Exposition of Marys Magnificat, Exposition 1 · Part 3
For he hath loked vponupon the lovve degre of hys handmayden. Beholde, from hence forth ſhall all generacions call me bleſſed.
The worde lowe degre hauehave ſome drawen to humilite, as though the holy virgine had referred ought to herſelfe, of hyr honeſt behaueoure, iuſtice and worke, and dyd reioyce therin: Whereby it is come that ſome prelates, and ſpecially the Antichriſtes do call themſelues humiles or lowly, whych is farre wyde from the truth. For in the ſyghte of God can no mā boaſt of ony good thynge wythout ſynne and damnacion. Before him muſt a man reioyce only of hys pure goodneſſe and grace ſhewed vntounto vsus vnworthy, that not oures, but Gods louelove and prayſe remayne in vsus, & kepe vsus: whych thynge Salomon doth alſo teach Pro. xxv. ſayenge: Put not forth thyſelfe in ye preſence of ye kynge, & preaſſe not in the place of great mē. Better it is that it be ſayde vntounto the: Come vp hether, thā thou to be ſet downe in the preſēce of the prynce. How ſhulde than ſuch boaſt & preſumpcion be aſcribed vntounto thys chaſte virgine, that ſhe ſhulde auaunce hyr humylite in the ſyght of God, which is the mooſt worthyeſt of all vertue? Nother doth onye man thynke or boaſte hymſelfe to be lowly, wythout he be the mooſte proudeſt. Only God doth knowe, iudge and open the lowe degre or lowlyneſſe, ſo that mā neuer knoweth leſſe of it, than whan he is mooſt lowly.
The vſe of ſcripture is to call Humiliare to caſt downe, to preaſſe downe and to brynge to nought: wherfore Chriſten men alſo in ſome place of the ſcripture are called poore, vyle and brought lowe, as in the .C.xiiii. Pſalme: I was brought downe, & he helped me. Humilite than is nothynge ſaue a deſpyſed, vyle, depreſſed or caſt down thynge or eſtate: of the which kynde are the nedy, ſycke, hongry, thyrſty, preſoners, troubled & dyenge creatures: as Iob whā he was proued, Dauid as he was chaced & dryuen out of hys realme, and Chriſte wyth all the true Chriſtians in theyr nede. And thys is the depth, whereof we hauehave ſpoken before, namely: that the eyes of the LORDE beholde the depthes, but mans eyen loke only in the heyghte: that is, the outwarde appearaunce and ſhynynge eſtate or condicion. And for this cauſe is Ieruſalem called a citie where vponupon Gods eyen do beholde. After thys maner lyeth the Chriſten congregaciō or church in the depth, and is of no reputation before the worlde: wherfore God doth loke vponupon it, and wendeth hys ſyghte alway vponupon the ſame, as Dauid wytneſſeth in the xxxi. Pſalme, ſpeakynge in the perſone of God: I wyll enfourme the and ſhew the the waye wherein thou ſhalt go, I wyll faſten myn eyes vponupon the.
Of lyke faſhion ſpeaketh. Paule .i. Corin. i. ſayenge: That folyſh is before the worlde hath God choſen, that he myght confounde the wyſe: and that weake is before ye worlde hath God choſen, that he myght confounde the myghty: and the vyle and deſpyſed before the worlde hath God choſen, yee and that which is nothynge, that he myghte deſtroy that, whiche is ought, that no fleſhe ſhulde reioyce in hys preſēce. By thys meanes maketh God the worlde folyſh, with all hys wyſedome and ſtrengthe, and geueth another wyſedome and power. Seyng than that thys is the mynd of God, to loke downwarde, and to the thynges that are nothyng therfore hauehave I englyſhed ye word Humilitas for a thynge of no price or regarde, ſo that thys be the mynde of Mary: God hath wended his eyen vponupon me that ame a poore, vyle and a mayden of no regarde, which myghte eaſyly hauehave founde ryche, renowned, noble quenes and of great lynage, ether myght he hauehave choſen ye doughters of prynces & great eſtates, yee he myght hauehave choſen ye doughters of Annas or Cayphas rulers of thys cō try: But he hath faſtened vponupon me the eyes of hys mere goodneſſe, and vſed me that ame ſo vyle and deſpyſed an handmayden, becauſe none ſhulde boaſte herſelfe to hauehave ben worthy of ſuch an office: & I alſo muſte nedes graunte that it is only of pure grace and goodneſſe that ſuch doth happē vntounto me and not for my merites or worthyneſſe, wherof I ame bare.
Thus hauehave we now ſufficiently ſhewed here aboue, how ye holy virgine vnloked for is come to thys honoure, out of a deſpyſed eſtate: and how God hath ſo graciouſly loked vponupon her. And for thys chaunce ſhe doth not boaſt & auaunce hyr worthyneſſe or vnworthynes: but only ſhe reioyceth of ye ſyght of God, which is ſo bounteous & gracious, yt he hath loked vpō ſo ſlender a maydē, & that ſo greatly, honorouſly and worſhypfully. duplicate page duplicate page Wherfore they that ſaye ſhe dyd not auaūce hyr virginite, but hyr lowlyneſſe, do her iniury. For ſhe nother dyd auaunce hyr virginite, nor lowlyneſſe, but the only, the godly and gracious ſyghte of God. Wherfore ther is no pyth or wayghte in the worde lovve degre, but in the worde he hath loked. For hyr ſurrendrynge is not to be prayſed and commended, but the lokyng of God vponupon her. Euen as yf a noble prince ſhulde reach hys hande vntounto a wretched begger, ye beggers hande is not to be alowed therfore, but the prynces gentlyneſſe and familiarite.
But that the wronge opinion maye be auoyded, and the true lowlyneſſe maye be knowen from the fayned, we wyll make a lytle digreſſion, and treate of humilite or lowlyneſſe: for many one hauehave erred not a lytle therin.
Humilite do we cal communely a wyl to ſmal and deſpyſed thynges. Now are ther many that brynge water to the wel, namely they, that alwaye cōbre theyr myndes wyth vyle clothyng, perſons outwarde geſtures, townes, wordes and places, vponupon them do they thynke, in them is theyr conuerſacion, but to that intente, that by theſame they myght be counted and eſtimed greate, rych, learned, holy, yee alſo God, as ſuch that louelove to be conuerſaunte in lowly thynges. But yf they knewe, mē dyd not ſet thereby, they wolde ryght ſoone leaue them. Thys is a fayned lowlyneſſe, for theyr wycked eye beholdeth nought ſaue the rewarde, auayle and prayſe of humilite. Nother beholde they the vyle thynges, not lokynge for rewarde and profite, nomore than a kooke doth to rooſt meate that doth not droppe: wherfore whan the rewarde and prayſe do nomore appeare, than hath humilite done with thē. Such hauehave no affection to the vyleneſſe, becauſe they be not of one harte and mynde in vyle thynges, they hauehave only the thoughtes, handes, mouth, clothynge and outward behaueoure in vyleneſſe, but theyr harte loketh to hygh thynges, to the which they do imagine to come: and ſuch are they that counte themſelues lowly holy ſayntes.
They that be lowly in dede, turne not theyr eyen to the rewarde and prayſe of humilite, but wt a ſimpel hart do they beholde the vyle thynges, beynge glad to be occupied in theſame, nother do they at ony tyme perceaue theyr lowlyneſſe. Here ſpryngeth the water out of the fountayne, here followeth it of hys owne ſwynge, wherfore they do vſe vyle veſtures, geſtures, wordes, places and perſones, though they do eueryevery where ſhone gorgious and hyghe thynges: which thynge Dauid alſo wytneſſeth in the .C.xxix. Pſal. ſayenge: LORDE I ame not hygh mynded, I hauehave no proude lokes. &c. And Iob in the .xxii. chapter: Whoſo humbleth hymſelfe, ſhalbe ſet vp: and whoſo loketh mekely, ſhalbe healed. Hereby commeth that vntounto ſuch doth honoure befal vnwares, and theyr heauynge vp wythoute foreknowlege or deliberacion. For they were content wyth theyr lowe eſtate and ſimple condicion, nother thought they once vponupon hygh thynges. But ye fayned lowly maruayle greatly that theyr exaltacion & honoure taryeth ſo longe, nother is theyr falſe and fayned pryde contente with theyr vyle condicion, but ſecretly cōſydereth hygher eſtates in theyr myndes.
Therfore dyd I ſaye that true humilite or lowlynes doth not at ony tyme perceaue that ſhe is lowly, (for yf ſhe dyd knowe it, ſhe wolde be proude wyth the ſyghte of ſo greate a vertue) but wyth harte, mynde and all hyr wyttes is ſhe pyght vponupon ſleghte and lowly thynges, whiche alwaye preſente themſelues to hyr ſyghte. Theſe are hyr images, wherein ſhe hath hyr conuerſacion and paſtyme: and as lōge as ſhe hath them in ſyghte, ſo longe can not ſhe beholde herſelfe nor be combred with herſelfe: much leſſe be rauyſhed and hauehave pleaſure in the contemplacion and ſyghte of hygh and greate thynges, or geue hyr mynde therto. For thys cauſe than muſt the honoure and dignite be fall vntounto her vnwares, & fynde her in thoughtes cleue contrary to honoures and dignityes: for after thys maner doth Luke ſaye, that the Angels gretynge was ſtraunge vntounto the virgine, for it came ſodenly and vnloked for. Yf theſame gretynge hadde chaunced vntounto Cayphas doughter, ſhe wolde not hauehave thought: What maner of gretynge is thys, but wolde ſoone hauehave accepted it, and wolde hauehave ſayde wythin herſelfe: Ah howe well and happely doth thys befall?
And agayne fayned lowlyneſſe doth neuer know that ſhe is proud: for yf ſhe dyd, ſhe ſhulde quickely be refrayned wyth the ſyght of the haynous faute, but ſhe faſteneth hyr harte, mynde and thoughte vponupon hyghe thynges, the whyche ſhe hath in ſyght wythoute ceaſſynge. Theſe are hyr ymages, wherewyth ſhe is alwaye combred, and as longe as ſhe ſetteth hyr mynde on thē, ſhe cā nother beholde nor conſydre herſelfe. Wherfore the honoure commeth nother vnwares nor vnthought vponupon, for it fyndeth thoughtes therto agreynge: but ſhame and enpoueryſhynge come vnloked for vntounto ſuch: for they were mynded to ſayle with another & more luckelyer wynde.
For thys cauſe is it not good to learne lowlyneſſe after thys maner, that he hauehave in ſyghte and imagine vyle and deſpyſed thynges or perſons. Nother contrarywyſe waxeth ony man proude becauſe he ſeyeth hygh and greate thynges. The images are not to be auoyded, but the eyē ▪ muſt be weened therefrom. As longe as we lyue vponupon earth, we muſt lyue both wyth the hygh and lowe thynges or eſtates: but (as Chriſt ſayeth) the eye muſt be put out. Geneſis the .iii chapter ſayeth not Moſes, that Adam and Eue ſawe other thynges after the preuaricacion, thā they dyd ſe before it, but yt theyr eyen were opened, that they myght ſe theyr nakedneſſe, where as they were naked before alſo, and yet dyd not conſyder it. The quene Heſter dyd weare a verye coſtlye crowne vponupon hyr heade, yet dyd it ſeme but a ſtayned cloth in hyr ſyght. Here were not the hygh images taken away from her, but rather were ſet before her, as vntounto a mooſte puiſſaunt quene, and no ſleyght or vyle thynges were before her: but the ſyght was wended therfrom, and hyr harte and mynde dyd not beholde the hye thynges and gloriouſe: Wherfore God wroughte alſo ſtraungely wyth her. After thys faſhion muſt not ye outwarde thynges be altered, but we muſt be altered in our mynde and wyttes: for thā ſhal we eaſely learne to deſpyſe and flye hyghe thynges, to ſet much by and to ſeke ſleyght & lowly thynges. For there is humilite or lowlyneſſe founde and ſtedfaſt for all chaūces, & yet neuer are ware of it. This is done with delyte and the harte remayneth alwaye one and of one faſhion, howſoeuer other thynges do befall or chaunge, ether to the heyghte or depth.
But (LORDE God) what pryde ſkoulketh vnderunder the vyleneſſe of clothynge, wordes and behaueoure? wherof the world now a dayes is full. The whych viſures and diſſemblers do ſo ſubmytte themſelues, yt they wyll be deſpyſed of no man: they do ſo flye honours, that they notwithſtandynge wyll be chaced therwyth: they do ſo ſhone hyghe thynges, yt neuertheleſſe they be not myſpraiſed, nor theyr poſſeſſions myniſhed, ye whych they couet alwayes to hauehave of the beſt and pycked out. But thys virgine vttereth nothynge but hyr vyleneſſe, wherin ſhe lyued & abode wyllynglye, ſhe neuer coueted nor thought vponupon honoure and heyght, nother dyd ſhe conſyder and behold hyr lowlyneſſe. This humilite is ſo fayre and precious, that ſhe can not abyde hyr owne countenaunce but that image is reſerued vntounto the face of God, as wytneſſeth the .C.xii. Pſalme, ſayenge: Who is lyke vntounto the LORDE oure God that hath hys dwellynge ſo hygh, which humbleth hymſelfe to beholde that is heauē and earth. For he that can beholde hys lowlyneſſe, the ſame can iudge hymſelfe worthy of eternal bleſſe, & ſo were Gods iudgement at an ende, ſeyng we know ſurely that God doth ſaue the lowlyones. Therfore muſte God reſerue and kepe the ſame for hymſelfe to knowe and to iudge, and hyde them from vsus wyth the fence of exercyſe in lowly thynges, by beholdynge of the whych we alſo do forget ourſelues. To thys now ſerue many perſecucions, deathes & al kynde of trouble on earth, in ye which is trauayle & payne, ye wt thēwe may put out ye falſe & deceatful eye.
Thus is it euidēt vntounto vsus by thys word humilite or lowlyneſſe, that Mary the virgyne was a deſpyſed, vyle, and a mayden of no eſtimacion, & in thys lowe degre to hauehave ſerued God, and not to hauehave knowen, that hyr low eſtate was much worth before God Whereby we are taught and cōforted, that though we ought wyllyngly be deſpyſed and brought low, yet ſhuld we not deſpayre therfore, as though God dyd hate vsus: but rather truſt that he ſhalbe mercyful vntounto vsus. Only thys ſhal we beware, leſt we be not wyllyng ynough in thys ſubduyng & caſtyng downe, leſt oure wicked eye be to much open, and ſo deceaue vsus wyth preuy lokynge vponupon hyghe thynges, or ſearchynge out of our pleaſures, wherwyth the humilite or lowlyneſſe do peryſh. For what helpeth it ye dāned to be caſt downe to the nedermoſt & loweſt, ſeyng they do not ſuffre ye aduerſite gladly and wyth a 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 vsus to know God truly, ſeynge it wytneſſeth that God doth behold lowly thynges and perſons. And he knoweth God aryghte, that knoweth yt he bēdeth hys eyen to ye lowly, as we hauehave ſufficiently declared: & of the ſame knowlege followeth the louelove & truſt to Godwarde, ſo that a man do yelde hymſelfe and followe hym wyllyngly. Of thys hauehave 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 ye 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 vntounto hym of hys goodneſſe: now dothe ſhe fynally and orderlye go to the prayſe of hys workes & goodes. For (as we hauehave ſayd before) we ought not to rūne headlynges to ye goodes of God, nother ought we to aſcribe and drawe them to vsus: but by thē as by ſteppes we muſte pearſe vntounto the author & cauſe of all goodneſſe, we muſt cleue vntounto hym onelyonly, and make much of hym. And after that prayſe and thanke hym in hys workes, wherin he hath ſhewed vsus ſuche goodneſſe, that we maye truſte, louelove and prayſe hym: ſo that hys workes are nothyng ſaue a great occaſion to louelove and to thanke ye mere goodneſſe that raygneth ouer vsus.
She begynneth fyrſt wyth her ſelfe, and ſyngeth what God hath done for her, wherin ſhe teacheth vsus two thynges: Fyrſt, muſte eueryevery man marke diligently what God worketh wyth hym, more than all the workes yt 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 vntounto 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 ye, 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 ye 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 eueryevery 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 vntounto other, the whych neuertheleſſe they knowe not howe acceptable they be vntounto God. For God doth not beholde the workes, but the harte and fayth, by the whych he worketh wyth vsus. Whereof they do not force, leanynge vponupon ye workes only, wyth the whych they do deceaue themſelues and other alſo. And ſo farre is ye 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, yt 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 vsus thā become al freres, let vsus 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 yt he worketh in the: nother put thy truſt in ony other as thou ſeyſt ye 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 vntounto 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 vponupon other mens workes alſo.
The ſecōd that Mary teacheth, is, that eueryevery mā wyl be ye fyrſt in the prayſynge of God, & to recyte the workes done to hym, & after ye yrayſe hym alſo in other workes. After thys maner do we reade ye Paule & Barnabas dyd ſhewe vntounto the apoſtles the actes that God wrought by thē: & agayne ye apoſtles ſhewed thē what God had wroughte by thē alſo. Lyke vntounto this dyd they (in the laſt Chap. of Luke) ſhewyng ech other of ye reſurrecciō of ye LORD & appearyng to thē. Euen there doth finally begyn a cōmune ioye and prayſe of God, wher eueryevery 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 louelove and prayſe of God. For eueryevery 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 vnderunder 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 hauehave 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 the goodes that Mary had, yet wolde not they knowlege nor prayſe God in them, For as ſayeth Chriſte Luke .xvi. He that is faythfull in ye leeſt, is faythful alſo in much: and he that is vnryghteous in the leeſt, is vnryghteous alſo in muche. Therfore are not they worthy of the greate and much, becauſe they deſpyſe the ſmall or lytle. Yf they dyd prayſe God in the leeſt, they ſhuld hauehave abundauntly the greate: wherof the cauſe is they hauehave theyr ſyghte aboue them, and not vnderunder them. For yf they had theyr ſyght bowed downwarde, they ſhulde ſe ſome, which perchaunce hauehave not halfe ſo manye goodes and gyftes, and yet be at reſt and cō tente, prayſynge God. A byrde hoppeth for ioye and ſyngeth yf it can, beynge contente wyth it that it poſſeſſeth, and murmureth not becauſe it can not ſpeake. A dogge leapeth and waggeth hys tayle, ſhewynge a ioyfull countenaunce, nother is he myſcontente that he wanteth reaſon. All maner of beaſtes are contente wyth theyr goodes, & ſerue God wyth theyr endeuoure & prayſe. But the onlye wycked and louynge it ſelfe eye of man is vnſatiable, nother doth it endeuoure itſelfe to be ſaciate by reaſō of hys vnkyndneſſe and pryde, ſeynge it coueteth euer to be the chefeſt & beſt, preferred aboue other: nother wyll it prayſe and glorify God but rather loke for honoure of hym.
Of thys maner do we reade that in the tyme of the councell holden at Conſtaunce in Germany, two Cardinals rydynge vponupon coſtlye mules ouer the feldes by the waye, dyd ſe a ſhepeherde ſtāde wepyng. The one of them a more meker mā and moued wyth pytie, wold not paſſe by hym that was ſo ſorowfull, approched to comforte hym, and aſked fyrſt what hym ayled. The ſhepeherde after he had wepte bytterly, and holden hys peace a greate whyle, ſo that the Cardinall was greued and ſorowfull alſo. At the laſte he ſhewed hym a tode and ſayde: For thys cauſe do I wepe, namely, that God hath ſhapen and created me ſo fayre a creature, and not lyke thys euell fauoured worme, and that I dyd neuer conſydre thys by myſelfe, nor thanked hym therfore. Of thys was the Cardinall ſo abaſhed, that he fell from hys mule, and was boren in the councell houſe, where he cryed and ſayde: O Auſtine howe truely was it ſayde of the: The vnlearned ryſe vp and take in the kyngdome of heauē, but we wyth oure learnynge do wander in fleſh and bloude. Now do I thynke that the ſhepeherd was not ſo rych nor fayre, yet dyd he ſo hyghly & earneſtly conſyder the gyftes of God in hym, and rendre thankes therfore, that he dyd fynde more in hymſelfe, thā he coulde well attayne & perceaue with hys ſyghte.
The fyrſte worke of God towarde the holy virgine doth ſhe confeſſe to be the lokynge vponupon her, the which alſo is the chefeſt, of the which al the reſte hange & flowe. For yf it be come ſo farre that God wende hys ſyght to ony man to beholde hym, that is nothynge but grace and mercy, and there muſt nedes followe all gyftes and workes. As we reade Gene. iiii. that God dyd loke vponupon Abell and hys gyftes, and not ſo vponupon Cayn nor hys offerynge. Of thys come the prayers cōmunely in the pſalter, that God wyll lyghten hys countenaunce vponupon vsus, and not hyde hys ſyghte, but directe it vponupon vsus, and ſuch lyke. And that ſhe doth thynke thys to be the chefeſt, ſhe doth ſufficientlye ſhewe, ſayeng: Lo, for thys beholdyng of me ſhall al chyldes chyldren call me bleſſed.
Marke the wordes, ſhe ſayeth not ye hyr prayſes ſhall be ſpred abrode, ye hyr vertues ſhalbe commended, that hyr virginite or humilite ſhalbe extolled, or that hyr excellente dedes ſhalbe ſonge and vttered wyth ſome ſonge or ballade, but ſhe doth only often repete and ſaye: that God hath loked vpō her, and that thereby ſhe ſhalbe called bleſſed. And that is to geue the honoure and prayſe to God ſo holyly and purely, that ther is no thynge more holy nor pure. And therefore poyntynge vponupon the beholdynge or lokynge vponupon of God, as wyth a fynger ſhe ſayeth: Beholde from hēce forth novv ſhall they call me bleſſed. That is, from the tyme that God hathe beholden my vyleneſſe, I ſhalbe called happy. Wherein not ſhe, but ye grace of God in her is prayſed: yee ſhe is made lytle, and maketh herſelfe lytle, whan ſhe ſayeth that hyr vyleneſſe is loked vponupon of God. And for thys cauſe doth ſhe fyrſte auaūce hyr ſaluacion, before ſhe recyte the workes of God declared toward her, and attributeth the lokynge vponupon hyr vyleneſſe al together vntounto the ſyght of God.
By thys now is it euident, & we maye geſſe by thys whyche be the true honoure, wherewyth ſhe muſt be honoured, yf ſhe per chaunce hath nede of it. But howe ſhall we ſaye to her▪ Loke vponupon hir wordes, and they ſhall teache the to ſaye thus: O thou bleſſed virgine and mother of God, howe vyle and deſpyſed wereſt thou? yet not wythſtandynge God dyd wende ſo mercyfullye and rychely hys ſyghte towarde the, and hathe wrought great thynges in the, wherof thou wereſt neuer one worthy: and the ouerflowynge grace of God in the is farre aboue thy deſeruynges. Happy arte thou & bleſſed arte thou from that tyme forth for euer, the which haſt founde ſuch a God. Nother nedeth ony man to thynke that ſhe wyl not be pleaſed, yf ſhe be ſayde to be vnworthy of ſo greate fauoure: veryly ſhe fayled not, whan ſhe graunted of hyr owne mynde yt ſhe was vyle and vnworthy, that God dyd loke vponupon her for none of hyr merites or deſeruynge, but of hys mere and only grace.
She hath no delyte to heare ſuch vayne ianglers, as both preach and wryte manye thynges of hyr merytes, wherewyth they crake and auaunce theyr greate learnynge: not conſyderyng how greatly they derogate the Magnificat accuſe the mother of God of lyenge, and minyſh the grace of God. For ſo much worthy merite as is geuen vntounto Mary, ſo much is the grace of God robbed of, and the virginis ſonge is robbed of truth. The angell dyd only grete her on the grace of Gods behalfe, and that the LORD was wyth her, wherfore ſhe is bleſſed amonge wemen. Wherfore they that attribute her ſo many prayſes and honoures, and let them ſo ſtyck and cleue vponupon her, they be not farre from makynge an idol of her: euē as though ſhe ought be worthely worſhypped and truſted vntounto, where as ſhe doth reiecte and render all vntounto God, & wyll hauehave God to be prayſed in her, labourynge and endeuourynge fynally to cauſe eueryevery man to hauehave truſte and confidence in Gods fauoure by hyr enſample.
Whoſoeuer therfore wyll honoure the virgine Mary aryght, theſame muſt not ſet her nexte hys harte, and by God, but farre beneth hym, makynge her bare and naked, and ſo (as ſhe ſayeth herſelfe) behold hyr nakedneſſe. After that muſt he maruayle of the vnſpeakeable and abundaunte grace of God, whyche ſo rychely and bountyfully both loke vponupon, louelove, and bleſſe ſo vyle, vnworthy and deſpyſed a perſone: that ſo beholdynge he be moued to prayſe & louelove God in lyke gyftes, and ſo he be occaſioned euer to truſt & to hope ſome greate goodneſſe of God, and that of ſuch a God, as doth not deſpyſe the poore, deſpyſed & vyle, but wyteth them ſafe of hys owne ſyghte, that ſo hys harte be ſtablyſhed in fayth, hope and charite. What more acceptable thynge ſuppoſe ye can befall vntounto her, than that ye come to God by her after this maner, and learne to truſte and hope in God by hyr enſample, whan ye lykewyſe are deſpyſed and ſet at nought, what maner of waye that euer it be, ether in lyfe or death: She wyll not hauehave the to come to her, but by her to God.
Agayne, that ye learne to eſchue al hygh eaſte and condicion, the which eueryevery man enuyronneth to obtayne, ſeynge that God nother fande nor dyd wyll theſame in hys mother. But thoſe paynters and counterfayters, the whych do ſo paynte and ſet out the bleſſed virgine vntounto vsus, that ther be no vyle thynge ſene in her, but all excellente thynges, what do they els but teach vsus to ſet our ſyght on the mother of God, & not her in the ſyght of God: Whereby they do fraye vsus, & nearehāde do cauſe vsus to deſpayre, & darken vntounto vsus the ymage full of conſolacion, euen as they do ſtoppe the ſayntes in Lente. For ſeyng ſhe is drawen aboue all enſāples & patrones, ther is nothynge lefte whereof we maye take ony cooſolacion or cmnforte, where ſhe ought and wyth a good wyl wolde be a principall enſample of grace, to ſteare all the world to the grace, louelove and prayſe of God, that the hartes of all men myght conceaue ſuch an opinion of her towarde God, which with all confidence myghte ſaye: Ah bleſſed virgine and mother of God, what greate comforte dyd God geue vsus by the, becauſe he dyd wyth ſo gracious a coūtenaunce beholde thyn vnworthyneſſe and lowe degre, whereby we are admonyſhed henceforth to truſt, that after thyn enſample he wyll alſo loke vponupon vsus wretches.
Thynkeſt thou not that yf Dauid, S. Peter, Paule, Mary Magdalene and ſuch lyke for the greate grace that they vnworthely dyd obtayne, are become enſamples to comfirme the Godly fayth and hope, that ye bleſſed mother of God doth not couet lykewyſe gladly and worthely to be an enſample and patrone vntounto all the worlde? But now can not that be for the ſuperfluous blowers out of hyr prayſe and vayne ianglers, which do not declare by thys verſe how the abundaunte ryches of God were vnyed and made one wyth hyr ſlender pouerte, ye godly worſhyppe wyth hyr humilite, the Godly worthyneſſe with hyr vyleneſſe, the Godly power wyth hyr febleneſſe, the Godly goodneſſe, wyth hyr merite of no value, the Godly fauoure wyth hyr vnworthyneſſe: where of luſt, delyte and louelove towarde God wyth all confydence do growe. To the whych intent the lyues and ſayenges of all ſayntes be wrytten alſo. But ther are now a dayes ſome that ſeke helpe and comforte at her, as at ſome God, ſo that I feare me ther raygne more Idolatry in the worlde in oure dayes, than euer dyd. Let thys ſuffiſe at this tyme.
Theſe two wordes: All generacions do ſignifye as much as: Chyldes chylderen, and it is ſo darkly ſpoken, and ſo profoundly, that ſome hauehave buſely combred themſelues, thynkynge whych waye thys ſhulde be true, ſeynge that the Iewes, Turkes, Saracens, and other Heythen, beſyde no ſmall nombre of falſe Chriſtians do not only refuſe to cal her bleſſed, but deſpyſe and curſe her. The cauſe of thys is that they vnderſtande the worde Generacions of the congregacion of men, wher as it ſtretcheth farther in this place. As namelye: the degrees or membres of the naturall yſſue, where the one euer followeth or ſuccedeth another: the father, the ſonne, the coſyn, and ſo forth, whereof eueryevery membre is called a Generacyon. So that the mynde of the holy virgine, whā ſe ſayeth that hyr prayſe ſhall laſte from generaciō to generaciō, is, that ther ſhalbe no tyme, wherin hyr prayſes ſhall not be publyſhed. And that doth ſhe meane whan ſhe ſayeth: Lo from henceforth ſhal all generacions, that is, it begynneth now and ſhall endure in all generacions or kynreds that ſhall ſuccede hereafter.
Moreouer ye worde to call bleſſed hath a larger ſygnificacion in the Greke thā that it can ſo be expreſſed. For it ſygnifyeth alſo to make happy or bleſſed, ſo that it is not done with tunge only, or wordes, or makyng courteſy, or bowynge of the heade, or vaylynge of the bonet, or ſettynge vp of ymages or pictures, wyth buyldynge of temples or chappels, the which wycked men can do alſo: but wyth all thy ſtrengthe, truly and hartely. And that is done, whan the harte (as it ſayde before) with beholdynge of hyr lowlyneſſe, and lokynge of the Godly grace vponupon her doth conceaue an inwarde ioye and delyte towarde God, and ſaye or thynke thus from the very entrayles and bottome of the harte: O how happy is thys virgine? Such bleſſynge is hyr true honour and worſhyppe, as we hauehave ſayde before.