43. And whence is this to me? The happy medium observed by Elisabeth is worthy of notice. She thinks very highly of the favors bestowed by God on Mary, and gives them just commendation, but yet does not praise them more highly than was proper, which would have been a dishonor to God. For such is the native depravity of the world, that there are few persons who are not chargeable with one of these two faults. Some, delighted beyond measure with themselves, and desirous to shine alone, enviously despise the gifts of God in their brethren; while others praise them in so superstitious a manner as to convert them into idols. The consequence has been, that the first rank is assigned to Mary, and Christ is lowered as it were to the footstool. (43) Elisabeth, again, while she praises her, is so far from hiding the Divine glory, that she ascribes everything to God. And yet, though she acknowledges the superiority of Mary to herself and to others, she does not envy her the higher distinction, but modestly declares that she had obtained more than she deserved.
She calls Mary the mother of her Lord This denotes a unity of person in the two natures of Christ; as if she had said, that he who was begotten a mortal man in the womb of Mary is, at the same time, the eternal God. For we must bear in mind, that she does not speak like an ordinary woman at her own suggestion, but merely utters what was dictated by the Holy Spirit. This name Lord strictly belongs to the Son of God “manifested in the flesh,” (1 Timothy 3:16,) who has received from the Father all power, and has been appointed the highest ruler of heaven and earth, that by his agency God may govern all things. Still, he is in a peculiar manner the Lord of believers, who yield willingly and cheerfully to his authority; for it is only of “his body” that he is “the head,” (Ephesians 1:22.) And so Paul says, “though there be lords many, yet to us,” that is, to the servants of faith, “there is one Lord,” (1 Corinthians 8:5.) By mentioning the sudden movement of the babe which she carried in her womb, (ver. 44,) as heightening that divine favor of which she is speaking, she unquestionably intended to affirm that she felt something supernatural and divine.
(43) “ Christo velut in subsellium redacto.” S ubsellium is evidently not employed here to convey a shade of the honor belonging to the seats.