title: Explanatio in Canticum B. Mariae

author: Hugh of Saint Victor

source_edition: Migne, Patrologia Latina, vol. 175, coll. 413B–432B

source_text:
## PROLOGUS.

[0413B]Maximam hanc in Scripturis divinis difficultatem invenio: quod ubi magna quaedam et sublimia nonnunquam requirere nos causa circumstans cogit: ibi nihil praeter solitum, et quod dictu non difficile sit, praetendere littera videatur. Neque enim hoc ego tam laboriosum existimo, ut animus legentis ad ea quae nova et miranda proponuntur, quamlibet sint fortia, et verborum figuris obumbrata, comprehendere valeat, quam ut ea quae modica et humilia primo ingressu repererit, ad sublimem intelligentiam promoveat. Ecce enim canticum Mariae, quod tam celebri et assidua, imo quotidiana recitatione sancta per orbem frequentat Ecclesia, quis ignoret maxima spiritualis intelligentiae mysteria continere? Ut enim praetermittamus quod vel solum ad ejus [0413C] auctoritatem commendandam sufficere potuisset: videlicet non sine magna et valde rationabili causa consuetudinem ecclesiasticam hoc prae caeteris omnibus canticis, quae in sacra Scriptura reperiuntur, in tanta veneratione retentasse: ut, inquam, hoc praetermittamus, quis dubitet beatam Mariam recens Spiritus sancti in se supervenientis tanta plenitudine et gratia repletam non potuisse parvum aliquid, et [0414B] quod supra terrenarum mentium capacitatem non esset, in laudem Salvatoris sui proferre? Constat ergo de tanta plenitudine eructantem, tantaque devotione novum illud, et humanis mentibus insolitum gaudium Jesu suo jubilantem, nova laude, et singulari praeconio novam laetitiam in novo adventu aeterni Domini praedicasse. Et tamen ipsam ejus cantici seriem, textumque percurrentes, quaedam prima facie narrationis eo modo proposita invenimus, ut amplius his nihil in eo quaerendum videatur: cum tamen, licet haec ipsa et vera sint, tantis mysteriis, tantisque sacramentis an forte sufficiant, dubitari possit. Unde magis pertimesco in ejus expositione, ne vel aliena inducam aliqua, vel propria praetermittam: et sic vel negligentiae, vel temeritatis reatu [0414C] astrictus pro gratia apud vos offensae periculum incurram, quamvis ipsi poposceritis. Nonnulla eidem explanationi ex latere adjunxi quae, si interserta fuerint, poterunt fortasse alicui minus apte conjuncta videri. Sed ego novi causam idoneam, qua vos id postulare decuerit: meque poscentium desiderio, quantum possibilitas suppeteret obsecundare non disconveniat.

## INCIPIT EXPLANATIO.

[0413]

[0413D] *Magnificat anima mea Dominum.* Si circumstantiam rei gestae perpendere velimus, quanta consideratione verba ista digna sint luce clarius patescat Sacra namque interpretatio tunc commodius ad evidentiam [0414D] elicitur, cum notun fuerit vel per quem relatio mystica allata sit, vel qua ipse relator causa impulsus talia aut valuit narrare, aut voluit. Videamus itaque beata Maria quemadmodum ad haec, [0415A] quae proposita sunt, dicenda accesserit. Legitur in Evangelio Lucae [n: (Luc. I)], quod *angelus Gabriel a Deo missus* sit *in civitatem Galilaeae Nazareth, ad virginem desponsatam viro, cui nomen Joseph, de domo David: et nomen virginis Maria:* ut novum in carnem Filii Dei adventum praedicaret. Qui ingressus novo salutationis obsequio virginem veneratur, dicens: *Ave, gratia plena, Dominus tecum, benedicta tu in mulieribus. Quae cum audisset* Maria, non sine grandi miraculo *turbata est in sermone angeli: et cogitabat qualis esset illa salutatio.* Angelus vero talis salutationis, tantaeque venerationis causam exponens, confortabat virginem sacram, id est dulcibus demulcebat alloquiis, dicens: *Ne timeas, Maria. Invenisti enim gratiam apud Dominum. Ecce [0415B] concipies in utero, et paries filium, et vocabis nomen ejus Jesum. Hic erit magnus, et Filius Altissimi vocabitur: et dabitur illi sedes David patris sui, et regnabit in domo Jacob in aeternum: et regni ejus non erit finis.* Et Maria: *Quomodo,* inquit, *fiet istud: quoniam virum non cognosco?* Cui statim angelus causam, modumque tam ineffabilis sacramenti exponens: *Spiritus sanctus,* ait, *superveniet in te, et virtus Altissimi obumbrabit tibi: ideoque et quod nascetur ex te sanctum, vocabitur Filius Dei:* et ut omnis credendi ambiguitas tolleretur, alio adjuncto miraculo mirabili, tamen dispari divinae potestatis efficaciam manifestat, dicens: *Et ecce Elisabeth cognata tuae, et ipsa concepit filium in senectute sua: et hic mensis est sextus illi, quae vocatur sterilis: quia [0415C] non erit impossibile apud Deum omne verbum.* Mox ad haec virgo fide et exsultatione plena, cum magna gratulatione respondit dicens: *Ecce ancilla Domini, fiat secundum verbum tuum.* Statim ergo adveniente Spiritu sancto in Virginem, et omnium gratia virtutum sacrosanctum habitaculum in adventu Filii Dei replente, dubium non est quin coelestium gaudiorum, et aeternae dulcedinis miram atque inenarrabilem suavitatem Virgo ipsa conceperit, quando illud aeternum lumen cum toto majestatis suae fulgore in eam descendit: et quod non capit mundus, totum se intra viscera virginis collocavit.

Tali ergo, ac tanta divinitatis praesentia plena, quid viderit, aut quid senserit quis dicere potest? Audacter pronuntio, quod nec ipsa plene explicare [0415D] potuit, quod capere potuit. In tantis ergo mirabilibus quomodo lingua humana tacere potuisset, nisi idem ipse Spiritus, qui virginem repleverat torrentem suae affluentiae impetum, suavissimo moderaretur amplexu? Clamavit eminus jam, tunc sapientia Dei in illa beata anima: *Spiritus ubi vult spirat, et vocem ejus audis: sed nescis unde veniat, aut quo vadat [n: (Joan. III)]*. Tu enim, inquit, ingredientem in te Spiritum sanctum subito accepisti: nec scientia tua adventum ejus praevenisti, ut aut venturum quaereres, aut venientem diligeres, aut ingredienti aperires. Subito tibi illapsus est, gratis se obtulit, non quaesitus venit, improvisus se infundit. Infusionem percipis: sed ad fontem immensitatis ejus te [0416A] non extendis. Et ideo nescis unde veniat, quia quantum tibi datum est, sentire potes, sed ex quanto datum sit, investigare non potes. Si ergo praecedere non potuisti venientem in te, ne praesumas antcire processurum per te: quia nescis quo vadat, sicut ignoras unde veniat. *Serva secretum, custodi commissum, absconde creditum. Non est tuum nosse tempora, vel momenta, quae Pater posuit in sua potestate [n: (Act. I)]*. Ipse novit quando, et quibus, vel quemadmodum magnificentiae suae arcana revelet: tu tantum parata esto jubenti obtemperare, praecipienti officium exhibere. Tali ergo consideratione se temperans Maria prudenter interim tacere elegit, quousque largitor muneris sua sapientia auctor fieri dignaretur revelationis.

[0416B]Sed quia eodem Spiritu sancto docente didicerat sicut sua per humilitatem tegere, sic alienis bonis per charitatem congaudere: surgit mox, et cum affluentia tantae gratiae ad inferioris properat epulatura convivium. Conscendit in montem Judaeae videre, et congratulari Elisabeth: ut quod de ipsa audierat credula in ipsa praesens videret, et condigna exsultatione exciperet. Sed quae ad aliena bona praedicanda jam devota cucurrit, merito sua ab aliis praedicari audire debuit: ut ex eo quoque gloria ejus cresceret, quod exaltationi alterius non invideret. Unde Elisabeth Spiritu sancto repleta qualis, ac quanta esset, quae advenerat, agnovit. et quantum se indignam ejus visitatione judicaret, aperuit dicens: *Unde hoc mihi, ut veniat mater Domini mei [0416C] ad me? Ecce enim, ut facta est vox salutationis tuae in auribus meis, exsultavit in gaudio infans in utero meo. Et beata, quae credidisti, quoniam perficientur in te, quae dicta sunt tibi a Domino [n: (Luc. III)]*. Tunc ait Maria:

Magnificat anima mea Dominum. Non ergo amplius potuit se continere cum Spiritum, quem intra cordis sui secreta tanta plenitudine redundantem sentiebat, per alieni oris claustra cerneret erupisse. Tunc igitur ad manifestationem Spiritus aperuit os suum, et verbum bonum, quod conceperat, eructans in laudem Salvatoris exclamavit, dicens: Magnificat anima mea Dominum. Nemo igitur verba ista leviter aestimanda putet. Quae enim de tam profunda conceptione prolata sunt, sine profunda investigatione [0416D] digne penetrari non possunt. Et utinam contingat nobis eorum arcana quaerentibus illo spiritu ducente incedere, quo repleta Maria verbum patris concipere, et patrem verbi meruit verbo exsultationis magnificare. Ait ergo: Magnificat anima mea Dominum.

*Et exsultavit spiritus meus in Deo salutari meo.*

Vere dilecta, et unica, et in illam cellam vinariam a rege sponso tuo introducta, ab ubertate domus ejus inebriata, et fonte vitae (qui apud ipsum est) potata memoriam abundantiae suavitatis ejus eructasti, et in justitia ejus exsultasti. Vidisti, et gustasti; vidisti majestatem, gustasti suavitatem. Ideoque quod intus hauseras, foras propinasti. Magnificat [0417A] anima mea Dominum. Videte quid ait: Magnificat, inquit, anima mea. Et exsultavit spiritus meus. Duo et duo, anima et spiritus, magnificat et exsultavit. Anima magnificat, spiritus exsultat: et iterum duo Dominus et salutaris; verba duo, res una, et tamen duo: Dominus et salutaris: Dominus potentiam nota, salutaris misericordiam. Videamus itaque verborum distinctionem. Primum anima magnificat Dominum; deinde Spiritus exsultat, in salutari non dicit anima exsultat. Nec dixit: Spiritus magnificat; sed anima, inquit, magnificat, et spiritus exsultat; nec ait magnificat salutarem et exsultat in Domino; sed magnificat Dominum, et exsultat in salutari suo. Primum discernamus quare distincte posuit, magnificat et exsultat; vel quare [0417B] prius magnificat, postea exsultat. Nihil enim ratione caret; quia omne, quod dictum est ab illa intima summae veritatis luce cui mens virginis excellenter inhaeserat emanavit. Nec potuit aliud dicere, quae meditando locuta non est, sed gustando: quam non docuit per varia discurrens cogitatio, sed uni inhaerens fonti sapientiae per contemplationem mentis devotio. Magnificat anima mea Dominum, inquit, et exsultavit spiritus meus. Duo quippe sunt, quae beati angelorum et hominum spiritus in illo fonte boni aeterna contemplatione hauriunt. Incomprehensibilis videlicet majestas Dei, et ineffabilis bonitas; quorum alterum castum timorem generat, alterum dilectionem parit. Pro majestate enim venerantur Deum, et pro bonitate amant, ne vel dilectio [0417C] sine reverentia dissoluta sit, vel reverentia sine dilectione poenalis. Admirantes enim diligunt, et diligentes admirantur, ut inexstinguibiliter per admirationem ardeat dilectio, et suaviter in dilectione ferveat admiratio.

Propter hanc reverentiam dictum est, quod columnae coeli ante ipsum contremiscunt; quia nimirum etiam virtutes coelorum tantam majestatem sine admiratione intueri non possunt. Tremor autem beatorum spirituum concussio non est tranquillitatis, sed incessabilis et vivifica intentio perpetuae contemplationis. Nam quia eum, quem vident, perfecte nunquam comprehendere sufficiunt, semper supra se conspiciunt: in quo quasi per admirationem evigilant, ne eo quod comprehendere nunquam valent, [0417D] torpescant. Quanto autem perspicacius intuentur, tanto ardentius amant; quia ipsum videre sapere est, et quod videtur dulcedo est. Vera autem dulcedo quanto perfectius sentitur, tanto desiderabilius appetitur; quia si vere dulce est quod percipitur, et hoc dulcius esse necesse est, si amplius percipiatur. Ad hanc ergo contemplationis lucem mens Mariae sublevata fuerat, quae coelestis patriae dulcedinem in verbis suis tam mirabiliter expressit, quam ineffabiliter comprehendit. Nam cum se Dominum magnificare perhibuit, venerandam illam reverendamque universis aeterni numinis majestatem interna visione contueri se manifeste declaravit. Cum vero se in suo salutari exsultare asseruit, [0418A] gustum se internae dulcedinis percepisse ostendit. Unde utrumque professa est, et Dominum videlicet et Salvatorem, ut pro potestate, qua omni creaturae suae dominatur, etiam iis, a quibus non diligitur, jure metuendum ostenderet; pro bonitate vero, qua misericorditer quosdam salvat, dignum dilectione demonstraret. Sane quia *universae viae Domini, misericordia, et veritas [n: (Psal. XXIV)]* sunt, perfecta laus est Dominum et Salvatorem confiteri, cum veritas in Domino et in Salvatore misericordia commendetur. Veritas enim ad Dominum pertinet et ad Salvatorem misericordia. Nam, quia cuncta opera sua tanta, et tam perfecta justitia gubernat, ut id etiam, quod in eis praeter justitiam factum invenitur, inordinatum non relinquat; et quoniam factum perperam, [0418B] nec ejus judicium potest evadere, nec aeternae dispositionis legibus contraire, in veritate serva tenorem justitiae.

## INCIPIT EXPLANATIO. (cont.)

Quia autem quaedam errantia gratuito ad vitam colligit, et reparat ad salvationem in judicio suo, justitiam moderatur per lenitatem misericordiae. Propterea magnificamus Dominum, et in salutari exsultamus; quia cuilibet reverenda est justitia Domini, et exsultanter observanda misericordia Salvatoris. Ideoque, inquit Maria: Magnificat anima mea Dominum: Ex exsultavit spiritus meus in Deo salutari meo. Quare anima magnificat, et spiritus exsultat? Idem fortasse alio verbo repetitum est. Nam anima, et spiritus in homine idem est, quamvis aliud anima, et aliud spiritus notet. Nam spiritus ad [0418C] substantiam dicitur, anima ad vivificationem. Verumtamen quia occasio se obtulit, errorem quorumdam hic commemorare non abs re puto. Nam sunt, qui in unoquoque homine duas animas esse contendunt: unam rationalem et unam sensualem rationis expertem, quales sunt animae brutorum animalium. Hanc autem opinionem rationibus quibusdam, et auctoritatibus firmare conantur. Aiunt enim animam rationalem nonnisi in vulva formato corpori infundi, quemadmodum legitur in primo homine corpus prius formatum ac deinde spiraculum vitae inspiratum. Et Moyses in lege dicit: *Quod si quis percusserit mulierem praegnantem et illa abortivum fecerit: si formatum fuerit abortivum, percussor [0418D] animam pro anima reddat; si autem formatum non fuerit, multetur pecunia [n: (Exod. XXI)]*. Quidam etiam sanctorum Patrum in suis tractatibus hoc asseruisse inveniuntur.

Et propterea cum constet animam rationalem nonnisi formato corpori dari, et iterum materiam, sicut ipsum corpus, priusquam humanam formam accipiat moveri, et crescere, et ipso vitali motu, qui ipsi inest, ad hanc ipsam formam perduci, sine contradictione aliqua concedendum putant, quod antequam rationalem animam accipiat corpus humanum, animam habeat sensualem, qua vivat et vegetetur et incrementum formamque percipiat intantum ut si concepto semini, et formato rationalis anima non daretur, cum illa anima, quam a [0419A] prima conceptione habet irrationalem, in humana forma de homine animal brutum nasceretur, nihil a caeteris irrationabilibus distans, excepto quod de humano semine substantiam contraxisset. Nam cum brutorum animalium semini hoc naturaliter insit, ut a semetipso tempore adveniente vivificationem accipiat, indignum videtur hoc humano semini, quod in sua natura excellentius esse constat, denegare. Post haec omnia illud etiam in testimonium assertionis adducunt, quod in Scripturis catholicis frequenter invenimus, in una persona geminato vocabulo animam et spiritum nominari, et in precibus Ecclesiae quotidie sine aliqua erroris suspicione cum fidelium funeri obsequium reddimus, animam et spiritum defuncti Domino commendamus. Hac [0419B] ergo ratione probare volunt unumquemque duas animas habere, alteram qua vivit; alteram qua sapit, et utramque in futuro in electis beatificandam; alteram, id est rationalem per visionem Creatoris; alteram, id est sensualem per incorruptionem corporis. Similiter in reprobis utramque cruciandam; alteram per ignem, alteram per conscientiam malam.

Sed fides catholica ejusmodi assertionem non recipit, sed unam eamdemque animam esse verissime testatur, quae in homine et corporis vitam praebet per sensum, et in semetipsa vivit per intellectum. Neque si humano corporis rationalis anima ante formationem non datur, licet moveatur, et crescat priusquam formam humanam accipiat, idcirco necesse [0419C] est ut hoc per animam aliquam fieri dicamus, cum manifeste videamus virgulta, et herbas sine anima moveri, et incrementum habere. Nisi forte ipsam vegetationem et motum naturalem, animam quis appellare velit. Sed haec vis licet secundum aliquid anima dici possit, sensualis tamen et quae animas aciat, nullo modo dicenda est. Ridiculum enim, et praeter rationem omnino est, ut humanum corpus sine anima rationali bestiam nasci dicamus, et non potius nec vivere, nec nasci si anima rationali vivificatum non fuerit. Nam illud quod dicunt indignum esse, ut semen humanum secundum naturalem conceptum caeterorum animalium seminibus ad vivificationem infirmius esse credatur, et minus [0419D] efficax quam nullius ponderis sit manifestum est, cum videamus fere omnia bruta animalia vigore sentiendi hominem praecedere; imo ex hoc ipso verisimilius probetur, semen nonnisi ex anima rationali vivificari, et sensum percipere; quia perfecto justum erat ut brutis animalibus, quibus nihil dandum erat in intellectu, aliquid amplius daretur in sensu, et econtrario, tanto major necessitas homini indiceretur exercendae rationis, quanto majorem in sensibus corporeis defectum pateretur. Sed et illud quod in sacra Scriptura aliquoties circa unam et eamdem personam designandam spiritum et animam vocabula invenimus: non propter diversas essentias significandas factum est, sed propter ejusdem essentiae diversam proprietatem. Nam unus, et idem spiritus [0420A] ad seipsum spiritus dicitur, et ad corpus anima. Unde et illi spiritus, qui primum conditi sunt, ut in sua puritate persisterent, neque miscerentur corporibus, spiritus dici possunt, animae non possunt; quia naturam spiritualem habent, animationem corporalem non habent. Brutorum autem animalium spiritus, quia essentialiter corpus sunt, et extra vivificationem corpoream esse non habent magis propriae animae dicuntur quam spiritus. Anima autem humana, quia et in corpore esse habet et extra corpus, proprie et anima vocatur, et spiritus. Sed anima dicitur in quantum est vita corporis; spiritus autem in quantum est ratione praedita substantia spiritualis. Propterea in hac vita anima perditur ut spiritus salvus fiat, cum haec vita [0420B] propter Deum despicitur ut postmodum a Deo aeterna vita tribuatur. Sed quia id, quod perdimus, quantum ad essentiam idem ipsum est, quod recipimus: propterea Dominus in Evangelio nequaquam nos animam perdere praecepit ut spiritum salvum reciperemus, sed eamdem ipsam animam hic perdendam esse dixit, ut in futuro salva reciperetur [n: (Matth. X)], hoc profecto significans, quod quisquis propter Deum hanc vitam, quae nunc corporis vivificatione ex anima temporaliter mortalis constat, libenter despexerit, in futuro etiam eamdem corporis (non solum animae) vitam aeternam et immortalem recipiet. Unde et sancta Ecclesia, quae carnis resurrectionem fidelissime credit, non solum pro spiritibus, sed etiam pro animabus fidelium suorum [0420C] orat: hoc utique petens ut in visitatione justorum cum illa beatitudine, quae ex visione Dei mundis cordibus erit, hoc etiam ad gloriam vitae aeternae immortale et incorruptibile per resurrectionem carnis recipiant, quod nunc per mortem carnis corruptibile deponunt. Et haec quidem de differentia animae et spiritus, praeter rem, sed forte non praeter utilitatem dixerimus. Nunc ad ordinem narrationis nostrae, ut coepimus, recurramus.

Quaerimus ergo quid sibi velit talis distinctio verborum; utrumne aliquid nobis innuat quod non spiritum, sed animam Dominum magnificare dicit; et spiritum, non animam, in salutari suo exsultare testatur. Et forte aliquis curiositati magis quam diligentiae [0420D] ascribendum putet ita singula quaeque perscrutari, et nec minima etiam sine propria consideratione praeterire. Novi ego multa ad hunc modum propter affectus commovendos in Scripturis vel per expressionem dicta, vel per inculcationem repetita. Quod etiam in hoc factum similiter si quis dicat, nihil inconvenientis est. Sic enim dictum est: Anima mea magnificat et spiritus exsultat, quasi diceretur: Ego ex anima mea et spiritu meo, id est, ex toto corde, et ex tota voluntate, Deum laudo et de ejus salvatione, quam generi humano praeparari nunc video, totis praecordiis exsulto. Nunc enim video de me assumi, quod credo pro me debere offerri. Sed tamen ut Salvatorem, meum confitear, qui, etsi adhuc hostiam carnis suae non obtulit, carnem tamen, [0421A] quam adveniente tempore in hostiam offerat, jam assumpsit. Ergo et nunc Salvator; et non solum nunc, sed ab aeterno Salvator, qui jam per carnem assumptam ad salvandum advenit, sed eam, quam suo tempore exhibebit, salvationem ab aeterno dare disposuit. Vel certe secundum verborum distinctionem, convenienter anima magnificare Deum dicitur, et spiritus in salutari suo exsultare perhibetur. Saepe namque in Scripturis per animam affectus quidam et teneritudo mentis designari solet; et idcirco dum se ex anima magnificare asserit, nequaquam timore servili, sed dilectionis affectu, Deum se venerari ostendit. Et rursum cum spiritum suum in salutari suo exsultare perhibet, manifeste declarat non esse salvationem hanc, de qua caro [0421B] gaudeat, sed aeternam potius, et in bonis invisibilibus praeparatam, de qua spiritus exsultat. Quia ergo beata illa anima casti timoris suavitatem conceperat, ideo non servili formidine, sed filiali dilectione Dominum se magnificare dicebat. In anima quippe, sicut dictum est, affectus et devotio amantis exprimitur, quia nihil aliud est ex anima laudare, quam ex affectu venerari, et revereri ex dilectione. Sed, quia rursum aeternae salvationis ex illo pietatis fonte certitudinem hauserat, ideo spiritu in suo salutari exsultabat.

Nec tacite praetereundum est quod cum Dominum nominaret, nihil addidit. Cum vero Salvatorem diceret, non simpliciter Salvatorem, sed suum Salvatorem nominavit. Omnipotens enim Deus potestate, [0421C] qua universae creaturae suae dominatur, Dominus omnium est; sed pietate, qua quosdam tantum, et non omnes ad vitam reparat, Salvator non omnium est. Nam dominatio ejus ad omnes aequaliter respicit: bonitas vero quosdam tantum ad salvationem discernit. Et idcirco dominium ad nullum specialiter dicitur: de salvatione vero, quae ab ipso est, electi tantum (quasi de proprio dono) merito singulariter gloriantur. Hoc est quod in sacra Scriptura quorumdam specialiter Deum se appellari voluit: quia qui cunctis ut essent tribuit, bonis tantum ut beati essent semetipsum in praemium dedit. *Ego sum,* inquit, *Deus Abraham, Deus Isaac, Deus Jacob [n: (Matth. XXII)]*, quia cum caeteri, ut sint tantum habeant a me, isti per gratiam electi, ut beati sint, [0421D] quod sunt, a quo esse habent; hoc est, memetipsum illis dedi; et propterea ipsorum Deus appellari volo: quia ipsorum sum quem acceperunt, vel receperunt per gratiam, quem non potuerunt per naturam, nec meruerunt per culpam. Nunc autem possident me, et ecce ego haereditas illorum, sum Deus illorum et Salvator, Deus Abraham, Deus Isaac, Deus Jacob. Merito igitur beata virgo, quae se singulariter electam videbat, quia singulariter gratiam acceperat, quasi privilegio quodam electionis divinae confirmata, fiducialiter ipsum, quem pro salute mundi filium conceperat, suum etiam cum laetitia et exsultatione Salvatorem vocat.

## INCIPIT EXPLANATIO. (cont.)

*Quia respexit humilitatem ancillae suae.* Haec est [0422A] causa exsultationis, quia respexit humilitatem ancillae suae. Ac si dicat: Merito in ipso exsulto, quia ab ipso est quod exsulto; et quia ejus dona propter ipsum diligo, ideo in ipso exsulto. Distinguamus haec duo: Quidam neque a Deo exsultant, neque in Deo: nam qui in carnis voluptate exsultant, aut qui, secundum Salomonem, *laetantur cum malefecerint, et exsultant in rebus pessimis [n: (Prov. II)]*: isti nec a Deo, nec in Deo exsultant. Nam, quia malum est, unde exsultant, patet profecto quod a Deo non est unde exsultant. Et quia rursum de malo ad malum exsultant, et suum gaudium in malignitate constituunt, ideo in Deo minime exsultant. Sunt alii qui acceptis donis gratiae abutuntur, et ea quae propter salutem animae data sunt ad carnis usum et gloriam [0422B] saeculi convertunt. Acceptis Dei donis laetantur, et gaudent se habere quod Deus contulit: non ut per hoc adjuventur ad ipsum pertingere, sed ut alios in gratiae perceptione monstrentur anteire. Isti etsi habere a Deo videantur unde gaudent, nequaquam tamen in Deo gaudent, quia nec in Deo, nec propter Deum diligunt quod a Deo perceperunt. Qui autem, gratia percepta, ad amorem Dei idipsum convertunt quod ab ipso accipiunt, isti profecto et a Deo et in Deo exsultare probantur. Quapropter sollicite nobis considerandum est, dum mentem nostram aliqua forte laetitia tangi sentimus, ne idipsum quod mentem per gaudium sublevat, aut a malo oriatur, aut a bono ortum ad malum per intentionem animum impellat. Maria ergo, ut suum gaudium solitum esse [0422C] demonstraret, illud neque a vanitate exortum, neque ad vanitatem conversum ostendit: sed Dei se dona in Deum diligere, et pro respectu gratiae, qua praeventa erat, in suo se salutari exsultare perhibuit, dicens: Exsultavit spiritus meus in Deo salutari meo; quia respexit humilitatem ancillae suae. Sane respectus Dei in sacra Scriptura tribus modis accipi solet: videlicet secundum cognitionem, secundum gratiam, secundum judicium. De respectu cognitionis divinae dicit Apostolus: *Omnia nuda, et aperta sunt oculis ejus [n: (Hebr. IV)]*. Ergo per cognitionem Deus omnia respicit; sed per gratiam non omnes respicit. Nam de respectu gratiae dictum est: *Oculi Domini super justos, et aures ejus in preces [0422D] eorum [n: (Psal. XXXIII)]*. Quem videlicet respectum illi non merentur, quibus in fine dicetur. *Nescio vos [n: (Matth. XXV)]*. De respectu judicii dictum est: *Oculi Domini contemplantur bonos et malos [n: (Prov. XV)]*. Et iterum: *Oculi ejus super [respicit Dominus] omnem viam filiorum hominis, et omnes gressus eorum considerat. Non sunt tenebrae, et non est umbra mortis, ut ibi absconduntur, qui operantur iniquitatem [n: (Prov. V)]*. Ergo videre Dei per cognitionem, est nihil eorum quae sunt ignorare. Videre per gratiam, dona misericordiae impendere. Videre per judicium, unumquemque secundum opera sua, vel ad poenam, vel ad gloriam destinare. Sed quia de respectu gratiae in hoc loco agitur, diligentius adhuc qualiter per gratiam Deus hominem respiciat consideremus. Nam ipsum vocabulum [0423A] *respectus* quamdam expressionem notat, ut plus aliquid esse videatur respicere quam videre. Quasi enim respicere est prius abjectos et derelictos visitare. Nam quasi averti ab homine tunc Deus dicitur, cum per districtionem judicii gratiae suae dona subtrahit. Cum vero placatus per misericordiam subtracta restituit, rursum per respectum gratiae ad eum se convertit. Bene ergo Maria solam in se humilitatem Dominum respexisse testatur, quia divinitatis propitiationem, quam humana natura in primis parentibus per superbiam perdidit, in Maria per humilitatem recuperavit. Nam, quia in ea Verbum Patris carnis substantiam, quam sibi uniret, assumpsit, quasi ad eam, quam prius abjecerat, naturam sublimandam per misericordiam [0423B] respexit. Respexit ergo humilitatem Mariae Deus: cui propter humilitatis meritum dedit ut Filium suum in carne sua conciperet, et de sua carne verum Deum, et hominem omnium hominum (quantum in ipso est) Salvatorem generaret. Cujus humilitatis virtutem mox determinans subjungit ancillae suae. Nam, quia humiliter se, quod erat, ancillam cognovit, ideo quod non erat sublimiter mater esse meruit, sed quia in eo, quod se ancillam nominavit, virtutem humilitatis exprimi diximus, ut appareat qualiter hoc dictum humilitatem commendet, servitutis genera distinguere debemus. Servitus enim quatuor modis variatur, secundum conditionem, secundum necessitatem, secundum timorem, secundum dilectionem. Secundum conditionem omnia [0423C] divinae servituti debent esse obnoxia, quia opus factori suo, hoc ex conditione sui debet, ut ejus dispositionibus obtemperet, et instituta sequatur: ut sicut ab ipso factum est, ita non nisi sub ipso, et secundum ipsum incedat. Secundum necessitatem autem Deo servire dicuntur pravae voluntates, quae cum ejus jussionibus contraire nitantur, per ineffabilem tamen ejus dispositionem arctantur, ut nihil sine ipsius nutu ad effectum perducere queant. Serviunt nolentes ejus dispositioni, qui volentes subjecti non sunt ipsius praeceptioni. Sequitur tertia servitus, quae fit timore, quando divina praecepta non ex dilectione implemus, sed ex formidine. Quarta autem servitus est, quando voluntarie jussionibus illius obtemperamus; quia ipsum qui jubet diligimus, [0423D] nec aliud in nostra servitute extra ipsum commodum quaerimus, quam ut secundum eum ambulantes, ad ipsum pertingere valeamus. Hoc est enim propter ipsum facere quod ipse jubet, propter ipsum adipiscendum facere quod jubet. Sed ex his quatuor servitutibus illa mihi praecipue in hoc loco commendari videtur, quae est secundum conditionem. Hanc siquidem parentes nostri in paradiso Conditori exhibere noluerunt, quando in superbiam elati despexerunt esse sub illo a quo fuerant conditi, et voluerunt perverse cum illo esse in majestate consimiles, qui non erant in natura aequales. Convenienter ergo gratia culpae respondet. Eva per superbiam creaturam Dei se esse et opus Dei, non considerans, [0424A] ideo parificari voluit; Maria autem suo factori humiliter se subdens, ancillam se nominavit: et idcirco illa abjecta, et ista electa est. Superbam despexit, et humilem respexit: et quod superba perdidit, humilis recepit. Ideo ait: Respexit humilitatem ancillae suae. Respexit humilitatem, respexit humiliationem. Humilitatem respexit, humilem remunerans, humiliationem respexit, humiliatam exaltans. Duo sunt, humilitas et humiliatio: humilitas est intus in virtute mentis, humiliatio foris est in abjectione humanae opinionis. Sed servi Dei aliquando cum humilitate etiam humiliationem habent. Aliquando humilitatem habent, humiliationem non habent. Nunquam vero humiliationem sine humilitate habent. Humilitatem eum humiliatione habent, [0424B] qui et coram Deo humiles sunt, et coram hominibus despicabiles. Humilitatem sine humiliatione habent, qui licet coram hominibus foris despicabiles non appareant, intus tamen humilitatis meritum coram Deo inviolatum conservant. Illis mundus crucifixus est, et ipsi mundo, quia per humilitatem mundum contemnunt, et per humiliationem a mundo contemnuntur. Istis vero mundus quidem crucifixus non est; ipsi tamen mundo sunt crucifixi, quia gloriam humanam, quam foris non quaesitam accipiunt, intus per virtutem humilitatis oblatam contemnunt. Ergo Maria, quae apud Deum humilis erat, et apud homines propter Deum abjecta, in utroque se a Deo respectam esse testatur, quia et ejus humilitas apud Deum acceptabilis facta [0424C] est, et ejus humiliatio apud homines in gloriam commutata. Unde sequitur:

*Ecce enim ex hoc beatam me dicent omnes generationes.* Usque ad illud namque apud homines opprobrium sterilitatis portaverat, quia integritatem virginitatis thoro maritali praeponebat. Sed unde in priori generatione carnali quasi maledictionis sententiam sustinuit, inde nunc ab omni generatione merita benedictione collaudatur: cui hoc inter omnes feminas soli concessum est, ut et fructum fecunditatis haberet, et integritatem virginitatis non amitteret. Respexit enim Deus humilitatem ejus, et abstulit humiliationem ejus, et ideo, inquit, ex hoc beatam me dicent omnes generationes. Omnes generationes, quae amissam beatitudinem per fructum [0424D] uteri mei recuperabunt, qua per fructum vetiti ligni privatae sunt; omnes beatam me dicent, ut parum jam sit in praeterita generatione sustinuisse sterilitatis opprobrium, quae ab omni generatione futura pro fructu fecunditatis meae beata vocabor. *Ex hoc* inquit. Ac si diceret Elisabeth: Ex quo per os tuum sua magnalia, quae in me operatus est, aperuit, ex hoc eadem in omnes generationes manifestando magnificabit.

## INCIPIT EXPLANATIO. (cont.)

*Quia fecit mihi magna qui potens est: et sanctum nomen ejus.* Magnum fuit, ut virgo sine virili semine filium conciperet. Magnum fuit, ut Dei Patris Verbum carne sua indutum utero gestaret. Magnum fuit, ut dum, se ancillam confessa est, mater fieret [0425A] sui plasmatoris. Sed haec omnia si magna sunt, impossibilia tamen non sunt ei, a quo facta sunt, quia potens est. Et ideo fecit mihi magna, qui potens est, et singulariter magna, quia singulariter potens. Propterea non ait, hoc vel hoc potest: sed potens, inquit, est, ut omnipotentem intelligas, qui absolute potens dicitur, quia omnia potest. Potentem ergo confessa est, nec amplius dixit: quia credi potest ejus potentia, quia est; sed quanta sit, aut qualis comprehendi non potest. Idcirco solum confessa est, potentiam discutere non praesumpsit, quia sciri non potest quanta est: de qua verissime scitur quia immensa est. Eant ergo nunc, et de suo sensu glorientur, qui opera divina ratione se putant discutere, ejus potentiam sub mensura coarctare. Cum [0425B] enim dicunt, Hucusque potest, et non amplius, quid hoc est aliud, quam ejus potentiam (quae infinita est) concludere, et restringere ad mensuram? Aiunt enim: Non potest Deus aliud facere, quam facit, nec melius facere, quam fecit. Si enim aliud potest facere, quam facit, potest facere quod non praevidit, et si potest facere quod non praevidit, potest sine providentia operari Deus, quia omne, quod praevidit se facturum, facit, nec facit aliquid quod non praevidit. Si ergo non potest providentia ejus aut mutari, ut aliud fiat quam praevisum est: aut cassari, ut hoc non fiat, quod praevisum est: necesse est totum fieri quod praevisum est, et nihil fieri, quod praevisum non est. Porro quidquid est praevisum, esse constat, et quidquid praevisum est, [0425C] fieri dubium non est. Quod si praeter providentiam fieri aliquid impossibile est (omne autem, quod praevisum est esse, fieri necesse est), aliud fieri quam fit nulla ratione potest. Amplius. Quidquid facit Deus si melius potest facere quam facit, in hoc ipso non benefacit, quod optime quidem non facit quod facit: melius enim faceret, si quod facit, melius faceret. Facere quippe et nolle melius facere, etiam bonum facientis malum est facere. Sed haec pia mens in Deum dici non sustinet. Et ob hoc proximum videtur, et consequens, quod melius facere non potest, quam facit, quia sic facit, ut non faciat male in eo, quod sic facit.

Ejusmodi causis, atque rationibus quidam inducuntur, [0425D] ut dicant Deum suorum operum mensura, ac lege ita astrictum, atque alligatum, ut praeter quam facit, nec aliud quidquam facere possit nec melius. Ac per hoc plane infinitam illam atque immensam Divinitatis potentiam sub termino ac mensura alligare convincuntur, qui usque ad aliquid, quod vere finem ipsum habet, eam extendunt, et ultra negant procedere. Certum est enim quod omne quod factum est in numero, et pondere et mensura, legitimum terminum et finem suum habet: et idcirco si ad operis mensuram Creatoris potentia, modumque componitur, ipsa procul dubio, et fine et mensura terminari declaratur. Quapropter, ne vel his, quae videntur rationes, sine causa assensum negare videamur, vel hominum creduli sine consideratione [0426A] falsum pro vero recipere, oportet pro compendio praesenti breviter ad ea quae dicta sunt respondere.

Primum considerandum est utrum Deus ulla ratione neque mutata, neque cassata sua providentia aliud facere possit quam facit. Constat enim quod omne quod fit ab aeterno praevisum est futurum esse: quia ab aeterno futurum est, quod ipsum tamen ab aeterno non est: et dicimus, quod possibile est non fieri, quod futurum est. Et si non fieret quod fiet et non fieri possibile est, nunquam futurum fuisset, nec praevisum. Quod, quia fiet, et futurum semper est, et praevisum est. Nulla ergo mutatio hic, aut cassatio providentiae apparet: quia sicut praevisum est, et fiet: sic, si praevisum non esset, non fieret. [0426B] Sed jam, inquiunt, praevisum est. Bene praevisum est, quia futurum est; et dicunt: Sed providentia nec mutari potest, nec cassari: eventus autem impediri potest, ut non fiat quod futurum est: si autem impediretur eventus rei (quod fieri potest), mutaretur vel cassaretur providentia, quod fieri omnino non potest. Sed nos ad haec respondemus, quia si mutaretur eventus (quod fieri potest), nec mutaretur, nec cassaretur providentia, quia hoc omnino fieri non potest: sed potius nunquam fuisset praevisum, quod nunquam fuerat futurum, et constaret providentia in eo, ut non fieret, sicut modo in eo consistit ut fieret, non mutata, ut post aliam alia esset, sed ut nunquam alia esset. Ergo Deus aliud potest facere quam fecit: sic tamen ut ipse aliud faciendo alius non sit; [0426C] sed sive idem, sive aliud faciat, ipse tamen semper idem sit.

Nunc illud restat, ut discutiamus utrumne melius aliquid facere possit quam facit Deus. Hic illi nostri scrutatores, qui defecerunt scrutantes scrutationes novum aliquid, et vere novum, nec tam verum, quam novum afferre se dicunt. Et debent singulas quidem creaturas per se consideratas a perfecto minus habere: universitatem autem rerum omnium in tanta consummatione boni expressam, ut non possit esse melior quam est. Ubi mihi primum responderi expostulo cum dicunt universitatem rerum omnium non posse meliorem esse quam est: qualiter id accipiendum sit, quod dicunt meliorem eam [0426D] esse non posse: sive ideo non potest esse melior, quia summe bona est, ita ut nulla omnino boni perfectio ei desit: sive ideo non potest esse melior, quia majus bonum, quod ei deest, capere ipsa non potest. Sed si ita summe bona est, ut nulla ei bona perfectio desit, jam opus suo plane Creatori aequatur, et vel extra metam extenditur, quod infra est: vel intra immensitatem coarctatur, quod summum est: quod utrumque pari inconvenientia impossibile est. Si vero ideo non potest melior esse, quia bonum amplius, quod ei deest, capere ipsa non potest, jam hoc ipsum non posse defectionis est, non consummationis, et potest melior esse si fiat capax majoris boni, quia et hoc ipse, qui fecit, potest. Ergo in se non potest, in Deo potest, quia ipsa non [0427A] potest, sed Deus potest, et quantum ipse potest dici non potest: ergo ipse melior esse non potest, sed omne quod fecit melius esse potest, si tamen ipse voluerit, qui potest. Et ipse quod fecit melius esse potest, non tamen corrigens malefactum, sed benefactum promovens in melius, non ut ipse quantum ad se melius faciat, sed ut quod fecit (ipso identidem operante, et in eodem perseverante) melius fiat. Ergo summe potens est, qui potest omne, quod possibile est; nec ideo minus potest, quia impossibilia non potest, quia impossibilia posse non esset posse, sed non posse. Propterea inquit Maria: Quia fecit mihi magna qui potens est, et sanctum nomen ejus. Non ait per me, aut in me fecit magna, sed mihi, inquit, fecit. Quod enim in ea ad omnium salutem factum [0427B] est, hoc privilegio electionis ad ejus gloriam singulariter est ordinatum. Et ideo dicit, magna, nec addidit, qualia; quia cum omnia Dei opera humani sensus capacitatem exsuperent, praecipue sacramentum redemptionis, Verbi mysterium super omnia ineffabile esse constat. Nihil enim unquam magis mirum factum est, quam ut Deus homo fieret, et natura imcomprehensibilis corporis substantiam ita sibi uniret, ut nec minus in ea esset, quia in se erat immensa, nec minor in se existeret, quia in illa fuerat tota.

Haec ergo sunt magna, et ineffabiliter magna, quae in Maria facta sunt ad omnium salutem, et Mariae facta sunt ad gloriam singularem. Propterea ait: Quia fecit mihi magna qui potens est, et sanctum [0427C] nomen ejus. Sanctum est in se, et in nobis sanctificatur nomen ejus, dum nos sanctificamur in nomine ejus. Quid est nomen ejus? fama ejus. Nomen ejus, cognitio ejus. Fides ejus, nomen ejus. Hoc nomen cum sanctis sanctum est, quia glorificatur a sanctis, et benedicitur; a perversis blasphematur. *Et nomen Dei per vos blasphematur in gentibus [n: (Rom. II)]*. Ergo, quia magna fecit, sanctificatum est nomen ejus, quia, dum Verbum in carne mirabiliter nascitur, gloria Dei per Verbum in hominibus declaratur. *Pater,* inquit, *manifestavi nomen tuum hominibus, et ego te clarificavi super terram [n: (Joan. XVII)]*. Et ideo fecit magna qui potens est, et sanctum nomen ejus.

[0427D] *Et misericordia ejus in progenies et progenies timentibus eum.* Mihi, inquit, fecit, non tamen soli singulariter, sed uni excellenter. Verumtamen misericordia ejus in progenies et progenies timentibus eum. Nemo a gratia excluditur, sed in omni gente, qui timet Deum et operatur justitiam, acceptus est illi. In progenies et progenies, hoc est in omnes progenies. In hac gratia nihil discernit hominem, nisi timor Dei. Graecus sit, Barbarus sit, Scytha sit; masculus sit, femina sit, liber sit, servus sit; timorem Dei habeat, et salvus erit. Misericordia ejus in progenies et progenies timentibus eum. Et hic rursum praeterire non debemus quae de timore dicenda sunt. Quatuor timores sacra Scriptura discernit: servilem, mundanum, initialem, fiilialem. Servilis timor [0428A] est pro evitanda poena abstinere a malo, retenta voluntate mala. Mundanus timor est pro evitanda poena abstinere a bono, retenta voluntate bona. Initialis timor est pro evitanda poena, cum perverso opere etiam pravas cogitationes resecare. Filialis timor est bono firmiter adhaerere, quia illud amittere nolis.

## INCIPIT EXPLANATIO. (cont.)

Ex his quatuor timoribus duo mali sunt, id est, servilis et mundanus: duo vero boni, id est initialis, et filialis. Servilis timor poenam, quae ab hominibus infertur, metuit, et idcirco ei sufficit cessare a malo opere: quia ad oculum famulatur, et reatum conscientiae non metuit, hominibus placere videns. Mundanus vero timor hominibus placere non quaerens, tamen displicere metuens, et ipse fingit quod non est, [0428B] tam mendax in neganda veritate, quam fallax alter in falsitate tegenda, et uterque in veritate offendit. Alter, quia timide negat quod est: alter, quia perverse simulat quod non est. Initialis vero timor, quia eam, quam Deus comminatur, poenam declinare satagit, nequaquam sibi sufficere videt, ut ab illicita se operatione contineat; quia ei, qui cor intuetur, non est satis ad probationem, si innocens fuerit actio, nisi etiam ipsa cordis cogitatio ante ejus oculos sincera, atque impolluta appareat. Quia ergo illi displicere metuit, qui videt totum, ad perfectam innocentiam coram eo necesse esse consideret, ut mundet totum; et ideo iste timor initialis dicitur, quia sub hoc per bonam voluntatem et virtus initium capit, et vitium finem, necdum tamen perfectio est: [0428C] quia dum aliud agitur, et aliud intenditur, ipsum adhuc propter se bonum non amatur. Tum accedit charitas, et intrat per timorem istum, qui dum monstrat quod fugere debeamus periculum, quodammodo appetere et desiderare facit praesidium. Convertit ergo cor ad Deum, ut quodammodo de ipso fugiat ad ipsum: hoc est, dum cavens habere iratum, studet habere propitium. Hunc sequitur timor filialis, qui ex succedente charitate nascitur; ut ipsum timere nihil aliud sit, quam degustatum in charitate bonum jam nolle amittere. Et hic quidem timor aliquid poenae adjunctum habet, dum in incerto ambulamus, et potest in utramque adhuc partem declinare status vitae mutabilis. Sed eum mutabilitas [0428D] nulla erit, tunc nulla ex incerto suspicionis poena inerit: et tunc timor quodammodo sine timore erit, ubi et de stabilitate certi erimus: et tamen reverentiam Creatori exhibere non desistemus. Ergo misericordia ejus in progenies et progenies timentibus eum. Nec solum timentibus perfecta charitate, sed etiam timere incipientibus, et per inchoantem sapientiam se convertentibus, misericordia ejus in progenies et progenies timentibus eum. Et incipit deinde misericordiam istam, quae Deum timentibus praestatur, latius explicare, et ipsum redemptionis humanae ordinem modumque manifesta narratione contexere, dicens:

*Fecit potentiam in brachio suo; dispersit superbos mente cordis sui.* Haec est illa misericordia, quam se [0429A] timentibus exhibuit Deus; quia Verbum suum per assumptam carnem in hunc mundum misit: ut per ipsum aerias potestates potenti virtute debellaret, et genus humanum ab earum potestate redimeret. Ipsi enim superbi sunt, quos dispersit, ejiciens eos foras a cordibus hominum, atque spolia eorum diripiens. Nam, qua prius in hominibus principabantur, virtutem dissipavit. Fecit, inquit, potentiam in brachio suo; quia per humilitatem Filii sui diabolum vicit. Ideo fecit potentiam in brachio suo. Brachium ejus, Filius ejus est. Potentia in brachio fecit; quia per id quod factum est in ipso redemptum est quod factum est ab ipso. Fecit potentiam, fecit infirmitatem, et ipsa infirmitas potentia fuit; quia per illam victus est diabolus, et homo de ejus potestate ereptus. Fecit [0429B] potentiam in brachio suo; dispersit superbos mente cordis sui. Quid est mente cordis sui? Mente cordis sui dispersit eos, profundo consilio suo dispersit eos. Profundum erat consilium ut pro homine Deus homo fieret, et pateretur innocens, ut redimeretur nocens: et in his omnibus profundum erat consilium, nec poterat illis diabolus praevidere. Sed captus est hamo Leviathan, et prudentia Dei percussit superbum. *Mysterii,* inquit Apostolus, *aeternis temporibus taciti soli Deo cogniti [n: (Rom. XVI)]*, *quod nemo principum hujus saeculi agnovit;* quia, *si cognovissent, nunquam Dominum gloriae crucifixissent [n: (I Cor. II)]*. Hoc est mente cordis sui, hoc in corde suo Deus volvebat, imo non volvebat, sed habebat, et diabolus nesciebat. Stulti principes Thaneos, sapientes consiliarii [0429C] Pharaonis dederunt consilium insipiens: *Ubi sunt nunc sapientes tui? annuntient tibi, et indicent quid cogitaverit Dominus exercituum super Aegyptum. Stulti facti sunt principes Thaneos, emarcuerunt principes Mempheos: deceperunt Aegyptum, angulum populorum ejus. Dominus miscuit in medio ejus spiritum vertiginis [n: (Isa. XIX)]*. Et ibi: Dispersit superbos mente cordis sui; et fecit potentiam in brachio suo; quia per incarnationem Filii sui et potenter daemones devicit, et prudenter supplantavit. Fecit potentiam in brachio suo: et dispersit superbos mente cordis sui. Possumus etiam non inconvenienter superbos Judaeos intelligere, qui gloriabantur se esse de genere Abraham, et in sua justitia praesumebant, et propterea justitiae Dei non erant subjecti. Istos [0429D] ergo superbos facta potentia in brachio suo dispersit Deus mente cordis sui; quia per Filium suum in carne venientem ex operibus legis neminem justificari posse docuit, sed per fidem, quae ex Deo est. Judaeos autem, qui opera legis contra Dei justitiam defendere conati sunt, et humilem Christi adventum superbe contempserunt, a gratia sua, in qua stare videbantur, abjecit; et gentes peccata sua humiliter confidentes, Deique justitiam praeferentes assumpsit. Unde convenienter adjungitur:

*Deposuit potentes de sede, et exaltavit humiles.* Potentes enim de sede deposuit; quia Judaeos, qui filii regni videbantur abjecit, et humiles, scilicet homines gentiles, exaltavit; quia gentes, quae abjectae erant [0430A] per humilem confessionem in consortium regni atque in filiorum adoptionem assumpsit. Vel secundum superiorem expositionem, potentes de sede deposuit; quia malignos spiritus a cordibus hominum ejecit, et humiles exaltavit, ipsos videlicet homines, quos prius propter superbiam abjecerat, humiliatos reparavit. Ergo fecit potentiam in brachio suo, dispersit superbos mente cordis sui; deposuit potentes de sede, et exaltavit humiles. Sed video adhuc aliquid esse, quod adjicere possimus his quae de superborum dispersione dicta sunt. Nam quod ait: Mente cordis sui, si secundum priorem sententiam exponamus, liquet quod alto et investigabili consilio Dei factum est, ut Judaei qui primum electi fuerunt postmodum reprobarentur, et gentiles qui prius [0430B] erant reprobi postea assumerentur. Hoc ita profundo et inscrutabili consilio factum est, ut omnia sub peccato concluderet Deus et omnium misereretur. Et ideo Apostolus in consideratione hujus profunditatis obstupescens exclamavit. *O altitudo divitiarum sapientiae et scientiae Dei, quam incomprehensibilia sunt judicia ejus, et investigabiles viae ejus! [n: (Rom. XI.)]* Hoc ergo considerare possumus in eo quod dictum est: Mente cordis sui.

Et si aliam adhuc expositionem accommodare velimus, erit non contemnenda sententia. Mens etenim cordis Dei est vivax illa, et permanens dispositio internae occultaeque praedestinationis. Ipse est liber vitae, in quo scripta sunt nomina eorum qui salvi fiunt et scripti in vita in Hierusalem. Idem ergo [0430C] mens est quod liber, et quasi in libro permansurum scribitur, quod in mente per memoriam retentum non deletur. Quod itaque in hoc loco dictum est: Dispersit superbos mente cordis sui, hoc idem Psalmista aliis verbis expressit, dicens: *Deleantur de libro viventium [n: (Psal. LXVIII)]*. Sed quia praescientia praedestinationis divinae non mutatur, et inde deleri vel dispergi non est ibi esse desinere, sed nunquam fuisse, recte adjunxit, dicens: *Et cum justis non scribantur [n: (Ibid.)]*. Sciendum est quod tribus modis in libro vitae aliquis scribi perhibetur, secundum praescientiam, secundum causam et secundum operationem. Secundum praescientiam scripti sunt in libro vitae, qui praedestinati sunt ad vitam, qui non delentur [0430D] unquam, quia ex his, qui praevisi sunt ad salutem, nemo perire sinetur, licet ad tempus quasi periturus a via veritatis errare permittatur. Secundum causam scripti sunt in libro vitae, qui ad tempus in justitia ambulant: et tales aliquando sunt, qui digni salvatione existerent, si tales usque in finem permanerent. Isti autem delentur, cum justitiam coeptam deserunt et a via veritatis, per quam incedere coeperant, ad errores declinando, recedunt. Secundum operationem, aut potius secundum humanam existimationem, scripti dicuntur in libro vitae, quorum opera secundum humanum judicium talia apparent, propter quae digni videantur scribi in libro vitae: qui rursum eam ea, quae agere bona videbantur, deserunt, quasi a libro vitae deleri judicantur. Qui ergo [0431A] sic a libro vitae delentur, ut rursum in eo non mereantur ascribi, etsi ad tempus vel secundum causam justitiae, vel secundum judicium existimationis humanae scripti visi sunt, nunquam tamen secundum praescientiam fuerunt. Quia ergo creatura rationalis in angelis et hominibus ad titulum coelestis patriae et haereditatis supernae in libro vitae per conditionem ascripta fuerat, sed per elationem qua se in utraque suo Conditori perverse comparare voluit, abjecta est et honore suo privata: jam tunc quidem a mente cordis sui superbos dispersit, quando eos, qui circa se tumuerunt, ab interna stabilitate projiciens, foris per desideria terrena fluctuare permisit. Dispersit superbos mente cordis sui: Deposuit potentes de sede, et exaltavit humiles. [0431B] Prius angelum de coelo et hominem de paradiso superbientem projecit; et postea hominem per poenitentiam humiliatum ad pristinam gloriam reparavit. Sed et quotidie superbos quosque, subtrahendo gratiam suam, deponit, et humiliat, et postea eosdem humiliatos, gratiam priorem restaurans, exaltat. De quo etiam illud est quod sequitur:

[0432A] *Esurientes implevit bonis, et divites dimisit inanes.* Esurientes vocat eos, qui se vero bono indigere cognoscunt; divites intelligi vult eos, qui superbi sunt et elati, et se prae aliis in donis gratiarum abundare existimant. Ergo, sicut humiles, modica de se sentiendo, majorem gratiam merentur accipere, ita superbi et elati, de se praesumendo, etiam ea quae acceperunt amittunt.

*Suscepit Israel puerum suum.* Suscepit sicut medicus aegrum, Israel puerum suum, populum videlicet suum: Israel puerum, id est humilem et innocentem suscepit, ut sanaret infirmum, ut redimeret captivum, ut justificaret impium, ut salvaret justum. Suscepit Israel, quem non invenit Israel, sed ut faceret Israel. Suscepit Israel puerum suum.

[0432B] *Recordatus misericordiae suae.* Quae olim promiserat, sed diu distulerat, tandem exhibebat.

*Sicut locutus est patribus nostris, Abraham et semini ejus in saecula.* Misericors in promittendo, verax in exhibend, quia sine debito promisit, et sine dolo exhibuit. Sicut locutus est patribus nostris, Abraham et semini ejus in saecula.

english:
## PROLOGUE.

[0413B]I find this to be the greatest difficulty in the divine Scriptures: that where the surrounding occasion sometimes compels us to seek out certain great and sublime things, there the letter seems to hold out nothing beyond the ordinary, nothing that is difficult to say. For I do not think it so laborious a thing that the reader's mind should be able to comprehend those things which are set forth as new and wonderful — however forceful they may be, and overshadowed by figures of words — as that it should raise to a sublime understanding those things which at the first entrance it has found slight and lowly. For behold the canticle of Mary, which the holy Church throughout the world repeats with so renowned and constant, indeed daily, a recitation — who does not know that it contains the greatest mysteries of spiritual understanding? For, to pass over what by itself alone could have sufficed to commend its [0413C] authority — namely, that not without great and very reasonable cause has ecclesiastical custom held this, above all the other canticles found in Holy Scripture, in such great veneration — to pass over this, I say, who would doubt that blessed Mary, freshly filled with so great a fullness and grace of the Holy Spirit coming upon her, could not have brought forth, in praise of her Savior, something small and such as would not be [0414B] beyond the capacity of earthly minds? It is certain, therefore, that she — pouring forth out of so great a fullness, and jubilating with so great devotion in that new joy, unwonted to human minds, over her Jesus — proclaimed with new praise and singular heralding a new gladness at the new coming of the eternal Lord. And yet, running through the very sequence and text of her canticle, we find certain things set forth at first sight of the narration in such a way that nothing further would seem to need to be sought in it: although nevertheless, granted that these very things are also true, it may be doubted whether they suffice, perhaps, for so great mysteries and so great sacraments. Wherefore I am the more afraid in expounding it, lest I either bring in things foreign or pass over what is proper; and so, bound by the charge either of negligence or of rashness, I incur, instead of your favor, the danger of [0414C] giving offense — even though you yourselves have asked it. I have added to this same explanation certain things on the side, which, once inserted, may perhaps seem to someone less aptly joined. But I know a fitting reason why it was becoming that you should ask this, and that it is not unbecoming for me to comply with the desire of those who ask, as far as possibility might suffice.

## HERE BEGINS THE EXPLANATION.

[0413]

[0413D] *My soul doth magnify the Lord.* If we are willing to weigh the circumstance of the event, it will appear clearer than light of how great consideration these words are worthy. For a sacred interpretation is then more conveniently drawn out to clarity, [0414D] when it has been made known either through whom the mystical account was brought, or by what cause the narrator himself was impelled, so that he was either able or willing to relate such things. Let us therefore see how blessed Mary came [0415A] to the saying of these things which have been set forth. It is read in the Gospel of Luke [n: (Luc. I)], that *the angel Gabriel was sent from God into a city of Galilee, Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary:* to proclaim the new coming of the Son of God into flesh. He, entering, venerates the virgin with a new homage of salutation, saying: *Hail, full of grace, the Lord is with thee, blessed art thou among women. And when* Mary *had heard this*, not without great wonder *she was troubled at the saying of the angel, and thought what manner of salutation this should be.* But the angel, setting forth the cause of such a salutation and so great a veneration, comforted the holy virgin, that is, soothed her with sweet words, saying: *Fear not, Mary. For thou hast found grace with the Lord. Behold, [0415B] thou shalt conceive in thy womb, and shalt bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High: and the seat of David his father shall be given to him, and he shall reign in the house of Jacob for ever; and of his kingdom there shall be no end.* And Mary: *How,* she says, *shall this be done, because I know not a man?* To whom at once the angel, setting forth the cause and manner of so ineffable a sacrament: *The Holy Spirit,* he says, *shall come upon thee, and the power of the Most High shall overshadow thee: and therefore also that holy thing which shall be born of thee shall be called the Son of God:* and, that all ambiguity of believing might be taken away, by adding another miracle — wonderful, yet unlike — he makes manifest the efficacy of the divine power, saying: *And behold, Elisabeth thy kinswoman, she also hath conceived a son in her old age: and this is the sixth month with her that is called barren: because [0415C] no word shall be impossible with God.* Straightway the virgin, full of faith and exultation, answered to this with great rejoicing, saying: *Behold the handmaid of the Lord, be it done to me according to thy word.* At once, therefore, when the Holy Spirit came upon the Virgin, and the grace of all virtues filled the most sacred dwelling-place at the coming of the Son of God, there is no doubt that the Virgin herself conceived a wondrous and unspeakable sweetness of heavenly joys and of eternal sweetness, when that eternal light with all the splendor of its majesty descended into her; and that which the world does not contain placed itself wholly within the virgin's womb.

Filled therefore with such and so great a presence of divinity, what she saw, or what she felt, who can tell? I boldly declare that not even she herself could fully explain [0415D] what she was able to grasp. Amid such great wonders, then, how could a human tongue have kept silent, unless the same Spirit who had filled the virgin were tempering the torrent-rush of his own abundance with a most sweet embrace? The wisdom of God cried out then from afar in that blessed soul: *The Spirit breatheth where it will, and thou hearest its voice: but thou knowest not whence it cometh, or whither it goeth [n: (Joan. III)]*. For thou, it says, didst suddenly receive the Holy Spirit as it entered into thee; nor didst thou by thy knowledge anticipate its coming, so as either to seek it as about to come, or to love it as it came, or to open to it as it entered. Suddenly it glided into thee, freely offered itself, came unsought, unforeseen poured itself in. Thou perceivest the infusion, but thou dost not reach out [0416A] to the fountain of its immensity. And therefore thou knowest not whence it comes, because thou canst feel how much has been given to thee, but out of how great a source it has been given thou canst not search out. If therefore thou couldst not go before it as it came into thee, presume not to go before it as it will proceed through thee; for thou knowest not whither it goes, just as thou art ignorant whence it comes. *Keep the secret, guard what is committed, hide what is entrusted. It is not for thee to know the times or the moments, which the Father hath put in his own power [n: (Act. I)]*. He himself knows when, and to whom, and in what manner he may reveal the secrets of his magnificence; be thou only ready to obey him who commands, to render service to him who enjoins. Governing herself, therefore, by such consideration, Mary prudently chose meanwhile to keep silent, until the giver of the gift should by his wisdom deign to become the author of the revelation.

[0416B]But because, taught by the same Holy Spirit, she had learned, as to cover her own things through humility, so to rejoice together in the goods of others through charity, she rises straightway, and with the abundance of so great grace hastens to feast at the banquet of one lesser. She climbs up into the hill country of Judaea to see and to congratulate Elisabeth: that what, believing, she had heard about her she might see present in her, and receive it with worthy exultation. But she who had already run devoutly to proclaim the good things of another, deserved rightly to hear her own things proclaimed by others: so that her glory might grow also from this, that she did not envy the exaltation of another. Whence Elisabeth, filled with the Holy Spirit, recognized of what sort and how great she was who had come, and disclosed how unworthy she judged herself of her visitation, saying: *Whence is this to me, that the mother of my Lord should come [0416C] to me? For behold, as soon as the voice of thy salutation came in my ears, the infant in my womb leaped for joy. And blessed art thou that hast believed, because those things shall be accomplished in thee that were spoken to thee by the Lord [n: (Luc. III)]*. Then Mary said:

My soul doth magnify the Lord. She could therefore no longer contain herself, when she perceived that the Spirit, which she felt overflowing with such fullness within the secret places of her heart, had burst forth through the barriers of another's mouth. Then therefore, at the manifestation of the Spirit, she opened her mouth, and pouring forth the good word which she had conceived, cried out in praise of the Savior, saying: My soul doth magnify the Lord. Let no one, then, think these words to be lightly esteemed. For the things which were uttered out of so profound a conception cannot worthily be penetrated [0416D] without profound investigation. And would that it might befall us, as we seek their secrets, to advance under the leading of that Spirit, filled with which Mary merited to conceive the Word of the Father, and to magnify the Father of the Word with a word of exultation. She says, therefore: My soul doth magnify the Lord.

*And my spirit hath rejoiced in God my Savior.*

Truly beloved, and only one, and led into that wine-cellar by the king thy spouse, made drunk with the plenty of his house, and given to drink of the fountain of life (which is with him), thou hast poured forth the memory of the abundance of his sweetness, and hast exulted in his justice. Thou hast seen and hast tasted; thou hast seen majesty, thou hast tasted sweetness. And therefore what thou hadst drawn within, thou hast poured out abroad. My soul [0417A] doth magnify the Lord. See what she says: My soul, she says, doth magnify. And my spirit hath rejoiced. Two and two: soul and spirit, magnifies and hath rejoiced. The soul magnifies, the spirit exults; and again two: Lord and Savior; two words, one thing, and yet two: Lord and Savior; by Lord mark power, by Savior mercy. Let us therefore see the distinction of the words. First the soul magnifies the Lord; then the spirit exults in the Savior — she does not say the soul exults. Nor did she say: the spirit magnifies; but the soul, she says, magnifies, and the spirit exults; nor does she say it magnifies the Savior and exults in the Lord; but it magnifies the Lord, and exults in its Savior. First let us discern why she set them distinctly, magnifies and exults; or why [0417B] first it magnifies, afterward exults. For nothing is without reason; because everything that was said flowed forth from that inmost light of the highest truth, to which the virgin's mind excellently clung. Nor could she say otherwise — she who spoke not by meditating, but by tasting; whom not a thought running through diverse things taught, but a devotion of mind clinging through contemplation to the one fountain of wisdom. My soul doth magnify the Lord, she says, and my spirit hath rejoiced. For there are two things which the blessed spirits of angels and of men draw in eternal contemplation from that fountain of good. Namely, the incomprehensible majesty of God, and his ineffable goodness; of which the one begets chaste fear, the other brings forth love. For on account of majesty they venerate God, and on account of goodness they love him, lest either love [0417C] without reverence be dissolute, or reverence without love be penal. For wondering they love, and loving they wonder, so that love may burn inextinguishably through wonder, and wonder may glow sweetly in love.

On account of this reverence it is said that the pillars of heaven tremble before him; because doubtless even the powers of the heavens cannot behold so great a majesty without wonder. But the trembling of the blessed spirits is not a shaking of their tranquillity, but the unceasing and life-giving intentness of perpetual contemplation. For because they can never perfectly comprehend him whom they see, they ever look above themselves; wherein, as it were, they keep awake through wonder, lest they grow numb [0417D] at that which they can never comprehend. But the more keenly they behold, the more ardently they love; because to see him is to taste, and that which is seen is sweetness. But true sweetness, the more perfectly it is felt, the more desirably it is sought; because if what is perceived is truly sweet, it must needs be sweeter still, if it be more fully perceived. To this light of contemplation, therefore, the mind of Mary had been lifted up — she who expressed the sweetness of the heavenly homeland in her words as wonderfully as she comprehended it ineffably. For when she declared that she magnified the Lord, she manifestly showed that she beheld with inward vision that majesty of the eternal Godhead, venerable and to be revered by all. But when she asserted that she exulted in her Savior, [0418A] she showed that she had perceived a taste of inward sweetness. Whence she professed both, namely Lord and Savior: that on account of the power by which he rules over all his creation she might show him to be rightly feared even by those by whom he is not loved; but on account of the goodness by which he mercifully saves some, she might demonstrate him worthy of love. Of course, because *all the ways of the Lord are mercy and truth [n: (Psal. XXIV)]*, it is perfect praise to confess him Lord and Savior, since truth is commended in the Lord and mercy in the Savior. For truth pertains to the Lord, and mercy to the Savior. For, because he governs all his works with so great and so perfect a justice that even that which is found in them to have been done apart from justice he does not leave disordered; and because what has been done wrongly [0418B] can neither escape his judgment nor run counter to the laws of the eternal disposition, he keeps the tenor of justice in truth.

## HERE BEGINS THE EXPLANATION. (cont.)

But because he gathers certain wandering things freely unto life, and restores them unto salvation in his judgment, he tempers justice by the gentleness of mercy. Therefore we magnify the Lord, and exult in the Savior; because the justice of the Lord is to be revered by everyone, and the mercy of the Savior to be observed with exultation. And therefore, Mary says: My soul doth magnify the Lord: And my spirit hath rejoiced in God my Savior. Why does the soul magnify, and the spirit exult? Perhaps the same thing is repeated in another word. For soul and spirit in man are the same, although soul denotes one thing and spirit another. For spirit is said with reference to [0418C] substance, soul with reference to vivification. Nevertheless, since the occasion has offered itself, I think it not out of place to recall here the error of certain men. For there are those who contend that in each man there are two souls: one rational and one sensual, devoid of reason, such as are the souls of brute animals. And this opinion they attempt to confirm by certain reasonings and authorities. For they say that the rational soul is infused only into a body already formed in the womb, just as it is read that in the first man the body was first formed, and then the breath of life breathed in. And Moses says in the law: *But if anyone strike a pregnant woman and she miscarry: if the abortive fetus were formed, let the striker [0418D] render a life for a life; but if it were not formed, let him be fined a sum of money [n: (Exod. XXI)]*. Certain of the holy Fathers also are found to have asserted this in their treatises.

And therefore, since it is established that the rational soul is given only to a formed body, and again that matter, like the body itself, is moved and grows before it receives human form, and by the very vital motion which is in it is led to this very form, they think it must be conceded without any contradiction that, before the human body receives a rational soul, it has a sensual soul, by which it lives and is quickened and takes on growth and form, so much so that, if to the seed once conceived and formed a rational soul were not given, then, with that irrational soul which it has from [0419A] the first conception, there would be born of the man, in human form, a brute animal, differing in nothing from the other irrational creatures, except that it had drawn its substance from human seed. For since this belongs naturally to the seed of brute animals, that of itself, when the time comes, it receives vivification, it seems unworthy to deny this to human seed, which is established to be more excellent in its nature. After all this they also bring forward, in testimony of their assertion, that in the catholic Scriptures we frequently find, in one person, soul and spirit named by a doubled term; and in the prayers of the Church daily, without any suspicion of error, when we render the office at the funeral of the faithful, we commend the soul and spirit of the deceased to the Lord. By this [0419B] reasoning, then, they wish to prove that each man has two souls: one by which he lives, another by which he knows; and both to be beatified hereafter in the elect — the one, that is, the rational, through the vision of the Creator; the other, that is, the sensual, through the incorruption of the body. Likewise in the reprobate, both to be tormented: the one by fire, the other by an evil conscience.

But the catholic faith does not accept an assertion of this kind, but most truly testifies that the soul is one and the same, which in man both furnishes the life of the body through sense, and lives in itself through the intellect. Nor, if a rational soul is not given to the human body before its formation — although it be moved and grow before it receives human form — is it therefore necessary [0419C] that we say this comes about through some soul, since we manifestly see shoots and herbs move and have growth without a soul. Unless perhaps someone should wish to call this very vegetation and natural motion a soul. But this force, although in some respect it may be called a soul, is nevertheless in no way to be called sensual, or such as would make a soul. For it is ridiculous, and altogether beyond reason, that we should say a human body is born a beast without a rational soul, and not rather that it neither lives nor is born, if it has not been vivified by a rational soul. For as to what they say — that it is unworthy that human seed, according to the natural conception, should be believed weaker unto vivification than the seeds of the other animals, and less [0419D] efficacious — it is plain that this is of no weight, since we see nearly all brute animals surpass man in vigor of sensation; nay rather, from this very fact it is more probably proved that the seed is vivified and perceives sense only from a rational soul; because it was perfectly just that to brute animals, to which nothing was to be given in intellect, something more should be given in sense, and, on the contrary, that so much the greater necessity of exercising reason should be laid upon man, the greater the defect he suffered in his bodily senses. But that too — that in Holy Scripture we sometimes find the words spirit and soul in designating one and the same person — was not done for the sake of signifying diverse essences, but for the sake of a diverse property of the same essence. For one and the same spirit [0420A] is called spirit with reference to itself, and soul with reference to the body. Whence also those spirits which were first created, that they might persist in their purity and not be mingled with bodies, can be called spirits, but cannot be called souls; because they have a spiritual nature, but have not bodily animation. But the spirits of brute animals, because they are essentially body, and have no being outside bodily vivification, are more properly called souls than spirits. But the human soul, because it has being both in the body and outside the body, is properly called both soul and spirit. But it is called soul in so far as it is the life of the body; and spirit in so far as it is a spiritual substance endowed with reason. Therefore in this life the soul is lost that the spirit may be saved, when this life [0420B] is despised for God's sake, that afterward eternal life may be granted by God. But because that which we lose is, as to essence, the very same as that which we receive, therefore the Lord in the Gospel by no means commanded us to lose the soul that we might receive the spirit safe, but said that this very same soul must be lost here, that in the future it might be received safe [n: (Matth. X)], signifying assuredly this: that whoever for God's sake willingly despises this life, which now consists of the body's vivification from the soul and is temporally mortal, shall in the future receive that same life of the body (not only of the soul) as eternal and immortal. Whence also the holy Church, which most faithfully believes the resurrection of the flesh, prays not only for the spirits, but also for the souls of her faithful [0420C]: asking indeed this, that in the visitation of the just, together with that beatitude which shall belong to clean hearts from the vision of God, they may also receive, unto the glory of eternal life, as immortal and incorruptible through the resurrection of the flesh, that which now, through the death of the flesh, they lay down as corruptible. And these things indeed concerning the difference of soul and spirit we have said beside the point, but perhaps not without profit. Now let us return to the order of our narration, as we began.

We ask, then, what such a distinction of words means; whether it hints something to us that she says not the spirit, but the soul magnifies the Lord, and testifies that the spirit, not the soul, exults in its Savior. And perhaps someone may think it is to be ascribed to curiosity rather than to diligence [0420D] thus to scrutinize each single thing, and not to pass over even the least without its own consideration. I know that many things in this manner, for the sake of stirring the affections, are in the Scriptures either said by way of emphasis, or repeated by way of inculcation. And if anyone should say that the same was likewise done in this case, there is nothing unfitting. For it was said thus: My soul magnifies and my spirit exults, as if it were said: I, out of my soul and my spirit, that is, out of my whole heart and my whole will, praise God, and over his salvation, which I now see being prepared for the human race, I exult with all my heart. For now I see that which I believe ought to be offered for me being taken from me. But nevertheless, that I may confess my Savior, who, although he has not yet offered the victim of his flesh, has nevertheless already taken on the flesh [0421A] which, when the time comes, he may offer as a victim. Therefore he is Savior even now; and not only now, but from eternity Savior, who has now come to save through the flesh he has assumed, but has from eternity purposed to give that salvation which he will manifest in its own time. Or certainly, according to the distinction of the words, the soul is fittingly said to magnify God, and the spirit is declared to exult in its Savior. For often in the Scriptures a certain affection and tenderness of mind is wont to be designated by the soul; and therefore, when she asserts that she magnifies out of her soul, she shows that she venerates God by no means with servile fear, but with the affection of love. And again, when she declares that her spirit exults in its Savior, she manifestly shows that this is not a salvation over which the flesh [0421B] may rejoice, but rather an eternal one, prepared in invisible goods, over which the spirit exults. Because, therefore, that blessed soul had conceived the sweetness of chaste fear, she said that she magnified the Lord not with servile dread, but with filial love. For in the soul, as has been said, the affection and devotion of one who loves is expressed, since to praise out of the soul is nothing other than to venerate out of affection, and to revere out of love. But because again she had drawn the certainty of eternal salvation from that fountain of piety, therefore she exulted in spirit in her Savior.

Nor is it to be passed over in silence that, when she named the Lord, she added nothing. But when she said Savior, she named not simply Savior, but her Savior. For almighty God, by the power [0421C] by which he rules over all his creation, is the Lord of all; but by the mercy by which he restores to life only some, and not all, he is not the Savior of all. For his dominion regards all equally; but his goodness sets apart only some for salvation. And therefore his lordship is said specially of no one; but of the salvation which is from him, the elect alone (as of a gift proper to them) rightly glory in a singular way. This is why in Holy Scripture he willed himself to be called specially the God of certain ones: because he who granted to all that they might be, gave himself as a reward to the good alone, that they might be blessed. *I am,* he says, *the God of Abraham, the God of Isaac, the God of Jacob [n: (Matth. XXII)]*, because, whereas the rest have from me only that they may be, these, chosen by grace that they may be blessed, [0421D] are what they are from him from whom they have their being; that is, I gave them my very self; and therefore I will to be called their God: because I am theirs whom they have taken, or received, through grace — whom they could not have through nature, nor deserved through fault. But now they possess me, and behold I am their inheritance, I am their God and Savior, the God of Abraham, the God of Isaac, the God of Jacob. Rightly, therefore, the blessed virgin, who saw herself singularly chosen because she had singularly received grace, as if confirmed by a certain privilege of divine election, confidently calls him whom she had conceived as a son for the salvation of the world her own Savior too, with gladness and exultation.

## HERE BEGINS THE EXPLANATION. (cont.)

*Because he hath regarded the lowliness of his handmaid.* This is [0422A] the cause of her exultation, because he regarded the lowliness of his handmaid. As if she should say: Rightly do I exult in him, because it is from him that I exult; and because I love his gifts for his own sake, therefore I exult in him. Let us distinguish these two: Some exult neither from God nor in God: for those who exult in the pleasure of the flesh, or who, according to Solomon, *rejoice when they have done evil, and exult in the most wicked things [n: (Prov. II)]*: these exult neither from God nor in God. For, because that whence they exult is evil, it is plainly evident that that whence they exult is not from God. And because again they exult from evil to evil, and set their joy in malice, therefore they in no way exult in God. There are others who abuse the gifts of grace they have received, and turn those things which were given for the salvation of the soul to the use of the flesh and the glory [0422B] of the world. They rejoice in the gifts of God they have received, and are glad to have what God has bestowed: not that by this they may be helped to reach him, but that they may be shown to go before others in the reception of grace. These, although they may seem to have from God that whence they rejoice, nevertheless by no means rejoice in God, because they love neither in God nor for God's sake that which they have received from God. But those who, having received grace, turn that very thing which they receive from him to the love of God, these assuredly are proved to exult both from God and in God. Wherefore we must carefully consider, while we feel our mind perhaps touched by some gladness, lest that very thing which lifts up the mind through joy either arise from evil, or, having arisen from good, drive the mind toward evil through its intention. Mary therefore, that she might show her joy to be her wonted joy [0422C], showed it to be neither sprung from vanity nor turned to vanity: but declared that she loved God's gifts unto God, and that on account of the regard of grace by which she had been prevented, she exulted in her Savior, saying: My spirit hath rejoiced in God my Savior; because he hath regarded the lowliness of his handmaid. Of course, the regard of God in Holy Scripture is wont to be taken in three ways: namely, according to knowledge, according to grace, according to judgment. Concerning the regard of divine knowledge the Apostle says: *All things are naked and open to his eyes [n: (Hebr. IV)]*. Therefore through knowledge God regards all things; but through grace he does not regard all. For concerning the regard of grace it is said: *The eyes of the Lord are upon the just, and his ears unto their prayers [0422D] [n: (Psal. XXXIII)]*. Which regard, namely, those do not merit to whom at the end it shall be said: *I know you not [n: (Matth. XXV)]*. Concerning the regard of judgment it is said: *The eyes of the Lord behold the good and the evil [n: (Prov. XV)]*. And again: *His eyes are upon [respicit Dominus] every way of the sons of man, and he considereth all their steps. There is no darkness, and there is no shadow of death, that they who work iniquity may be hid there [n: (Prov. V)]*. Therefore for God to see through knowledge is to be ignorant of none of the things that are. To see through grace is to bestow the gifts of mercy. To see through judgment is to destine each one according to his works, either to punishment or to glory. But because in this place it is the regard of grace that is treated, let us yet more diligently consider how God regards man through grace. For the very word [0423A] *regard* marks a certain emphasis, so that to regard seems to be something more than to see. For to regard is, as it were, to visit those previously cast off and forsaken. For God is said to be, as it were, turned away from man when, through the severity of judgment, he withdraws the gifts of his grace. But when, appeased through mercy, he restores what was withdrawn, he again turns himself toward him through the regard of grace. Well, therefore, does Mary testify that the Lord regarded in her humility alone, because the propitiation of the Godhead, which human nature lost in the first parents through pride, it recovered in Mary through humility. For, because in her the Word of the Father took on the substance of flesh, which he would unite to himself, he looked, as it were, through mercy [0423B] toward exalting that nature which he had previously cast off. God, therefore, regarded the humility of Mary: to whom, on account of the merit of humility, he granted that she should conceive his Son in her flesh, and of her flesh bring forth true God and man, the Savior of all men (as far as in him lies). The virtue of which humility, determining it straightway, she subjoins: of his handmaid. For, because she humbly recognized herself to be what she was, a handmaid, therefore she merited to be sublimely what she was not, a mother; but because we have said that in this, that she called herself a handmaid, the virtue of humility is expressed, that it may appear how this saying commends humility, we ought to distinguish the kinds of servitude. For servitude is varied in four ways: according to condition, according to necessity, according to fear, according to love. According to condition, all things [0423C] ought to be subject to the divine servitude, because a work owes this to its maker, from its own condition, that it obey his dispositions and follow his ordinances: so that, just as it was made by him, so it may proceed only under him and according to him. But according to necessity, perverse wills are said to serve God, which, although they strive to run counter to his commands, are nevertheless constrained by his ineffable disposition, so that they can bring nothing to effect without his nod. They serve his disposition unwillingly, who are not willingly subject to his precept. There follows the third servitude, which is done through fear, when we fulfill the divine precepts not out of love, but out of dread. But the fourth servitude is when we voluntarily obey his commands; because we love him who commands, [0423D] and seek no other advantage in our servitude outside himself, than that, walking according to him, we may be able to reach him. For this is to do for his sake what he commands: to do what he commands for the sake of attaining him. But of these four servitudes, that one especially seems to me to be commended in this place, which is according to condition. This indeed our parents in paradise refused to render to their Creator, when, lifted up into pride, they disdained to be under him by whom they had been created, and perversely wished to be like him in majesty, who were not equal to him in nature. Fittingly, therefore, does grace answer to fault. Eve, through pride, not considering that she was a creature of God and the work of God, [0424A] therefore wished to be made equal; but Mary, humbly submitting herself to her maker, called herself a handmaid: and therefore the one was cast off, and this one chosen. The proud he disdained, and the humble he regarded: and what the proud woman lost, the humble one received. Therefore she says: He hath regarded the lowliness of his handmaid. He regarded the humility, he regarded the humiliation. He regarded the humility, rewarding the humble; he regarded the humiliation, exalting her who was humbled. There are two things, humility and humiliation: humility is within, in the virtue of the mind; humiliation is without, in the abjection of human esteem. But the servants of God sometimes have, along with humility, humiliation also. Sometimes they have humility, but do not have humiliation. But never do they have humiliation without humility. They have humility with humiliation [0424B] who are both humble before God and despicable before men. They have humility without humiliation who, although before men outwardly they do not appear despicable, nevertheless inwardly preserve the merit of humility inviolate before God. To these the world is crucified, and they to the world, because through humility they despise the world, and through humiliation they are despised by the world. But to these others the world indeed is not crucified; yet they themselves are crucified to the world, because the human glory which they receive outwardly unsought, they inwardly despise, offered through the virtue of humility. Therefore Mary, who was humble before God and, for God's sake, cast off before men, testifies that in both she was regarded by God, because both her humility was made acceptable before God [0424C], and her humiliation before men was changed into glory. Whence there follows:

*For behold, from henceforth all generations shall call me blessed.* For until then she had borne among men the reproach of barrenness, because she preferred the integrity of virginity to the marriage-bed. But whence, in the former carnal generation, she bore as it were a sentence of malediction, thence now she is praised by every generation with a merited benediction: to whom alone among all women this was granted, that she should both have the fruit of fecundity, and not lose the integrity of virginity. For God regarded her humility, and took away her humiliation, and therefore, she says, from henceforth all generations shall call me blessed. All the generations, which shall recover through the fruit [0424D] of my womb the lost beatitude of which they were deprived through the fruit of the forbidden tree; all shall call me blessed, so that it is now a small thing to have borne in the past generation the reproach of barrenness — I who by every future generation, on account of the fruit of my fecundity, shall be called blessed. *From henceforth,* she says. As if Elisabeth should say: From the time when through thy mouth he opened his great deeds, which he wrought in me, from henceforth he will magnify the same, making them manifest unto all generations.

## HERE BEGINS THE EXPLANATION. (cont.)

*Because he that is mighty hath done great things to me: and holy is his name.* It was a great thing that a virgin should conceive a son without the seed of man. It was a great thing that she should carry in her womb the Word of God the Father, clothed with her flesh. It was a great thing that, while she confessed herself a handmaid, she should become the mother [0425A] of her own fashioner. But if all these things are great, they are nevertheless not impossible to him by whom they were done, because he is mighty. And therefore he that is mighty hath done great things to me, and singularly great things, because he is singularly mighty. Therefore she does not say, he can do this or that: but he is mighty, she says, that thou mayest understand him almighty, who is called absolutely mighty, because he can do all things. She confessed him mighty, therefore, and said no more: because his power can be believed, that it is; but how great or of what sort it is cannot be comprehended. Therefore she only confessed it, she did not presume to examine his power, because it cannot be known how great it is: of which it is most truly known that it is immense. Let them go now, then, and glory in their own understanding, who think to examine the divine works by reason, and to confine his power under measure. For when [0425B] they say, He can do thus far, and no further, what else is this than to enclose his power (which is infinite) and restrict it to measure? For they say: God cannot do otherwise than he does, nor do better than he has done. For if he can do otherwise than he does, he can do what he did not foresee, and if he can do what he did not foresee, God can work without providence, because everything which he foresaw that he would do, he does, nor does he do anything which he did not foresee. If, therefore, his providence can neither be changed, so that something other be done than was foreseen, nor annulled, so that this not be done which was foreseen: it is necessary that all be done which was foreseen, and that nothing be done which was not foreseen. Furthermore, whatever is foreseen, it is established to be; and whatever is foreseen, there is no doubt [0425C] that it comes to be. But if it is impossible that anything come to be apart from providence (and everything which is foreseen to be, must needs come to be), then in no way can anything other come to be than what does come to be. Further. Whatever God does, if he can do it better than he does, in this very thing he does not do well, in that he does not do what he does in the best way: for he would do better, if he did better what he does. For to do, and to be unwilling to do better, is, even for one doing good, to do ill. But a pious mind does not endure that these things be said of God. And on this account it seems close at hand and consequent, that he cannot do better than he does, because he does in such a way that he does not do ill in that which he thus does.

By causes and reasonings of this kind certain men are led [0425D] to say that God is so bound and fettered by the measure and law of his own works, that besides what he does, he can neither do anything else nor anything better. And by this they are plainly convicted of binding that infinite and immense power of the Godhead under a limit and measure, who extend it only as far as something which truly has an end itself, and deny that it proceeds beyond. For it is certain that everything which has been made in number and weight and measure has its lawful limit and end: and therefore, if the Creator's power and manner is composed to the measure of the work, it is without doubt declared to be bounded both by end and by measure. Wherefore, lest we seem either to deny assent without cause to these which seem to be reasons, or, credulous of men, to receive without consideration [0426A] the false for the true, it behooves us, for the present summary, briefly to respond to the things which have been said.

First it must be considered whether God can in any way, his providence being neither changed nor annulled, do otherwise than he does. For it is established that everything which comes to be was from eternity foreseen to be future: because that is from eternity future which nevertheless from eternity is not: and we say that it is possible for that not to come to be which is future. And if that which will come to be, and which is possible not to come to be, were not to come to be, it would never have been future, nor foreseen. But because it will come to be, it is always future, and is foreseen. No change, therefore, or annulment of providence appears here: because just as it was foreseen, so it will come to be; so, if it had not been foreseen, it would not come to be. [0426B] But now, they say, it has been foreseen. It has been well foreseen, because it is future; and they say: But providence can neither be changed nor annulled: yet the outcome can be impeded, so that what is future not come to be: but if the outcome of the thing were impeded (which can happen), providence would be changed or annulled, which absolutely cannot happen. But we respond to this, that if the outcome were changed (which can happen), providence would neither be changed nor annulled, because this absolutely cannot happen: but rather it would never have been foreseen, which had never been future, and providence would stand firm in this, that it should not come to be, just as now it consists in this, that it should come to be — not changed, so that after one it should be another, but so that it should never be other. Therefore God can do otherwise than he has done: yet in such a way that he himself, by doing otherwise, be not other; [0426C] but whether he do the same or another thing, he himself nevertheless be always the same.

Now it remains that we examine whether God can do anything better than he does. Here those searchers of ours, who have failed in searching out searchings, say that they bring forward something new — and truly new, yet not so much true as new. And they will have it that individual creatures, indeed, considered in themselves, must fall short of the perfect; but that the totality of all things is expressed in so great a consummation of good that it cannot be better than it is. Here first I demand that answer be made to me, when they say that the totality of all things cannot be better than it is: in what way that is to be understood which they say, that it [0426D] cannot be better: whether it cannot be better because it is supremely good, so that no perfection of good at all is lacking to it; or whether it cannot be better because it cannot itself receive the greater good which is lacking to it. But if it is so supremely good that no good perfection is lacking to it, then the work is plainly made equal to its Creator, and either that which is below is extended beyond its bound, or that which is highest is confined within immensity: both of which, with equal unfittingness, are impossible. But if it cannot be better because it cannot itself receive the further good which is lacking to it, then this very inability belongs to defect, not to consummation, and it can be better if it be made capable of a greater good, because this too he who made it can do. Therefore in itself it cannot, in God it can, because it itself cannot [0427A], but God can, and how much he himself can, cannot be told: therefore he himself cannot be better, but everything which he has made can be better, if only he himself, who is able, should will it. And he can make what he has made better, yet not correcting what was ill-done, but promoting what was well-done into something better, not that he himself, as regards himself, may do better, but that what he has made (he himself working again and again, and persevering in the same) may become better. Therefore he is supremely mighty, who can do everything that is possible; nor can he do less because he cannot do the impossible, because to be able to do the impossible would not be to be able, but to be unable. Therefore Mary says: Because he that is mighty hath done great things to me, and holy is his name. She does not say, he hath done great things through me, or in me, but to me, she says, he hath done. For that which was done in her for the salvation of all [0427B] was by the privilege of election singularly ordained to her glory. And therefore she says, great things, and did not add, of what kind; because, since all the works of God surpass the capacity of human sense, especially the sacrament of redemption, the mystery of the Word is established to be above all things ineffable. For nothing more wonderful was ever done than that God should become man, and that a nature incomprehensible should so unite to itself the substance of a body, that it was neither less in it, because in itself it was immense, nor less in itself, because it had been whole in it.

These, therefore, are great things, and ineffably great, which were done in Mary for the salvation of all, and were done to Mary for her singular glory. Therefore she says: Because he that is mighty hath done great things to me, and holy is [0427C] his name. His name is holy in itself, and is sanctified in us, while we are sanctified in his name. What is his name? His renown. His name, the knowledge of him. His faith, his name. This name is holy with the holy, because it is glorified by the holy and blessed; by the perverse it is blasphemed. *And the name of God is blasphemed among the Gentiles through you [n: (Rom. II)]*. Therefore, because he hath done great things, his name is sanctified, because, while the Word is wonderfully born in the flesh, the glory of God is declared through the Word among men. *Father,* he says, *I have manifested thy name to men, and I have glorified thee upon the earth [n: (Joan. XVII)]*. And therefore he that is mighty hath done great things, and holy is his name.

[0427D] *And his mercy is from generation unto generations, to them that fear him.* To me, she says, he hath done, yet not to me alone singularly, but to one preeminently. Nevertheless his mercy is from generation unto generations, to them that fear him. No one is excluded from grace, but in every nation, he that feareth God and worketh justice is acceptable to him. From generation unto generations, that is, unto all generations. In this grace nothing distinguishes a man, except the fear of God. Be he Greek, be he Barbarian, be he Scythian; be he male, be he female, be he free, be he slave; let him have the fear of God, and he shall be saved. His mercy is from generation unto generations, to them that fear him. And here again we ought not to pass over the things which are to be said concerning fear. Holy Scripture distinguishes four fears: servile, worldly, initial, filial. Servile fear [0428A] is to abstain from evil for the sake of avoiding punishment, while an evil will is retained. Worldly fear is to abstain from good for the sake of avoiding punishment, while a good will is retained. Initial fear is, for the sake of avoiding punishment, to cut off, along with perverse deeds, also depraved thoughts. Filial fear is to cleave firmly to the good, because thou wouldst not lose it.

## HERE BEGINS THE EXPLANATION. (cont.)

Of these four fears two are evil, that is, servile and worldly; but two are good, that is, initial and filial. Servile fear fears the punishment which is inflicted by men, and therefore it suffices it to cease from evil deed: because it serves to the eye, and does not fear the guilt of conscience, seeing itself please men. But worldly fear, not seeking to please men, yet fearing to displease, itself also feigns what it is not, [0428B] as lying in denying the truth as the other is deceitful in covering falsehood, and each offends against the truth. The one, because it timidly denies what is; the other, because it perversely simulates what is not. But initial fear, because it strives to avoid the punishment which God threatens, in no way sees it to suffice for itself to restrain itself from unlawful action; because for him who beholds the heart it is not enough for proof if the action be innocent, unless also the very thought of the heart appear before his eyes sincere and unpolluted. Because, therefore, it fears to displease him who sees the whole, let it consider that for perfect innocence before him it is necessary that it cleanse the whole; and therefore this fear is called initial, because under it, through good will, both virtue takes its beginning and vice its end, yet it is not yet perfection: [0428C] because, while one thing is done and another intended, the good itself is not yet loved for its own sake. Then charity draws near, and enters through this fear, which, while it shows the danger we ought to flee, in a certain way makes us seek and desire a protection. It turns the heart, therefore, to God, so that in a certain way it flees from him to him: that is, while guarding against having him angry, it is eager to have him propitious. This is followed by filial fear, which is born of the charity that succeeds; so that this fearing is nothing other than to be now unwilling to lose the good tasted in charity. And this fear indeed has something of punishment joined to it, while we walk in uncertainty, and the state of a changeable life can still incline to either side. But when there shall be no mutability [0428D], then there shall be present no punishment of suspicion arising from uncertainty: and then fear will in a certain way be without fear, when we shall be both certain of our stability, and yet shall not cease to show reverence to the Creator. Therefore his mercy is from generation unto generations, to them that fear him. And not only to them that fear with perfect charity, but also to them that begin to fear, and that turn themselves through beginning wisdom, his mercy is from generation unto generations, to them that fear him. And then she begins to explain more fully that mercy which is afforded to them that fear God, and to weave together, in a clear narration, the very order and manner of human redemption, saying:

*He hath showed might in his arm; he hath scattered the proud in the mind of his heart.* This is that mercy which God showed to them that [0429A] fear him; because he sent his Word through assumed flesh into this world: that through him he might war down the aerial powers with mighty strength, and redeem the human race from their power. For these are the proud whom he scattered, casting them out from the hearts of men, and plundering their spoils. For the power by which they previously held rule in men, he dissipated. He hath showed, she says, might in his arm; because through the humility of his Son he conquered the devil. Therefore he showed might in his arm. His arm is his Son. He showed might in his arm; because through that which was made in him was redeemed that which was made by him. He showed might, he showed weakness, and that very weakness was might; because through it the devil was conquered, and man snatched from his power. He hath showed [0429B] might in his arm; he hath scattered the proud in the mind of his heart. What is, in the mind of his heart? In the mind of his heart he scattered them, by his profound counsel he scattered them. Profound was the counsel, that for man's sake God should become man, and the innocent one suffer, that the guilty might be redeemed: and in all these things the counsel was profound, nor could the devil foresee them. But Leviathan was caught with a hook, and the prudence of God struck the proud one. *Of the mystery,* says the Apostle, *kept silent through eternal times, known to God alone [n: (Rom. XVI)]*, *which none of the princes of this world knew;* for, *if they had known it, they would never have crucified the Lord of glory [n: (I Cor. II)]*. This is, in the mind of his heart: this God was turning over in his heart — nay, he was not turning it over, but holding it — and the devil knew it not. The foolish princes of Tanis, the wise counselors [0429C] of Pharaoh gave foolish counsel: *Where are now thy wise men? Let them tell thee, and let them declare what the Lord of hosts hath purposed upon Egypt. The princes of Tanis are become fools, the princes of Memphis are withered away: they have deceived Egypt, the corner of her peoples. The Lord hath mingled in the midst of her a spirit of giddiness [n: (Isa. XIX)]*. And there: He hath scattered the proud in the mind of his heart; and he hath showed might in his arm; because through the incarnation of his Son he both powerfully vanquished the demons, and prudently supplanted them. He hath showed might in his arm: and he hath scattered the proud in the mind of his heart. We can also, not unfittingly, understand by the proud the Jews, who gloried that they were of the race of Abraham, and presumed upon their own justice, and therefore were not subject to the justice of God. These [0429D] proud ones, therefore, God scattered in the mind of his heart, might having been showed in his arm; because through his Son coming in the flesh he taught that no one could be justified by the works of the law, but through the faith which is from God. But the Jews, who attempted to defend the works of the law against the justice of God, and proudly despised the humble coming of Christ, he cast off from his grace, in which they seemed to stand; and he took up the Gentiles, who humbly confessing their sins and preferring the justice of God. Whence there is fittingly added:

*He hath put down the mighty from their seat, and hath exalted the humble.* For he put down the mighty from their seat; because he cast off the Jews, who seemed to be the sons of the kingdom, and exalted the humble, namely the Gentile men; because the Gentiles, who had been cast off [0430A], he took up, through humble confession, into fellowship of the kingdom and into the adoption of sons. Or according to the earlier exposition, he put down the mighty from their seat; because he cast the malign spirits out of the hearts of men, and exalted the humble — namely those very men whom he had previously cast off on account of pride, restoring them once humbled. Therefore he hath showed might in his arm, he hath scattered the proud in the mind of his heart; he hath put down the mighty from their seat, and hath exalted the humble. But I see there is yet something which we may add to the things said concerning the scattering of the proud. For as to what she says: In the mind of his heart — if we expound it according to the former meaning — it is clear that it was done by the deep and unsearchable counsel of God, that the Jews who were first chosen should afterward be reprobated, and the Gentiles who previously [0430B] were reprobate should afterward be taken up. This was done by so profound and inscrutable a counsel, that God shut up all things under sin, and had mercy upon all. And therefore the Apostle, astonished in the consideration of this profundity, exclaimed: *O the depth of the riches of the wisdom and knowledge of God! how incomprehensible are his judgments, and his ways unsearchable! [n: (Rom. XI.)]* This, therefore, we can consider in that which was said: In the mind of his heart.

And if we should wish to apply yet another exposition, the meaning will be not to be despised. For the mind of the heart of God is that living and abiding disposition of inward and hidden predestination. It is the book of life, in which are written the names of those who are saved and written unto life in Jerusalem. The same, therefore [0430C], is mind as is book, and, as it were, that is written in the book as destined to remain, which, retained in the mind through memory, is not deleted. That which, therefore, was said in this place: He hath scattered the proud in the mind of his heart — this same thing the Psalmist expressed in other words, saying: *Let them be blotted out of the book of the living [n: (Psal. LXVIII)]*. But because the foreknowledge of the divine predestination is not changed, and to be blotted out or scattered from it is not to cease to be there, but never to have been, he rightly added, saying: *And let them not be written with the just [n: (Ibid.)]*. It is to be known that in three ways someone is said to be written in the book of life: according to foreknowledge, according to cause, and according to operation. According to foreknowledge, those are written in the book of life who are predestined to life, who are never blotted out [0430D], because of those who were foreseen unto salvation, no one will be allowed to perish, although for a time he be permitted to err from the way of truth as though about to perish. According to cause, those are written in the book of life who for a time walk in justice: and such there sometimes are, who would prove worthy of salvation, if they remained such unto the end. But these are blotted out, when they abandon the justice they had begun, and, by declining to errors, withdraw from the way of truth by which they had begun to walk. According to operation, or rather according to human estimation, those are said to be written in the book of life whose works, according to human judgment, appear such that on their account they seem worthy to be written in the book of life: who again, when they abandon [d: it] those good things which they seemed to do, are judged as though to be blotted out of the book of life. Those, therefore [0431A], who are so blotted out of the book of life that they do not again merit to be inscribed in it, even if for a time they seemed to be written either according to the cause of justice, or according to the judgment of human estimation, nevertheless were never written according to foreknowledge. Because, therefore, the rational creature, in angels and in men, had been inscribed in the book of life by its condition unto the title of the heavenly homeland and the supernal inheritance, but through the elation by which, in both, it perversely wished to compare itself to its Creator, was cast off and deprived of its honor: even then indeed he scattered the proud from the mind of his heart, when, casting out from inward stability those who swelled up around themselves, he permitted them to toss about outwardly through earthly desires. He hath scattered the proud in the mind of his heart: He hath put down the mighty from their seat, and hath exalted the humble. [0431B] First he cast the angel from heaven, and man, growing proud, from paradise; and afterward he restored man, humbled through penitence, to his pristine glory. But daily too he puts down and humbles all the proud, by withdrawing his grace, and afterward exalts those same humbled ones, restoring their former grace. To which also pertains that which follows:

[0432A] *He hath filled the hungry with good things, and the rich he hath sent empty away.* He calls hungry those who recognize that they lack the true good; by the rich he wishes to be understood those who are proud and elated, and think themselves to abound above others in the gifts of graces. Therefore, just as the humble, by thinking little of themselves, merit to receive greater grace, so the proud and elated, by presuming upon themselves, lose even those things which they have received.

*He hath received Israel his child.* He received him as a physician receives the sick, Israel his child, namely his people: Israel the child, that is, the humble and innocent one, he received, that he might heal the sick, redeem the captive, justify the ungodly, save the just. He received Israel, whom he did not find Israel, but that he might make him Israel. He hath received Israel his child.

[0432B] *Being mindful of his mercy.* That which he had once promised, but had long deferred, he at last was manifesting.

*As he spoke to our fathers, to Abraham and to his seed for ever.* Merciful in promising, truthful in fulfilling, because he promised without being in debt, and fulfilled without guile. As he spoke to our fathers, to Abraham and to his seed for ever.