The Prologue

That we may the better understand this song of praise, it is to be noted that the laudable virgin Mary speaks by her own experience, whereby she is taught and illumined of the Holy Spirit. For no man may perfectly understand the word of God, without he has it of the Holy Spirit without any means. And no man can have it of the Holy Spirit, without he prove and search it: and in the same trying and searching does the Holy Spirit teach, as in his school. Without which there is nothing taught save only a shadow, words and multiplying of words. Even so likewise (when the blessed virgin had proved by herself that God had wrought so great things in her, which notwithstanding was vile, poor and despised,) did the Holy Spirit teach her this rich doctrine and wisdom, namely: that God is such a LORD which has nothing to do save to exalt that which is low, to depress and to put down that which is exalted, to break that which is made, and to make that which is broken. For as in the beginning of all creatures God did create the world of nothing: (whereof he is called a creator and almighty) even so abides the same nature in him still unchanged. And all his works have been, and shall be done so to the world's end, that he shall make of that which is nothing, vile, despised, small, miserable and dead in comparison, some special, costly, honorable, healthful and living thing. And again all that is somewhat, costly, honorable, lively, to make it nothing, small, despised, miserable, mortal and transitory. After which fashion and manner no creature can nor may work, that is, of nothing to make anything, so that his eyes are toward the depth, and not to the height as the 3 children said, Daniel the third chapter. Blessed be you that look through the deep, and sit upon the Cherubim. And also David (Psalm 137): Though the LORD be high, yet has he respect to the lowly: as for the proud he beholds him afar off. Item (Psalm 111): Who is like to the LORD our God, that has his dwelling so high, which humbles himself to behold that which is in heaven and earth? For seeing he is the supreme and most highest of all, and nothing above him, therefore may he not look above him: neither may he look beside him, seeing none is to be compared with him. Thus must he needs behold himself, and look under him. And even so the deeper a man looks under him, the better he sees himself.

But the world and man's eyes do the contrary, they look only above themselves, they will mount on high as Solomon says: (Proverbs 30): There are people which have high looks, and cast up their eyelids. Thus we see daily that every one looks only upward to riches, honor, authority, science, easy life and to all that is great and high in this world. And where such are, to them does every man cleave, to them runs every man, then is every man glad to please and to serve, with them will every man join himself and be partaker of their exaltation and high estate: so that it is not said for nothing in the scripture that few kings and princes have been good and virtuous.

Again no man will look downward, where are poverty, despising, anguish, misery and sorrow, from there does every man turn his eyes. And where such people are, from there does every man run, they be shunned, neither does any man assist nor help them, and provide so for them, that they may be able also: but must abide still in the depth and low estate. For there will no man be such a creator among men, that will make anything of that nothing, according to the lesson of Saint Paul (Romans 12) saying: Be of one mind among yourselves. Be not proud in your own conceits, but make yourselves equal with them of the low sort.

And for this cause does the sight of God continue of one fashion, which beholds the depth, need, and misery, and is near to all such as are in that depth and anguish, and (as says Saint Peter) withstands the highminded, but gives mercy to the lowly.

Out of this ground now springs love and the praise of God: for no man can thank and praise God, without he first love him: neither may any man love him without he confess and acknowledge him in the best and sincerest manner he can. Neither may he so be confessed and uttered, save by his work, which is remembered, felt and tried in us. Therefore now when he proves and knows God to be such one which looks toward the depth, and helps only the poor, despised, wretched, miserable, forsaken and them that are nothing, then is he so inflamed in love, that his heart even flows over in joy, leaps and for delight that he has gotten in God. And even there is then the Holy Spirit that teaches such unspeakable cunning and lust at the twinkling of an eye, when a man is so tried.

For this cause also has God charged us all with death, and the cross of Christ, and with innumerable pains and sufferings, charged his right well-beloved children the Christians, suffering them sometime to fall in sin, that he may see so much the deeper, that he may help many, work much, showing himself a true creator thereby, that he may know himself thereby, and may cause himself to be loving and most laudable. Where contrariwise the world (God amend it) with his high and overseeing eyes is always repining without ceasing, and lets the sight, works, help, knowledge, love and praise of God, robbing itself of such honor, fruit, joy and salvation. After this manner has he also thrown his only beloved son Jesus Christ in the depth of all misery, and evidently declared his seeing, work, help, nature, counsel and will, that it might [illegible] to what intent he suffers it to [illegible]. Therefore remains in Christ such notable proving, full knowledge, love and praise of God forever, as says Psalm 15: You shall make me full of joy with your countenance. (That is,) That he sees and acknowledges you. Of this speaks David also in Psalm 44, saying: that all saints shall do nothing but praise God in heaven, for looking upon them in their depth, and has made them thankful, loving and praising in the same.

Likewise also does here the beloved mother of Christ, which with the example of her proving, and with her words, teaches us how we should acknowledge, love and praise God. For seeing she rejoices and thanks God here with a joyful and leaping spirit, that he has looked upon her, though she were lowly and nothing in her own and men's sight: therefore is it to be believed that she has had simple friends, poor, and rather of the lowest sort. And this will we now so say, because of them that be simple and of the lowest sort themselves. At Jerusalem doubtless were the daughters of the high priests, and of the counselors, fair, young and beautiful virgins taught and brought up after the most honest manner before all the country, as now are also the daughters of many kings, princes and other noble and rich men. Neither seems she to have been the daughter of the chief ruler of Nazareth her native country, but rather of a mean poor citizen, where to was not given great heed or force. Indeed she was reckoned among her neighbors and their children for none other save a serving maid, to whom the charge of housewifery and the cattle was committed: as poor maidens do, whom like charge is committed to be faithfully executed.

For thus prophesied Isaiah in chapter 11: There shall a rod come forth of the kindred of Jesse, and a blossom out of his rod, and the Spirit of the Lord shall light upon it. The stock and root of the kindred of Jesse or David is the virgin Mary, the rod and blossom is Christ. Now like as it is not seen, indeed incredible that out of a sere and rotten stock or root should grow a fair rod or blossom: even so was it not to be looked for nor likely, that Mary the virgin should be the mother of such a child. For I think Mary was not called a stock and a root therefore only, because that above nature and unstained flower of her maidenhead she became a mother, as it is also above nature that a rod should spring of a dead block: but also because that she was of a kingly stock and of David's kindred, which was sometime budding, flourishing, honorable, powerful, rich and happy, both in his and Solomon's time, and a thing greatly set by among men. But at the last, when Christ should come, did the high priests usurp and take to themselves that dignity, having the rule alone, and the kingly progeny or kindred was fallen to extreme poverty, and despised as a dead block, so that there was no hope nor looking for more, that any king of great worship and renown should spring of it. And when it was in this state, and even come to the lowest, then does Christ come of a small stock, born of a simple and poor virgin, and so the rod and blossom of such a person, as the daughters of my lord Annas and Caiaphas would not have deigned to have done the vilest service of their handmaidens. Thus go the works of God and his sight in the depths, and the works and looks of men only in the height. And this is the cause of her loud song of praise, which we will now hear from verse to verse.

My soul magnifies the Lord.

That word bursts out of a vehement heat and overflowing joy, with which her mind and conversation heave themselves wholly in spirit inwardly. Therefore she says not: I do magnify the Lord, but my soul. As if she would say: My life and all my thoughts drive, compel and overflow in the love and praise of God and exceeding gladness, so that I (even beside myself) am rather heaved than do heave to praise God. Even as it happens also to them that be endowed with godly sweetness and spirit: so that they feel more, than they can utter and express with words. For it is not man's work to give thanks to God with joy. It is rather a joyful mind, and the only work of God, which is not perceived by utterance, but by experience, as says David in Psalm 33: Taste and see how good the Lord is, happy is the man that trusts in him. He says first: Taste, and then see, because he can not be known without a man's own experience: to which nevertheless no man comes, without he does wholly and fully trust in God, when he is into the depth and anguish: and for this cause does he add immediately and says: Happy is the man that trusts in him. For such one shall perceive the work of God in himself, and by this way he shall come to the perceivable sweetness, and thereby come to all understanding, and knowledge.

Now let us mark and weigh every word in order: The first is, My soul. Scripture deals man in three parts, as Paul says in the last chapter of 1 Thessalonians: The very God of peace, sanctify you throughout. And I pray God that your whole spirit, soul and body be kept blameless to the coming of our Lord. And every one of these three, with all the man, is again dealt another way in two, namely: the flesh, and the spirit. This partition is not of the nature, but of the being or properness. That is to say: Nature has three parts, namely: the spirit, the soul, and the body, and all three may altogether, be either good or bad, and is then called the spirit and the flesh, of which we will not speak at this time.

The first part (that is) the spirit, is the most excellent, the deepest and the most noble part of man, with which he is apt to understand incomprehensible, invisible and eternal things: and to be short, it is the house where faith and the word of God are contained, of which David speaks in Psalm 50 saying: Lord renew a right spirit in my entrails, that is, a straight and not bowed faith. And again in Psalm 77 speaking of the unfaithful, he says: A perverse and contrary generation, a generation that set not their heart aright, and whose spirit was not true toward God.

The second part, the soul, is even the same spirit after the nature, but after another operation. Namely, in that it quickens the body and works 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 we see also that even as we sleep it does live and work without any ceasing. And its condition or property is not to perceive things that are incomprehensible, but such as reason can have knowledge of and measure: and reason is the chief light in this house. Indeed, without the spirit being lightened with faith, or a greater light to rule and guide this light of reason, it cannot be without error: for it is too vile to bear any sway in godly business. To these two parts does scripture attribute much: but chiefly wisdom and knowledge: wisdom to the spirit, and knowledge to the soul. Besides these, it attributes also hate, love, pleasure, loathsomeness, and such like.

The third is the body with its members, whose works are mere exercise and use of such things as the soul knows, and the spirit does 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 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 Christian man aptly described: for his spirit is the Sanctum Sanctorum, that is, the most holy, the dwelling of God in a secret and (as a man might say) in a dark faith: for he believes that which he cannot perceive with his eyesight, nor feels, nor yet does comprehend. The soul is the Sanctum, (that is the holy) there be the 7 lamps, that is, all manner of understanding, the difference and knowledge of corporeal and visible things. The body is the forecourt, which is bare to every man, so that they may see what he does, and how he lives.

Therefore now prays Paul and says: The very God of peace sanctify you throughout. Not only in one part; but throughout, that the spirit, soul, body, and altogether be holy. Here were many things to be spoken, of the cause of this prayer, but I will briefly rehearse some of them: If the spirit be not holy, there shall nothing else be holy. Then is the most jeopardy and business in the holiness of the spirit, which consists only in a pure faith: that is, if the spirit be not cumbered with comprehensible things, as it is said. In the meantime then come false teachers, which entice the spirit forth of it, when the one seeks to be righteous by these works, another by that way and manner. If the spirit be not here well provided and wise, then it falls out and follows, and comes to lean upon outward works and customs, whereby it imagines to be saved. Lo, so soon is faith lost, and the spirit dead before God.

Upon this grew sects and orders, so that the one becomes a Carthusian monk, another a Gray Friar: the one endeavors to be saved with fasting, the other with praying, and another by this manner and fashion: one by this and another by the work procures to flee everlasting damnation. And yet are they all even but men's inventions, even such as one man's choosing has founded. Read thereof the treatise of orders and sects. Neither are they commanded by God, but invented by men: about which the vain janglers have no respect of faith, but teach always the confidence of works, so long till they be at variance within themselves: every man will be nearest the mark, and despise the other, as our observants do nowadays swell and heave themselves. Against these workers and good men in sight, or rather hypocrites, does Paul pray, saying: that God is the God of peace, of whom these varying hypocrites and haters of peace are not partakers, nor having him, can hold the same, without they bid farewell their statutes, rules and ceremonies, and be all one minded in faith and spirit, acknowledging that works cause variance, sin and dissension, and only faith makes honest, one minded and peaceable men, as witnesses Psalm 67, saying: He is the God that makes men to be of one mind in the house. And again in Psalm 132: Behold [2 pages missing] Even so shows Mary whereof her song of praise shall sing and treat, namely: of the renowned and excellent works of God, the comfort of our faith, to comfort the lowly and to frighten all the highest of the earth. And to these three uses or commodities is it necessary for me to direct this virgin's song of praise, that she have not sung it only to herself, but to us all, that we should counterfeit her. Neither is it possible that any man either should be afraid, or receive consolation out of so great works of God, without he not only believe that God can and knows to do great things, but also he must believe that he will do them, and has pleasure in doing them. Neither is it enough to believe that God will do great things with others, and not with you, and by this means to avoid yourselves from the works of God. Even as they do, which being in prosperity or set in authority, fear not God: and they that be feeble-minded tremble and are abashed of him in their adversity. For such faith is nothing and even dead, like to an opinion conceived of some tale. But you must set his will surely and steadfastly before your eyes, thinking within your mind that he both will now and hereafter also do great things with you. This faith is lively, growing, piercing through and changing a man, and making him even a new creature: and compels him to fear, if he be high: and conceive consolation, if he be lowly. Indeed the higher he is, the more ought he to fear: and the lower he is, to have the more consolation, the which none other faith does. But what must he do in extreme necessity, or danger of death? Surely then must he not only believe that God can, and knows how to help him, but also that he will help him: where a strange and an unspeakable thing must be done, namely, that he delivered from the everlasting death, does become the child of salvation, and the son and heir of God. This faith (as witnesses Christ himself) is able to do all things. This faith does abide, and comes to the knowledge of the godly works, from thence into the love of God, and forth from thence into the praising and thanking of God: so that a man does then make much of God, and conceive a good opinion of him.

For God in his nature is not magnified of us, seeing he is immutable, but in our knowledge and mind: that is, if we hold much of him, or set much by him, specially for his goodness and mercy. For this cause does not the blessed mother say: My voice, my mouth, my hands, my thoughts, nor my reason and will do magnify the Lord, (for there are many one, that praise God with loud voice, praising and preaching him with precious and godly words, speaking, disputing, writing and painting much of him, and also many that have great meditations, and by the guide of reason have great searchings of him: finally there are some that with feigned religion and intent make much of him.) but she says of this wise: My soul magnifies God, (that is) my whole life, senses, and powers have a great opinion of God: so that as though she were ravished up to him, she felt some raising and ravishing in his goodness, the which the verse following does declare. Of this wise see we also, that if any man does us good, that even all our wits be moved and bent to him, so that we say Oh how great and good opinion do I conceive of this man? And even this is the very signification of the saying: My soul magnifies the Lord. How much more shall such lively stirring be caused, what time as we perceive the goodness of God, the which is very great in his works, so that even words and thoughts shall fail, and the whole life and soul shall be necessarily stirred, and even as though all that is quick and lively in us would sing and praise God.

Now are there two false spirits, which can not sing the Magnificat aright: the first that praise not God before he have first done them good, as David says: They shall praise you when you have done good to them. These seem to praise God very earnestly, but seeing they never will suffer the depth, the making low, and subduing, they can never feel and perceive the right ways of the Lord, and so consequently neither love nor praise God truly. Hereby comes it that the world nowadays is full of divine services (as they call them) and lauds, with singing, preaching, playing on the organs and other instruments of music: Indeed and this song of praise called Magnificat also. But this is to be pitied, namely, that so precious a song is handled so unfruitfully and without pith of us, the which we do not sing, without all things go well with us: for if any mischance do happen to us, then has our singing an end, neither is there any regard or estimation more of God, thinking that neither he can nor will work with us, and therefore have both singing, and the Magnificat also done with us.

The others are yet more perilous, who lean to the other side, who are proud of the gifts of God, and do not thank the pure will of God for it, willing part both of the praise and high estimation to be ascribed to themselves. Such will be seen above others, and beholding the great good that God has done with them, stumble at that, using it as their own, advancing and heaving themselves above such as have not those gifts, as though they were some strange or peculiar thing. This truly is a brittle and perilous harbor for ships; it is a dangerous estate. The gifts of God are such that they make men proud and to stand in their own conceit and opinion: and therefore it is required that the last word be considered, namely, the Lord. For Mary says not: My soul magnifies herself, or sets great price by herself; yes, she would have nothing to be held of her: but she does exalt and lift up God only, to him she gives glory, robbing herself thereof, and ascribes and refers all things to him. And though she perceived the most plenteous works of God in herself, yet was she of that mind and remained therein, that she did not exalt herself above the most vilest and poorest man on earth: and if she had done so, then she would have fallen with Lucifer into the lowest bottom of hell.

Neither has she thought otherwise than if such goodness of God had happened to another handmaiden, she would have been even as well content, and wished it for her as well as herself: yes, she has counted herself unworthy, and all others worthy of such honor, nor would she finally have been discontent if God taking again from her such gifts, had given them to another in her presence. So little did she draw all this to herself, and left God's gifts free, whole and proper to himself, using herself as a glad hospital and a glad hostess of such a guest: and therefore has she also kept it forever. Lo, this is said to magnify God, of this wise to have a great opinion and high estimation of him, and of us nothing.

Hereby now it is evident in what great jeopardy of falling and sinning she was, so that it is no less a marvel how she did so refrain herself that she did not pride and swell for the exceeding plenty of goods, nor did she ascribe anything to herself: than that she did receive them. Do you not think that to be a wondrous heart? She sees herself a mother of God, exalted far above all men: yet nevertheless does she remain in that lowliness, simplicity, uprightness and courtesy that she has not counted the least handmaiden to be under her. O we most wretched, whom if a few goods, a little authority or honor, or a little more beauty than another do befall cannot count ourselves equal with them of the lower sort: nor can we make an end of such opinion and standing in our own conceit: what would we do if we had great and high gifts?

Therefore God lets us remain still in poverty and wanting, because we keep not his beautiful goods undefiled, and cannot use ourselves as we did before we did receive them. But we let our minds increase or decrease, as the goods either grow or diminish. But the heart of the virgin Mary remains ever steadfast in one mind and equality, she lets God work in her according to his will and pleasure, taking thereby nothing more than an earnest consolation, joy and trust toward God, and even so ought we to do also: for that were truly to sing the Magnificat.

And my spirit rejoices in God my Savior.

What the spirit is, we have shown a little before, namely, that which perceives things incomprehensible by faith. And therefore she calls God her Savior or saving health, which faith she had conceived by the work that God declared to her. And truly she begins after a comely order in that she calls God first her Lord, and then her Savior, and first her Savior before she rehearses his works. With this she teaches us, how after a right order we ought to love and to thank God only and purely, nor seek anything of our own. Now does he love and thank God purely, sincerely and truly, who praises him for no other cause, save that he is good: either beholds nothing in him, but only his bare goodness, and in the same only he has his joy and delight. And this is the highest and most fair manner to love and praise God, which agrees very well to such an excellent and demure spirit, as the holy virgin's is.

The unclean and froward lovers, which are nothing but usurers, seeking in God that is their own, such neither love nor praise his bare goodness. For they behold themselves, counting only how good God is to them, that is, how much he does declare his goodness toward them and does well by them, even that they do feel it: those who also conceive great and high things in their minds of him, and joyfully do sing of him and praise him, as long as they feel the benefits of God. But when God does hide himself, or withdraws a little the beams of his goodness, so that they seem bare and banished, then has the love and praise an end, neither can they love or praise the bare and unfelt goodness hidden in God: whereby they declare that their spirit did not rejoice in God their Savior, and that there was no true love, no praise of the bare goodness of God, but that they delighted more in the saving health, than in the Savior, in the gifts than in the giver, in the creatures more than in the Creator. Neither can they remain of one mind in plentifulness and in scarceness, in abundance of goods and in wanting the same, in riches and poverty: contrary to Saint Paul, who said to the Philippians (Philippians 4): I have learned in whatever estate I am, therewith to be content. I can be low and I can be high. Everywhere and in all things I am fit, both to be full, and to be hungry: to have plenty, and to suffer need. I can do all things through Christ, who strengthens me. Of this thing speaks Psalm 48 on this wise: He shall speak good of you, so long as you do him good. As though he would say: He seeks his, and not yours. If they had received pleasure and riches of your hand, you should be little set by of them, they would make little of you. As Christ also said (John 6) to them that sought him: Truly, truly I say to you: You seek me not because you saw the tokens, but because you did eat of the loaves and were filled. Such unclean false spirits stain and defile all God's gifts, hindering him to give more, and to work more luckily with them. Of which let us hear a proper example:

A certain honest woman and fearing God did see 3 virgins sitting by an altar, and at the time of the mass, a goodly boy leapt from the altar to the first virgin, using her very friendly, clasping her about the neck, and smiling upon her. After that he went to the second, but he did not behave himself so familiarly to her, nevertheless he lifted up her veil, and smiled upon her. To the third he showed no sign of love at all, but beat her on the face, hauled her by the hair, trod her with his feet, and used her very discourteously: and suddenly leapt again upon the altar, and vanished away.

Then was the interpretation of that sight shown to the woman. The first virgin signifies the unclean spirits, seeking their own, to whom God must give many good things, and rather accomplish their mind and will, than his own, who will want nothing, and ever have comfort and pleasure of God, not being satisfied with the goodness of God. The second signifies those spirits, which have begun to serve God, and can suffer some scarceness, yet nevertheless are not without love of themselves and their profit. To them must he sometimes show a smiling countenance, letting them assay his goodness, that thereby they might learn to love his bare goodness, and highly to praise it. The third virgin, poor, wretched and completely forsaken has nothing but misery and hurt, she seeks no profit, she is content with that, that God is good, though she should never assay it (which nevertheless cannot be), the same abides of one fashion and of both sides, either to love or to praise the goodness of God, as well when it is felt, as when it is not felt: neither does she fall upon the goods when they fall to her, nor falls from them when they fail. And this is the true spouse of Christ, who says to him: I will not that which is yours, but yourself: I love you no better while all things go prosperously, than I do hate you while it goes contrary with me.

With such manner of spirits it is fulfilled that is written: You shall not turn from the right way of God, neither to the right, nor to the left hand. That is, You shall love and praise God rightly and straightly, neither bent to yourselves, nor your profits. Such spirit had David, when he being driven from Jerusalem by his son Absalom, was of that mind that he being cast away forever, would never look to come again, neither in the kingdom, nor in the favor of God, so that he said (as it is written in (2 Samuel 15):) If I shall find grace before the Lord, he shall fetch me again, and let me see it (meaning the Ark) and the house of it. But if he say thus: I have no pleasure in you, behold, here am I, let him do with me as it pleases him. O what a pure spirit was that, which did not cease to love, praise and to obey the pleasure of God, not even in extreme necessity. Such spirit also does the holy mother and virgin Mary show, when she ebbing and flowing in the midst of all overflowing and excellent goods did not stumble nor fall at them, neither seeks her own, but keeps her spirit pure and without blame in the love and praise of the mere goodness of God, glad and willing to take in good worth, if God will spoil her of the same again, and leave her a poor, naked and failing spirit.

Moreover as it is more dangerous to restrain himself in wealth, riches and great honors, than in poverty, shame and wretchedness, seeing riches minister great occasion to wickedness: even so is this pure and wonderful spirit of Mary so much more to be allowed, that she being endowed with so exceeding high honors, does not for all them set up her comb, behaving herself as though she saw it not, remaining straight and right in the highway, leaning to the goodness of God only, the which she neither feels nor sees, setting little store by such goods as she feels, nor taking pleasure in them, neither seeking that which is her own, so that out of a true and right foundation she does sing: My spirit rejoices in God my Savior. It is truly a spirit that springs of faith only, and rejoices not for the goods of God which the blessed virgin did feel, but for God only, whom she felt not, and is glad of her salvation, which she now knew by faith. These behold are the true, lowly, empty, and hungry spirits, of which we shall shortly speak.

By this now may we know and judge how full this present world is of false preachers, and saints, which do press in much of good works to the simple people. And though there are few that preach earnestly the very thing, namely, how good works ought to be done, (for many one do preach man's traditions and works, that they themselves have invented and set up) yet are many of them (and that alas of the best of them) so far wide out of the straight and right way, that they drive the common people always upon the right hand. For they teach good works and the wholesome living, not for the mere goodness of God, but for their advantage. For if there were no heaven nor no hell, and if they looked for no grace of the goodness of God, they should soon leave the goods of God unloved and unpraised. Those are seekers of themselves, hirelings, bondmen, strangers and not heirs, which make an idol of themselves, and ask love and praise of God, willing God to do that to them, that they necessarily should do to him. They have no spirit. Neither is God their Savior, but God's gifts save them, wherewith he must serve them as a servant. They be the children of Israel, to whom it sufficed not to be fed with heavenly Manna, but lusted also after flesh, onions and garlic: and as they perished, and attained not the land of promise, so shall such false spirits do also.

Now (God amend it) is all the world, all cloisters and temples full of such kind of men, which all through false, wicked and crooked spirits do walk, drive, chase and heave good works so high, that finally they imagine to deserve heaven by them: where before all things the goodness of God should have been declared. And it was fitting for us to know, that just as God saved us and made us happy, without any of our merit or working: so likewise should we seek to work without respect of all profit or reward, working good only for the goodness of God, seeking nothing but that which is pleasing to him: not having an eye to the reward, which of its own accord shall befall to us, though we do not seek nor look for it. For it cannot be but the reward must follow us if we do work of pure and upright spirit, without looking for reward or profit. God refuses a spirit that seeks his own profit, neither will he ever give him any reward. Moreover, as a child serves his father gladly and freely as an heir, only for the father's will: (for if he serves him only for the goods and heritage, he is unkind, and worthy to be disinherited:) even so must they do that acknowledge Christ to be their father and brother.

For he has looked upon the low degree of his handmaiden. Behold, from henceforth shall all generations call me blessed.

The word low degree have some drawn to humility, as though the holy virgin had referred anything to herself, of her honest behavior, justice and work, and did rejoice therein: Whereby it is come that some prelates, and specially the Antichrists do call themselves humiles or lowly, which is far from the truth. For in the sight of God can no man boast of any good thing without sin and damnation. Before him must a man rejoice only of his pure goodness and grace shown to us unworthy, that not ours, but God's love and praise remain in us, and keep us: which thing Solomon also teaches (Proverbs 25) saying: Do not put yourself forth in the presence of the king, and do not press into the place of great men. Better it is that it be said to you: Come up here, than you to be set down in the presence of the prince. How should then such boast and presumption be ascribed to this chaste virgin, that she should advance her humility in the sight of God, which is the most worthy of all virtue? Neither does any man think or boast himself to be lowly, unless he be the most proud. Only God does know, judge and reveal the low degree or lowliness, so that man never knows less of it, than when he is most lowly.

The use of Scripture is to call Humiliare to cast down, to press down and to bring to nothing: therefore Christian men also in some places of the Scripture are called poor, vile and brought low, as in the 114th Psalm: I was brought down, and he helped me. Humility then is nothing but a despised, vile, depressed or cast down thing or estate: of which kind are the needy, sick, hungry, thirsty, prisoners, troubled and dying creatures: as Job when he was tested, David as he was chased and driven out of his realm, and Christ with all the true Christians in their need. And this is the depth, of which we have spoken before, namely: that the eyes of the LORD behold the depths, but man's eyes look only at the height: that is, the outward appearance and shining estate or condition. And for this cause is Jerusalem called a city upon which God's eyes do behold. After this manner lies the Christian congregation or church in the depth, and is of no reputation before the world: therefore God does look upon it, and turns his sight always upon the same, as David witnesses in Psalm 31, speaking in the person of God: I will inform you and show you the way in which you shall go, I will fasten my eyes upon you.

Of like fashion speaks Paul (1 Corinthians 1), saying: That which is foolish before the world has God chosen, that he might confound the wise: and that which is weak before the world has God chosen, that he might confound the mighty: and the vile and despised before the world has God chosen, indeed even that which is nothing, that he might destroy that which is something, so that no flesh should rejoice in his presence. By this means does God make the world foolish, with all its wisdom and strength, and gives another wisdom and power. Seeing then that this is the mind of God, to look downward, and to the things that are nothing, therefore have I rendered the word Humilitas as a thing of no price or regard, so that this be the mind of Mary: God has turned his eyes upon me who am a poor, vile maiden of no regard, who could easily have found rich, renowned, noble queens of great lineage, or either might he have chosen the daughters of princes and great estates, indeed he might have chosen the daughters of Annas or Caiaphas, rulers of this country: but he has fastened upon me the eyes of his mere goodness, and used me who am so vile and despised a handmaiden, so that none should boast herself to have been worthy of such an office: and I also must needs grant that it is only of pure grace and goodness that such does happen to me and not for my merits or worthiness, of which I am bare.

Thus have we now sufficiently shown here above, how the holy virgin unexpectedly came to this honor, out of a despised estate: and how God has so graciously looked upon her. And for this chance she does not boast and advance her worthiness or unworthiness: but only she rejoices in the sight of God, which is so bounteous and gracious, that he has looked upon so slender a maiden, and that so greatly, honorably and worshipfully. Therefore those that say she did not advance her virginity, but her lowliness, do her injury. For she neither did advance her virginity, nor her lowliness, but only the godly and gracious sight of God. Therefore there is no substance or weight in the words "low degree," but in the words "he has looked." For her surrendering is not to be praised and commended, but the looking of God upon her. Even as if a noble prince should reach his hand to a wretched beggar, the beggar's hand is not to be praised therefore, but the prince's gentleness and familiarity.

But that the wrong opinion may be avoided, and the true lowliness may be known from the feigned, we will make a little digression, and treat of humility or lowliness: for many have erred not a little therein.

Humility do we call commonly a will to small and despised things. Now there are many that bring water to the well, namely those that always occupy their minds with vile clothing, outward gestures of persons, towns, words and places, upon them do they think, in them is their conduct, but to that intent, that by the same they might be counted and esteemed great, rich, learned, holy, indeed also godly, as such that love to be conversant in lowly things. But if they knew that people did not value it, they would right soon leave them. This is a feigned lowliness, for their wicked eye beholds nothing except the reward, avail and praise of humility. Neither do they behold the vile things without looking for reward and profit, no more than a cook does to roast meat that does not drip: therefore when the reward and praise appear no more, then is humility done with them. Such have no affection to the vileness, because they are not of one heart and mind in vile things, they have only the thoughts, hands, mouth, clothing and outward behavior in vileness, but their heart looks to high things, to which they do imagine to come: and such are they that count themselves lowly holy saints.

Those that are lowly indeed, turn not their eyes to the reward and praise of humility, but with a simple heart do they behold the vile things, being glad to be occupied in the same, neither do they at any time perceive their lowliness. Here springs the water out of the fountain, here follows it of its own course, therefore they do use vile garments, gestures, words, places and persons, though they do everywhere shun gorgeous and high things: which thing David also witnesses in Psalm 129, saying: Lord I am not high-minded, I have no proud looks, and so on. And Job in chapter 22: Whoever humbles himself, shall be set up: and whoever looks meekly, shall be healed. By this it comes that to such does honor befall unawares, and their lifting up without foreknowledge or deliberation. For they were content with their low estate and simple condition, neither thought they once upon high things. But the feigned lowly marvel greatly that their exaltation and honor tarries so long, neither is their false and feigned pride content with their vile condition, but secretly considers higher estates in their minds.

Therefore did I say that true humility or lowliness does not at any time perceive that she is lowly, (for if she did know it, she would be proud with the sight of so great a virtue) but with heart, mind and all her wits is she fixed upon slight and lowly things, which always present themselves to her sight. These are her images, wherein she has her conduct and pastime: and as long as she has them in sight, so long can she not behold herself nor be cumbered with herself: much less be ravished and have pleasure in the contemplation and sight of high and great things, or give her mind thereto. For this cause then must the honor and dignity befall her unawares, and find her in thoughts wholly contrary to honors and dignities: for after this manner does Luke say, that the angel's greeting was strange to the virgin, for it came suddenly and unlooked for. If that same greeting had chanced to Caiaphas's daughter, she would not have thought: What manner of greeting is this, but would soon have accepted it, and would have said within herself: Ah, how well and happily does this befall?

And again feigned lowliness does never know that she is proud: for if she did, she should quickly be restrained with the sight of the heinous fault, but she fastens her heart, mind and thought upon high things, which she has in sight without ceasing. These are her images, with which she is always cumbered, and as long as she sets her mind on them, she can neither behold nor consider herself. Therefore the honor comes neither unawares nor unthought upon, for it finds thoughts agreeing thereto: but shame and impoverishment come unlooked for to such: for they were minded to sail with another and luckier wind.

For this cause it is not good to learn lowliness after this manner, that one have in sight and imagine vile and despised things or persons. Neither, contrariwise, does any man grow proud because he sees high and great things. The images are not to be avoided, but the eye must be weaned therefrom. As long as we live upon earth, we must live both with the high and low things or estates: but (as Christ says) the eye must be put out. In Genesis chapter 3, Moses says not that Adam and Eve saw other things after the prevarication than they did see before it, but that their eyes were opened, that they might see their nakedness, whereas they were naked before also, and yet did not consider it. The queen Esther did wear a very costly crown upon her head, yet did it seem but a stained cloth in her sight. Here were not the high images taken away from her, but rather were set before her, as to a most puissant queen, and no slight or vile things were before her: but the sight was turned therefrom, and her heart and mind did not behold the high things and glorious. Therefore God wrought also strangely with her. After this fashion must not the outward things be altered, but we must be altered in our mind and wits: for then shall we easily learn to despise and flee high things, to set much by and to seek slight and lowly things. For there is humility or lowliness found and steadfast for all chances, and yet never are aware of it. This is done with delight and the heart remains always one and of one fashion, however other things do befall or change, either to the height or depth.

But (Lord God) what pride skulks under the vileness of clothing, words, and behavior? — whereof the world nowadays is full. These visors and dissemblers do so submit themselves, that they will be despised of no man: they do so flee honors, that they notwithstanding will be chased therewith: they do so shun high things, that nevertheless they are not mispraised, nor their possessions diminished, which they covet always to have of the best and picked out. But this virgin utters nothing but her vileness, wherein she lived and abode willingly, she never coveted nor thought upon honor and height, neither did she consider and behold her lowliness. This humility is so fair and precious, that she cannot abide her own countenance but that image is reserved to the face of God, as witnesses Psalm 112, saying: Who is like to the Lord our God that has his dwelling so high, who humbles himself to behold that which is heaven and earth. For he that can behold his lowliness, the same can judge himself worthy of eternal blessedness, and so were God's judgment at an end, seeing we know surely that God does save the lowly ones. Therefore must God reserve and keep the same for himself to know and to judge, and hide them from us with the fence of exercise in lowly things, by beholding of which we also do forget ourselves. To this now serve many persecutions, deaths, and all kinds of trouble on earth, in which is travail and pain, that with them we may put out the false and deceitful eye.

Thus is it evident to us by this word humility or lowliness, that Mary the virgin was a despised, vile, and a maiden of no estimation, and in this low degree to have served God, and not to have known, that her low estate was much worth before God. Whereby we are taught and comforted, that though we ought willingly be despised and brought low, yet should we not despair therefore, as though God did hate us: but rather trust that he shall be merciful to us. Only this shall we beware, lest we be not willing enough in this subduing and casting down, lest our wicked eye be too much open, and so deceive us with privy looking upon high things, or searching out of our pleasures, wherewith the humility or lowliness does perish. For what helps it the damned to be cast down to the nethermost and lowest, seeing they do not suffer the adversity gladly and with a good will? And again what hurts it the angels to be highly exalted, seeing they conceive no false lust and presumption thereby?

Finally, to be short, this verse does teach us to know God truly, seeing it witnesses that God does behold lowly things and persons. And he knows God aright, that knows that he bends his eyes to the lowly, as we have sufficiently declared: and of the same knowledge follows the love and trust toward God, so that a man does yield himself and follow him willingly. Of this we have a goodly place in chapter 9 of Jeremiah, saying: Let not the wise man rejoice in his wisdom, nor the strong man in his strength, neither the rich man in his riches: But whoever will rejoice, let him rejoice in this, that he knows and understands me. This does Paul confirm in the 2nd epistle to the Corinthians, chapter 11, saying: Let him that rejoices, rejoice in the Lord.

After that the mother of God had in such a way praised her God and Savior with a bare, pure spirit, and ascribed none of the goods to herself, and therefore had sung truly to him of his goodness: now does she finally and orderly go to the praise of his works and goods. For (as we have said before) we ought not to run headlong to the goods of God, neither ought we to ascribe and draw them to us: but by them as by steps we must pierce to the author and cause of all goodness, we must cleave to him only, and make much of him. And after that, praise and thank him in his works, wherein he has shown us such goodness, that we may trust, love, and praise him: so that his works are nothing save a great occasion to love and to thank the mere goodness that reigns over us.

She begins first with herself, and sings what God has done for her, in which she teaches us two things: First, every man must mark diligently what God works with him, more than all the works that he does with others. For your blessing consists not in what he works with others, but with you. As (John, chapter 21) when Peter said of Saint John: LORD, but what shall he do? Christ said to him: If I will that he stay till I come, what is that to you? Follow me. As though he would say: John's works shall not avail you, you must go to yourself, and take heed what I will do with you. Nevertheless a great misuse of selling good works does reign in the world nowadays. For some presumptuous spirits will help others, chiefly such as live and die without God's own working: even as though they had too many good works. Where Paul says (1 Corinthians 3): that every man shall be rewarded according to his works: therefore not after another man's works.

It might be suffered if they did pray for others, or brought their works as means and intercessions to God. But seeing they come to God with it, as with some gift or present, it is a wicked and heinous intent. And, most abominable of all, they deal and give their works to others, which nevertheless they know not how acceptable they are to God. For God does not behold the works, but the heart and faith, by which he works with us. Of which they do not care, leaning upon the works only, with which they do deceive themselves and others also. And so far is the matter come, that they persuade men that are at the point of death, to put on a friar's garment, saying: that if any man die in so holy a habit, all his sins shall be forgiven him, and he will gain eternal blessing. Thus do they not only save men with strange good works, but also with strange garments. I think, if there were no heed taken to it, that the devil would bring such men so far, that they would think to bring the people to heaven with religious foods, dwelling, and burying. Good LORD, how palpable is this darkness, namely: that a cowl or religious habit may justify and save a man? For what need of faith then? Let us then become all friars, let us all die in friar's habits: and by that means shall cloth be wanting to make friars. Beware, beware of wolves, walking in such sheep's clothing, for they do beguile you and tear you, and think that God does work with you, and your salvation, and that by the work that he works in you: neither put your trust in any other as you see the holy virgin Mary do here. And though you do use to this the intercession of others, you do not evil: for we all ought to pray the one for the other. And no man shall trust to other men's works, without the own and proper works of God: but with great diligence take heed to yourself and God's works, even as though God and you were one in heaven and earth, and though God did work with no man but with you, and so forth look upon other men's works also.

The second thing that Mary teaches, is, that every man will be the first in the praising of God, and to recite the works done to him, and after that [reconstructed: praise] him also in other works. After this manner do we read that Paul and Barnabas did show to the apostles the acts that God worked by them: and again the apostles showed them what God had worked by them also. Like to this did they (in the last chapter of Luke) showing each other of the resurrection of the LORD and his appearing to them. Even there does finally begin a common joy and praise of God, where every one praises the grace of another, and his most of all, though he be viler than another: neither does he covet to be the chief in the gifts, but in the love and praise of God. For every man has enough of God, and his mere goodness, however slender his gift may be, so simple a heart has he. But the hypocrites, seeking their own advantage, look askance and play the sluggards: who, when they see they are not the chiefest nor best in the gifts, they murmur instead of praise, and say: that they are either like or under others, like as they did, of which we read in Matthew 20, who murmured against the husbandman, not that he did them wrong, but that he counted the last equally worthy of the day's wages with them.

After this manner are there many found that do not praise the goodness of God, if they see that they have not received so much as Peter, or any of the other saints, or this or that holy man alive on earth: thinking that if God had given them so many good gifts also as he has given to others, they would praise and laud him likewise, setting it light to be endowed by God with such gifts, as they do not perceive, such as: the body, life, reason, wealth, honors, friends, the service of the Son, with all other creatures. These persons, if they had all the gifts that Mary had, yet would they not acknowledge nor praise God in them. For as Christ says (Luke 16): He that is faithful in the least, is faithful also in much: and he that is unrighteous in the least, is unrighteous also in much. Therefore are not they worthy of the great and much, because they despise the small or little. If they did praise God in the least, they should have abundantly the great: of which the cause is they have their sight above them, and not under them. For if they had their sight bowed downward, they should see some, who perhaps have not half so many gifts, and yet are at rest and content, praising God. A bird hops for joy and sings if it can, being content with what it possesses, and murmurs not because it cannot speak. A dog leaps and wags his tail, showing a joyful countenance, neither is he discontent that he lacks reason. All manner of beasts are content with their gifts, and serve God with their endeavor and praise. But the only wicked and self-loving eye of man is insatiable, neither does it endeavor itself to be satiated by reason of his unkindness and pride, seeing it covets ever to be the chiefest and best, preferred above others: neither will it praise and glorify God but rather look for honor from him.

Of this manner do we read that in the time of the council held at Constance in Germany, two Cardinals riding upon costly mules over the fields by the way, did see a shepherd standing weeping. The one of them, a meeker man and moved with pity, would not pass by him that was so sorrowful, approached to comfort him, and asked first what ailed him. The shepherd, after he had wept bitterly and held his peace a great while, so that the Cardinal was grieved and sorrowful also. At the last he showed him a toad and said: For this cause do I weep, namely, that God has shaped and created me so fair a creature, and not like this evil-favored worm, and that I did never consider this by myself, nor thanked him therefore. Of this was the Cardinal so abashed, that he fell from his mule, and was borne in the council house, where he cried and said: O Augustine, how truly was it said of you: The unlearned rise up and take in the kingdom of heaven, but we with our learning do wander in flesh and blood. Now do I think that the shepherd was not so rich nor fair, yet did he so highly and earnestly consider the gifts of God in him, and render thanks therefore, that he did find more in himself than he could well attain and perceive with his sight.

The first work of God toward the holy virgin does she confess to be the looking upon her, the which also is the chiefest, of the which all the rest hang and flow. For if it has come so far that God turns his sight to any man to behold him, that is nothing but grace and mercy, and there must needs follow all gifts and works. As we read in Genesis 4, that God did look upon Abel and his gifts, and not so upon Cain nor his offering. Of this come the prayers commonly in the Psalter, that God will lighten his countenance upon us, and not hide his sight, but direct it upon us, and such like. And that she does think this to be the chiefest, she does sufficiently show, saying: Lo, for this beholding of me shall all children's children call me blessed.

Mark the words, she says not that her praises shall be spread abroad, that her virtues shall be commended, that her virginity or humility shall be extolled, or that her excellent deeds shall be sung and uttered with some song or ballad, but she does only often repeat and say: that God has looked upon her, and that thereby she shall be called blessed. And that is to give the honor and praise to God so holily and purely, that there is no thing more holy nor pure. And therefore pointing upon the beholding or looking upon of God, as with a finger she says: Behold from hence forth now shall they call me blessed. That is, from the time that God has beheld my vileness, I shall be called happy. Wherein not she, but the grace of God in her is praised: yes, she is made little, and makes herself little, when she says that her vileness is looked upon of God. And for this cause does she first advance her salvation, before she recites the works of God declared toward her, and attributes the looking upon her vileness all together to the sight of God.

By this now is it evident, and we may guess by this which be the true honor, with which she must be honored, if she perhaps has need of it. But how shall we say to her? Look upon her words, and they shall teach you to say thus: O you blessed virgin and mother of God, how vile and despised were you? Yet notwithstanding, God did turn so mercifully and richly his sight toward you, and has wrought great things in you, of which you were never one worthy: and the overflowing grace of God in you is far above your deservings. Happy are you and blessed are you from that time forth for ever, you who have found such a God. Neither need any man think that she will not be pleased, if she be said to be unworthy of so great favor: verily she failed not, when she granted of her own mind that she was vile and unworthy, that God did look upon her for none of her merits or deserving, but of his mere and only grace.

She has no delight to hear such vain janglers, as both preach and write many things of her merits, with which they brag and advance their great learning: not considering how greatly they derogate the Magnificat, accuse the mother of God of lying, and diminish the grace of God. For so much worthy merit as is given to Mary, so much is the grace of God robbed of, and the virgin's song is robbed of truth. The angel did only greet her on the grace of God's behalf, and that the LORD was with her, therefore she is blessed among women. Therefore they that attribute her so many praises and honors, and let them so stick and cleave upon her, they be not far from making an idol of her: even as though she ought be worthily worshipped and trusted to, whereas she does reject and render all to God, and will have God to be praised in her, laboring and endeavoring finally to cause every man to have trust and confidence in God's favor by her example.

Whoever therefore will honor the virgin Mary aright, the same must not set her next his heart, and by God, but far beneath him, making her bare and naked, and so (as she says herself) behold her nakedness. After that must he marvel of the unspeakable and abundant grace of God, which so richly and bountifully both looks upon, loves, and blesses so vile, unworthy and despised a person: that so beholding he be moved to praise and love God in like gifts, and so he be occasioned ever to trust and to hope some great goodness of God, and that of such a God, as does not despise the poor, despised and vile, but sets them safe of his own sight, that so his heart be established in faith, hope and charity. What more acceptable thing suppose you can befall to her, than that you come to God by her after this manner, and learn to trust and hope in God by her example, when you likewise are despised and set at nothing, what manner of way that ever it be, either in life or death: She will not have you to come to her, but by her to God.

Again, that you learn to avoid all high estate and condition, which every man surrounds himself to obtain, seeing that God neither found nor willed the same in his mother. But those painters and counterfeiters, which do so paint and set out the blessed virgin to us, that there be no vile thing seen in her, but all excellent things, what do they else but teach us to set our sight on the mother of God, and not her in the sight of God: whereby they do frighten us, and nearly cause us to despair, and darken to us the image full of consolation, even as they do stop the saints in Lent. For seeing she is drawn above all examples and patrons, there is nothing left of which we may take any consolation or comfort, where she ought and with a good will would be a principal example of grace, to steer all the world to the grace, love and praise of God, that the hearts of all men might conceive such an opinion of her toward God, which with all confidence might say: Ah blessed virgin and mother of God, what great comfort did God give us by you, because he did with so gracious a countenance behold your unworthiness and low degree, whereby we are admonished henceforth to trust, that after your example he will also look upon us wretches.

Do you not think that if David, Saint Peter, Paul, Mary Magdalene and such like, for the great grace that they unworthily did obtain, are become examples to confirm the godly faith and hope, that the blessed mother of God does not covet likewise gladly and worthily to be an example and patron to all the world? But now can not that be for the superfluous blowers out of her praise and vain janglers, which do not declare by this verse how the abundant riches of God were united and made one with her slender poverty, the godly worship with her humility, the godly worthiness with her vileness, the godly power with her feebleness, the godly goodness with her merit of no value, the godly favor with her unworthiness: of which desire, delight and love toward God with all confidence do grow. To which intent the lives and sayings of all saints be written also. But there are nowadays some that seek help and comfort at her, as at some God, so that I fear me there reigns more idolatry in the world in our days, than ever did. Let this suffice at this time.

These two words: All generations do signify as much as: children's children, and it is so darkly spoken, and so profoundly, that some have busily encumbered themselves, thinking which way this should be true, seeing that the Jews, Turks, Saracens, and other Heathen, beside no small number of false Christians do not only refuse to call her blessed, but despise and curse her. The cause of this is that they understand the word Generations of the congregation of men, whereas it stretches farther in this place. As namely: the degrees or members of the natural issue, where the one ever follows or succeeds another: the father, the son, the cousin, and so forth, of which every member is called a Generation. So that the mind of the holy virgin, when she says that her praise shall last from generation to generation, is, that there shall be no time, in which her praises shall not be published. And that does she mean when she says: Lo from henceforth shall all generations, that is, it begins now and shall endure in all generations or kindreds that shall succeed hereafter.

Moreover the word to call blessed has a larger signification in the Greek than that it can so be expressed. For it signifies also to make happy or blessed, so that it is not done with tongue only, or words, or making courtesy, or bowing of the head, or doffing the bonnet, or setting up of images or pictures, with building of temples or chapels, the which wicked men can do also: but with all your strength, truly and heartily. And that is done, when the heart (as it said before) with beholding of her lowliness, and looking of the godly grace upon her does conceive an inward joy and delight toward God, and say or think thus from the very entrails and bottom of the heart: O how happy is this virgin? Such blessing is her true honor and worship, as we have said before.

For he that is Mighty has done great things to me, and Holy is his name.

Here does the blessed virgin sing at once and in a seemly order all the works that God has wrought in her. In the last verse has she sung of the looking graciously of God and his bounteous and merciful will toward her: the which is the chief and principal part of mercy and grace (as is said:) and here she sings of gifts and works. For God though he give many one great gifts, and strew his goods in common, yet does he not therefore straightway look upon and behold them. The worldly and temporal goods are good: but the grace, favor and sight of God, are the heritage that does last ever: as says Paul (Romans 6). The gift of God is everlasting life in our Lord Jesus Christ. In the goods he gives that which is his, but in the sight and grace does he give himself. In the goods is his hand received, but in the sight of grace upon the heart, his spirit, mind and will are received there in. Therefore the holy virgin does give the most thanks to the sight of God. Neither does she say first: All children's children shall call me blessed, because he has done so great things to me, of which this verse makes mention: But because he has looked upon me that am vile and of no reputation, and to my low degree, of which the first verse does specify. Where a gracious beholding is, there are gifts also, but not contrariwise is there a gracious sight, where gifts are. For this cause does this verse or part of this song duly follow the first verse. After this manner do we read Genesis 25, that Abraham gave gifts to the children of the concubines, but to Isaac his true and lawful son by Sara his lawful wife, he gave the whole heritage. After this manner is it the mind of God, that his children take no consolation of the gifts, either spiritual or temporal, be they never so great, but of him and his goods, yet not despising the gifts.

Neither does the mother of God rehearse any goodness severally, but with one word does she comprehend them all, saying: He has done great things to me, that is, all that he has done to me is great. Whereby she teaches us, that the higher the contemplation in spirit be, the fewer words ought we to make. For she feels well enough that she cannot utter with words the thing, that she thinks in her mind, and would fain express. Therefore such few words of the spirit are sometimes so weighty and profound, that no man can understand them, without he somewhat feel the same spirit. But to them that be void of the spirit do such words seem very slight and clean without sweetness or taste, which dispatch their task with many words and great noise. Christ in the sixth chapter of Matthew, teaches us to avoid the multiplying of words in our prayer, seeing the heathen men do even the same, which thereby do think to be heard. As now a days also in many churches there is plenty of ringing of bells, playing on organs and other instruments of music, of singing, crying, and reading: but scarceness of praising of God, the which is to worship God in spirit and truth (John 4).

Solomon says in the 27th chapter of Proverbs: He that is too hasty to praise his neighbor above measure, shall be taken as one that gives him an evil report. For he causes the matter to be suspect, so that every man does think it a feigned matter, which he busies so earnestly to stuff with his gorgeous praises, and makes nevertheless the matter worse therewith. And contrariwise he that slanders his neighbor, and rises early, (that is, is not slack, and speedily does rid the matter) the same is to be taken for a praiser. For men do think: it is not as he does say, and he does it of a hating and evildwilling heart, so that he does make his cause worse, and his neighbor's better. On this wise do they that endeavor to praise God with multiplying of words, with crying and jangling. They do as though he were deaf, or knew nothing, and that we must wake or teach him. Such opinion of God is rather a dispraising of him, than a praising. But he that thinks upon the works of God aright even from the bottom of his heart, and beholds the same with wondering and giving of thanks, so that for very ferventness he burst out, and sigh rather than speak, and the words that flow by themselves, not feigned nor cunningly devised do so roll out, that even the spirit does also come out: Yes, that the words have even hands, feet and life, so that finally the whole body, the whole life and all the members do long to speak, that is, to praise God truly in spirit and truth. There are the words very fire, light and life, as witnesses David in Psalm 118, saying: Lord your words are fiery. And again: My lips shall set forth your praise: even as water in a seething pot runs over and foams, so that it cannot retain itself therein, for the vehement heat in the pot. Of this kind be all the words of the virgin Mary in this song, the which be few, yet both great and high. Such praisers of God does Saint Paul to the Romans the 12th chapter call: Fervent of spirit, the which chafe and burn in spirit, teaching us to be of the same sort: and such were the fiery tongues, that the Holy Spirit descended in upon the disciples.

The great things be nothing else save that she is become the mother of God, by the which thing so great goods and so excellent are given to her, that pass all the understanding of any man. For from here flows all honor and blessing, so that among all mankind she be even one person, exceeding all other and peerless: because she has only the heavenly Father with the Son in common with her. And hereby comes that she herself cannot name these great things, for the abundant excellency of them: but must rest there, and burst out in praising with a fervent affection, saying: He that is mighty, has done great things to me. For this cause is all her honor comprehended in one word, namely if she be called the mother of God: for no man can say greater things by her, nor to her, though he had as many tongues, as the earth has herbs and flowers, the sky has stars, or the sea sands. Moreover it must be considered with a deep heart, what it means to be the mother of God.

She does also aptly ascribe and attribute this thing to the grace of God, and not her merit. For though she was without sin, yet was that grace so great, that she was in no wise worthy of it. For how could a creature be worthy to be the mother of God? Although some vain janglers, and not writers, do babble very much of her worthiness and deserving of this office. But I give more credence to the blessed virgin, than to those vain writers and babblers. She says that her low degree was looked upon, and that God has not rewarded her therefore, but that he has done great and mighty things to her. He has done great things to me (says she) not for my deservings: For such a thing did the holy virgin never think upon, much less than did she prepare herself to it, that she might be the mother of God. The message came suddenly and unawares to her, (as says Luke the evangelist.) As for a deserving waits and looks not for the reward to come suddenly, but of a readiness and set purpose.

Now it that is in the song called, Regina coeli letare. &c. (namely: Whom you deserved to bear. And in another song: Whom you were worthy to bear) is nothing to the purpose. For the same words are also sung of the holy cross, the which notwithstanding was a tree, and could deserve nothing. And even so is this also to be understood. If it than of necessity must have been the mother of God it was required again, that it should have been a woman's kin, a virgin, of the tribe or kindred of Judah, and to believe the message of the angel, that judged her apt to the same, as the scripture had witnessed of her. The preciousness or worthiness of the wood was none other, save that it was fit to be a cross, and was ordained of God to the same use: Even so had the holy virgin none other worthiness to be the mother of God, save that she was comely and ordained thereto: that so it might be a mere grace and no deserving or duty, that in no case it were prejudicial and diminishing either the favor or the glory of God. It is more seemly to abate too much from her, than from the glory of God. Indeed, there can not be abated too much from her, seeing that she (as all other creatures) is created of nothing. But to the grace of God is too much derogated, the which is dangerous, neither is the mother well pleased therewith. It is needful also, that we pass not the marks that God's glory does admit, in usurping of calling her: as when we greet her a queen of heaven, yet is she not an idol thereby, that either she may give or help, as they do, which call upon her, desire her to be gracious, and finally fly to her rather than to the rich treasures of God. She gives nothing, only God gives all as it follows: He that is mighty, whereby she robs all creatures of their strength and power. O what great hardiness is this, and what spoils of so tender and young maiden? Which can make destitute all mighty and strong men of their strength, all powerful men of their power, all wise men of their wit, and all boasting and glorious men can she bring to shame, attributing all strength, noble acts, wisdom and glory to God only. For the saying: He that is mighty, is so much to say, as there is no man that can do anything, save only God, as witnesses Saint Paul saying in the 1st chapter to the Ephesians: that God works all things after the counsel of his own will, and that the works of all creatures, are the works of God: the which thing we also acknowledge in our Creed, saying that we believe in God almighty. He is so Almighty, that in all things, by all things, and above all things, nothing does work, save only his strength and power. After this manner said Anna the mother of Samuel, in the 1st book of Samuel, the 2nd chapter: There is no man that can do anything of his own power. And Paul says also in the 2nd Epistle to the Corinthians, the 3rd chapter: Such trust have we through Christ toward God, not that we are able of ourselves to think anything, as of ourselves, but our ability comes from God. This is a high and worthy article, containing very much, allaying at once all pride, curiosity, presumption, rashness, boasting, false confidence, and exalts only God: indeed and shows the cause also why he ought to be exalted, even because he works all things. It is easy to be spoken, but to reform and redress our life according to it, that is laborious, and full of pain. For they that lead their life in such things, are lovers of peace, given to God, and simple men, attributing nothing to themselves, certified that God has all things, and they nothing.

This is then the meaning of God's mother in these words: Of all these great goods is nothing mine, but he that works all things alone, and whose power alone works in all things, he it is that has done so great things to me. For the word Mighty signifies not a workless, idle, and resting power, (as we say of a worldly king that he is mighty, which nevertheless is still, and works not) but a working power and continually doing, which without intermission does proceed and work. For God does not hold up, but proceeds in working, as witnesses Christ (John 5): My father works until now, and I work also. Of this wise also says Paul (Ephesians 3): that God is able to do exceeding abundantly, above all that we ask or understand according to the power that works in us. That is: He ever gives greater things than we require, as his nature is to do, so does his power work. For this cause did I say, that Mary would be no idol, and that God does all, and she nothing.

For this cause does she add and say: And holy is his name. That is: As I do not take the work to me, even so do I not ascribe the honor thereof to me neither. For he only ought to have the praise and name, that fulfills the work. It is unseemly that one shall do the work, and another shall draw the name and praise thereof to himself. As for me, I am the workshop only, wherein he works, and therefore is no praise nor honor due to me, that I am the mother of God, but God and his excellent work are to be praised and honored in me. It is enough for me that I rejoice with him, and say: Happy am I, that God has separated me, in whom it has pleased him to accomplish such his works.

Lo how purely does she wend all to Godward, how wholly does she draw no honor, no work, no glory to herself, and behaves herself as before when no such thing had happened to her, setting no more [reconstructed: care], or making more search for honor, than she did before: neither does she swell, advance, or cry out that she has become the mother of God: neither does she finally require any worship therefore, but goes her way, and does her business as before, milks the cows, prepares the food, washes the dishes, sweeps the house, and does all that a handmaiden or housewife becomes to do in such vile works, as though such plenteous gifts of grace did not pertain to her. Among women and her neighbors was she esteemed no greater, than she was before, she required no more neither, and remained a poor citizen among the common people. O what a simple and poor heart is that? O what wonderful virgin? What great things are hid under a lowly behavior? How many have felt her, spoken to her, eaten and drunk with her, which perchance have counted her to be despised, of the common sort, a poor and simple citizen, which would have been abashed and marveled, if they had been aware of such inestimable gifts in her: and that is his name to be holy. For holy is it called, that is separated and appropriated to God, which no man may touch nor defile, but worship it. And name is called a good fame or renown, glory, praise and worship. Now must every man then abstain from the name of God, so that he neither touch it, nor draw it to himself, the which is also meant (Exodus 30): where Moses was commanded by God to make precious ointment, and it was strictly forbidden any man to anoint his body therewith. That is: No man shall be so hardy as to appropriate the name of God to himself, for that is said to unhallow and to despise it, if we rejoice in ourselves, or take any honor upon us, or have pleasure in ourselves, or advance our goods or works, as the world does unhallow and defile the name of God without ceasing. For as the works are only God's, so is the name left him only also. Moreover as many as hallow so his name making themselves void of praise and honor, worship it aright, therefore they also be hallowed of it: which the precious ointment that is spoken of in the thirtieth chapter of Exodus does signify with which all that was touched, was cleansed. This ointment is the word of God, hallowed of us. For when we do attribute to us no works, no boasting, nor love of ourselves thereof, then is it honored aright, then does it touch and hallow us.

For this cause ought we to beware, seeing that we can not be on earth without the goods, name and honor of God, that if we be praised of any man, or get a name, that then we use this example of the mother of God, being ready to answer them with this verse, using the honor and praise aright, confessing openly, or at the least thinking thus in our mind: LORD God, it is your work that is praised and advanced, I beseech you let it be your name also. Not I LORD, but you have wrought it, who works all things mightily, and holy is your name. After this manner ought no man to refuse the praise and honor as wrong, nor to dispraise them as nothing worth: but he ought not to ascribe it to himself, as a thing too precious and noble, referring them to him, whose they are truly in heaven. This teaches this noble verse, wherewith he is answered also that demands, whether one does not owe reverence to another. Yes Paul says, (Romans 12): In giving honor let one go before another. Nevertheless no man shall take the honor upon him, as though it did befall to him: neither shall he suffer it to remain upon himself. But he shall hallow and restore it to God, to whom it belongs, with all the good and work, from where the honor flows. Neither shall any man lead a dishonest life. If he lives honestly, then must honor be there. But as an honest life is the gift and work of God, so let his name also be holy and undefiled from delighting and having delectation in himself. This do we also desire in the Lord's Prayer, when we say: Hallowed be your name.

And his mercy endures throughout all generations, upon them that fear him.

It is needful for us to know the manner of the scripture, which calls the natural lineage or issue a progeny or generation by the which one man is ever successively born of another. Therefore this English word generation or progeny does not suffice to express the meaning thereof, yet do I know none better than it. For a progeny do we call the company that belongs to us, or by reason of blood or marriage. But in this place it signifies the natural issue and succession from father, till child's child, and every member of the same is called a progeny, and I think it be not wrongly English'd of this fashion: namely, and his mercy endures from child to child upon them that fear him. And this phrase of the scripture is very rife, having his beginning and original of the words that God spoke to Moses and all the people upon mount Sinai, saying (Exodus 20): I the LORD your God am a jealous God, visiting the sin of the fathers upon the children, to the third and fourth generation, of them that hate me: and do mercy upon many thousands, that love me, and keep my commandments.

After Mary the mother of God had finished the praise of God, and of his goodness toward her, she wanders now all among the works, which God works generally in all men, and sings of them also, teaching us aptly to know the works, kind, nature and will of God. Many ingenious and witty philosophers have attempted the same also, that they might know what God were, writing much of the same, the one thus, another so. But they were all blind in that behalf, and could not perceive the true shining. And verily the greatest thing, both in heaven and earth, is to know God aright, if it does befall to any man. And that does the blessed virgin teach very properly by her own example, as is shown above. But how can he be known more easily or better than by his works? For he that perceives this duly, the same must needs know his nature, will, heart and mind. Therefore it is skillful to know his works. And that we might mark it the better, she rehearses orderly in these four verses six godly works in six kinds of men, and parts the world in two, setting on each side three manner of works, and three kinds of men so, that a continual debate does remain among the parties, by reason of the apt opposition one against the other: whereby she does describe him so goodly, as can not be amended.

Moreover, this partition is duly and orderly comprehended in sundry places of the Scripture, as namely Jeremiah 9, where he says: Let not the wise man rejoice in his wisdom, nor the strong man in his strength, nor the rich man in his riches: But whoever will rejoice, let him rejoice in this, that he understands and knows me: for I am the Lord which do mercy, equity and righteousness upon earth: Therefore have I pleasure in such things, says the Lord. This is a noble text, and agreeable to this song of the blessed virgin. By this place also do we see that the spirit of the prophet deals the world in three, as namely: in Wisdom, Power and Riches, the which he does overthrow when he says that no man should rejoice in them: for God is not found in them, nor can he have pleasure in them. Moreover he sets three other against these, namely: Mercy, Judgment and Righteousness. In these is my endeavor (says he,) indeed I myself do all these. So near am I, that I do these things, not in heaven, but upon earth, there am I found. He that knows me of this manner, the same may rejoice truly and make his boast boldly thereof. For if he be not wise, but poor-spirited, then is my mercy with him: If he be not mighty, but vile and lowly, then is my judgment ready for him: If he be not rich, but poor and needy, then is my righteousness so much the more reigning with him.

By wisdom he understands all high spiritual goods, whereby man may get a delight, rejoicing and a good opinion, (as the verse following does specify,) as be: understanding, reason, prudence, knowledge, virtuousness, an honest conduct: finally, all that is called in the soul holy or spiritual, how great gifts that ever they be, so that none of them be God himself.

By power he understands all power, nobleness of birth, friends, dignities, worship, whether they concern temporal or spiritual goods or men (though in Scripture there be no spiritual superiority, but only a service and occupying of a lowly place) with all his right, liberty and privilege, etc.

By riches are [reconstructed: meant] health, beauty, pleasure and all that may chance to the body outwardly. Against these are three other set of the prophet, namely: the poor-spirited, the oppressed, and the needy. But we will look orderly upon the six works and parts.