The Fifth and Sixth Works

He fills the hungry with good things, and lets the rich go empty.

It is said above that they of low degree are not to be called those that are of a vile and lowly estate, but such as are content to be so taken, specially when they are compelled to it for maintaining the word, right, and law of God. Even so ought to be called hungry, not they that have little or no meat, but they that willingly do want it, specially if they be compelled to it by others for God's or his truth's sake. What is more abject, vile, vain or miserable than the [reconstructed: devil], them that be damned, or them you be racked, famished and hanged for their misdeeds, or whatever they be you are brought low against their will? Yet does not God help them, but rather augments their misery. Of such does not the mother of God speak, but of them that agree with God, which are one with God, and God is one with them.

Again, what hindered Abraham, Isaac and Jacob that they were rich? What hindered David his kingly seat? Or Daniel the power of Babylon? Or whoever was or is in high degree and wealth, if their heart does not set store by them, or stands in his own conceit? Solomon says in the 16th chapter of Proverbs: It is the LORD that weighs the spirits or minds, that is: he judges not after the outer appearance, whether he be rich, poor, in authority or abject: but after the spirit and his behavior in the aforesaid estates. The difference of states, manners and persons must remain on earth, as long as we live: but the heart may not cleave to nor flee: not cleave to them of high estate and rich, nor flee the abject, despised and needy. After this manner says David also in Psalm 7: Maintain the just you righteous God, that tries the very hearts and the reins. But men judge after the outer appearance, therefore they err often.

And these works are wrought secretly also (as is said above of others) so that no man feels them until they be ended. The rich man does not perceive his vanity and misery before he dies, or perishes otherwise, as testifies Psalm 75 on this wise: The proud shall be robbed and sleep their sleep, and the mighty shall be able to do nothing with their hands. Contrariwise the hungry cannot tell how full they be, before they come to the end of hunger, for then do they find the word of Christ in Luke 6: Blessed are you that hunger here for you shall be satisfied, and this comfortable promise of God's mother: He fills the hungry with good things. It is so impossible that God should suffer any hungry man to perish by famine which trusts in him, that even the angels must come and feed him. Elijah the prophet did a raven feed, and with so much meal as could be held in one hand was he sustained a great while by the widow of Sarepta. For he cannot forsake them that put their trust in him, as witnesses David in Psalm 36 saying: I was young, and now am old: yet saw I never the righteous forsaken, nor his seed to seek their bread. Whoever trusts in God, is righteous. And in Psalm 33 says David also: The rich shall want and suffer hunger: but they which seek the LORD, shall want no manner of thing that is good. Likewise also said Anna the mother of the prophet Samuel (1 Samuel 2): They that were filled before, are sold for bread: and they that were hungry, are satisfied.

But the cursed unbelief does always withstand and hinder, so that God cannot work these things in us, and that we cannot perceive and have experience of it. We will be full and have plenty of all, before hunger and necessity do constrain us, providing ourselves beforehand, so that we are not grieved with the need and poverty to come, that so we need none of God's works or grace. What faith is that whereby you trust in God, when you feel and know store enough, with which you may help yourself? Unbelief is the cause that we see the word of God, the truth, and right to lie under, and injury to have the upper hand, and that in the meantime we keep our peace, punish nothing, say nothing to it, nor forbid anything: but let every man have the bridle and run at large, suffering him to do as it pleases him. But what is the cause: Even because we fear to be attached also, and brought to poverty, and so finally die for hunger, and remain ever an underling. And that is said to set more by temporal goods, than by the fear of God, and to worship them as idols in his stead: whereby we are unworthy to hear or to understand this promise of God, full of comfort, namely: that he exalts the oppressed and of low degree, and puts down the proud: that he fills the poor with good things, and lets the rich go empty. And so come never to that knowledge of his works, without which nevertheless there is no bliss, but must be damned forever, as Psalm 27 does testify, saying: For they regard not the works of the LORD, nor the operation of his hands: therefore shall he break them down, and not build them up. And that rightly, for they believe not his so many promises, counting him a light and failing God, upon whose word they dare begin nothing: so little feeling have they of his truth. You must venture and put yourselves in hazard upon his word. For he says not: He has filled the full, and set up the high: but he has filled the hungry, and has exalted the lowly and underlings. You must first come by hunger in the midst of need, and know what hunger and need do mean, so that you have nothing to trust to, or that you may use hereafter, or whereby you may be helped hereafter, neither by yourself, nor of other, but only of God: so that the work that is impossible to others, be only God's. Thus must you not only think and speak of lowliness, but also come to it, stick fast therein, be helpless and destitute and forsaken of every man, that God only may work there: or at the least to desire such and not [reconstructed: shun] it if we can attain it with the deed. And for this cause are we called Christians, and have the Gospel (which the devil and men cannot bear) that thereby we being come to anguish and lowliness, God may enter into his works. Think you by yourselves, if he should fill you, before you were hungry or exalt you before you were brought low, he should be fain to play the juggler, not being able to fulfill his promise, and so should his work be nothing save a mockery, when the [1 page missing] nevertheless does say in Psalm 110: The works of his hands are truth and judgment, all his commandments are true. If he should be fain to help you at the entrance of your anguish and lowliness, either in every small suppression and need, then should his works be slenderer than becomes his majesty: whereas it is said in the same psalm that the works of the LORD are great, sought out of all them that have pleasure in them.

Let us now look upon the contrary part also. If he should destroy and put down the high and rich before they became high and rich, how should he behave himself in that? They must first come so high and so surpassing in riches, that every man, and they themselves also must be persuaded, (indeed and that it be so in deed) that no man can destroy, withstand, or root them out, and be so sure of their cause, that they say it, as Isaiah did prophesy in his 47th chapter of the Babylonians, saying: Hear now therefore you willful, that sits so careless, and speaks thus in your heart: I am alone, and without me is there none: I shall never be widow nor desolate again, (that is without strength and aid.) And yet both these things shall come to you in one day, in the twinkling of an eye, etc. There has God then an occasion to work his work. Of this manner did he suffer Pharaoh to heave himself above the children of Israel, and to oppress them, as God does testify of him in the 9th chapter of Exodus, saying: I have [reconstructed: raised] you up for this cause, even to show my power upon you, and that my name might be declared in all lands. Of such examples is the Bible even full, which teach nothing else save God's ways and works, and refuse both the works and doctrines of men.

Behold now this strong comfort, that is, that not man, but God himself, gives not only somewhat, but fills and satisfies. And in that she adds with good things, she signifies that such filling shall not be hurtful, but profitable and wholesome, so that it shall do good both to body and soul. By this is shown moreover that they were empty, and full of all need. For (as is said before) by riches are understood all fading and transitory things, that concern the body, with which the soul is also rejoiced. Even so also by hunger ought to be understood in this place, not only want of meat but of all transitory things: for sometimes may a man forbear all things save meat so that for the most part all transitory goods and occupations are for the same. Without meat can no man live, though they may live without clothing, house, money, goods and men, therefore does Scripture here comprehend the temporal goods for the most necessary, most profitable and most usual, that can least be foregone, insomuch that she calls covetous men and them that be so greedy upon the unstable riches, belly servants, and Paul does call the belly their God. How could then any body entice us so earnestly and with more comfort to willful hunger and poverty, than these vehement words of God's mother, namely that God will feed every hungry soul with good things? Whoever such comfortable words, such honor and praise of poverty does not persuade and entice, he is surely without faith and confidence as a heathen.

Again, how can any man blame riches more, and frighten the rich more, than with this one clause, that God lets the rich go empty? O what great and plentiful things are these both: the filling of God and the letting go empty? How little can any creature help or give counsel therein? A man is abashed when he hears his father's defiance, or his master's displeasure, and we high and rich are not dismayed when God does defy us. And not only proclaims war, but threatens also destruction, abjection and rooting out. Contrariwise, it is a joy when the father is meek, and the master mild, so that many adventure their life and all that they have thereupon. And we, having such promise, and such strong consolation, cannot use and brook it, we cannot give thanks for it, nor yet rejoice therein. O you lamentable unbelief, which surpasses the insensibility of a block, and the hardness of a stone, that you cannot perceive such great things. Let this now be sufficiently spoken of the six works of God.

He remembers mercy, and helps up his servant Israel.

After the rehearsing of God's works both in her and in others, does Mary now come again to the beginning and first, and closes the Magnificat with the greatest and chief of all the godly works, which is the incarnation of the Son of God, and confesses here freely that she is a handmaiden and servant of all the world, seeing the work is accomplished in her, which is profitable not only to her, but to all Israel. Yet does she divide Israel in two, and brings that part only that serves God. Neither does any man serve God, save he that lets him be his God, and suffers him to work his work in him, of which we have spoken before. Although that word, God's service (alas for pity), is brought into so strange an understanding and use, that whoever hears it does think nothing upon such works, but rather upon ringing, upon the stonework and timber of the temple, upon the censer, upon the burning of the lights, upon the blaring, the gold, the silver, the white clothes, the pearls, the vestments and surplices, the chalice, the pyre, the organs and tables, the procession and stations, and that most of all is, upon the babbling and talking with God upon beadstones. Fie (alas), God's service is come to this, of which he knows nothing. And we also know none other save this. We sing the Magnificat daily, and that with great solemnity and loud, and yet keep secret the true understanding thereof more and more. But yet does this text stand stiffly: if we do not learn these works of God, and suffer them in us, then shall there be no God's service, no Israel, no grace, no mercy, nor any God, though we cry out in temples, and ring till we burst and give thereto all the goods of the world. For God has given no commandment concerning that, and therefore doubtless can he have no pleasure therein.

The incarnation therefore of Christ does avail to such an Israel, that serves God. Such a one is his own and beloved people, for whose sake also he is become man, to deliver them from the thralldom of the Devil, sin, death and hell, and to bring them to righteousness and everlasting life and bliss: that is the helping up that she sings of here. And Paul does also proclaim this, saying in the 2nd chapter to Titus, that Christ gave himself for us, to redeem us from all unrighteousness and to purge us, to be a peculiar people to himself. And Peter also in his first epistle the 2nd chapter, says: You are that chosen generation, that kingly priesthood, that holy nation, that peculiar people, etc. These are the godly riches, and the great mercies of God, which we have obtained by none of our deserving, but of the only mercy and grace. Therefore she says also: He remembers mercy. She says not: He remembers our merit and worthiness, for we were in necessity and unworthy. Of this then does his praise and honor spring, and our boast and presumption is assuaged. He had nothing at whose sight he might be moved, save only his own mercy, which also was therefore to be shown on all nations.

But why does she say more: He remembers mercy, than he looked upon his mercy? Even because he had promised the same, as the verse following does declare. Moreover, he withheld the same mercy so long, that he seemed near to have forgotten it: (even as all his works do seem to have no care for us) nevertheless when he came, it was evidently known that he had not forgotten us, but that he was ever minded to fulfill his promises.

Truth it is, that by Israel the Jews only are meant, and not the Gentiles: but seeing they refused him, he chose a few of them, and satisfied the name of Israel therewith, and made a spiritual Israel. This is figured in (Genesis 37) by the patriarch Jacob wrestling with the angel, whose thigh the angel touched, and made him to halt. For thereby was signified that the children of Israel should not from then on boast their carnal birth, (as the Jews do) where he also obtained the name Israel, that he from then on should so be called, as a Patriarch, who were not only Jacob, the father of carnal children, but also Israel the father of spiritual children. To this does agree also the name Israel, which is as much to say, as, the Lord of God. That is surely a very holy and high name, containing in itself that great miracle, that a man by the godly favor, has in a manner brought God in his power, so that God does accomplish all man's requests: as we see also that the church is made one with God through Christ, even as a bride to the bridegroom, which has power of her bridegroom's body and all that he has. All this is done by faith, whereby a man obeys the will of God, and God again agrees to man's will, so that Israel be so conformable to God, and of such power over him, that in God, with God and by God he does all things, and is able to do all things.

This (lo) signifies Israel. For Schar in Hebrew is as much to say, as a lord or a prince, and El signifies God, and joining them together, makes Israel. Such an Israel will God have, therefore when Jacob had wrestled with the angel and overcome him, the angel said: You shall no more be called Jacob, but Israel: for you have striven with God and with men, and have prevailed. Many things more were to be said hereof, for Israel is a high mystery.

Even as he promised to our fathers, Abraham and to his seed forever.

Here are all merits and presumption overthrown, and the grace and mercy of God are lifted up. For God has not helped up Israel for his own merits, but for his own promise. Of only and mere grace has he promised, and of mere grace also has he fulfilled it. Therefore says Paul in the third chapter to the Galatians that God did bind himself to Abraham four hundred years before he gave the law by Moses, lest any man might say or boast that he had deserved or obtained so great grace and promise by the law or the works of the same. This same promise does the mother of God laud and praise above all things, attributing the most clear work of the incarnation to the pure, undeserved, godly and free promise made to Abraham.

This promise of God to Abraham is specially written in the twelfth and twenty-second chapters of Genesis, and diverse other places, sounding on this manner: In your seed shall all the nations of the earth be blessed. The which words of God, Saint Paul and all Prophets (as they be worthy) lift up to the clouds, for in those words both Abraham and all his posterity are saved, because that Christ is comprehended in the same, and promised to be the Savior of all the world. Moreover this is Abraham's bosom, wherein all they that were saved before Christ's nativity, did remain. Neither was any man ever saved without these words, though he had done all the good deeds that ever were done, the which we will look at shortly.

First does it follow by these words, that all the world, except Christ, was in thralldom and danger of sin, damnation and curse with all his works and cunning. For when he says, that not some, but all nations shall be blessed in Abraham's seed, it is manifest, that without the same seed, there shall be no blessing. What needed God to promise the blessing with so earnest, so great and so precious, an oath, if the blessing and not rather the curse had been in the world? Out of this place have the Prophets sucked and concluded many things as namely: that all men are evil, vain, liars, pretenders, blind and briefly godless or without godliness: so that it be no worship in scripture to be called a man. For that name is no more worth by God, than if a man were called before the world a liar or perjured. So wholly did he perish by Adam's fall, that the curse being born with him, was nearly become one nature with him.

Secondly it follows, that that seed of Abraham needed not to be born by natural seed of man and wife: For such birth is cursed, and brings forth cursed fruits, as is said even now. If now all the world was to be delivered from this curse by Abraham's seed and to be blessed, it was required that the seed were blessed before, and untouched or undefiled of such a curse, and to be a mere blessing, full of grace and truth. Again, if God that is no liar does promise (and that with an oath) a natural seed to Abraham, that is a natural and lawful child, which shall be born of his flesh and blood: it was necessary that such one should be a true natural man, born of the flesh and blood of Abraham. Now do these two things strive together: To be the natural flesh and blood of Abraham, and yet not to be born by man and wife after the course of nature. And therefore uses he this word, your seed, and not your child or your son: that so it were clear and evident, that it must be his natural flesh and blood, as it is also his seed.

Who will now here attain a means, that the word and oath of God be true, wherein things so contrary do meet? That shall God surely do, which can accomplish that he has promised, though no man expects it before it be done. Therefore do his words and deeds require no natural wit, but a free and pure faith. Lo how he has united these two things: He gives to Abraham a natural seed, of one of his daughters, the pure and chaste virgin Mary, by the Holy Ghost, without the working of man. There was not the natural conception and generation with her curse, neither could it stain the seed: and yet nevertheless is this the natural seed of Abraham as well, as all other Abraham's offspring. Behold then, this is the blessed seed of Abraham, whereby all the world is delivered of his curse. For from him that believes on this seed, calls upon it, confesses it, and cleaves to it, is the curse taken away and forgiven as a crime, and all blessing is given him, for the sound of the word and oath of God, namely: In your seed shall all nations be blessed. That is, Look what is to be blessed, that shall be blessed, by this seed and none other. Lo this is the seed of Abraham, the which is born of none of his children, (as the Jews have always looked for to have been) but of his only daughter the virgin Mary.

That same means here the beautiful mother of God when she says that God has taken up Israel, according to the promise made to Abraham: to Abraham (I say) and all his seed. Truly she saw that the promise was then fulfilled in her, and therefore said she: It is now fulfilled, he has now taken him up, he has accomplished his word by the only calling to mind his mercy. Here do we behold the foundation of the gospel, therefore all doctrines and preachings of him do drive to Christ's faith and Abraham's bosom. For there is no counsel, nor help if this faith is lacking, whereby the blessed seed may be understood. And truly all the scripture hangs upon this oath. For all that is written in the whole Bible, does behold and concern Christ. Besides this do we see that all the fathers of the old testament, and all Prophets also had the same faith, and the same gospel that we have, as Paul does testify (1 Corinthians 10). For in this testament of God and Abraham's bosom did they all remain by steadfast faith, and therefore are saved: saving that they believed in the seed that was promised and for to come, but we believe in the seed that has appeared and is given. Nevertheless the truth of the promise remains on both parts, it is all one faith, one spirit, one Christ, one Lord that was at that time and is now, and shall be for ever, as (Hebrews 13) does bear witness.

But that the Jews had a law given them afterward, that is not like to this promise, for it was done therefore, that by the light of the law they might know their cursed nature, and that they should more fervently and with more hotter desire sigh and long for this promised seed of blessing in which they had a prerogative before all nations on earth. But they have turned the prerogative into hurt and damage, and have thought to accomplish and fulfill the law by their own strength, and therefore have not they seen their wretched misery. And after this manner have they shut the door to themselves, so that the seed promised must needs go by them, in which opinion they remain yet — God give it be not long. Amen. This has been the debate that all the Prophets have had with them, for seeing the Prophets knew well enough the meaning of the law, namely: that thereby the wickedness of our nature should be known, and to learn how Christ should be called upon, therefore refused they all the works and lives of the Jews, that went not in that way: for which cause the Jews conceived an anger against them, and slew them, as those that refused the service of God, good works, and the good living, as the hypocrites and graceless saints [reconstructed: do] sometimes. Of whom there were not a little to be spoken.

That she says: and to his seed forever, is to be understood, that such grace shall last in Abraham's blood (which are the Jews) from that time forth, through all times, until the last day. For though the most part be hardened, yet are there sometime part of them (though but a few) that turn to Christ, and believe in him, seeing this promise of God does not fail, namely: that the promise was made to Abraham and his seed, not for one, nor for a thousand years, but forever, that is: from one man's time until another without ceasing. And for this cause ought not we to entreat the Jews so uncourteously, for among them are yet some that shall be Christians and daily do some of them turn to Christ. Moreover, they only, and not we Gentiles have the promise made to them, that there shall be ever some Christians in the seed of Abraham, that shall acknowledge the blessed seed. Our matter is founded upon the mere grace without the promise of God, who knows how and when? If we lived godly and Christianly, and with meekness brought them to Christ, that truly were the best manner and way.

Who would become a Christian, when he sees Christian men deal so cruelly with men? Not so, you well-beloved Christians. Let the truth be shown them after a good manner, which if they refuse, leave them alone. How many Christians are there nowadays, that regard not Christ, nor hear his word? Being worse than the Gentiles or Jews, whom nevertheless they do let be in rest, indeed do them reverence, making nearly an idol of them.

Here will we rest at this time, praying God for the true understanding of this virgin's song of praise called Magnificat, which not only does shine and speak, but also inflame and live in the body and soul: which our Savior Christ grant us. Amen.

Now do I return to you most bounteous prince, desiring your highness to take my boldness in worth. Though I know that your goodness's youth has many instructors and daily admonitions, yet could I not repress the care of my subjection and due faithfulness, and besides this the charge of my conscience, and the exhortation of your highness. Seeing we all do hope, that in times to come, the rule of the commonwealth (which our merciful God give to prosper) shall come to your highness's hands: which is a great thing, if it do well befall: and again a perilous and miserable thing, if it do befall otherwise. But to us it becomes to look and pray for the best, nevertheless carefully to fear is the worst of all.

Let your highness call this to mind, namely: That God never suffered one Gentile king or prince in all the scripture to be commended, no not since the world was created, but caused them always to be rebuked: which is a dreadful example to all superiors. Nor did he find moreover any laudable and blameless king among his peculiar people of Israel. Besides all this among the Jews, which were the chief and head of all mankind, lifted up and beloved above all creatures, were but a few, nor above six kings praised. Finally that dear part and precious prince David, which left none nor behind nor by him that was like him in worldly policy: which though he being full of the fear and wisdom of God, did rule and judge all things by the only commandment of God, and not by his reason, yet nevertheless stumbled sometime. So the scripture also, because she could not blame his governance, and yet must recite the hurt of the people, whereby David was burdened, did not impute it to David, but to the people, saying: That God was wroth with the people, and suffered David the holy man to be stirred of Satan, which gave him in his mind to number the people, for which deed 70 thousand men did die of the pestilence.

All this has God so brought to pass to frighten the superiors, to retain them in fear and to admonish them of their dangers. For great riches, great honors, great power, great favor, and besides this many flatterers, (from whom no lord is free) do so from all parts besiege and assault the heart of a prince, and drive him so to pride, to the forgetfulness of God, to not caring either for the people or commonwealth, to pleasure, to rashness, to curiosity, to idleness: briefly to all unrighteous things and vices, that no city nor stronghold can so be besieged and assaulted. Now he that being warned by the aforesaid examples will not avoid, and use the fear of God for a bank or fence, where (I pray you) shall he become? For if any lord or superior does not love his people, and does not apply thereto his mind, not how he live daintily, but how by his example his subjects may be stirred to goodness, all is done with him, and the state of his dominion shall thenceforth be only to the loss of his soul: nor shall it avail him that he does found great [reconstructed: month-minds], trentals, dirges, and year-tides, build great monasteries, altars, or this or that. God shall require of him an account of his estate and office, nor shall he care for anything else.

Therefore most bounteous lord and prince, I commend this Magnificat to your highness, but specially the fifth and sixth verses, about which I have comprehended it, praying and requiring your highness to dread nothing so sore all your lifetime on earth — no, not hell — as that which the blessed mother of God calls here the imagination of the mind. For the same is the greatest, the fiercest, the mightiest, and the most hurtful enemy of all kind of men, specially of superiors. His names are: Reason, good opinion or intent, from which must come all counsels and governances. Neither can your highness be in safeguard, if you have not this always suspect, and with the fear of God follow not only the reasons, not only of your peers and senators, but also of all them that be of your highness counsel. No man's counsel is to be despised, neither again is it only to be trusted to.

But what must be done then? This truly: that your highness do not send away your prayer in cloisters under monks, canons, and friars' cowls, either under chalices as it is a wicked manner nowadays to do, to build upon other men's prayers and to trust therein, and to set little store by their own. But your highness must take a free, hardy, and a merry courage, and setting aside the feeble mind, call upon God, either in your heart or else where secretly, laying at his feet the keys, and constraining him with his own ordinance, on this wise: Behold my God and father, this is your work, this is your ordinance that I should be born and engendered to rule in this state, the which no man will deny, and you yourself know whether I be worthy or unworthy of it, nevertheless here am I ready as you see, and as every man knows. Grant therefore my father and Lord, that I may rule this people to your praise and their wealth: and I beseech you, suffer me not to stand in my own conceit and to my own reason, but be you my reason and appointed mark.

Let him begin upon like sentence and proceed in whatever thing he has in hand, commending it to God. Moreover, how well God is pleased with such a prayer and mind, does Solomon — who in like manner did pray — declare: which prayer I have also joined hereto, that your highness may be stirred gladly to trust in the grace of God, that both his fear and mercy may abide with you. And herewith I commend me to your highness, which I pray God to preserve to a lucky governance. Amen.