Exposition of Marys Magnificat, Exposition 1 · Part 4
For he that is Myghty hath done greate thynges vntounto me, and Holy is his name.
Here doth the bleſſed virgine ſynge atonce and in a ſemely order all the workes that God hath wrought in her. In the laſte verſe hath ſhe ſonge of the lokynge graciouſly of God and hys bounteous and mercyfull wyll towarde her: the which is the chefe and principall parte of mercy and grace (as is ſayde:) and here ſhe ſyngeth of gyftes and workes. For God though he geue many one greate gyftes, and ſtrowe hys goodes in cō mune, yet doth not he therfore ſtrayght way loke vponupon and beholde them. The worldly and temporall goodes are good: but the grace, fauoure and ſyghte of God, are the heretage that doth laſt euer: as ſayth Paule Ro. vi. The gyfte of God is euerlaſtynge lyfe in oure LORDE Ieſu Chriſte. In the goodes geueth he that is hys, but in the ſyght and grace doth he geue hymſelfe. In the goodes is hys hande receaued, but in the ſyght of grace vponupon ye harte, hys ſprete, mynd and wyll are receaued there in. Wherfore the holy virgine doth geue the mooſte thankes vntounto the ſyghte of God. Nother ſayeth ſhe fyrſte: All chyldes chyldren ſhall call me bleſſed, becauſe he hath done ſo great thynges vntounto me, wherof thys verſe maketh mē cion: But becauſe he hath loked vponupon me that am vyle and of no reputacion, and to my lowe degre, wherof the fyrſt verſe doth ſpecifye. Where a gracious beholdynge is, there are gyftes alſo, but not contrary wyſe is there a gracious ſyght, where gyftes are. For thys cauſe doth thys verſe or parte of this ſonge duely follow the fyrſt verſe. After thys maner do we reade Geneſis .xxv. that Abraham gaue gyftes vntounto the chylderen of the concubines, but vntounto Iſaac hys true and lawfull ſonne by Sara hys lawfull wyfe, he gaue the whole heretage. After thys maner is it the mynde of God, that hys chyldrē take no conſolacion of the gyftes, ether ſpirituall or temporall, be they neuer ſo great, but of hym and hys goodes, yet not deſpyſynge the gyftes.
Nother doth ye mother of God rehearſe ony goodneſſe ſeuerally, but wyth one word doth ſhe comprehende them all, ſayenge: He hath done great thynges vntounto me, that is, all that he hath done vntounto me is greate. Whereby ſhe teacheth vsus, that the hygher the contemplaciō in ſprete be, the leſſe wordes ought we to make. For ſhe feleth well ynough that ſhe can not vtter wyth wordes the thynge, that ſhe thynketh in hyr mynde, and wolde fayne expreſſe. Wherfore ſuch fewe wordes of the ſprete are ſometyme ſo weyghtye and profounde, that no man can vnderſtāde them, wythout he ſomdeale fele the ſame ſprete. But vntounto them that be voyd of the ſpret do ſuch wordes ſeme very ſleght and clene wythout ſwetneſſe or tayſt, which diſpatch theyr taxe wyth many wordes and greate noyſe. Chriſte in the .vi. Chapter of Mathew, teacheth vsus to eſchue the multiplyenge of wordes in oure prayer, ſeynge the Heythen men do euen the ſame, whyche therby do thynke to be herde. As now a dayes alſo in many churches ther is plenty of ryngynge of bels, playenge on organes and other inſtrumentes of muſyke, of ſyngynge, cryenge, and readinge: but ſcarceneſſe of prayſynge of God, the whyche is to worſhip God in ſprete and truth. Ioh. iiii.
Salomō ſayth in the .xxvii. chap. of ye Pro. He that is to hayſty to prayſe his neghboure aboue meaſure, ſhalbe taken as one that geueth hym an euell reporte. For he cauſeth ye matter to be ſuſpect, ſo that eueryevery man doth thynke it a fayned matter, whych he buſyeth ſo earneſtlye to ſtuffe with hys gorgious prayſes, and maketh neuertheleſſe the matter worſe therewyth. And contrarywyſe he that lacketh hys neghboure, and ryſeth early, (that is, is not ſlack, and ſpedely doth ryd the matter) theſame is to be taken for a prayſer. For men do thynke: it is not as he doth ſaye, and he doth it of an hatynge and euelwyllynge harte, ſo that he doth make hys cauſe worſe, and hys neghboures better. On thys wyſe do they that endeuoure to prayſe God with multiplyenge of wordes, with cryenge and ianglynge. They do as though he were deafe, or knewe nothynge, and that we muſt wake or teach hym. Such opinion of God is rather a diſprayſynge of hym, than a prayſynge. But he that thynketh vponupon the workes of God aryght euen from the bottō of hys harte, and beholdeth theſame wyth wonderyng and geuynge of thankes, ſo that for very feruentneſſe he bruſte out, and ſygh rather thā ſpeake, and the wordes that flowe by themſelues, not fayned nor connynglye deuyſed do ſo rolle oute, that euen the ſprete do alſo comme oute: Yee that the wordes hauehave euen handes, fete and lyfe, ſo that finally the whole bodye, the whole lyfe and all the members do longe to ſpeake, that is, to prayſe God truly in ſprete and verite. There are the wordes very fyre, lyghte and lyfe, as wytneſſeth Dauid in the .C.xviii. Pſalme, ſayenge: LORDE thy wordes are fyry. And agayne: My lyppes ſhall ſet forth thy prayſe: euen as water in a ſethynge potte runneth ouer and fometh, ſo that it can not retayne it ſelfe therein, for the vehemente heate in the potte. Of thys kynde be all the wordes of the virgine Mary in thys ſonge, the whiche be fewe, yet both greate and hygh. Such prayſers of God doth ſaynt Paule vntounto the Romaynes the .xii. chapter call: Feruente of ſprete, the whych chafe and burne in ſprete, teachynge vsus to be of theſame ſorte: and ſuch were ye fyry tunges, that the holy gooſte deſcēded in vpō the diſciples.
The greate thynges be nothynge els ſaue that ſhe is become the mother of God, by the whyche thynge ſo greate goodes and ſo excellent are geuen vntounto her, that paſſe all the vnderſtondynge of ony man. For frō hence floweth all honoure and bleſſe, ſo that amonge all mankynde ſhe be euen one perſone, excedynge all other and pereleſſe: becauſe ſhe hath only the heauenly father with the ſonne cōmune with her. And hereby commeth that ſhe herſelfe can not name theſe greate thynges, for the abundaūte excellēcy of them: but muſt reſt there, and breſte oute in prayſynge wyth a feruent affeccion, ſayenge: He that is myghty, hath done great thynges vntounto me. For thys cauſe is all hyr honoure comprehended in one worde, namely yf ſhe be called the mother of God: for no man can ſaye greater thynges by her, nor to her, though he had as many tunges, as the earth hath herbes and floures, the ſkye hath ſtarres, or the ſee ſondes. Moreouer it muſt be cōſydered wyth a depe harte, what it meaneth to be the mother of God.
She doth alſo featly aſcrybe and attrybute thys thynge vntounto the grace of God, and not hyr merite. For thoughe ſhe was wythout ſynne, yet was that grace ſo greate, that ſhe was in no wyſe worthy of it. For howe coulde a creature be worthye to be the mother of God? Although ſome vayne iāglers, and not wryters, do bable very much of hyr worthyneſſe and deſeruynge of thys office. But I geue more credence vntounto the bleſſed virgine, than vntounto thoſe vayne wryters and bablers. She ſayeth that hyr lowe degre was loked vponupon, and that God hath not rewarded her therfore, but that he hath done greate and myghty thynges vntounto her. He hath done greate thynges vntounto me (ſayeth ſhe) not for my deſeruynges: For ſuche a thynge dyd the holy virgine neuer thynke vponupon, muche leſſe than dyd ſhe prepare herſelfe to it, that ſhe myght be the mother of God. The meſſage came ſodenly and vnwars vntounto her, (as ſayeth Luke the euangeliſte.) As for a deſeruyng abydeth and loketh not for the rewarde to come ſodenly, but of a redyneſſe and ſet purpoſe.
Now it that is in the ſonge called, Regina coeli letare. &c. (namely: Vvhome thou deſeruedeſt to beare. And in another ſonge: Vvhome thou vvereſt vvorthy to beare) is nothynge to purpoſe. For ye ſame wordes are alſo ſonge of the holy croſſe, the whiche not wythſtandynge was a tre, and coulde deſerue nothynge. And euen ſo is thys alſo to be vnderſtande. Yf it than of neceſſite muſt hauehave ben the mother of God it was requyred agayne, that it ſhulde hauehave ben a woman kynne, a virgine, of the tribe or kynred of Iuda, and to beleue the meſſage of the angell, that iudged her apte to theſame, as the ſcripture had wytneſſed of her. The preciouſneſſe or worthyneſſe of the woode was none other, ſaue that it was mete to be a croſſe, & was ordyned of God to theſame vſe: Euē ſo had the holy virgine none other worthyneſſe to be the mother of God, ſaue that ſhe was comly and ordyned therto: that ſo it myght be a mere grace and no deſeruynge or duety, that in no caſe it were preiudiciall and mynyſſhynge ether the fauoure or the glorye of God. It is more ſemely to abayte to much from her, than frō the glory of God. Yee ther cā not be abayted to much frō her, ſeynge that ſhe (as all other creatures) is created of nought. But vntounto the grace of God is to much derogated, the which is daungerous, nother is the mother well apayed therewyth. It is nedefull alſo, that we paſſe not the markes that Gods glory doth admitte, in vſurpyng of callyng her: as whan we grete her a quene of heauen, yet is ſhe not an idoll thereby, that ether ſhe maye geue or helpe, as they do, which call vponupon her, deſyre her to be gracious, and finally flye vntounto her rather than vntounto ye rych treaſures of God. She geueth nothynge, onlye God geueth all as it followeth: He that is myghty, wherwt ſhe robbeth all creatures of theyr ſtrēgth & power. O what greate hardyneſſe is thys, and what ſpoyles of ſo tender and yonge mayden? whiche can make deſtiſtute all myghtye and ſtronge men of theyre ſtrengthe, al puyſſaunt men of theyr power, all wyſe men of theyr wytte, and all boaſtynge and glorious men can ſhe brynge to ſhame, attributyng al ſtrength, noble actes, wyſedome and glory vntounto God only. For the ſayenge: He that is myghty, is ſo much to ſaye, as ther is noman that can do ought, ſaue only God, as wytneſſeth S. Paule ſayenge in the .i. chapter to the Epheſians: that God worketh all thynges after the counſell of hys owne wyll, and that the workes of all creatures, are the workes of God: the which thynge we alſo acknowlege in oure Crede, ſayenge that we beleue in God almyghtye. He is ſo Almyghty, that in all thynges, by all thynges, and aboue all thynges, nothyng doth worke, ſaue only hys ſtrength and puyſſaunce. After thys maner ſayde Anna the mother of Samuel, in the .i. boke of Regum, the .ii. chapter: Ther is noman that can do ought of hys owne power. And Paule ſayth alſo in the .ii. Epiſtle to the Corinth. the .iii. chapter: Such truſt hauehave we thorow Chriſt to Godwarde, not that we are able of oure ſelues to thynke ony thyng, as of ourſelues, but oure ableneſſe cōmeth of God. Thys is an hygh & worthy artycle, cōteynynge very much, alayenge atōce al pryde, curioſite, preſūpciō, raſhnes, boaſtyng, falſe cōfidēce, & exalteth only God: yee and ſheweth the cauſe alſo why he oughte to be exalted, euen becauſe he worketh all thynges. It is eaſy to be ſpoken, but to refourme and redreſſe oure lyfe accordynge to it, that is laborious, and full of payne. For they that leade theyr lyfe in ſuch thynges, are louers of peace, geuen to God, and ſimple men, attributyng nothyng to themſelues, certifyed that God hath all thynges, and they nothynge.
Thys is than the meanynge of Gods mother in theſe wordes: Of all theſe greate goodes is nothynge myne, but he that worketh all thynges alone, and whoſe power alone worketh in all thynges, he it is that hath done ſo greate thynges vntounto me. For the worde Myghty ſygnifyeth not a workeleſſe, ydle, and reſtynge power, (as we ſaye of a worldly kynge that he is myghty, which neuertheleſſe is ſtyll, and worketh not) but a workyng power and continually doynge, which without intermiſſion doth procede & worke. For God doth not holde vp, but procedeth in workynge, as wytneſſeth Chriſte Ioh. v. My father worketh hetherto, and I worke alſo. Of thys wyſe alſo ſayeth Paule Epheſ. iii. that God is able to do exceadyng abundauntly, aboue all that we axe or vnderſtonde accordyng to the power that worketh in vsus. That is: He euer geueth greater thynges than we requyre, as hys nature is to do, ſo doth hys power worke. For thys cauſe dyd I ſaye, that Mary wolde be no Idoll, and that God doth all, & ſhe nothynge.
For thys cauſe doth ſhe adde and ſaye: And holy is hys name. That is: As I do not take the worke to me, euen ſo do not I aſcribe the honour thereof vntounto me nother. For he only ought to hauehave ye prayſe & name, that fulfylleth ye worke. It is vnſemely ye one ſhall do the worke, and another ſhall drawe the name and prayſe thereof vntounto hymſelfe. As for me, I ame the workehouſe only, wher in he worketh, and therfore is no prayſe nor honoure due vntounto me, that I ame the mother of God, but God and hys excellent worke are to be prayſed and honoured in me. It is ynough for me that I reioyce with hym, and ſaye: Happy ame I, that God hath ſeparate me, in whome it hath plaſed him to accomplyſh ſuch hys workes.
Lo how purely doth ſhe wende all to Godwarde, how wholye doth ſhe drawe no honoure, no worke, no glory to herſelfe, and behaueth herſelfe as before whan no ſuche thynge had happened vntounto her, ſettynge nomore …are, or makyng more ſearche for honoure, than ſhe dyd before: nother doth ſhe ſwell, auaunce, or crye out that ſhe is become the mother of God: nother doth ſhe fynally requyre ony worſhyp therfore, but goeth hyr waye, and doeth hyr buſyneſſe as before, mylketh the kyen, dyghteth the meat, waſheth the dyſhes, ſwepeth the houſe, and doeth all that a handmayden or huſwyfe becōmeth to do in ſuch vyle workes, as though ſuch plenteous gyftes of grace dyd not pertayne vntounto her Amonge women & hyr neghbures was ſhe eſtymed no greater, than ſhe was afore, ſhe requyred nomore nother, and remayned a poore cyteſin amonge the commune people. O what a ſimple & poore hart is that? O what wonderfull virgine? what greate thynges are hyd vnderunder a lowly behaueoure? How many hauehave felte her, ſpoken to her, eaten and dronken wyth her, whych perchaunce hauehave counted her to be deſpyſed, of the commune ſorte, a poore and ſimple cyteſin, whych wolde hauehave be nabaſſhed and maruayled, yf they had ben aware of ſuche in eſtimable gyftes in her: and that is hys name to be holy. For holy is it called, that is ſundered and appropriate to God, whych noman maye touch nor defyle, but worſhyp it. And name is called a good fame or renowne, glory, prayſe and worſhyppe. Nowe muſte euerye man than abſtayne from the name of God, ſo that he nother touch it, nor drawe it to hymſelfe, the which is alſo ment Exod. xxx: where Moſes was commaunded by God to make precious oyntmēt, & it was ſtraytelye forbydden onye man to anoynte hys bodye therewyth. That is: Noman ſhall be ſo hardye as to appropriate the name of God to hymſelfe, for that is ſayd to vnhalow and to deſpyſe it, yf we reioyce in oureſelues, or take onye honoure vponupon vsus, ether hauehave pleaſure in oureſelues, or auaunce oure goodes or workes, as the worlde dothe vnhalowe and defyle the name of God with out ceaſſynge. For as the workes are onlye Gods, ſo is the name lefte hym onlye alſo. Moreouer as many as hallowe ſo his name makynge themſelues voyde of prayſe and honoure, worſhyppe it aryght, wherfore they alſo be halowed of it: whiche the precious oyntment that is ſpoken of in the thyrtyeth chapter of Exodus doth ſignify wt the which all that was touched, was clenſed. Thys oyntment is ye worde of God, halowed of vsus. For whā we do attribut vntounto vsus no workes, no …oaſtynge, nor louelove of ourſelues thereof, thā is it honoured aryghte, thā doth it touch and hallow vsus.
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 & auaū 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 vntounto another. Yee Paule ſayeth, Ro. xii. In geuyng honour let one go before another. Neuertheles nomā ſhal take ye honour vponupon him, as though it dyd befall vntounto hym: nother ſhall he ſuffre it to remayne vpō hym ſelfe. But he ſhall hallowe and reſtore it vntounto God, vntounto whome it belongeth, wyth all the good and worke, from whence ye 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 ye pater noſter, whan we ſaye: Hallovved be thy name ▪