Exposition of Marys Magnificat, Exposition 1 · Part 12
Euen as he promyſed vntounto oure fathers, Abraham and to hys ſede for euer.
Here are all merites and preſumpcion ouerthrowen, and the grace and mercy of God are lyfte vp. For God hath not holpen vp Iſraell for hys owne merites, but for hys owne promyſe. Of only and mere grace hath he promyſed, and of mere grace alſo hath he fulfilled it. Therfore ſayeth Paule in the .iii. chapter to the Galathians that God dyd bynde hymſelfe to Abraham foure hundreth yeare before he gaue the lawe by Moſes, leſt ony man myghte ſaye or boaſt that he had deſerued or obtayned ſo greate grace and promyſe by the lawe or the workes of theſame: Thys ſame promyſe doth the mother of God laude and prayſe aboue all thynges, attributynge the mooſte cleare worke of the incarnacion vntounto the pure, vndeſerued, godly and fre promyſe made vntounto Abraham.
Thys promyſe of God vntounto Abraham is ſpecially wrytten in the .xii. and .xxii. chapters of Geneſis, and diuerſe other plades, ſoundynge on thys maner: In thy ſede ſhall all the naciōs of the earth be bleſſed. The which wordes of God, S. Paull and al Prophetes (as they be worthy) lyfte vp vntounto the cloudes, for in thoſe wordes both Abraham and all hys poſterite are ſaued, becauſe that Chriſte is comprehended in theſame, and promyſed to be the Saueoure of all the worlde. Moreouer thys is Abrahams boſome, wherein all they that were ſaued before Chriſtes natiuite, dyd remayne. Nother was ony man euer ſaued without theſe wordes, though he had done all the good dedes that euer were done, the which we wyl loke vponupon continently.
Fyrſt doth it fellowe by theſe wordes, that all the worlde, excepte Chriſte, was in thraldome and daunger of ſynne, damnacion and curſe wyth all hys workes and connynge. For whan he ſayeth, that not ſome, but all nacions ſhalbe bleſſed in Abrahams ſede, it is manifeſte, that wythout theſame ſede; ther ſhalbe no bleſſe. What neded God to promyſe the bleſſe wyth ſo earneſte, ſo greate and ſo preciouſe, an oth, yf the bleſſe and not rather the curſe had ben in the worlde? Out of thys place hauehave the Prophetes ſucked and concluded many thynges as namely: that all men are euell, vayne, lyars, fayners, blynde and brefely Godleſſe or wythout Godlyneſſe: ſo that it be no worſhyppe in ſcripture to be called a man. For that name is nomore worth by God, than yf a man were called before the worlde a lyar or periured. So wholy dyd he peryſh by Adams fall, yt the curſe beynge borne wt hym, was nearehāde become one nature wt hym.
Secondely it followeth, that that ſede of Abraham neded not to be borne by naturall ſede of man and wyfe: For ſuche byrth is curſed, and bringeth forth curſed frutes, as is ſayde euen now. Yf now all the worlde was to be delyuered from thys curſe by Abrahams ſede and to be bleſſed, it was requyred that ye ſede were bleſſed before, and vntouched or vndefyled of ſuche a curſe, and to be a mere bleſſe, full of grace and truthe. Agayne, yf God that is no lyar doth promyſe (and that wyth an oth) a naturall ſede vntounto Abraham, that is a naturall and lawfull chylde, whyche ſhalbe borne of hys fleſh and bloude: it was neceſſary that ſuch one ſhulde be a true naturall man, borne of the fleſhe and bloude of Abraham. Now do theſe two thynges ſtryue together: To be the naturall fleſhe and bloude of Abraham, and yet not to be borne by man and wyfe after the courſe of nature. And therfore vſeth he thys worde, thy ſede, and not thy chylde or thy ſonne: that ſo it were clere and euident, that it muſt be hys naturall fleſhe and bloude, as it is alſo hys ſede.
Who wyll now here attayne a meane, that the worde and oth of God be true, wherin thynges ſo contrary do mete? That ſhall God ſurely do, whiche can accomplyſh that he hath promyſed, though noman couet it before it be done. Therfore do hys wordes and dedes requyre no naturall wytte, but a fre and pure fayth. Lo how he hath vnyed theſe two thynges: He geueth vntounto Abrahā a naturall ſede, of one of hys doughters, the pure and chaſte virgine Mary, by the holy gooſte, wythout the workynge of man. There was not the naturall concepciō and generacion wyth hyr curſe, nother coulde it ſtayne the ſede: and yet neuertheleſſe is thys the naturall ſede of Abraham as well, as all other Abrahams yſſue. Beholde than, thys is the bleſſed ſede of Abraham, whereby all the worlde is delyuered of hys curſe. For from hym that beleueth on thys ſede, calleth vponupon it, confeſſeth it, and cleueth there vntounto, is the curſe taken awaye and forgeuen as a cryme, and al bleſſe is geuen him, for the ſounde of the word and oth of God, namely: In thy ſede ſhall all nacions be bleſſed. That is, Loke what is to be bleſſed, that ſhal be bleſſed, by thys ſede and none other. Lo thys is ye ſede of Abrahā, the which is borne of none of hys chylderen, (as the Iewes hauehave alwaye loked for to hauehave ben) but of hys only doughter the virgine Mary.
That ſame meaneth here the bewtyful mother of God whan ſhe ſayeth that God hath taken vp Iſraell, accordynge to the promyſe made vntounto Abraham: vntounto Abrahā (I ſaye) and all hys ſede. Veryly ſhe ſawe that the promyſe was than fulfylled in her, and therfore ſayd ſhe: It is now fulfylled, he hath now taken hym vp, he hath accōplyſhed hys worde by the only callynge to mynde hys mercy. Here do we beholde the fundamente of the goſpell, wherfore all doctrines & preachynges of hym do dryue vntounto Chriſtes fayth and Abrahams boſome. For ther is no counſell, nor helpe yf thys fayth is wantynge, whereby ye bleſſed ſede maye be vnderſtand. And veryly ❧ all the ſcripture hangeth vponupon thys oth. For all that is wrytten in ye whole Bible, doth behold and concerne Chriſt. Beſydes thys do we ſe that al the fathers of the olde teſtamente, and all Prophetes alſo had theſame fayth, and theſame goſpell that we hauehave, as Paule doth teſtifye .i. Corinth. x. For in thys teſtamente of God & Abrahās boſome dyd they all remayne by ſtedfaſte fayth, and therfore are ſaued: ſauynge that they beleued in the ſede that was promyſed and for to come, but we beleue in ye ſede that hath appeared and is geuen. Neuertheleſſe the truth of the promyſe remayneth on both partes, it is all one fayth, one ſprete, one Chriſt, one LORDE that was at that tyme and is now, and ſhall be for euer, as the .xiii. chapter to the Hebrues doth beare witneſſe.
But that the Iewes had a lawe geuen them afterwarde, that is not lyke vntounto thys promyſe, for it was done therfore, that by ye lyght of the lawe they myghte knowe theyr curſed nature, and that they ſhulde more feruently and wyth more whoter deſyre ſygh and longe for thys promyſed ſede of bleſſyng in the whiche they had a prerogatiue before all nacions on earth. But they hauehave turned the prerogatiue into hurte and dammage, & hauehave thought to accomplyſh and fulfyll the lawe by theyr owne ſtrength, and therfore hauehave not they ſene theyr wretched myſery. And after thys maner hauehave they ſhut ye dore to themſelues, ſo that ye ſede promyſed muſte nedes go by them, in ye which opiniō they remayne yet, God geue it be not longe. Amē. Thys hath ben the debate that all the Prophetes hauehave had wyth them, for ſeynge the Prophetes knew wel ynough the meanyng of the lawe, namely: that thereby the wyckedneſſe of our nature ſhulde be knowē, and to learne how Chriſte ſhulde be called vponupon, therfore refuſed they all the workes & lyues of the Iewes, that wente not in that waye: for the whych cauſe the Iewes cōceaued an anger agaynſt thē, & ſlew thē, as thoſe that refuſed ye gods ſeruice, good workes, and the good lyuyng, as ye hypocrytes and graceles ſayntes d… ſometyme. Of whome ther were not a lytle to be ſpoken.
That ſhe ſayth: and to hys ſede foreuer, is to be vnderſtāde, ye ſuch grace ſhall laſte in Abrahams bloud (which are ye Iewes) frō that tyme forth, thorow all tymes, vntyll the laſte daye. For though ye mooſt parte be hardened, yet are ther ſomtyme parte of them (though but a fewe) that turne vntounto Chriſt, & beleue in hym, ſeynge thys promyſe of God both not fayle, namely: ye the promyſe was made vntounto Abraham & hys ſede, not for one, nor for a thouſande yeares, but for euer, that is: from one mās tyme vntyll another without ceaſſynge. And for thys cauſe ought not we to intreate ye Iewes ſo vncourteouſly, for amonge thē are yet ſome that ſhalbe Chriſtians and dayly do ſome of thē turn to Chriſt. Moreouer, they only, and not we Gentiles hauehave the promyſe made vntounto thē, that ther ſhalbe euer ſome Chriſtiās in ye ſede of Abraham, that ſhall knowlege ye bleſſed ſede. Our matter is founded vpō the mere grace with out the promyſe of God, who knoweth how and whan? Yf we lyued godly & Chriſtenly, and with mekeneſſe brought them to Chriſt, that veryly were the beſte maner and way.
Who wolde become a Chriſtian, whā he ſeyeth Chriſten men deale ſo cruelly wt mē? Not ſo ye welbeloued Chriſtiās. Let ye truth be ſhewed them after a good maner, ye which yf they refuſe, leaue thē alone. Howe many Chriſtiās are ther now adayes, that regard not Chriſt, nother heare hys worde? beynge worſe thā ye Gentiles or Iewes, whome neuertheleſſe they do let be in reſte, yee do thē reuerēce, makyng nearehand an Idol of thē.
Here wyll we reſt at thys tyme, prayng god for ye true vnderſtādyng of thys virgins ſōg of prayſe called Magnificat, ye which not only do ſhyne and ſpeake, but alſo inflame & lyue in the body and ſoule: the which oure Saueoure Chriſte graunte vsus. Amen.
Now do I returne vntounto you mooſt boū teous prince, deſyrynge youre hyghneſſe to take my boldeneſſe in worth. Though I know that your goodneſſes youth hath many inſtructers and dayly admonicions, yet coulde I not repreſſe the care of my ſubiection and due faythfulneſſe, and beſydes this the charge of my conſcience, and the exhortacion of your hyghneſſe. Seynge we all do hope, that in tymes to come, the rule of the commune welth (the which oure mercyfull god geue to proſper) ſhall come to your hyghneſſe handes: the which is a greate thyng, yf it do well befal: and agayne a peryllous and myſerable thynge, yf it do befall otherwyſe. But vntounto vsus it becōmeth to loke and praye for the beſte, neuertheleſſe carefully to feare is the worſt of all.
Let your hyghneſſe call thys to mynde, namely: That God neuer ſuffred one Gentile kynge or prince in all the ſcripture to be cōmended, no not ſence ye worlde was created, but cauſed them alwaye to be rebuked: the whiche is a dredefull enſample vntounto all ſuperiorites. Nother dyd he fynde moreouer ony laudable and blameleſſe kyng amonge hys peculyare people of Iſrael. Beſydes all thys among the Iewes, whych were ye chefe and heade of all mankynde, lyfted vp and beloued aboue all creatures, were but a fewe, nother aboue ſyxe kynges prayſed. Finally that deare part and precious prince Dauid, whych left none nother behynde nor by him that was lyke hym in worldly polycye: the whych though he beynge full of the feare & wyſedome of God, dyd rule and iudge all thynges by the only cōmaūdement of God, and not by hys reaſon, yet neuertheleſſe ſtō bled ſometyme. So ye ſcripture alſo, becauſe ſhe coulde not blame hys gouernaunce, and yet muſt recyte ye hurte of the people, where by Dauid was cloyde, dyd not impute it vntounto Dauid, but vntounto ye people, ſayenge: That God was wroth wyth ye people, and ſuffred Dauid the holy man to be ſteared of Sathā, whyche gaue hym in hys mynde to nōbre ye people, for the whych dede .lxx. thouſand mē dyd dye of the peſtilence.
All thys hath God ſo brought to paſſe to fraye the ſuperiorite, to retayne thē in feare and to admonyſh them of theyr daungers. For great ryches, great honours, great power, greate fauoure, and beſyde thys many flatterers, (from whom no lorde is fre) do ſo of all partes beſege and aſſaulte the hart of a prynce, and dryue hym ſo to pryde, to the forgetfulneſſe of God, to not carynge ether for the people or commune wealth, to pleaſure, to raſhneſſe, to curioſite, to ydelneſſe: brefely to all vnryghteous thynges and vyces, that no cytie nor ſtronge holde can ſo be beſeged & aſſaulted. Now he that beyng warned by the aforeſayd enſamples wyll not anoyde, and vſe the feare of God for a banke or fence, where (I pray you) ſhall he become? For yf ony lorde or ſuperioure do not louelove his people, & do not apply therto his mynde, not how he lyue deyntely, but how by hys enſample hys ſubiectes maye be ſteared to goodneſſe, all is done wyth hym, and ye ſtate of hys dominion ſhall thence forth be onelyonly to the loſſe of hys ſoule: nother ſhall it auayle him that he doth foūde great monethmonth-means, trentals, diriges, and yeare tydes, buylde great monaſteryes, altares, or thys or that. God ſhall requyre of hym an accōpt of hys eſtate and offyce, nother ſhall he care for ony thynge els.
Wherfore mooſt boūteous lorde and prince I commende thys Magnificat vntounto your hyghneſſe, but ſpecially ye fyfte & ſyxte verſes, aboute ye whych I hauehave cōprehended it, prayenge & requyrynge your hyghneſſe to drede nothynge ſo ſore all your lyfe tyme on earth, (no not hell) as it that ye bleſſed mother of God callth here the imaginacyō of the mynde. For ye ſame is ye greateſt, ye fearceſt, the myghtyeſt and the moſt hurtfulleſt enemye of all kynde of men, ſpecially of ſuperiours. Hys names are: Reaſon, good opinion or intent, wherof muſt come all counſels and gouernaunces. Nother can youre hyghneſſe be in ſauegarde, yf ye hauehave not thys alwaye ſuſpecte, and wyth the feare of God followe not only the reaſons, not only of your peres and ſenatours, but alſo of all them that be of your hyghneſſe counſell. No mans coūſel is to be deſpyſed, nother agayne is it only to be truſted vntounto.
But what muſt be done than? Thys verely: that your hyghneſſe do not ſende away your prayer in cloyſters vnderunder monkes, chanons and freres cooles, ether vnderunder chalices as it is a wycked maner now a dayes to do, to buyld vponupon other mēs prayers & to truſte therin, & to ſet lytle ſtore by theyr own. But your hyghnes muſt take a fre, hardy & a mery corage, & ſettynge aſyde ye feble mynde cal vponupon God, ether in your harte or els where ſecretlye, layenge at hys fete the keyes, and conſtraynynge hym wyth hys owne ordynaunce, on thys wyſe: Behold my God and father, thys is thy worke, thys is thyne ordinaunce that I ſhulde be borne and gendred to rule in thys ſtate, the whych noman wyll denye, and thou thyſelfe knoweſt whether I be worthy or vnworthy of it, neuertheleſſe here am I ready as thou ſeyſt, and as eueryevery man knoweth. Graunt therfore my father and LORDE, that I maye rule thys people to thy prayſe and theyr wealth: and I beſeke the ſuffre me not to ſtāde in myne own conceate and to myne owne reaſon, but be thou my reaſon and appoynted marke.
Let hym begyn vponupon lyke ſentence and procede in what thynge ſo euer he hauehave in hande, cōmēdyng it to God. Moreouer, how well God be appayed wt ſuche a prayer and mynde, doth Salomō, (yt in lyke maner dyd praye) declare: yt whyche prayer I hauehave alſo ioyned hereto, the your hyghneſſe maye be ſteared gladly to truſt in the grace of God, that both hys feare & mercy maye byde with you. And herwyth I cōmende me vntounto your hyghneſſe, the whych I praye God to preſerue vntounto a lucky gouernaunce. Amen.