDE. For hyr furiouſneſſe maye nother vpholde her wyth ſtrength, nor dede. We ſe ſuch mē take thynges vponupon them paſſynge theyr power, for the great pryde. Such were the Iewes agaynſt Chriſte and hys apoſtles. Suche were Iobs frendes, whyche reaſoned aboue meaſure wyſely agaynſte hym, and commended and prayſed God vehemētly. But ſuch kynde of men heare no man, they can be perſuaded of no man, nother can onye man brynge them therto, that yf theyr cauſe be wronge, they wyll graunte it, or to geue place, but ſtyck to it that they hauehave begonne and procede therein, though the world ſhulde peryſh therfore. Nother can the ſcripture ſufficiently reprehende ſuch naughty packes, callynge them ſometyme an adder, ſtoppynge hys eare, leſt he heare the charmers voyce, ſomtyme a roarynge lyon, ſomtyme an vnmoueable rocke, ſomtyme a draggon, & ſo forth other names.
But thys kynde of men is no where better ſet forthe in hys colours, than in the .xl. and .xli. chapters of Iob, where they be called Behemoth. Nowe Behema in Hebrue is as much to ſaye as a beaſte, and Behemoth the plurall nombre ſygnifyeth beaſtes, that is: a vmbremente or multitude of men, leadynge a beaſtly lyfe, and not permittynge themſelues to be guyded by the ſprete of God. Thys kynde doth God in the ſame place ſaye to hauehave eyen lyke the mornynge ſhyne: for ther is no ende of hys wyſdome. Hys ſkynne alſo is ſo harde, that no wapen can pearſe thorowe it, ether ſhot or ſtycked at, that is: yf the worde of God be preached agaynſt thē to theyr reprofe, they laugh it to ſcorne: for they iudge theyr matter ſure ynough: The ſkales alſo do ſhycke ſo faſte together, that the leeſt ayre can not entre, that is: they agre ſo, and be ſo one mynded, that they wyll not admitte the leeſte breth of Gods ſprete. As for hys harte (ſayethe God) is hardened lyke an anuylte. It is the Deuels body, and therfore doth he in thys place attribute it all vntounto theſame. Suche a people aboue all other is the Byſhoppe of Rome, wyth all his vmbremente, and hath ben a greate ſeaſon. For they do lykewyſe, and that of ſuch a faſhion, as is euidente that neuer was ſene: they heare no body, ther is no redreſſynge and amendynge of lyfe: No perſuadynge, no prayenge, no threatenynge wyll helpe. Shortelye, they nother ſaye nor ſynge, ſaue: We defende a good quarell, thus muſt it be, auaunte they whome thys doth not pleaſe, yee though it were the whole worlde.
Here myght ſome body ſaye: How ſhall thys agre? ſhal we not kepe the lawes? ſhall we let go the truthe? Is it not commaūded vsus euen to dye in the truthes quarell & ryghteouſneſſe? hauehave not the holy martyres of God ſuffred much for ye Goſpel? Wolde not Chriſt himſelfe hauehave ryght? For it chaūceth oftymes, that ſuch men defende a iuſte quarell, (yee and before God alſo, as they do boaſte,) and that they handle themſelues ryghteouſly and truely. I Anſwere: Here is it due to hauehave the eyes opened, and alſo neceſſary, here is the knot: It reſteth only in that, that a man hauehave the true learnynge in the lawe. It is true veryly that we muſt ſuffre much for the truthe and ryghteouſneſſe, & not to denye theſame, howe ſlender ſoeuer ſhe be. Moreouer, it maye be that the other parte hauehave ryght, but they do amyſſe in that they execute the lawe vniuſtely, and handle not the matter with feare, nother hauehave they God before theyre eyen, but thynke it to be ynough that the matter is ryghte, and therfore he both wyll and muſt procede by hys power, and make an ende of the game: wher by they make of theyr ryght, wronge, though it were true in dede and vnblameable. But it is mooſte perrillous, whan they thynke themſelues to be in the ryght waye, and yet be not ſure what oughte to be done in matters that concerne God and hys iudgementes. But we wyll fyrſt ſpeake groſly and ſet forth a commune and blonte enſample:
Are not mony, goodes, the body, honoure, a wyfe, chylderen, frendes and ſuche lyke good creatures, created and geuen of God▪ Now that they are the gyftes of God, and not thyne, and God wyll proue the, whether thou canſte fynde in thyne harte to loſe thē to auaunce hys glory, and hange more vponupon hym only, than vponupon theſe creatures: and therfore ſhulde rayſe one that ether ſhulde take parte of them from the, or altogether, ether hurte the or by bodylye death wolde cauſe the to loſe them: Thynkes thou not here were a iuſte cauſe to be wytleſſe, to rage, to recouer theſame agayne by force and ſtronge hande, or to be vnpaciente vntyll thou haddeſt recouered thē agayne, layenge for the that they be good creatures of god? And becauſe yt all the ſcripture iudgeth the thynges to be good, therfore 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 ye 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 vponupon 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 hauehave 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 vntounto the, and wyll wayte vponupon 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 yt 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 onelyonly vponupon 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 ye 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 ye 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 louelove, 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 hauehave it in my power & ſubiection, wythout I know that thou do wyſh it me, than ſhal this verſe hauehave rowme: And hys mercy endureth thorovv out all generacions, vponupon 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 louelove 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 vntounto God. It is thy parte to knowlege, to ouercome hath God reſerued vntounto hymſelfe. Yf he wyll hauehave 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 hauehave 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 hauehave 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 hauehave 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 hauehave 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 vponupon wyll I brefely ſhew my mynde: The power of the ſwearde or ſuperiorite muſt & nedeth to defende hys ſubiectes, as I hauehave 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 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 ye 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 auēge the ſame, thou rayſeſt an hooſt, and gathereſt a taxe of ye whole contry: who hath the mooſt harme, the lorde or the ſouldyer? Dauid dyd wynke oftymes, whan he coulde not punyſh wythout ye great dammage and harme of other. Euē ſo muſt all powers order themſelues, and agayn the indweller muſt forbeare and ſuffre ſomwhat for ye cōmunite, & 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 eueryevery aſſaulte, and wynke at nothyng, ther ſhuld neuer be peace, but cōtinuall waiſtyng. Therfore is ryghteouſneſſe or vnryghteouſneſſe neuer a ſufficient cauſe to punyſh or to warre wythout diſcreciō: 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 vntounto a cōmunalte, than vntounto 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 ye beſt goodes, nother may ony mā leaue them. But ye ryghteouſneſſe, fauoure, and honoure befallyng & belōgynge to ye ſame muſt be weyed, & cōmytted to God. The care is to be taken not for ye victory, but for ye cōfeſſynge & knowlegynge, & to ſuffre wyllyngly though a mā were reuyled as a wycked deceauer, an heretyke, an erronious or raſh fellowe, though a man were perſecuted, dryuē away, burnt or kylled, or ony other meanes: for the mercy of God is nye vntounto ſuch. For the fayth and truth can not be takē frō hym, though he be depriued of hys lyfe. Yet neuertheleſſe ought nomā to rūne of hys owne accorde, & to brynge or kepe ſuch ryghte of the goſpell by force or vnlawful meanes: but to ſubmytte hymſelfe in ye ſyght of God, as one ye perchaūce is vnworthy, ye ſuch exceadynge goodneſſe ſhulde happē thorow hym, & wyth complaynynge and prayenge to commende the matter vntounto hys mercy.
Beholde thys is ye fyrſt worke of God, namely: yt he is mercyfull vntounto thē, yt wt a good wyl forgo theyr intent, ryghteouſneſſe, wyſedom & what ſoeuer ſpiritual goodes ther be & gladly remayne poore of ſprete. Thoſe are ye true fearers of God, that iudge thēſelues worthy of nothynge, be it neuer ſo lytle, & be naked wt a good wyll both before God & mē. And ye goodes, whych they hauehave vnworthely receaued of ye pure grace, do they vſe wyth prayſe, thākeſgeuyng & feare, euē as thoughe they were other folkes go…des, not ſekynge theyr own wyl, pleaſure, prayſe, or glory but hys whoſe they be. Wherof ye bleſſed virgin taketh occaſiō to ſhewe howe God delyteth more in exerciſyng this hys bewtyful work, namely mercy, thā ſtrength: whā ſhe ſayeth, that thys worke of God ſhal laſt cōtinually, from chylde to chyldes chylde, vponupon thē 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.