him who hath been mindfull of you euen before you had existence in nature In this Psalme we are admonished to weigh diligently the horrour distriction and seuere rigour of the last iudgement and to consider from our heart how horred Hebre. 10. it will bee then to fall into the hands of the liuing God to behold him à furious iudge to see the world all in flames to see the whole troupes of Angels assisting Christ our iudge against the vniust before heauen and earth to render an account of all our words deeds and thougts to bee confounded and reproued before men Angels and diuels to heare that most bitter and irreuocable sentence of damnation pronounced Goe Math. 25. ye accursed into eternall fire to expect the vncertaine or rather certaine sentence of the iudge to behold the wide gaping Chaos of the infernall dungeon and lastly to bee separated for euer from the societie of the iust and throwne into the abisme of hell there to bee scorched with vnextinguible flames without any the least hope of euer departing thence Wherefore let vs recite this Psalme with feare and trembling and beg of our Lord grace to coÌ„porte our selues in such sort in this life that we maie merit to behold him then as à gracious patrone and mild Father not as a seuere iudge The title and argument of the 97. Psalme and last in the Nocturne Office A Psalme to Dauid himselfe In the person of Dauid is prefigured Christ our Lord as hath been saied The Prophet doeth by this Psalme inuite all nations with heart voice and instruments ioyfully to celebrate the two foresaied commings of our Sauiour yet he cheefly treateth of his first comming to saue the world The Prophet doth in this as in many other of the Psalmes speake of things to come as if they were already passed for the infallible certainty of them all which we now behold to bee performed accordingly The exposition of the Psalme SIng ye to our Lord à new song because he hath done maruelous things farre surpassing mans capacitie which are at lardge recorded by the Euangelists His right band his diuine power hath wrought saluation to himselfe hath raised his mortall body from death to life or thus hath saued mankind for himselfe and his arme his vertue and fortitude is holie God the Father Our Lord hath made knowne his saluation hath proclaimed to Zachary and the shepheards by his Angels to S. Elizabeth S. Anne and holie Symeon by the holie Ghost afterwards to S. Iohn the Baptist and finally to the Apostles in the transfiguration of our Lord that Christ Iesus is his beloued Sonne whome he promised should come and worke saluation to all mankind In the sight of the Gentils he hath reuealed his iustice first by the starre which appeared to the three Kings and afterwards by the preaching of the Apostles he hath reuealed Christ our Lord who is tearmed his iustice because by him God hath redeemed the world not by his power onely but bâ— the way of iustice or thus hath reuealed the precepts couÌ„sells of the Euangelicall law in which the plenitude of iustice is contained The words and sense of this most sweet verse are frequent in tâ—â— Prophesie of Isaâ—â— The Isa 40. glorie saiet he of our Lord shall bee reuealed and all flesh together shall see that the mouth of our Lord hath spoken And our Lord 52. hath prepared his holie arme in the sight of all the Gentils and all the ends of the earth shall see the saluation of our God and againe I 56. haue made my iustice neere it shall not bee farre of and my saluation shall not tarrie He hath remembred his mercy wherewith he mildly and sweetly not onely spared our first parents but alsoe promised that the seed of tâ—e woman should crush the serpents head and he hath remembred his truth to the bouse of Israel to performe faithfully what he promised to Abraham Iacob and his progeny according to that of S. Luke He hath receiued â—srael his child Luc. 1. being mindfull of his mercy As he spake to our Fathers to Abraham and his seed for euer All the ends of the earth haue seene the saluation of our God by saith in Christ our Lord diuulged by the holie Apostles Marc. 16. vnto whome our Sauiour saied Going into the wâ—ole world preach the Gospell to all creatures For which singular benefit the Propâ—et doth here inuite all creatures to praise and giue thankes to our Lord saying Make ye iubilation to God all the earth O all ve inhabitants of the earâ—h with excessiue and vnspeakable ioy of heart saie ye praise to Christ our God chaunt with your voices reioyce in your hearts and sing on instruments Sing to our Lord on harpe on harpe voice of Psalme on long drâ—wne trumpets and voice of câ—rnet of horne According to the letter the Hebâ—â—wes did â—se â—uch musicall instruments as these therewith to set forth the praise of God But being taken in à spirituall sense by the harpe is vnderstood the workes of mercy or mortification of the flesh by the long drawne trumpets are signified the tribulations and aduersities oâ— this life and by the cornet of horne the contemplation or celestiall things by which all transitory things are transcended The sense therefore of this verse seemeth to bee Sing to our Lerd on harpe with mortification of your flesh and workes of mercy that your song maâ—e bee acceptable and deligâ—tfull On harpe and voice of Psalme with life answerable and concording to your voice On long drawne trumpets in aduersities tribulations and tentations giue thankes to God esteeming it all ioy when you fall Iac. 1. into diuers tentations And voice of cornet of horne with vocall praise proceeding from diuine contemplation Make ye iubilation in the sight of the King our Lord to wit Christ Iesus Let the Sea bee moued and the fulnesse thereof the round world and they that dwell therein The riuers shall clappe with hand This is Bellarme in bunc locum Metaphorically spoken in regard that the noise of their motion compared with the roaring of the sea is like to that of clapping of hands The mountaines together shall reioyce at the sight of our Lord because he cometh to iudge the carth If this bee referred to the first comming of our Sauiour all these are saied to reioyce because he cometh to gouerne the world with most iust lawes not onely as in tymes past with the Majestie of his inuisible diuinitie but alsoe in a corporall and visible Philip. 2. forme Made into the similitude of men and in shape found as à man But if it bee referred to â—is second comming these are inuited to reioyce because God will then exterminate all sinners and renew all the elements Some expound the two precedent verses as followeth Let the Sea bee moued and the fulnesse thereof to wit those that negotiate on the sea and such as
Israel hath erected saluation to vs and deliuered vs from our enimies To worke mercie to our Fathers to witt to the end that he might procure impart compleat felicity to the Patriarks Prophets and other iust men long since departed this life transporting them out of Limbâ— and placing them in the celestiall pallace as it is saied of Christ Thou alâ—oâ— Zacha. 9. in the bloud of thy testament hast let forth the prisoners out of the lake wherein is not water Or To worke mercie to our Fathers to witt to the end that he might mercifully fulfill what he hath foretold he will performe vnto them For this reason alsoe these words are saied because Christ assumed humane nature not moued thereunto by our iustice but of his owne immenâ—e piety as the Apostle writeth to Titus The ad TituÌ„ 9. beuigâ—â—ty and kindnesse towards man of our Sauiour God appeared not by the workes of iustice which we did but according to his mercie he hath saued vs. And to remember his holie testament to witt that by this worke of our deliuery he might shew that he was mindfull of his holie couenant and firme league which he entred into with the Patriarkes and Prophets vnto whome Christ as God promised he would bee incarnated come into the world according to that of Isaie For this cause shall my people know my name in that daie because I Isaie 52. my selfe that spake loe I am present Of this testament therefore he shewed himselfe mindfull by assuming humane nature in the wombe of the blessed Virgin The oath which he sware to Abraham our Father Of this oath we read in Genesis By Gen. 22. my owne selfe haue I sworne saieth the Lord because thou â—ast done this thing and hast not spared thyne onâ—ly begotten sonne for my sake I will blesse thee and I will multiplie thy seed as the â—â—arres if heauen and in thy seed shall bee blessed all the nations of the earth Where by the seed of Abraham according to the Apostle Christ is vnderstood 〈◊〉 Abraham saieth he were the promiseâ— saied Galath 3. and to his seed He saieth noâ— And to seeds as in many but as in one And in thy seed which is Christ By this oath therefore the eternall Father promised that his onely Sonne should be incarnated of the seed of Abraham Who by giuing his Sonne vnto vs in the mistery of the Incarnation did alsoâ— bostoâ— himselfe vpon vs by â—â—â—â—â—â—ple 〈◊〉 hence it followeth in this place That he would giue â—onself 〈◊〉 〈◊〉 the Sonne hath giâ—â—◠〈◊〉 〈◊〉 to 〈◊〉 ting â—imselfe ouâ— brâ—ther our Sauiour c our aduocate 〈◊〉 â—is hath communicated himselfe vnto vs diuers waies for being borne â—oâ—mersing in the world he hath madeâ— himselfe à companion of men in his lâ—st sâ—â—â—â—â—s he gaue himselfe for our soâ—â—â—â—e dying â—e gaue himselfe for the price of our redemption aâ— râ—igning in the celestiall to 〈◊〉 for our bâ—atificall re◠〈◊〉 God a brighty â—s alsoe 〈◊〉 to giue himselfe 〈◊〉 into 〈◊〉 he infuseth charity and diuine grace beâ—â—â—â—â— such haue and possesse God as the obiect of the 〈◊〉 light and occupation â—nd which wonderfull â—dignation the aboundant liberality exceeding fauour and 〈◊〉 of God towards vs is clearely 〈◊〉 〈◊〉 because giuing vnto vs his gifts he imparteth himselfe withall to bee had possessed be held beloued enioyed to bee our conseruer helper and protector euer at hand Yet in this place Zachary speaketh literally of the donation wherein the onely begotten Sonne of God is giuen to vs by this that he hath assumpted our nature to worke and consummate our saluation whence is that of the Prophet A litle child is borne Isa 9. to vs and à Sonne is giuen to vs. That without feare to witt inordinate earnest secular or semile being deliuered by the intarnation and Passion of Christ from the hand of our enimies both visible and inuisible We maie serue him the true God with the seruice of diuine worship In holinesse in purity of body but much more of the mind all terrent and carnall affection being excluded that is to saie in à perfect conuersion of the heart all affections of the soule being reformed rectified and reduced towards God for in this sort God ought to bee serued according as he exacteth of vs its Leuitâ—â—us Doe not contaminate your soules 〈…〉 for I am the Lord your God bee holie because I am holie and our Sauiour Christ reacheth vs Bee you perfect as alsoe your heauenly Maâ— 5. father is perfect It is therefore requisite that wee doe not onely exhibite our selues reuerently purely towards God rendring what is due vnto him to â—itt all thankfulnesse and praise all honour and glory but alsoe that wee comport ourselues iustly towards our neighbours rendring to our Superiours equalls and inferiours respectiuely what belongeth to all and euery of them and giuing them good example and edification in all things according to that of the Apostle The things that are of peace let vs pursue and Roma 14. the things that are of edifying one towards another let vs keep Put not a stumbling block or à scandall to your Brother doe not destroy him for whome Christ died Whence it followeth here and iustice to witt that we maie not onely serue him in holinesse but alsoe in iustice rendring vnto him for his immense goodnesse and mercie shewed towards vs all obedience and loue praise and thankfulnesse and to our neighbours respectiuely what is due vnto each one before him to witt with à pure intention and internall attention placing our selues as in his presence considering him as the King and iudge beholding all things and soe desiring to please him alone seeking his honour and glory in all things and doing all things freuerently witâ— a filiall â—â—are and simple heart not like vnto hypocrites doing good workes before men for humane respects and to bee praised and rewarded by them that foe we maie truely saie with the Psalmist I haue kept thy commaundâ—â—neurs and thy testimonies Psal 118. because all my waies are in the fight All our daies to witt incessantly and perseuerantly There is noe greater folly then to spend this tyme not onely vnfruitfully but alsoe vitiously which is alotted vnto vs wherein to worke our saluation with feare and trembling for after this life there will be noe occasion offered of merit or demerit Let vs therefore now whilst we haue health ability of bodie and mynd and many other meanes to serue our Lord labour to performe our dutie towards him and our neighbour and to increase in perfection and his diuine loue Let vs doe this I saie not one daie or seldome or for à small tyme but continually perseuering therein to our last breath for He that shall â—ath 10. perseuer vnto the end he shall be saued and the Apostle saieth Doing good let vs not Gala. 6. faile for in due tyme we shall reape
exteriour affaires must of necessity meditate on him and consider seriously his benefits and promises before when they are in bed that is in rest or tranquility of mynd and body For the cheefe onely reason why most men doe behaue themselues in exteriour imployments as if there were noe God that tooke notice of their actions is because they doe not take some tyme of respite wherein to recollect themselues and attend to the consideration of the end for which they were created And in the couert of thy winges I will reioyce I will not confide in my owne strength neither will I reioyce in my selfe but vnder the protection shelter and safegard of thy power mercy I will ioyfully rest and securely reioyce for vnder thy eagles wings I need not feare the gleade My soule hath cleaâ—ed after thee hath adhered to thy footsteps obeyed and kept thy commandements not with an aride affection but with the strong glew of feruent charitie in such sort that noe force of tentation hath been able to seperate me from thee and thou most graciously not onely hast not reiected me but thy right hand hath receiued me to wit thy preuenting grace hath drawne me vnto thee as if he had saied Therefore I follow thee because thou hast drawne me and therefore I loue thee and adhere to thee because thou hast first loued me and by louing me hast caused me to loue thee But they in vaine haue sought my soule I being thus sheltred vnder thy wings and receiued by thy right hand my enimies haue in vaine endeauored to extinguish my spirituall life seduce my soule or otherwise to hurt me for they shall not onely not preuaile against me but alsoe They themselues for their sinne and malice shall enter into the inferiour parts of the earth to witt in to Hell which the Prophet Isaie tearmeth The deeepe lake Isa 14. They shall bee deliuered into the hands of the sword to witt into the hand of the tormentors they shall be the portions of foxes that is they shall noe more dominere ouer iust men but shall be subiect to the vniust deuills as their part and inheritance The deuills are here rather tearmed foxes then wolues or Lions because they doe more circumuent and ouercome sinners by foxelike subtilitie then by Lionlike force and strength for they cannot inforce our will yet they maie suggest alluring tentations But the king Dauid himselfe of whome he speaketh in à third persoÌ„ who shortly after Saul was slayne receiued the gouernement shall reioyce in God that hath reuenged him of his enimies aduanced him to soe great glory and all shall be praised that sweare by him to witt by the health or life of the king because the mouth is stopped of those that speake wicked things that heretofore haue falsly accused him as though he should conspire the death of his soueraigne Some doe expounde these last words of all Reprobates whose mouthes in the daie of iudgement shall be stopped for all eternitie when as truth shall be manifested and none shall bee able to denie it in soe much as their owne consciences shall then accuse them and they shall then confesse and acknowledge despairing VVe haue erred from th way of Sap. 5. truth and the light of iustice hath not shined to vs. Behold here à most sweet and affectionate Psalme the vertue and sweetnesse whereof à deuout and piously amorous soule maie relish spiritually with vnspeakable contentment Let vs therefore endeauour to be euer mentally attent to God according to that of the Apostle to Timothy But bee thou Vigilant labour in 2. Timo. 4. all things bee sober and of Christ to his Disciples VVatch yee and pray that yee Math. 26. enter not into tentation Let our soule thirst to God and liuing in flesh let vs not conuerse according to the flesh following the tracts thereof but let vs exhibite ourselues in the presence of our Lord God in holie desires and lâ—t vs aboue all things be most sollicitous to remaine in the state of grace rather wishing not to haue being then to be without the mercy charitie and grace of God To conclude let vs praise God at all tymes in all places and in our conuersation lifting vp pure hands vnto him and labouring to the vtmost of our power to profit in his diuine loue The title and argument of the 66. Psalme and 4. in the Eâ—udes VNto the end in Hymnes à Psalme of Canticle to Dauid According to the letter this Psalme is an inuocation and thankesgiuing for the Incarnation of our Sauiour or an expression of the vehement desire holie Dauid had to behold the comming of the Messias It consisteth cheefly of three parts In the first he beseecheth God to blesse and illuminate him with his grace that he maie know his waies In the Second he exhorteth all people to praise God for his directioÌ„ and iust iudgements in the Third to praise God foâ— the fruit which the earth bath brought forth to wit Christ Iesus the happy fruit of the wombe of the blessed Virgin The exposition of the Psalme O God haue mercy on vs blot out our offences and remoue all impediments which maie delaye the comming of him whome thou hast promised to send to worke our redemption aâ—d blesse vs not onely with plâ—nty of all temporall benefits but much rather illuminate thy counteuance vpon vs. These words are taken in diuers senses for first God almighty is saied to illuminate his countenance vpon vs when â—e remoueth the clowds of his indignation and beholdeth vs midly as his Sonnes as his freinds and as being reconciled to his fauour Secondly when he illuminateth vs by infusion oâ— wisdome and charitie and disposeth vs to contemplate his diuine vnderstanding Thirdly and lastly when he as it were vnmasketh himselfe that we maie behold him which he cheefly performed when by the mystery of the Incarnation he was seene vpon earth and conuersed amongst men This manner of illumination the Prophet doth seeme to aske for in this place that God will bee graciously pleased to shew vnto vs his countenance if not in the forme of God yet at least in the forme of man which request he likewise maketh Psal 79 in another Psalme saying Thou who fittest vpon the Cherubs bee manifested before Ephraim Beniamin and Manasses raise vp thy might and come to saue vs. And haue Mercy on vs preserue vs from future euills least by loosing thy grace we become vnworthy to receine the Messias That we liuing in the banishment of this life Maie know thy way vpon earth leading vnto our true countrey to wit how to walke in tâ—e precepts of thy diuine law Or thus That we maie know thy way to witt Christ our Lord who saieth of himselfe I am the way and the veritie and the life no man cometh to the Father but by me who is alsoe in all nations thy saluation according to that of S. Luke Myne Luc.
These are they that ouâ— mightie God hath heard elected placed in honour and glorie immutable The hungrie he hath filled with good things and the rich he hath sent away emptie He hath replenished with solide and true benefits the poore hungrie and needâ—â— those that haue suffered necessâ—â—ies for his name whilst worldlings were glutted with excesse of 〈◊〉 He hath comforted them that cannot bee sufficiently 〈…〉 iated with other nutriment then his word and the celestiall food of his Sacraments and with workes of iustice pietie those that leaue all to follow him and make profession of exact pouertie relying onely vpon his munificent goodnesse and mercie Contrariewise he hath alsoe forsaken abandoned pridecausing riches and audacious impudent people that haue noe other stay then their owne vaine greatnesse and confide altogether in their proper industrie sufficiencie faculties and honours These presumptuous auaritious rich men he hath depriued of his succours soe as finally he reduceth them to nothing He hath receiued Israel his child being mindfull of his mercie He hath extended his assisting hand to his poore people of Israel his faithfull seruents who not hoping but in his aide lay prostrate cast downe vnder the feete of their enemies and did not expect succour from any but him alone He hath been mindfull of his auncient mercies of which he had promised to make the effects appeare to his elected long time since he remembred the paines and languishments which his beloued suffered in the expectation of the comming of the Messias he hath heard and attended to their cries praiers and â—owes to their common and ardent desires soe continually repeated As he spake to our Fathers to Abraham and his seed for euer Conformably to the word he had giuen to our Fathers to Abraham his beloued and his childrenâ— hauing assured them that from their seed he should be borne in whome all nations should receiue benediction Saluation that he would raise from their seed to posteritie his deare Messias who should sweetly gouerne his people and of whome the Scepter should bee eternall without end durable through â—â— infinitie of ages To whome with the Father and the holie Ghost bee all honour and glorie Amen The Preamble to Compline or Compleat THe Etymologie of this word Compline sheweth that this Canonicall houre or part of the office is the last of all which concludeth finisheth and shutteth vp as it were the whole diuine office and therefore the glorious Patriarke S. Benedict from whome both Prime and Compline first receiued their names alluding to the word in his holie Rule vseth this phrase Omnes in vnum positi compleant Cap. 42. which is as much as to saie All the Religious being assembled after the spirituall lesson which was to bee read before this houre let them finish and accomplish their daily taske in singing of Compline Thus Smaragdus and other learned Commenters expound that place By this houre according to S. Rupert is designed our blessed Sauiours sorrow in the garden his agonie and bloudie sweat alsoe the apparition made to his Disciples when he entred into the house where they were the doores being shut and gaue them that heauenlie salutation Peace bee with 〈…〉 As for the time prescribed by the holie Church for the reciting of his hourâ— Bellarmine clearely sheweth out of S. Rupert S. Isidore and others that it was ordained and instituted to bee saied after sunne setting in the first houâ—e of the night that is within the comâ—asse of the first station or watch of the night which consisted of the three first houres after sunne setting in memorie of the à fore saied mysteries 〈◊〉 Other reasons likewise of the institution thereof are deliuered by S. Iohn Chrisâ—stome and others of the holie Fathers where they saie That the praier made at this time is first in thankesgiuing for the benefits bestowed vpon vs all that daie Secondly to begge pardon for all faults committed being truely sorrowfull for them and purposing firmely amendment Thirdly to obtaine the diuine protection help from heauen against our Ghostly enemies that they being driuen from vs our good Angels garding vs we maie passe the night without harme or sinne The Argument and Title of the 128. Psalme and first in Compline THis Psalme is a Gradvall Psalme doth treat of 〈…〉 of a spirituall ascâ—◠〈…〉 placed next after th◠〈…〉 â—â—rd it well befitting 〈…〉 God with a quiet mind 〈…〉 things for Iustice sake The fâ—â—â—â—◠〈…〉 to bee the words of our Mâ—â—â—â—â—lie Catholike Church 〈…〉 the mouthes of her couâ—â—â—â—â—â—â—â—â—pions to the thoughts or 〈…〉 the infirmer sort of her distresse 〈…〉 â—â—ewing them by her exampâ—◠〈◊〉 no new thing to suffer 〈…〉 And in the later part is declared how it will fare in the end with her and their persecutors The explication of the Psalme OFten haue they impugned mee from my youth let Israel say Often haue they impugned mee from my youth yet they haue not preuailed against me Let the holie Church now saie for her owne comfort and as an encouradgement for her afflicted children to bring forth fruit in Patience That euen from Aâ—el the â—ust all along in euery age per 〈…〉 malicious blasphemous misb 〈…〉 g or ill liuing people haue 〈◊〉 〈◊〉 by all faire and foule me 〈◊〉 〈…〉 pt my â—â—dgement induce m 〈…〉 come as bad as themselues or 〈◊〉 â—o supplant 〈◊〉 but such hath been the mercies of God towards mee that they haue still failed of their aime Sinners haue builded vpon my backe they haue prolonged their iniquitie The blacke workers of iniustice haue made my backâ— their Anuile hammering vpon mee their wicked practises with frequent beauie stroakes neither will they desist but they and their bad of spring doe still draw out the rodde of their iniquitie And I must Math. 13. beare them thus till our Lord dismount them for soe haue I receaued commaund from him Our iust Lord will cut the neckes of sinner It is not mee they chiefly persecute but God in mee or the good in mee that is his For the words I speake which they dislike are his the doctrine I defend is his the workes I doe his grace operateth with mee And therefore though our iust Lord permit them for à space such freedome to vent their spleene on mee yet in the daie of reuenge his iustice shall appeare by striking them in that part where they depressed mee and exalted themselues not onely bowing but cutting in peeces those stiffe neckes of theirs that they may neuer more lift vp their heads And since they will not bee reclaimed Let them be confounded and turned backward all that hate Syon Be of good cheere my children Our Lord will wipe the teares from your eies and for the reproches you now sustaine you shall behold him standing with much confidence when they that hate you and mee shall trembling bee abasshed you shall see them throwne headlong in such sort as they shall
properly tearmed Hymnes Which words agree with that of S. Mathew where he Math. 16. saieth that our Sauiour and his disciples after they had recited an Hymne went forth which Hymne consisted of diuers Psalmes as hath been saied in our second Chapter of this worke In the primitiue Church the vse of them was wery frequent as maie appeare by diuers of the Epistles of S. Paul as namely by the first to the Corinthians the fowerteeneth the first to the Ephesians and the third to the Collossians Philo Iudaeus saieth that lib. de vita coÌ„templatiua De diuinis nominibus c. 4. Ibidem ca. 3. the disciples of S. Marke did not onely contemplate but alsoe compose Canticles Hymnes in the diuine praise and S. Dionysius maketh mention of one Hierotheus his instructor in the sacred letters whome he affirmeth to haue composed hymnes some of which he setteth downe and moreouer that he the saied Hierotheus together with the Apostles did set forth the diuine praises at the funerall of the B. Virgin mother of God which words Necephorus expounding saieth that 〈◊〉 22. they recited Hymnes The Hymnes which are vsed in the diuine office were for the greatest part composed by S. Hilarie S. Ambrose and S. Thomas of Aquine Yet our holie Father S. Benedict in diuers chapters of his Rule c. 9. 12 13. in stead of the word Hymne hath the word Ambrosian by which it maie be gathered that the Hymnes vsed in the diuine office in his tyme were principally if not altogether composed by S. Ambrose If we haue regard to the signification of the words there is small differeÌ„ce betweene an Hymne à Psalme and à Canticle Yet the holie Fathers doe vse these words diuersly for by the Psalmes they seeme to vnderstand those which Dauid composed to be song to the harp and other musicall instruments by the Canticles those Ten Canticles which are taken out of the other bookes of holie writ and appointed to be song at Laudes Vespres Compline Seauen whereof are taken out of the old Testament and the rest out of new and finally by Hymnes are vnderstood certaine Odes composed in the diuine praise by Ecclesiasticall though not Canonicall writers Those that are desirous to read à more exacte narration of the difference betweene these three words maie fynd them sufficiently discussed in the Commentaries of S. Ierome vpon the fift of S. Paul to the Ephesians in the Prologue of lib. 3. S. Hilarie to his explication vpon the Psalmes and in the Preface of Euthimius to the Psalmes whereunto for breuitie sake I referre the studious reader VVhy the holie Church hath made choice of the Psalmes of Dauid to be recited in the diuine office rather then other parts of the holie Scriptures CArdinall à Turre Cremata vpon the Tract 75. in c. 18. Regulae S. Bened. Rule of our holie Father S. Benedict doth set downe Eight reasons which maie seeme to haue moued the holie Church to make vse of the Psalmes of Dauid in the diuine office rather then the other parts of the holie Scriptures The First is because sinners by reading of the Psalmes are wonderfully excited and animated to doe pennance when they behold Dauid cheifly celebrated in the Church who by pennance became soe great à Prophet and more illuminated by the spirit of God then any of the rest of the Prophets of which opinion Praefa in Psal S. Ambrose seemeth to be where he saieth In the Psalmes I am taught to auoid sinne and to blush when I doe pennance Soe mightie à King soe great à Prophet doth prouoke me by his example that I studie with all diligence â—ither to extenuate the fault committed or to beware of the fault as yet not committed The Second is because there is not any one booke of the holie Scriptures that doth treat soe familiarly with God for in almost euery part of the Psalmes the Prophet seemeth to discourse with God almightie which is a very proper methode for such as praie The Third is because the Psalmes are as it were â— plentifull Mother of spirituall affections abounding with celestiall fruits as most of the holie Fathers doe witnesse The Fowerth is because the Psalmeâ— are very profitable to be read by all sorts for they minister spirituall nutriture sutable to the degree of perfection that each man hath attained or doth aspire vnto Such as haue newly laied the foundation of Câ—ristian discipline maie there find comfort and incouragement to prosecute their course proficients that are aduanced to an higher degree maie there find matter wherein to exercise themseâ—ues and finally those that are happily arriued at the top of perfection maie there â—nd fe well to maintaine their flames of loue The Fift is because this heauenly philosophy is most apt to furnish euery man aboundantly with all doctrine necessary to saluation as best agreeing with those words of the Apostle where he saieth That all Scripture inspired by God is 2. ad Timoth. 3 profitable to teach to argue to correct to instruct in iustice Concerning which point see the Glosse in the beginning of the Psalter The Sixt is because this Propâ—esie excelleth all others in perspicuitie The Seauenth is because there is almost nothing contained in the Psalmes but it is either the praise of God or a Praiâ—r vnto him both which are most proper for the diuine office The Eight end last is because they are diuided into verses and the manner of distinction there obserued is esteemed of learned men farre better then that of the other parts of the holie Scriptures by verses or numbers and consequentlie doe best Psal 17. v. 50. agree with the alternate modulation of à quite The Grecian Fathers in their exposition of these words of the Psalmist I will confesse to thee among nations O Lord and will saie à Psalme to thy name doe affirme that the Prophet did fore shew that the Psalmes by him composed should be song in all parts of the world in the Churches of the Gentils and the same in effect doth the Prophet expresse in diuers places as namely I will confesse to thee in the Psal 34. v. 18. Psal 56. v. 10. great Church in à graue people I will praise thee And againe I will confesse to thee among peoples O Lord I will saie à Psalme to thee among the Gentils in many other places which for breuitie I omitt Certaine memorable sayings of the auncient holie Fathers in praise of the Psalmes of Dauid S. Dyonisius doth affirme that the Psalter li de eis nominibus cap. 3. Homil. 1. de Ezechiele is à certaine Inuentorie of the whole Scriptures wherein all the mysteries thereof are succinctly discribed and tempered with à wonderfull sweetnes of the verse S. Gregorie the great doth write that if the Psalmes be song from the heart and not with the voice onely they doe prepare à waie for almightie God to enter into the most inward
of the highest the first begotten of all creatures Our Lord sware God the Father firmely promised and sealed it with an oath and it shall not repent him he shall not retract what he hath soe auerred for he hath well weighed all circumstances before he soe sware to witt that thou ô Christ as man art à Priest according to the order of Melchisedech The office of a Priest is to be à Mediator and aduocate betweene God and his people to offer their praiers vnto him to pacifie him and blesse them All which are found in Christ and therefore he is à Priest Of him it is written If any man shall sinne we 1. Ioh. 2. haue an aduocate with the Father Iesus Christ the iust and againe VVhen we were enemies Rom. 5. Ephes 2. we were reconciled to God by the death of his sonne who by the Crosse killed the eâ—mities in himselfe Moreouer he is à Priest for euer according to that of the Apostle Christ for that he continueth for euer hath an Heb. 7. euerlasting priesthood whereby he is able to saâ—e alsoe for euer going by himselfe to God alwaies liuing to make intercession for vs. Finally he is à Priest according to the order of Melchisedech First because as Melchisedech offered to almightie God bread and wine soe he did offer or giue to his disciples his body and bloud vnder the formes of bread and wine by conuerting the bread into his bodie and the wine into his bloud Secondly because as Melchisedech is affirmed to be with out Father Mother and genealogie not that he had none of these but because the holie Scriptures for some hidden reason doe passe them ouer in silence soe Christ is borne out of the naturall course of humane generation in heauen without à Mother and vpon earth without à Father and VVho shall declare his generation Isa 53. Hebr. 6. Whence the Apostle to Hebrewes saieth Iesus the precursor for vs is entred made à high Priest foreuer according to the order of Melchisedech Our Lord on thy right hand Christ our Lord sitting on thy right hand ô God the Father Hath broken kings in the daie of his wrath such as haue opposed his holie Doctrine and persecuted him in his members These he hath broken by depriuing some of the life of grace others of their corporall life alsoe and condemning many to hell fire He shall iudge in nations he shall iudge nations themselues in his first comming with the iudgement of discretion mercifully assisting some and iustly relinquishing others and in his Second comming with the iudgement of remuneration rendring to euerie one according to his workes as the Euangelist witnesseth saying The houre cometh wherein all that Ioh. 5. are in the graues shall heare his voice and they that haue done good things shall come forth into the resurrection of life but they that haue done euill into the resurrection of iudgement He shall fill ruines supplie humane defects in his first comming by infusion of grace into emptie hearts and enriching voide minds with spirituall benedictions and in his Second comming he shall fill ruines to witt of the Angels with them that are saued repairing the celestiall mansions made vacant by the fall of the rebellious spirits He shall crush the heads he shall humble the hearts in the land of many in many places and habitations of men For in euery land he hath humbled some hautie spirits and at the last iudgement he shall by the sentence of eternall death crush the heads in the land of many captaines and potent men reigning with much ambition in many lands according to that of the Prophet The Lord of hostes hath Isa 23. thought it that he might plucke downe the pride of all glorie and bring all the glorious of the earth to ignominie Of the torrent in the waie â—e shall drinke Christ in this world shall suffer paine tribulation and most bitter death of which torrent he spake to S. Iohn Iames saying Can you drinke of the cuppe that I shall drinke of Therefore he shall exalt the head he shall glorifie and erect himselfe by rising in à glorified bodie and ascending to the Father that he maie sitt with him as iudge and Lord of all for Christ as God raised exalted and glorified himselfe as man according to that I haue power to yeeld my life and I haue power Ioh. 10. to take it againe Behold here à Psalme short in words but infinite in sense In it the twofold nature and simple personalitie of Christ is shewed Moreouer in it the session of Christ on the right haÌ„d of his Father the deiection of his enemies the promulgation of the Christian faith and the coetermitie and consubstantialitie of the Father and the Sonne is described and finally in it is declared the Priesthood and iudiciarie power of Christ We ought therefore to sing this Psalme with much reuerence singular deuotion and profound contemplation in regard of the dignitie sweetnesse and sublimitie of the sense thereof The Title and Argument of the 112 Psalme and Second in Vespres THe title is Alleluia which fitly agreeth with the Psalme it being wholly composed in the praise of almightie God cheefly for that he being of such excellencie as therein is declared doth not despise poore abiect and simple soules but contrary to the proceeding of worldlie Potentates doth elect them for his peculiar friends aduance them to great honours and showre his singular benefits vpon them The explication of the Psalme PRaise our Lord yee children pure and innocent people of what age soeuer The Apostle doth exhort vs to become such children saying Bretheren be not made 1. Cor. 14 children in sense but in malice be children and in sense perfect and our Sauiour saieth Math. 18. vnlesse ye be conuerted and become as litle children you shall not enter into the Kingdome of heauen Praise the name of our Lord to witt his infinite power and gâ—orie or himselfe who is signified by his name Be the name of our Lord blessed from henceforth now for euer from this instant with out delay and for eternitie let his name be celebrated From the rising of the Sunne vnto the going downe From morning vntill euening or from the East to the West the name of our Lord is laudable is à subiect worthie of all praise Our Lord is high aboue all nations of greater dignitie and excellencie then all the generations of men according to that of the Prophet Isaie All nations as if Isa 40. they were not soe are they before him and they are reputed of him as nothing and à vaine thing c. And his glorie aboue the heauens aboue the celestiall cittizens VVho is as our Lord who maie be found of soe great Maiestie and sublime nature that he maie be paralelled with the Lord our God VVho dwelleth on high and beholdeth the low things in heauen and vpon earth the blessed Spirits who by the
Prophet promised vs in this Psalme that our Lord will not leaue the rod of sinners vpon the lot of the iust that we might haue confidence in all our afflictions that at length we shall be freed from them and in the interim that wee might expect with patience Math. 10. for He that perseuereth to the end shall be saued The argument of the 125. Psalme and first in None IN this Seuenth graduall Psalme according to the letter the Prophet expresseth the ioy and thankfulnesse of the Iewes for their deliuerâ—e from the Babilonian captiuitie Yet being expounded in à mysticall sense it treateth of the seuenth degree of internall ascension which consisteth in Exultation and thankfulnesse for the deliuerie of the elect from the bonds of sinne and seruitude of the diuell The mysticall sense of this Psalme VVhen our Lord turned the captiuitie of Sion when it pleased our good God the Father of mercie and consolation to conuert the Militant Church or any of the faithfull from à confused life from mortall sinne from present miserie to à well ordered life and the state of grace we were made as men comforted we felt soe great excesse of ioy and consolation that we durst scarcely beleeue soe singular aâ— happinesse was indeed arriued vnto vs. Then was our mouth replenished with ioy and our tongue with exultation Then was ioy soe aboundant in our soules that we haue exteriourly manifested it and made appeare by our Canticles of gladnesse Hymnes of thanksgiuing what interiour sweetnesse we experienced in that happie change of our condition Then shall they saie among the Gentils Then shall certaine secular men or other people whatsoeuer beholding the grace that God almightie hath bestowed vpon vs admiring saie Our Lord hath done magnifically with them exceeding benignely gratiously and potently For the louers of the world doe frequently extoll in others what they will not imitate they admire beholding many to bee conuerted to Christ to enter into religion to change their manners suddainely for the better praysing God in his effects yet they praie not that the same grace maie bee bestowed on themselues Our Lord hath done magnifically with vs This is the same with that we read in the Canticle of the blessed Virgin to witt He that is mightie hath done great things to Luc. 1. me Christ our Lord hath done magnificently indeed with vs assuming our nature conuerting our first and generall captiuitie satisfying for originall sinne conuersing amongst men vniting vs vnto him by grace congregating the Church of vs leauing vnto vs his body bloud in the holie Eucharist sending the holie Ghost and conferring innumerable benefits vpon vs. VVe are therefore Made ioyfull and serue him cheerefully Turne our captiuitie ô Lord free vs from all corruption of sinne constitute vs in the libertie of the sonnes of God and take from vs those sinnes by which we are daily circumuented and bound as it were in fetters turne this our captiuitie as à torrent in the south that soe we maie bee filled with the gifts and graces of the holie Ghost as à dried vp torrent is filled with water the south wind blowing They that sow in teares They that now exercise themselues in the sorrowes of pennance or teares of deuotion they that contemne transitorie delights and serue God with à contrite and humbled heart shall reape in ioyfulnesse the effects of grace in present and the fruit of glorie hereafter according to the quantitie and goodnesse of their seed for as the Apostle saieth He that soweth sparingly sparingly 2. Cor. 9 alsoe shall reape and he that soweth in blessings of blessings alsoe shall reape There are fiue sorts of teares The first are to obtaine pardon of our offences these purifie from the staine or blemish of sinne The Second are for the fearefull apprehension of the future Iudgement and hell these refrigerate the ardour of concupiscence and withdraw from all iniquitie The third are for our habitation in this present exile these minister soueraigne liquor to à thirsting soule The fourth are for the defects of our neighbours these fatten the soules of such charitable mourners The fift are for the desire of eternall life these render à soule fruitfull in all goodnesse The elect Going by the waie of this present life they went by the waie of the commandements of almightie God and wept according to some of the fiue sorts of lamentation afore saied casting their seeds doing meritorious workes which are tearmed seeds because as fruit springeth from seed soe of good workes ariseth the fruit of eternall life the infusion of diuine consolation They cast therefore their seeds they sent good workes before them and gathered à heape of merits which the layed vp in Chrih as he exhorteth vs saying Heape Math. 6 vp to your soules treasures in heauen c. and as the Apostle counselleth vs saying Gal. 6. Doing good let vs not faile for in due time we shall reape not failing But comming to the tribunall of Christ they shall come with exultation with a secure and ioyfull conscience carrying theiâ— sheaues the vertuous workes they haue soe collected for their workes shall follow Apoc. 14 them In this Psalme we are admonished to reuolue often in our minds the worke of our redemption We are taught alsoe what difference there is betweene the elect and the reprobate For the elect going in goodnesse doe make happie progresse by weeping but the reprobate doe glorie in this exile as if they were in the countrey of their inheritance making of à prison a paradise of delight and therfore comming to the tribunall of Christ they come with sorrow and heauinesse bearing nothing in their hands but the scedule of their damnation Whence it Luc. 6. is saied to them in the Ghospel VVoe to you that are rich because you haue your consolation woe to you that now doe laugh because you shall mourne and weepe c. Remember sonne saieth Abraham in the Parable of Luc. 16. the rich man that thou didst receiue good things in thy life time and Lazarus likewise euill but now he is comforted and thou art tormented Let vs then despise the pompe glorie and vanitie of the world represse the desires of the flesh and bathe our cheekes with holie teares considering that we can not now reioyce with the world and afterward reigne with Christ The title and argument of the 126. Psalme and Second in None A Graduall Canticle of Salomon Many of great talents who haue endeauoured to expound this Psalme doe confesse that they haue euer esteemed it exceeding obscure and haue not after long studie attained the literall sense thereof Yet they iudge the most probable exposition to bee that of the Greeke Fathers S. Iohn Chrisostome Theodoretus and Euthimius to witt That the propheticall exhortation therein doth appertaine to the people of the Hebrews after their returne from the Babilonian captiuitie when as they labouring to reedifie the house of God
and repaire the holie Cittie were hindred and molested by the bordering nations in such sort that they were constrained to build with one hand and hold their sword in the other Which expositioÌ„ seemeth to accord with the title This exhortation therefore is giuen by the Prophet to Salomon because he first of all built the house of God and amplified the Cittie of Ierusalem in respect whereof he is fitly introduced as who should admonish Zorobabel that was as it were another Salomon how he ought to comport himselfe in reedifying keeping and inlardging the house of God the holie Cittie But in à higher sense the true Salomon to witt the peace maker Christ Iesus who is our peace doth admonish vs that aspire to true peace aspiring doe ascend from this vale of teares to the vision of peace the celestiall Ierusalem how we ought to build and gard the house or Cittie of the holie Church and exhorte euery man in particular by good workes to erect himselfe à house in heauen and keepe it carefully that he maie when time cometh ascend to inhabite and possesse it for euer according to which later sense I purpose to proceed In this Eight Graduall Psalme the Prophet treateth of the Eight degree of internall ascension to witt of the manner houre and order of rising to adore God A morall exposition of this Psalme VNlesse our Lord Iesus Christ or God the holie Trinitie build interiourly by faith Charitie and grace the house the holie Church or euery member thereof in whome God doth reside as our Sauiour saied we will come to him Ioh. 14. and make abode with him c. They the Prophets Apostles and their successors haue laboured in vaine that build it that by preaching teaching liuing exemplarily and working miracles haue endeauored to conuert soules informe the faithfull and erect the saied house For vnlesse God almightie infuse internall light externall preaching will profitt litle if any thing at all whence is that of the Apostle Neither he that planteth is any thing nor he 1. Cor. 3. that watereth but he that giueth the encrease God Vnlesse our Lord keepe the Cittie the holie Church which is tearmed à Cittie in respect of the vnion of the faithfull He euerie Doctor Pastor or Prelate watcheth Philip. 2. in vaine that keepeth it For not onely the beginning of our good but alsoe our conseruation protection and perfection is of God and therefore as he alone doth build the holie Church interiourly by infusing faith Charitie hope and the gifts of the holie Ghost to which infusion holie Prelates Pastors whome he hath called to that function doe dispose the minds of men soe he alone doth keepe it by himselfe by conseruing those gifts in being which he hath soe infused and the Angells and men to whome he hath recommended the chardge or gouernmeÌ„t of his Church doe keepe it instrumentally and dispose it exteriourly by exhorting to goodnesse and remouing the impediments of liuing well It is in vaine for you Prelates Pastors of the holie Church to rise before light to applie your selues with all diligence to build and gard this house this Cittie of our Lord before the infusion of grace before the irradiation and reception of the diuine assistance As if he should saie Your labour will produce noe effect or profitt nothing at all vnlesse the grace of God bee propitiously present both with you and your audience Rise ye therefore to execute the office recommended vnto you after ye haue sitten after you haue humbly implored the diuine assistance and with drawing your selues from exteriour affaires haue rested for some space at the feet of à Crucifix meditating contemplating and praying that you maie bee admitted to enter into the wine Cellar of the holie Ghost and into the treasurie of the wisdome of God Being therefore spiritually inebriated with the ardour of diuine loue and irâ—adiated by the light of veritie you maie arise and passe to instruct others communicate with them of your plenitude for then God will graunt à blessing to your labours and one word of your mouth shall make deeper impression in the heart of your audience then whole sermons will otherwise doe Rise then bouldly after you haue sitten in this sort VVho eate the bread of sorrow vnto whome the teares of fraternall compassion are food daie and night For it behoueth you daily to condole with your subiects and not alone to bewaile your owne but their offences alsoe Thou Ezech. 5 shall beare saieth the Prophet Ezechiel the iniquitie of tho house of Israel whence 2. Cor. 11 the Apostle saieth of himselfe VVho is weake and I am not weake VVho is scandalized and I am not burnt and holie Iob I Iob. 30. wept sometime vpon him that was afflicted and my soule bad compassion on the poore VVhen he shall giue sleepe to his beloued when our Lord who is the prime architect of this spirituall fabricke shall after you haue faithfully cooperated with his grace graunt you and the residue of his chosen friends à long desired rest from your labours that is à happie death Behold the inheritance of our Lord are children the reward of the fruit of the wombe Then to witt at the daie of iudgement it shall appeare that you and they who haue been regenerated to God by Baptisme and adopted his children are his inheritance for then both you and the rest of his selected friends shall passe into his eternall possession and inheritance and become the reward of Christ Iesus the sweet fruit of the wombe of the blessed Virgin who by his passion and death hath purchased grace and glorie for you and them As arrowes in the hand of the mightie soe are the children of them that are shaken By these children are vnderstood all the elect who are the inheritance and reward of Christ and by that comparison of them with arrowes in the hand of the mightie is designed the spirituall power of the seruants of Christ which was apparent and manifest both in their actions as conuerting infidels to the Catholicke saith or sinners to peÌ„nance with the efficacie of their doctrine splendor of sanctitie and force of miracles alsoe in their passions as suffering all sorts of torments with incredible patience and fortitude euen to the last gaspe for the defence of the truth These are alsoe tearmed The children of them that are shaken because they are the disciples and followers of the Prophets and Apostles whome the world did persecure euen to death it selfe Blessed is the man Christ true God and true man that hath filled his desire of them of the saied children That is to saie He is truely blessed because he hath brought his desire to the end he aimed at which was to behold the saluation and glorie of his children for whome he hath done and suffered soe exceeding much Therefore he shall not be confounded when he shall speake to his enemies in the gate When