religious to relinquish the saied office But behold the diuine iustice which is euer vigilant obseruing our iniquities shortly after such aduersities aÌ„d afflictioÌ„s fell vpon the saied Monastery that the monkes were daily in daunger to loose their liues on euery side there were made roberies and rapines of their goods their corne was burnt and their familiar friends and seruants were murthered in soe much that they became weary of their liues and were inforced to be at much expences to obtaine of the Emperour to interpose his authoritie which when they had compassed it nothing at all auailed them Wherefore I being intreated by them for he was imploied abroad in many Embassadges to see if I could fynd some way whereby to redresse these calamities did giue them this answeare Christ saied I is our peace of whome when he was newly borne of the B. Virgin the Angells did sing Glory in the highest to God and in earth Luc. 2. peace Because therefore you haue banished out of your Monastery the mother of true peace these tribulations calamities haue deseruedly been layd vpon you which words the Monkes hauing by many signes experienced to be most true being now in great distresse they begane to consider better with themselues and casting themselues vpon the ground before me promised with one consent that they would neuer afterwards neglect their accustomed praise of the mother of God After which their humiliation and promise put in practise the enioyed their desired peace euen to this present CHAPT IV. Shewing the reasons why the holy Church hath diuided the diuine offiâ—e and consequentlye this of the B. Virgin conformable vnto it into so many parts or howâ—rs MY purpose is not to make à long narration of the diuersitie of opinions concerning the number of the Canonicall howers the precise tyme when they were saied and the space which was intermitted betweene them in diuers places for that the pious reader whose comfort I hereby intend would rather gather leaues then fruit by such à sterill discourse relishing best with curious palates which sometimes are more delighted with the shadow then with the substance Notwithstanding soe much as may serue for instruction I will as breifly as I can declare concerning this matter Our holy Father S. Benedict in his Cap. 16. Psal 118. Rule hath these words Seuen tymes in the daie saieth the Prophet I haue saied praise to thee which sacred number of Seuen will be accomplished by vs if we performe the office of our seruice at the tyme of Mattines or â—auds Prime Terce Sext None Vespres and Compline because the Prophet spake of these howers when he saied Seuen tymes in the daie I haue saied praise to thee For of the Nocturnes or night office the same Prophet alsoe saieth At midnight I arose to confesse to thee Wherefore at these tymes let vs praise and giue thanks to our Lord and sauiour for the iudgments of his iustification I meane at Mattines or Lauds Prime Terce Sext None Vespres and Compline and at night let vs rise to confesse to him Thus farre our holy Father The saied night office is not ordained without great reason that we may be found watching and prepared to receaue the spowse for that our sauiour doth seeme to affirme that the generall Iudgment shall bee in the night tyme In the Math. 25. Luc. 17. middest of the night à great noyse was made behold the spowse is at hand Moreouer In that night two shall bee in one bed c. and in another place VVatch yee therefore for you Marc. 13. know not when the Lord of that howse cometh at euen or at midnight or at the cocke crowing or in the morning least coÌ„ming vpon à suddaine he fynd you sleeping and that which I saie to you I saie to all watch which night watch Act. 16. S. Paul and Silas did obserue as appeareth in the Acts of the Apostles Cardinall à Turre Cremata vpon the Tract 73. Rule of S. Benedict saieth that according to the auncient custome there were eight Canonicall howers and Hugh of S. li. 2. Eccles office c. 2. Victor proueth the same by this reason In tymes past saieth he the Nocturnes or night office were not onely seperated by à certaine interposition of tyme but alsoe were terminated with à proper extreame or ending that is with à collect or praier by which manner of terminatioÌ„ the vnitie or diuision of howers are vsually distinguished The same alsoe is affirmed by diuers others Yet now that laudable custome giuing place to humane infirmitie the common practise is that the Nocturnes and Mattines or Lauds are recited at one tyme make but one hower and thereupon it is become the generall receaued opinion that Tom. 3. pag. 94. Prouer. 22. there are onely Seuen Canonicall howers according to which Peter Damian doth proceed where he saieth that there are Seuen lesser sorts of sinns into which The iust man as it is written doth daily fall but straightwaies getteâ—h footing againe for that he sinneth not out of malice or deliberatly but out of humane frailtie The saied sinns are these that follow vizt Thought Ignorance Inconstancy Necessitie Infirmitie Obliuion and Inconsideration For eâ—piation whereof the holy Doctors of the Church by the instruction of the holy Ghost haue ordained that we doe seuen tymes à daie offer our praiers to God for in very deed saieth he the offices of the seuen Canonicall howers are like vnto seuen Baptismes which wash away the seuen staines which we doe soe daily contract There are many Texts of the holy scriptures touching the number of Seuen which may seeme to haue moued the holy Church to make choise of that sacred number of tymes wherein to praise our Lord as in Genesis in memory of the benefit of our â—reation The Seuenth Gen. 2. daie God ended his worke Alsoe in other places as Naaman the leper washed himself lib. 4. Reg. c. 5. Iosue 6. seuen tymes in the riuer of Iordan And VVhen the army of the Hebrâ—wes had gone seuen daies about the Citty of Ierico the seuenth tyme seuen Priest sounded seuen trumpetts of the Iubilie and the wall of the Citty fell downe And Our Lord oast out of Marie seuen deuills Mare 16. With à multitude of other places which for breuity sake I willingly ouer passe Moreouer our Lords Praier consisteth of seuen petitions our sauiour spake seuen tymes whilst he hung vpon the Crosse and there are seuen guifts Apoc. 1. of the holy Ghost I saw saieth S. Iohn seuen candlestickes of gold and in the middest of them one like the sunne of man Ludouicus de Ponte in his tome of the Perfections of Christ after he hath shewed Tract 3. c. 1. out of S. Iohn Chrisostome that praier is like to the sunne he doth compare the seuen parts of the diuine office to the seuen Planetts because by them doth descend into the Church the influx of
respect that he permitteth wicked people to liue for the most part in great plentie ease pompe and delicacy and suffereth vertuous holie men to liue in want affliction contempt and misery but when he cometh to the generall iudgement that he maie render to euery one according to his workes his seate shall bee as it were corrected Fire which shall burne the whole world shall goe before him and inflame his enimies round about but shall not touch nor contristate his elected friends as is prefigured in the three children which the King of Babylon caused to bee throwne into â— furnace Daneil 3. of burning fire who were not touched by the flames but the Chaldeans burnt whoe were about the furnace The things that follow are denounced by the Prophet as though they were already done for the assured certaintie thereof His lightnings shined to the round world the earth sâ—w and was moued The inhabitants of the earth shall see his lightnings and the other terrible precedent signes of his dreadfull comming wither for feare and expectation of what shall come vpon the world The mountaines melted as wax before the face of our Lord before the face of our Lord all the earth Some expound these words literally of the materiall mountaines which shall bee dissolued the earth made plaine and perspicuous but others expound them morally of proud ambitious and vaine glorious men who shall bee confounded and dissolued in their hearts at the sight of our Lord and not onely they but alsoe terrene auaritious and sensuall men saying one to another VVhat hath pride profited vs Sap. 5. or what commoditie hath the vaunting riches brought vs all those things are passed away as à shadow and as à messenger running before and as à ship that passeth through the surging wanes whereof when it is past the trace cannot be found c. The heauens haue shewed forth his iustice the Sunne Moone and starres in which shall appeare great testimonies of the indignation of God shall as it were proclaime to the whole world with what seueritie rigour of iustice he will take reuenge of mankind for sinne and all peoples haue seene his glorie shall see his glorie in these all other his wonderfull workes And therefore since that our Lord is of such power and Majestie Let them bee confounded that adore sculptils statues and images as Gods framed by the hands of men which neither can hurt nor helpe them and let them blush for shame that glorie in their Idoles as though there were diuine power in them for they shall then behold that those things which they adored for Gods are mere painted blocks and engrauen stones and that our Lord whome they would not here acknowledge is the onely true God vnto whome all adoration and diuine worship is due Adore him all yee his Angels To the greater confusion of Idolaters doe ye ô ye his Angels adore Christ our Lord your Maker sitting vpon his tribunall This place is alleadged by the Apostle to the Hebrewes to proue Hebr. 1. our Sauiour to bee true God And when againe he bringeth in the first begotten into the world to wit at the daie of iudgement for he speaketh à litle before of his first comming he saieth And let all the Angels of God adore him Sion heard was glad The militaÌ„t Church shall heare all that hath been before mentioned concerning the Majestie of our Lord comming to iudgement the confusion of Idolaters the adoration of the Angels and shall exult with spirituall ioy And the daughters of Iuda reioyced because of thy iudgements ô Lord All particular Churches meÌ„bers of the vniuersall or all the soules confessing to our Lord in spirit and truth for Iuda is by interpretation confession shall reioyce being moued thereunto by the consideration of thy iust iudgements ô Lord who wilt leaue nothing neglected doe iniury to none nor let passe the oppression or violence vsed towards any vnreuenged but wilt exalt all those that haue been contemned afflicted and tormented for iustice sake and wilt condemne to eternall flames those that placed their felicitie in the pompes and delights of this world And they shall reioyce alsoe Because thou Lord art most high ouer all the earth thou art exalted exceedingly incoÌ„parably without measure aboue all Gods both aboue those that by participation of thy diuine power are called Gods and aboue those alsoe whome the Gentils falsly worship as Gods You that loue our Lord hate ye euill since that sinne is soe odious in the sight of our Lord that he will come with such furie and indignation to take reuenge thereof All you deuout soules that make profession to feare and loue him abhorre it in your hearts yet not in regard of the paine it induceth but because it is displeasing vnto him and contrary to his diuine will and then you maie bee confident that you shall not onely experience him à mild iudge towards you in that dreadfull daie but alsoe your protector and comforter in all your present dangers afflictioÌ„s For Our Lord keepeth the soules of his Saints in this present life by infusion of grace and the ministry of his Angels and in the daie of iudgement out of the hand of the sinner from the power of the first transgressor Lucifer and his complices he will deliuer them he will perfectly free them and wipe all teares from their eies for after that last sentence sinners shall noe more molest the iust with their malicious pretensions and false accusations Light is risen to the iust and ioy to the right of heart The light of iustice the Sunne of vnderstanding shall arise to iust men and direct them in the way of truth without errour teaching them to discerne betweene iust and iniust good and euill and exciting them to elect in all things what is most conforme to the diuine will whence will follow exceeding peace of conscience and vnspeakable ioy of heart to the righteous that shall walke simply and humbly therein or thus The light of glorie illuminating the vnderstanding or Christ our Lord the Sunne of Iustice shall then arise to the iust man directing him towards the cleare vision of God ineffable delight proceeding from the vision of God which he shall eternally enioy shall arise to the right of heart Wherefore Bee glad yee iust in our Lord your most pious Redeemer and most liberall benefactor who shall come to the last iudgement with such preparation and for soe great benefit vnto you and with confession of praise and thankfullnesse Confesse ye to the memory of his sanctification praise him that hath soe gratiously been mindfull of you that he might sanctify you and bring you to eternall felicitie for which his singular clemency and mercy shewed towards you without any merit on your part but meerely of his owne immeÌ„se goodnesse you are obliged by all the lawes of gratitude to glorify his name incessantly and neuer to forget
to themselues the others part which custome is much to be disliked both for that it occasioneth scruples as alsoe for that such whispering doth often disturbe others hinder their owne attention and tacitly infringe the common practise of alternation Wherefore such are to know that it is farre better for them to attend diligently to what the other part doth recite and spare such their super fluous and preiudiciall labour But perhaps they will saie that they cannot sometymes heare distinctly what the other doth recite to which maie be answered that they are not bound to heare euery word distinctly pronounced but it sufficeth that they perceiue the others are not negligent in performing their part and they themselues haue lisseâ—ed attentiuely For as much as concerneth the manner of reciting in priuate the diuine office and consequently the office of the B. Virgin by one alone the practise in all ages doth likewise shew it to be both sufficient and conuenient Yet because some clauses or passages in the saied offices seeme to suppose more then one person concurring as for example the Benedictions which are giuen in the plurall number and Venite exultemus Come let vs reioyce the word Oremus Let vs pray which is vsually recited before euery Praier Benedicamus Domino and diuers others where in the plurall numbers expressed In answer there vnto I will here set downe what Peeter Damian in his booke entituled Dominus vobiscum answereth in generall to such like obiections vz. That the rule of Ecclesiasticall tradition is to be vniformely obserued whether the office be recited by one alone or more For saieth he if the Doctors of the Church had iudged it meet they would haue prescribed one forme of the diuine office for one alone and an other for two or more which since they haue not but haue taught vs to keepe one order with inuiolable obseruance we are to obey their holie institution which is founded vpon good reason deduced out of the authoritie of the holie Scriptures For they foresaw that whatsoeuer is offered with due reuerence in the diuine office by euery particular member of the holie Church the same is exhibited vniuersally by the faith and deuotion of the whole Church for the Spirit of the Church is one where with one body is viuificated or quickned which is gouerned by Christ the head thereof Moreouer the whole Church doth consist of à coniuncture of diuers members yet it is without doubt but one body founded vpon the soliditie of one faith and anoynted with one vertue of the viuificating Spirit whence it is that the Apostle saieth One body and one Spirit as you are called in one hope of your vocation Wherefore he concludeth â—t is meet that whatsoeuer is particularly done in the sacred offices by any one whomesoeuer that the holie Church herself should be esteemed to doe it with one consent by vnitie of faith and loue of Charitie THE EXPLICATION OF OVR LORDS PRAIER IT maie seeme great Presumption in me to attempt to explaine this holie Praier it being in it self most perfect as hauing been composed by the VVisdome of God the second person of the Trinitie our deare Redeemer Christ Iesus and besides it hauing been already explicated at large by very many of the holie Fathers who haue compiled whole treatisses therevpon Notwithstanding in regard I haue vndertaken to saie something concerning every part of the office of the B. Virgin as God almightie shall please to inspire me with for that the saied office is vsually begun with this holie Praier as alsoe for that few or in à manner none of the saied expositions of the auncient Fathers are extant in our vulgar tongue confiding in the assistance of our B. Sauiour whose honor I principally intend I will endeauour after my vnskilfull manner to open this rich casket and expose the pretious gemmes therein contained to the veiw of well minded soules Our Father ALmightie God who in the law of Moyses would be stiled Lord and appeared alwaies to the children of Israel with such exceeding terror that they desired that Moyses might speake vnto them and not he being in the law of grace sweetly inclined to mercy by the perfect conformitie of his onely and well beloued sonne our deare Redeemer Christ Iesus to his holie will in all things was graciously pleased to take vpon him à more familiar name that deposing all seruile feare we might be incouradged to treat with him with filiall reuerence loue and confidence S. Ianes â—aieth That we mâ—st aske in Ia. 1. saith nothing doubting if we will receaue any thing of our Lord. And what is there soe efficacious to increase confidence inflame the affect on and reioyce an humble soule as to be assured that the true liuing and almightie God is soe benigne that he is not onely willing but alâ—oe desirous to be called Father by the faithfull Our Sauiour therefore by this sweet and louing name of Father inuiteth vs to come to God witâ— Ã filiall loue and firme confidence in his benignitie assuring vs that he will embrace vs with à tender affection and that he â—ill be solicitous that nothing be wanting vnto vs. VVhat man is there of you saieth he Math. 7 whome if his child shall aske bread will he reach him à stone or if he shall aske him à fish will he reach him à serpent if you then being naught know how to giue good gâ—ifts to your children how mâ—ch moâ—e will your Father who is in heauen giue good things to them that aske him And in another place Be not carefull for your life what you shall eate neither for your body what rayment you shall put oâ— c. For your Father knoweth that you neede all these things Seeke therefore first the kingdome of God and the iustice of him and all thâ—se things shall he giuen you Although by the word Father in this Praier may be vnderstood the first Person of the blessed Trinitie whoe is properly in the saied Trinitie God the Father yet according to S. Augustine by the word Father the whole Trinitie is here designed to whose Image we are created by whose prouidence we are gouerned by whose grace we are adopted and by wâ—ose infinite mercy we are redeemed By that our Sauiour would haue vs to saie our Father rather then mâ— Father he signifieth that all the faithfull are fellow brethren all sonnes of one and the same Father and therefore bound to reuerence loue and praie for one an other Yea that we are his brethren as being by him adopted the sonnes of God and coheires with him of the euerlasting kingdome and made by grace what he is by nature Moreouer thereby is signified that God is the vniuersall good with whome there is no acception of persons who loueth and seeketh the common good VVhich are in Heauen THat is in the Imperiall Heauen where he is pleased to glorifie those whome he hath ordained to eternall happinesse It may alsoe
metaphorially be vnderstood of the celestiall Ciâ—tizens themselues in whome he is after à most excellent and singular manner by his beatificall presence or of vertuous and deuout soules here on earth whose conuersation is in heauen for of those the Apostle saieth You are the Temple of the liuing God God is in all things by his essence presence and power penetrating inuironing and conseruing all things and is more neare and intime to euery thing then any part is to it 's whole or any thing is to it self for he alone slideth as it were into the essences of things neither is any thing present to an other but onely by vertue of the diuine presence The Prophet witnesseth VVâ—â— doe not I fill heauen Ierem. 23. Psal 138. and earth VVâ—â—ther shall I goe saieth holie Dauid fâ—om thy Spirit or whither shall I flâ—â— fâ—om thy face If I shall ascend in to heauen thou art there If I descend into hell thou art present vizt exerâ—â—sing the act of Iustice S. Augustine affirmeth that God is in li. medita c. 29. all places without place that he containeth all things not being inuironed by them that he is present in all places withouâ— motion that he beareth all things and is not burthened and that he filleth all things not being included Yet he is truely saied to dwell in Heauen particularly according to what he hath insinuated by his Prophet Isaie Heauen is my seat and the earth my footestoole and wee reade in the Psalmes Our Lord his seat is in Heauen hauing designed that place as his court and there placed his royall tâ—rone where hee doth particularly manifest himselfe to his beloued Since then by these words Our Father which art in heauen we acknowledge God almighty now in the law of grace to haue aduanced vs to soe eminent à degree of honor as to adopt vs his Sonnes and coâ—eires with his owne naturall Sonne Christ Iesus let vs esteeme ourselues to remaine in this world as in à place of banishement farr distant from that happy region whereunto we confesse ourselues to laie claime let vs hastâ—n thither and haue all our affections bent thither wards auoiding all things that maie be any hinderance vnto vs in the pursuite thereof let vs I saie behaue ourselues in all things as besitteth the Sonnes of soe potent and glorious à Father in nothing regarding our owne priuate commoditie but rather imploying our whole forces to set forth his glory and magnificence saying to that end the first Petition Sanctified be thy Name THese words maie be taken in diuers senses as First for the holy name of God it self which the Iewes did hold in such exceeding reuerence that they dared not to pronounce the word Iehoua which signified the essence of God and it is à constant tradition that is was onely once à yeare spoken and that by the high Priest when he entered into Sancta Sanctorum Ps 75. God is knowne in Iewrie saieth the Prophet in Israel his name is great Ps 112. and in an other place From the rising of the sunne vnto the going downe the name of our Lord is laâ—dable Praise yee his name because Ps 99. our Lord is sweet S. Thomas of Aquine â— 56 Isaâ—ae saieth the name of God is great to be feared holy to be â—euerenced sweet to be meditated on copious to giue mercy efficacious to impetrate powerfull to cause saluation secret to be knowne Secondly they maie be vnderstood soe that we desire hereby that all nations of the earth maie come to the light of Faith and that they maie know that God alone is worthy of all praise and glory and consequently that they maie tremble at his Maiestie admire his works be enamoured with his beautie and euen languish to behold his vnspeakable goodnes Ps 65. saying with the holy Prophet Let all the earth adore thee and sing to thee let it sing à Psalme to thy name and in an other Ps 95. place Shew forth his glorie amongst the Genâ—iles his maruelous workes in all people Alas wretched vngratfull and indeuoute as we are how often doe we pronounce this petition without due attention and consequently without due reuerence and spirituall feruour Let vâ— therefore doe ourselues what we desire should be done by all men that is to saie let vs endeauour by frequenting learned exhortations reading pious bookes and exercising ourselues in holy contemplations to come to know how excellent how infinitely good sweet and mercifull à God we haue that by sucâ— knowledge we maie be excited to serue and honor loue and praise him euery where and at all tymes Lastly they maie be vnderstood that we desire by those words that our heauenly Father will be pleased either to make vs capable to comprehend his sanctification or at least to appeare holy in our religious conuersation which will be fulfilled in vs when mens all see the workes which he hath perfected in vs and glorify his name therefore Vertuâ—â— men doe sanctify God whilâ—â— by liuing holily they demonstrate God whoâ—â— they soe serue to be holy And contrary wise Vitious men by their iniust and irreligious conuersation are truely saied to commaculate and defile the name of our Lord because they liue in such à manner as though God did approue of iniustice and were not holy and doe as much as in tâ—e lieth embolden others by their wicked and dissolute example to dishonor him Hence it is that almighty God vpbraiding the perfidious children of Israel saieth You haue polluted my holy Ezech. 36. name and againe I will sanctify my great name which you haue polluted amidst the Gentiles Let thy Kingdome come THe Kingdome here mentioned is by some expounded of the militant Church as thus Let thy Kingdome come that is let the militant Church in which thou reignest by faith and grace be multiplied and spred through the whole world and let her enimies especially the deuills be cast forth of her that thou alone maiest peaceably reigne in â—er By others it is expounded of the Kingdome of God which the holy Euangelist saieth is within vs and being Luc. 17 taken in this sense the Kingdome of God cannot come whilst sinne reigneth in our hearts and we doe obey to the concupiscences thereof and therefore we praie Let thy Kingdome come that is streÌ„gthen vs by thy grace that we maâ—â— be enabled through tâ—e assistance thâ—reof to free our hearts from the seruitude of sinne and to dispose ourselues by the practise of vertues that thou maiest peaceably enter and assume the gouerment of our hearts Of this Kingdome the Prophet maketh mention where he Ps 22. saieth Our Lord ruleth me and nothing shall bee wanting to me He hath condâ—â—ted me vpon the pathes of iustice c. Finally it is expounded of the Triumphant Church as that we praie hereby that the walls of the Celestiall Ierusalem maie be reedified and the ruine of the Angells
exercise this deuotion towards the B. Virgin and encouradge others to the like office of pietie In the first Tome of the flowers of examples is related out of diuers graue authors that à certaine venerable Archbp of Canterburie returning from the court of Rome did take vp his lodging in the famous and Princely Monasterie of Saint Bertin in the Citie of Saint Omers of the holie Order of Saint Benedict and the daie following was conducted into the Chapter howse where he made à speech to the Religious in which amongst other remarkable things he declared vnto them that when he was at Benenentum he vnderstood of à certaine Religious man who was accustomed to recite daily Fiue Psalmes in the honor of the B. Virgin which began with the fiue letters of her name The Psalmes were these Magnificat Ad Dominum Retribue In conuertendo and Ad te leuaui before euery one of which he saied the Angelicall Salutation or Aue Maria. There was present at this Sermon one Ioseius à Monke of the saied Monasterie of S. Bertin who gaue diligent attention to what was saied and did from that tyme daily when he had ended Mattins recite the saied Psalmes in the manner aboue saied It happened one night about the feast of S. Andrew the Apostle that the rest of the Religious rising to the night office the saied Ioscius was absent The Subprior therefore looking about the Quire as the manner is to see who was absent perceaued him wanting and went straight to his chamber and found him dead wherevpon returning to the Quire he called together the Religious and brought theÌ„ to their deceased Brother where after they had vncouered his face they beheld this wonderfull spectacle Fiue Rofes did issue out of his face one whereof sprong out of his mouth and tongue one out of each eie and one out of each nostrill There former sorrow therefore being changed into excessiue ioy at the sight of this soe great à miâ—acle they carried him into the Quire and laying him with his face open they againe more curiously veiwed the saied Roses and found the word Maria written as it were in the Rose which issued out of his mouth whereupon they kept him vnburied Seuen daies in which space three Bishops and very many of the Clergy Laietie beheld this admirable worke of God This happened about the yeare of our Lord 1162. Leo being Abbot of the saied Monasterie and Theodoricus Earle of that I rouince Cantiprat in his second Booke of the Vniuerse relateth à wonderfull miracle not vnlike to the former of à certaine auncient souldier who being admitted into the Nouiship in à Monastery of Cistercians proued soe indocible that he could not be brought to learne our Lords Praier wherefore his Maister endeauored with much labour to reach him the Angelicall Salutation which likewise proued soe difficult à taske vnto him that he could not after much tyme and industry retaine in memory any more of it then these words Aue Maria gratia plena Dominus tecum These words therefore by aduice of his Maister he volued and reuolued and ruminated in all places yea euen at meale tyme and at length by long continuance conceiued soe great sweetnes in them that the sole memory of the Mother of God did possesse his heart and mouth in what busines soeuer he was imploved Some yeares being passed in this deuotion this holie man exchanged this life for à better and being buried in the Church yard shortly after there grew out of his graue à tree of such à sort of wood which was not vsuall in those parts in the leaues where of were ingrauen in golden letters Aue Maria gratia plena The Bishop of the Diocese hauing notice giuen him hereof by the Abbot of that Monasterie came to the graue accompanied with à great multitude of people and after he had veiwed the saied tree caused some to digge about it and found that it tooke roote in the mouth of the saied holie man The saied tree hauing as it should seeme performed the office for which it grew vdzt to giue restimonie of the sanctitie of that holie man and how gracious the B. Virgin is to such as are deuoted vnto her as alsoe how pleasing it is to almightie God that we honor his blessed Mother did wither and consume in the sight of them all then present like as the Iuie tree we read of in Ionas the Prophet Wherefore by this holie Praier let vs often renew in our memory the benefit of our Redemption which began with this holie Salutation and let vs beseech her who was is and euer shall remaine most gracious in the sight of God to be our aduocate and patronesse in our greatest extremities A praier appointed by the holie Church to be saied before the diuine office OPen my mouth o Lord to praise thy holie name cleanse my heart from all vaine peruerse and impertinent thoughts illuminate my vnderstanding inflame my affection soe that I maie be able to recite this office worthily attentiuely and deuoutly and maie merite to be heard before tâ—e face of thy diuine Maiestie through Christ our Lord. Amen Pope Leo the X.th to such as after the office shall deuoutly recite the ensuinge Praier hath graunted pardon of all the defects and faults contracted out of human frailtie in the performance thereof TO the sacred and vndeuided Trinitie to the humanitie of our Lord Iesus Christ crucified to the fruitfull integritie of the most Blessed and glorious Virgin Marie and to the generalitie of all the Saints be sempiternall praise honour vertue and glorie from all creatures and to vs remission of sinns for infinite worlds of worlds Amen And blessed be the bowells of Marie the Virgin which bore the sonne of the eternall Father and blessed be the brests that gaue sucke to Christ our Lord. Pater noster c. Aue Maria c. A praier to be saied after the office of the B. Virgin approued by Pope Pius the fift of that name REceaue most mild God for the praiers and merits of B. Marie euer à Virgin and of all the Saints the office of our seruice and if we haue done any thing praise worthy behold it propitious but what hath beene negligently performed doe thou benignely pardon who liuest raignest in perfect Trinitie for all worlds of worlds Amen An other Praier or oblation before the diuine office Ludouicus Blofius declareth that it was Moni spi c. 3. reuealed to S. Mecthild as à most gratefull thing to God that those wâ—o are about to recite the Canonicall howers doe vnite them with the praiers of our Sauiour For saieth he by this meanes they will be reputed one exercise with his like as à small quantitie of water mixed with à great Vessel of Wine is noe more reputed water and therefore he aduiseth such to recite this short Praier to that end O Lord in vnion of the perfect attention wherewith thou vpon earth didst offer
stealth but our Lord made vs wherefore we are the people of his pasture and sheepe of his hands which he of his ineffable goodnes hath vouchsafed to make vnto himselfe Our Sauiour saieth My sheepe heare my Ioh. 10. voice If therefore you will be his sheepe To daie that is euery daie whilest it is saied to daie for the daie here mentioned shall endure vntill tyme shall cease If you shall heare his voice that is come to know his will either by the lawfull preachers of his holie word or by reading the holie Scriptures or the writings of the holie Fathers or by his interiour motion or otherwise in what manner soeuer he shall please to manifest his will vnto you Doe not harden your hearts be not disobedient to his gracious inuitation and call but receiue it thankfully and put it in execution without delaie The Hebr. 4. Apostle did exhort the Hebrews by these words to embrace the doctrine of Christ shewing that the daie was then come whereof the Prophet spake soe many yeares before For saâ—eth he if Iesus that is Iosue had giuen them rest the Prophet would not haue mentioned another daie In tymes past our Lord spake vnto his people by the mouth of Moyses and other his holie Prophets but now in the law of grace by his onely Sonne Christ Iesus Let vs therefore mollifie our hearts let vs not be As in the prouocation according to the daie of the tentation in the desert at the waters of contradiction and other places in the desert VVhere our Lord saieth your fathers tempted me proued me and saw my workes They doubted in their hearts whether I weâ—e of power to giue them food defend them from their enemies and bring them to the land of Promise but they experienced me by my wonderfull workes to be the onely true God What should moue my people to be soe incredulous and obdurate What could I haue done more to shew my loue vnto them then that I haue done I brought them from Aegipt where they were oppressed I dried à passadge in the red Sea that they might passe without difficultie drowned their enemies in their sight I went before them in forme of à clowde by daie and like à piller of fier by night I fed them with Manna for Fortie yeares space in all which tyme neither the garments they wore nor their shooes were the worse for wearing Fortie yeares was I nigh to this generation guiding them teaching them working wonders amongst them and experiencing alwaies to winne their hearts And saied by my Angel to Moyses by him to them These alwaies erre in heart They erre not through ignorance they know what they ought to beleeue what they maie lawfully desire and what to doe to please me but they will not know I haue often instructed them in my waies by my seruant Moyses But they haue not knowne my waies that is they haue disliked would not approoue of my waies and therefore all remedies fayling I haue sworne to them in my wrath We must not conceiue by these words that the passion of anger is in God but onely that he swore to proceed to punish them as if he had been possessed with anger and wrath against them for S. Thomas saieth Anger is attributed to God metaphorically If they shall enter into my rest that is into the land of Promise I will cease to be that I am as I liue they shall not enter for their incredulitie These oathes are vertually included in the former words which doe seeme to be spoken by the figure Aposiopesis wherein something is not formally expressed which yet is vertually included in the sense of the words By the place of rest here mentioned is signified eternall happines for the land of Promise was à figure of the celestiall countrie It is not here expressed who shall enter into that rest but in the booke of Numbers we read that our Lord Num 14. saied My seruant Caleb who being of another spirit hath followed me him will I bring into this land and Iosue and the litle ones whome they saied should be à prey to the enemies By Iosue and Caleb maie be vnderstood the small number of the Iewes who filled with the spirit of God did follow the doctrine of our Sauiour and by the multitude of those litle ones the fulnes of the conuersion of the Gentils whome the holie Church brought forth in the last age litle ones indeed because they entred by the gate of humilitie The Apostle speaking of the Rome 11. Gentils saieth that they were wild oliues were taken and grafted in some of the oline branches wich were broken and soe made partakers of the roote and fatnesse of the oliue The faithfull therefore of the Iewes wâ—ich are signified by the boughes of that oliue which were not broken all true Christians who shall perseuer in the vnion of the Catholike Apostolicall doctrine who are ment by the wild oliues which were inserted into the oliue tree these shall enter into that place of rest We hope alsoe that those broken branches shall againe be reunited to the naturall oliue towards the end of the world Behoâ—d à Psalme full of ioye and sweetnes à Psalme apt to inflame à pious soule with the fier of the holie Ghost It importeth vs to sing or recite it in the beginning of the morning office with all attention and spirituall feruour that soe by beginning the worke of God with ardour we maie passe the rest of the daie with profitt Let vs therefore doe that whereunto we are inuited in this present Psalme and when we rise to the morning office let vs beginne with couradge and alacritie let vs banish from our hearts all vaine thoughts impertinent fansies let vs carefully busie our hearts with God aloÌ„e saying to ourselues in our interiour or to such as are present Come let vs exult to our Lord c. and with à recollected and amorous mind let vs put in practise those most noble acts whereunto this Psalme doth inuite vs which are these that follow vdzt To exult and make iubilation to our Lord To preuent â—is face in confession of praise and confession of our sinns with teares of contrition To fall downe before him and adore our maker VVhat is vnderstood by Hymnes Psalmes and Canticles AFter the Inuitatorie Psalme followeth an Hymne by which is signified that the mind being now inflamed with the diuine loue cannot containe it self any longer but must needs breake forth into à more sweete expression of its interiour affections An Hymne maie be thus defined an Hymne is à Poeme declaring certaine workes of God benefits shewed towards mankind or thus An Hymne is à Poeme recounting the vertues and praise worthy actions of the holie Saints or exhorting vs to ameÌ„d our liues The vse of Hymnes is most auncient S. Ierome affirmeth that all the Psalmes of Dauid before or after which Alleluia is placed are
note that the Iewes in reuerence of their Sabbaoth did number the daies of the weeke from that daie calling the daie immediatly following the first of the Sabbaoth and soe forth of the rest The Gentils called the daies of the weeke by the names of the Planets to wit SuÌ„nedaie Moonedaie c. but the holie Church doth call our Sabbaoth which was the first of the Sabbaoth according to the Iewish accouÌ„t our Lords daie in honour of the Resurrection of our Sauiour on that daie and the daie immediatly following the first Feria and soe forth of the rest signifying thereby that all good Christians ought euery daie to feriate that is to liue holily abstayning from sinne vaine vnnecessary imployment yet not desisting from lawfull labours The sense therefore of this title is The Psalme written by Dauid for the glorie of the Resurrection of Christ which was to bee vpon the first of the Iewish Sabbaoth when Christ rysing on that daie should haue all power giuen him in heauen and vpon earth THE ARGVMENT HOlie Dauid by this Psalme doth intend to shew how of the innumerable multitude of men onely Christ and some few few indeed I maie saie in respect of the multitude of others shall enter into the celestiall house of our Lord. And therefore least perhaps any should beleeue that the residue of mankind did not belong to God but were created by some other Principle as afterwards the Marcionists and Manichees did suppose he declareth and prooueth in the beginning of this Psalme that man and all things else whatsoeuer are our Lords as being their Creator and conseruer which being soe he admireth the inscrutable iudgements of almightie God that out of the plenitude of the earth soe small à number compared with the rest should ascend inâ—o the mount of our Lord that is into his holie Church and that euen of those all should not perseuer in his holie place and dispose themselues to receaue the benediction and the mercie from their Sauiour that is to bee made partakers by him of the merits of his death and Passion but onely such as should haue the fower conditions he there specifieth Next the Prophet addresseth himself towards the Princes of darknes commaunding them to open their gates that Christ maie enter and set free the captiue soules whose ransome he hath paied vpon the Crosse And lastly he speaketh â—o the celestiall powers to open their gates that Christ and his blessed traine and all others that shall euen vntill the end of the world take vp their Crosse and follow him maie enter and keepe an eternall Sabbaoth The exposition of the Psalme THe earth is our Lords and the fulnes thereof all things therein contained to wit men beasts all that groweth thereon or is within her bowells the round world the circumference of the earth and all that dwell therein all these are our Lords as being their Creator gouernour conseruer Because he hath founded firmely placed it the earth or round world vpon the sea vpon certaine armes of the Ocean which inuiron it Yet this is not to bee vnderstood as though the earth properly speaking were aboue the sea for the earth is the Center of the vniuerse whence it is necessarie that it bee in the middest of the world and consequently according to its naturall seate incompassed by the waters and for the greatest part in the middest of them but it is saied to bee placed aboue the sea because by the diuine prouidence it is not wholly ouerwhelmed by the waters but that part which boundeth vpon the sea and the superficies thereof is higher then the sea that creatures maie liue and feed thereon Me then saieth our Lord will Ierem. 5. v. 22. you not feare who haue set the sand à limit for the sea an euerlasting precept that shall not passe the waues thereof shall swell and shall not passe ouer it And vpon the riuers hath prepared it made it an habitation fit for men and other liuing creatures The two precedent verses as likewise the rest of this Psalme maie bee explained in à more spirituall sense as followeth The earth the Church militant remaining vpon earth producing plentifull fruit of holie conuersation is our Lords and the fulnes thereof the whole vertue grace perfection of the faithfull ought by all right to bee ascribed vnto him as being the author and giuer thereof the round world the holie Church spread through all the confines of the earth or collected of people from all the ends of the earth and all that dwell therein all the true beleeuers established in Ecclesiasticall vnitie of faith and operation All these belong to our Lord Iesus Christ who hath purchased them with his pretious bloud That he might present to himself Ephe. 5. à glorious Church not hauing spot or wrinkle Because he hath founded it vpon the Sea vpon secular men wallowing and wauering as the Sea from one vanitie and inconstancie into an other or thus He hath founded it he hath strengthned his Church vpon the Sea vpon the persecutions tribulations bitternesses and inconstances of the world Yet this is not to bee vnderstood that these before named are the bases or foundations of the Church but that Christ hath established his Church in such sort against them that although they should neuer soe much endeauour to subuert her as the vast billowes of the sea doe menace to inuolue and swallow vp the earth yet she shall subsist and neuer bee altogether ouercome by them And vpon the riuers vpon vices gliding like riuers inordinately and without ceasing from one sensuall pleasure to another but neuer satiating hath prepared it disposed the holie Church to combate against them VValking in flesh saieth the Apostle we 2. Cor. 10. warre not according to the flesh for the weapons of our warfare are not carnall but mightie to God Since therefore all things are our Lords as hath been proued VVho shall ascend into the Mount of our Lord who from the seruitude of sinne shall ascend to the obedience of the holie Church who shall forsake the world and enter into religion who from imperfection shall ascend to perfection who from this vale of teares shall ascend into the Kingdome of heauen Or who shall stand in his holie place who shall perseuer to the end in the saied mount of our Lord verily all men shall not It is true indeed that many wicked and reprobate people doe ascend into the mount of our Lord but they stand not there for that belongeth onely to them in whome are found the fower properties following The innocent of hands who hath not iniured any man by his actions and of cleane heart who hath his heart purified from the staine or guilt of sinne and affection thereunto that hath not taken his soule in vaine that hath not neglected to fulfill those things for which his soule was created and infused into the body to wit to adorne it with vertues
for thy loue for he is the Lord thy God and they to wit all that shall beleeue in him shall adore him according Daniel 7. to that of the Prophet All peoples Tribes and tongues shall serue him And the daughters of Tyre of that great cittie neare to the land of Iuda called Tyre by whome are signified the Gentils shall present him with gifts all the rich of the earth shall beseech thy countenance shall with humble praiers and gifts seeke to winne thy fauour that they maie bee admitted to bee of thy traine and by thy meanes bee brought vnto his presence All the glorie of that daughter of the King who sometymes is called the Queene the spouse of Christ and the Church is within in interiour vertues and beautie of her mynd not in exteriour vaine fading things in borders of gold in workes of charitie clothed round about with varieties with the acts of diuers vertues In these consisteth her glorie and with these she trimmeth and adorneth herselfe that she maie appeare amiable in the eies of her spouse who is not delighted with exteriour vaine dressings and attyre Virgins shall bee brought to the King after her in the first principall place after her Virgins shall bee brought to thee ô Christ and next after them her neighbours holie widowes and such as lead their liues in lawfull wedlocke vsing it for the true end for which marriage was instituted and not for carnall delectation shall bee brought to thee They shall bee brougâ—t in ioy and exultation of body and spirit they shall bee brought into the temple of the King into the Kingdome of heauen after their passadge out of this place of banishement For thy Fathers in the place of the holie Patriarks and Propâ—ets thy Fathers ô holie Church ô spouse of Christ there are borne to thee sonnes Apostles Bishops and Priests thou shalt make them Princes ouer all the earth and they shall prescribe lawes to the whole earth which neuer yet any temporall Monarch could doe They and all those they shall begett in Christ Iesus shall bee mindfull of thy name in all generation and generation shall seeke to dilate thy glorie in all ages Therefore shall peoples of all nations â—â—ome the holie Apostles and their successors haue taught and instâ—ucted Confesse vnto thee for euer shall praise thee vnto the end of the world and for euer and euer for eternitie This their praise shall beginne in this world and continue in the future without end By the espoused here mentioned all Expositors doe vnderstaÌ„d the holie Church because the Apostle in the 5. to the Ephesians doth most clearly teach that the holie Church is the espoused of Christ Notwithstanding all that is here spoken of her in this Psalme maie alsoe bee fitly applied to euery perfect soule and principally to the Blessed Virgin who although she bee the Mother of Christ according to the flesh is neuerthelesse the espoused of Christ according to the spirit and amongst the members of the holie Church is deseruedly alotted vnto her the cheifest place of dignitie which is the reason that this Psalme is appointed to bee song in all her feasts and in the feasts of the other holie virgins The title and argument of the 45. Psalme and fift in the Nocturne Office VNto the end to the Sonnes of Chore A Psalme directing to the end which is Christ to the faithfull who shall imitate Christ crucified For secrets for hidden mysteries which shall bee reueiled in the later daies This Psalme is fitly placed next to the former for in the former was foretold the exaltation of the holie Church by the spirituall nuptialls with Christ our Lord in this is foreshewed the persecution which shall happen vnto her after the departure of her beloued spouse vnto his heauenly Kingdome her deliuery from those afflictions which shall principally come to passe towards the end of the world The exposition of this Psalme OVr Lord is à refuge vnto vs when we are inforced to fly persecution and strength when we tollerate it and in both flying and tollerating he is an helper and comforter in tribulations which haue found vs exeeedingly which haue happened vnto vs aboue measure Therefore will wee not feare when the earth shall bee troubled although the earth bee wonderfully shaken and mountaines transported into the heart or middest of the sea with great violence Or thus therefore we that hane placed our confidence in God will not feare when earthly men who haue had their affections wholly bent vpon terrene transitory things shall tremble with great horror in the daie of iudgement and the proud and mightie men of the world shall bee throwne into the very depth and middest of hell Or thus as being the words of the Primitiue Church hauing placed her hope in our Lord Iesus Christ Therefore we will not feare with à carnall humane and inordinate feare when the land of Iuda or the people of the Iewes shall bee troubled labouring in vaine to extirpate the young plants of Christ and blot out the memory of him in mens hearts neither will we then feare when the Apostles and disciples of Christ shall bee inforced to leaue Iewrie and passe to the Gentils inhabiting the middest of the earth Their waters haue sounded the clamours false accusations of the Iewes and Gentils haue sounded before the tribunalls of the Presidents Kings whither they haue conuented the disciples of Christ and were troubled to behold that they laboured in vaine to hinder the propagation of the Christian faith the mountaines were troubled the high Priests and the Princes and Potentates of the earth were moued some to impatience and persecution and others to Pennance and imitation in his strength beholding his diuine power in whose name the Apostles wrought wonderfull signes and miracles for confirmation of the doctrine which they promulgated The two following verses are expounded diues waies and first of the Militant Church The violence of the riuer the fountaine of sacred Baptisme maketh the militant Church the Citty of God ioyfull with spirituall gladnesse The highest God who alone can make cleane him that is conceiued of vncleane seed hath sanctified his tabernacle the Church of the elect or the elect themselues who according to the Apostle are the temple of the liuing God in whome he will dwell walke God is in the middest thereof of the foresaied temple as à strong pillar sustaining it on all sides who saieth of himself that VVhere there bee two or three gathered Math. 18. together in his name there he is in the middest of them It shall not bee moued the holie Church shall not faile in her faith nor bee suppressed or ouerwhelmed by tentation and tribulation because God will help it in the morning presently soe soone as she shall call vpon him for aide early in the spirituall Aurora to wit in the instant of infusion of grace or illumination of the holie Ghost Secondly they are
borne Church is explicated the grace of Baptisme is commended the benefits of God recounted the Incarnation of Christ is designed the faithfull are inuited to the consideration of the diuine workes the diuine power is openly declared à most sweet and paternall admonition is contained the magnificence of our Sauiour is set forth and finally the most excellent benefit of his holie Incarnation is repeated to shew that it cannot bee to oft remembred Let vs therefore endeauour to sing this Psalme with all feruour of deuotion beseeching almightie God in our hearts to bee our refuge and comfort in all our necessities both corporall and spirituall The title and argument of the 86. Psalme and 6. in The Nocturne Office TO the children of Chore to the faithfull imitators of Christ à Psalme of Canticle à Psalme containing spirituall ioy In this Psalme is sung the praise of the Cittie of Ierusalem by which noe doubt the Christian Church ought to bee vnderstood For although that which is saied in the beginning of the Psalme to wit That the foundations thereof are in the holie mountaines maie bee applied to the terrene Cittie of Ierusalem yet the rest to wit That the Babylonians Aegiptians and Tyrians are in it doth not squarre therewith But to the Church militant or triumphant all that is saied doth fitly agree The exposition of the Psalme THe foundations thereof The Prophet expresseth not the name of the thing whereunto the word thereof hath relation for the same reason as it maie seeme which moued S. Marie Magdalene to saie vnto him whome she supposed to bee the gardiner Sir if thou hast taken him away tell me where thou hast layed him c. O excessiue loue She beleeued noe mans minde could bee ignorant of him with whose feruent loue hers was filled and wholly possessed In like manner the Prophet in regard of the ardent loue he bore towards the holie Church doth not expresse the name thereof and yet the words following doe shew that he had relatiō thereunto as being the thing he foretold in his heart His words are these The foundations thereof to wit of the holie Church which I contemplate in spirit are collected and established in the holie mountaines in Christ the mount of mountaines principally and secondarily in the Apostles and Prophets who doe sustaine the spirituall fabricke of the Church according to that of the Apostle Other 1. Cor. 3. foundation noe man can laye beside that which is layed which is Christ Iesus and in another place Build vpon the foundation of Ephe. 2. the Apostles and Prophets Our Lord loueth the gates of this spirituall Sion our Lord accepteth and approueth of the Sacramēts vertues Exorcisme Catechisme Baptisme of the holie Church which are as it were the gates entrances into à spirituall life aboue the tabernacles of Iacob before or rather then the rites and ceremonies obserued by the children of Israell whilst they liued in tents and Pauilions In the Prophecy of Malachias God almightie doth seeme to dislike and reiect the Synagogue and her manner of worship and to approue and gratefully accept of the Christian Church and the forme of seruice vsed therein I haue noe Malach. 1. will in you to wit the Synagogue saieth the Lord of hostes and gift I will not receiue of your hand But of the holie Church he saieth From the rising of the Sunne euen to the going downe great is my name among the Gentils and in euery place there is sacrificing there is offered to my name à cleane oblatiō Morally by Sion are vnderstood the speculators of celestiall things and by Iacob the supplanters of vices Our Lord therefore doth loue Sion to wit the vertues and good workes of contemplatiue men more or better then the tabernacles of Iacob to wit the inhabitants of the earth designed by Iacob who although they liue in the grace of God haue not as yet throughly mortified their coneupiscences and altogether subdued vice but haue need to combate daily against inordinate motions Nothwithstanding that these labour more then speculatiue perfect mē yet they merit à lesser guerdon or reward then they because their acts doe not proceede from such sincere perfect and feruent loue as the acts of contemplatiue persons neither doe they operate soe readily peaceably sweetly and delightfully as contemplatiues and speaking absolutely by how much the more readily quietly delightfully any man doth execute the worke of God by soe much the more doth he merit Glorious things are saied of thee ô Citty of God not onely of the triumphant Church but alsoe of the militant to wit that the Sonne of God shall visite her in person and that all nations tribes and peoples shall flocke vnto her from all parts of the earth and make suite to be admitted to inhabite within her walls which is insinuated by the words that follow I will bee mindfull of Raab and Babylon knowing me Raab in this place is not the proper name of that woman who hid the messengers of Iosue but according to S. Ierome it is here an apellatiue name designing as à propertie pride or proud whereby are designed the Pagans giuen to idolatrie and rebellious to God and Babylon is by interpretation confusion The sense therefore of these words seemeth to bee I will bee mindfull by shewing mercie of Raab and Babylon to wit of the proud Gentils and of those that liue in the confusion of sinnes knowing me by faith after I am soe mindfull of them This our Lord performed sending his Apostles to the whole world of whome S. Simon and Iude preached the Gospell to the Babylonians and conuerted the greatest part of them to the faith of Christ Behold the forreiners the Philisthians and Tyre and the people of the Aethiopians these were there to wit in the Citty of Christ These nations are here expressed by name because they bordered vpon the land of Iuda and did first embrace the Christian faith yet by them are designed all the infidels of the whole world which came o◠shall come to ioyne in vnion of faith with the holie Church Shall it not bee saied of Sion Man and man is borne in her and the highest himselfe founded her As if he should saie yes it shall bee saied of Sion that many men or almost euery man shall bee regenerated in her by the Sacrament of Baptisme and that God founded her These words are otherwaies deliuered by very many of the most learned and auncient Fathers as followeth Shall not man saie to Sion and man is borne in her and he the most high hath founded her As if the Prophet had saied Yes verily Man shall saie to Sion to wit to the holie Church as followeth and Man is borne in her Christ God and man is borne of the B. Virgin the most worthy member in the Church and he to wit Christ our Lord soe borne in the Church according to his humane nature being the most high according to his
The Canticles of the old Testament might not bee song but onely in the land of Promise but such new songs as these of the new Testament maie bee song by all the inhabitants of the earth and therefore Sing to our Lord all the earth this new and most sweet song That for the excessiue Charitie Ephes 2. wherewith God the Father hath loued vs he hath sent his onely Sonne into the world Sing ye to our Lord and blesse his name praise him and recount his wonderfull benefits with iubilation of heart saying See what manner of Charitie the Father hath 1. Ioâ— 3. giuen vs that we should bee named and bee the Sonnes of God Such sweete sentences as these are called à new song not onely in regard of the newnesse of tyme but alsoe in respect of the new and fresh deuotion of the mynd and for that they ought to bee song by renewed men in whome vaine and dishonest loue raigneth not any more but true Charitie Let vs therefore reforme the affections of our heart and out of the feruent loue we beare towards our Sauiour seeke for and inuent new songs in his praise according to the grace and internall light that God hath giuen vs as the fond louers of the world doe compose songs of him or her whome they loue carnally Shew forth his saluation praise ye and diâ—ulge ye Christ by whome in whome God the Father doth saue vs from daie to daie euery daie for as daie doth succeed to daie without ceasing soe it is meet that praise should succeed to praise O all ye Apostles and Disciples of our Lord and all others whosoeuer their lawfull successors that haue the zeale of the diuine honour and brotherly charitie Shew forth his glorie among the Gentils which shall bee conuerted that they may beleeue and to those that are already conuerted that they maie encrease in loue and shew forth his maruelous workes in all peoples his creation of the world Redemption of mankind sending of the holie Ghost all other his wonderfull workes It is most meet that ye doe this Because our Lord is great and exceeding laudable He is an infinite and immense goodnes and he is as laudable as good therefore cannot bee sufficiently praised by any creature he is terrible aboue all Gods more to bee feared then all those which the Gentils did adore as Gods Almightie God in himselfe is all sweet benigne and louely for as S. Iohn affirmeth 1. Ioh. 4. God is charitie Yet he is saied to bee terrible in regard that he is as it were constrained to seeme soe to proud stubborne and disobedient people who will not bee wonne by lenitie and sweetnes Moreouer he is saied to bee terrible because it is more greeuous to bee separated from him then from all the creatures or delightfull things in the world as alsoe for that none can inflict soe cruell torments as he can whence is that of the Euangelist Feare not them that kill the Math. 10. body and are not able to kill the soule but rather feare him that can destroy both soule and body into hell For all which reasons it is manifest that he is more to bee feared then the Gods of the Gentils as alsoe Because all the Gods of the Gentils are Diuels reprobate Angels who for their pride and disobedience were throwne downe by him from heauen and cannot hurt vs further then he shall please to permit but our Lord made the heauens It is generally knowne that many of the Gentils did worship certaine wicked men for Gods to wit Saturne Iupiter Mercury Priapus c. and that many others did adore the Sunne Moone Starres fire water and the beasts of the earth as S. Paul doth infinuate to the Romans How then can all the Gods of the Gentils bee saied to bee diuels To which maie be answered that those wicked men are called diuels by participation of diuellish wickednesse like as some men are called Angels by participation of Angelicall dignitie and office as S. Iohn calleth the Pastors or Apoc. 2. Bishops of the Seauen Churches in Asia Angels and the Prophet Malachias calleth Malach. 2. à Priest the Angell of the Lord of hostes as concerning the other things which were adored for Gods although they were not diuels yet because those that exhibited worship vnto them beleeuing certaine deities to bee in them did by such their worship serue the diuels therefore it is that all the Gods of the Gentils are saied to bee diuels and the things that are immolated to them to bee immolated to diuels Confession and beautie in his fight holinesse and magnificence in his sanctification This verse is expounded by the holie Fathers fower seuerall waies and in effect as followeth First that in contemplating God is seene all beautie and matter of praise holinesse and magnificence in his sanctuary Secondly that praise and puritie is exercised in his presence holinesse and diuine worship in his sanctuary Thirdly that praise is sung to God by his Saints in heauen for the beautie which they behold in him who is indeed the fountaine of all sanctitie puritie glory and Maiestie as is acknowledged by those blessed spirits of whome consisteth the triumphant Church wherein he doth manifest this his beautie which is here tearmed his sanctification or is sanctuary Fowerthly that in those whome God almighty is graciously pleased to behold with the eies of his mercie this his sight causeth remorse of conscience and confession or acknowledgement of their faults by which meanes they attaine to interiour beautie and puritie of heart Bring ye to our Lord ye families of Gentils bring ye to our Lord glorie and honour bring ye to our Lord glorie vnto his name The Prophet repeateth here Bring ye to our Lord three tymes and endeth with glorie to his name as in the beginning of the Psalme he repeated thrice Sing ye to our Lord ending with blesse his name thereby as the holie Fathers doe note obscurely insinuating the most high mistery of the B. Trinitie which afterwards in the new testament was to bee diuulged more clearely Take ye vp hoastes bring with you gifts and sacrifices not such bloudy sacrifices as are now offred in the Temple but such as the Apostles and their successors shall teach you to offer to wit the sacrifice of à contrite heart confession of sinnes praier fasting almesdeeds and the like according to that of S. Peter Bee ye Epist 1. c. 2. à holie priesthood to offer spirituall hoastes acceptable to God by Iesus Christ And enter into his courtes into the Catholike Churches and other places deputed to the diuine worship and especially into the Temple of your hearts descending into your interiour and there praising and adoring God within you by contemplation loue and watchfull custody of your senses for The temple of God is holie 1. Cor. 3. which you are Adore ye our Lord in his holie courts adore ye in his
alsoe very many from falling into sinne poureth forth a fragrant odour in so much that whosoeuer shall piously call her to mynd shall experience himselfe sprinkled there with Of the Canticle or Hymne Te Doum laudamus THe auncient custome of recyting this Canticle or Hymne in the diuine Office maie bee proued by the Rule of our holie Father S. Benedict where he appointeth that after the fouerth Responsory to wit of the third Nocturne the Abbot doe beginne the Hymne Te Deum laudamus Concerning the originall institution of this Hymne S. Darius Bishop of Milan who liued in the tyme of Iustine the elder about the yeare of our Lord. 540. as S. Gregory affirmeth in his 3. Booke of dialogues the 4. Chap. in his Chronicles writeth as followeth By l. 1. c. 10. Chronicâ— blessed Ambrose saieth he Augustine was baptised and confirmed in the name of the holie and vndiuided Trinitie all the faithfull of the Cittie being present and beholding it at which tyme according as the holie Ghost gaue them to speake they pronounced the Hymne Te Deum Laudamus all that were present hearing seeing and admiring which hath been generally receiued and religiously sung euer since by the vniuersall Church in all ages euen vnto these our daies The Title and argument of the 92. Psalme and first in the Laudes PRaise of Canticle to Dauid himselfe in the date before the Sabbaoth when the earth was founded It seemeth tâ—at he who appointed this title was desirous that the insuing Psalme should bee sung vpon the Sixt Feria or Fryday which is the daie before the Sabbaoth because therein is declared that the earth was founded or according to some bookes inhabited Which is fitly saied to haue been done on the Sixt Feria for on that daie maÌ„ was formed who should bee Lord of the earth and by this the earth was first established which was created for man On this daie not onely man but alsoe all liuing creatures were created which inhabite the earth and therefore on this daie the earth began first to bee inhabited On the same daie alsoe by the Passion and death of Christ Iesus our Lord and Sauiour the earth was renouated and the Kingdome of Christ established the Prince of the world being cast forth All which notwithstaÌ„ding the holie Church doth appoint this Psalme to bee sung at Laudes vpon Sunday about Sunne rising or daie breake because although our Sauiour purchased his Kingdome with the price of his most pretious bloud shed for mankind on the Sixt Feria and thereby layed the foundation of the new earth yet he receiued possession of his Kingdome at his glorious resurrection early in the morning vpon Sunday at which tyme he put on beauty and strength The words of this Psalme maie bee applied both to the Creation Reparation of the world as followeth The exposition of the Psalme OVr Lord hath reigned he hath put on beautie glorie and regall Majestie Our Lord hath alsoe put on strength power and fortitude which are equally requisite to support à Kingly diademe and hath girded prepared armed and setled himselfe to reigne If these words bee referred to the Creation of the world Christ as God is saied to haue begun to reigne when he had created the world for then he first of all began to haue subiects vpon the earth ouer whome he might exercise dominion But if they bee referred to the reparation of the world Christ as man at the tyme of his Resurrection did receiue the gouernment of the Vniuerse put on the beautie of à glorified body and put on fortitude all power being giuen him in heauen and vpon earth and girded or setled himselfe earnestly to ptopagatâ— his Kingdome to the vtmost confines of the earth It is manifest that our Lord hath reigned in this sort For he hath established firmely fixed the round world as the center of the vniuerse which shall not bee moued according to that of Ecclesiastes Generation passeth and generation Eccle. 1. cometh but the earth standeth for euer Christ likewise by his dolorous passion and glorious resurrection hath founded and established the Militant Church spred through all the regioÌ„s of the earth in one faith and religion which shall not bee moued but shall perseuer in the same faith and worship vnto the end of the world for Christ shall reigne in the house of Luc. 1. Iacob for euer and of his Kingdome there shall bee noe end Thy seat ô Lord is prepared from that tyme to wit from the Creation of the world or the resurrection of Christ Yet thou didst not theÌ„ beginne to haue à being for thou according to thy diuine nature art from euerlasting from eternitie Concerning which you are to note that the word art doth not here signify the simple existence of the diuine nature but the fulnesse of his being wherein all things are contained For God was not poore or had need of any thing before he created the world neither was he more wealthy or better stored after he had created it for he created not the world that himselfe might encrease thereby but that he might communicate his goodnesse to vs therefore he created not the world as being compelled by any necessitie but as being moued thereunto by his infinite charitie and mercy and with the same charitie and mercy he hath repaired it for Soe God loued the Ioh. 3. world that he gaue his onely begotten Sonne that euery one that beleeueth in him perish not but maie haue life euerlasting The riuers ô Lord haue lifted vp the riuers haue lifted vp their voices The riuers haue lifted vp their waues aboue the voices of many waters The surges of the Sea are maâ—uâ—lous maruelous is our Lord on high If the words of these verses bee referred to the first sense they signify the manner whereby God almightie made the earth habitable that it might bee à firme seate for all liuing creatures For iâ— the beginning of the Creation the waters couered the superficies of the Vniuerse and the inundations of the waters were eleuated with à terrible motion but God who is infinitely more high more excellent and powerfull repressed their furie closed part of them in the concauities of the earth and appointed limits to the rest which they shall not transcend In the Second sense by the riuers which lifted vp their voices is vnderstood the Apostles and other principall planters of the Christian faith who being filled with the waters of life did passe through the world like vnto soe many heauenly riuers and eleuate their voices preaching the Ghospell of Christ with great freedome By the riuers which lifted vp their waues is vnderstood the Iewes who euen in the very beginning contradicted the Ghospell in all places raised persecutioÌ„ against the disciples of Christ By the surges of the Sea which are farre greater theÌ„ the waues of the riuers is vnderstood the persecutions of the Infidels other aduersaries of the
2. â—ies haue seene thy saluation which thou hast prepared before the face of all people à light to the reâ—elation of the Gentils c. and in another place All flesh shall see the saluation Luc. 3. of God By this verse therefore the faithfull doe praie for the illumination of the holie Ghost that they erre not in the way of this present life but by working maie know and by knowing maie walke in the way of our Lord of which our Sauiour speaketh in the Ghospell Straâ—â—e Math. is the way that leadeth to life and few there are that fynd it and by these words in all nations thy saluation they praie that Christ maie be acknowledged and honoured by all nations Let people ô God Confesse to thee let all people Confesse to thee Let the worship and veneration of the false Gods cease and to thee alone the liuing God let all diuine honour be giuen by all people Let nations called to the faith of Christ be glad with interiour ioy and exult by shewing exteriour signes of their inward ioy and this because thou ô God by thy annoynted iudgest people in equitie that is the seruile yoake of the Prince of darknesse being taken away thou hast constituted à most iust Kingdome in thy holie Church and the nations in earth thou doest direct gouerning them and directing them by most wholsome lawes to the port of eternall saluation S. Augustine interpreteth the words of this verse in the future tense as thus Thou wilt iudge people in equitie and referreth them to the last iudgement And the nations in earth thou wilt direct referreth them to the direction of this present life according to whome the sense of this verse is Let nations bee glad and exult because if they happen to suffer any euill here from men the tyme will come when thou ô God wilt iudge people in equitie and in the meane tyme the nations in earth which are subiect and deuoted to thee thou wilt direct Let people ô God Confesse to thee let all people Confesse to thee Here the Prophet againe exhorteth all people to praise and giue thankes to God adding à new reason or motiue to wit because the earth hath yeelded her fruit This fruit is Christ our Lord borne of the terrene substance of the blessed Virgin à fruit of such excellency that in coÌ„parison thereof all the fruit the earth hath heretofore brought forth maie well bee esteemed briers and thornes Of this fruit the Prophet Isaie maketh mention saying In that Isaiae cap. 4. daie the bud of our Lord shall bee in magnificenee and glory and the fruit of the earth high Yet taking the last words of this verse in à morall sense The earth is saied to yeeld her fruit when the holie Church doth spiritually instruct perfect and conserue her children and when our body liueth soberly and serueth to the aduancement of the soule obeying in all things The Prophet doth here as in many other places of the Psalmes vse the preterperfect tense for the future because in his prenotion that was now done which he foretelleth to bee done God our God blesse vs God blesse vs and let all the ends of the earth feare him This in effect is as much as if he had saied Since all people doe praise thee ô God and the earth hath yeelded her fruit let there henceforth bee a gratefull vicissitude betweene thee vs doe thou open thy liberall hand and fill vs with all benediction to wit with aboundance of all temporall and spirituall benefits and we as it is most meet will serue thee with à filiall reuerence and render thee the tribute of obedience and praise for euer The threefold repetition of the word God in this verse signifieth the affection of the Prophet Yet it seemeth likewise to insinuate the mystery of the blessed Trinitie which was afterwards manifested to the whole world by our Sauiour and his hole Apostles A certaine graue author vpon these words in the first verse of this Psalme to wit God blesse vs and illuminate his countenance vpon vs hath this obseruation Because saieth he many desire to bee blessed by God with aboundance of temporall benefits to wit with beautie power riches honour and the like all which indeed doe come from God but yet are common to the iust and vniust therefore the Prophet addeth what is proper to the iust to wit illuminate his countenance vpon vs. This is proper to the iust whereas the other mentioned things are common to all both good and euill almightie God soe disposing least if they should bee giuen solely to the good euill men would thinke that God were to bee worshipped for them and if to the euill onely infirme and fraise people would feare to conuert themselues to God least these things should bee wanting vnto them Behold here à short Psalme but full of feruour deuotion Let vs conforme the affections of our heart to the sacred words thereof with the whole forces of our mynd let vs implore the diuine mercy that he will bee pleased to inrich vs with the benedictions of Christ and instruct vs with the light of his countenance Let vs alsoe most heartely pray for the common good and for the generall soules health of all men that all men maâ—e confesse to God honour and loue him The argument of the Canticle of the three children BY the insuing Canticle the three men Sidrach Misach and Abdenago who were throwne into the furnace of burning fire by the commandement of Nabuchodonosor because they refused to adore the golden statue he had erected as is at lardge related by the Prophet Daniel did inuite all creatures in their seuerall Daniel 3. degrees and natures to praise God and they themselues did praise and glorifie him who preserued their bodies that they were not touched by the fury of those flames and made their hearts inflamed with the fire of his loue Indeed by how much the more one is inflamed with his loue by soe much the more intensly doth he desire that God maie bee praised loued and honoured by all l. 1. de doctrina Christiana creatures according to that S. Augustine By how much the more feruent any one is in the loue of God by so much the more doth he endeauour by all the meanes he can diuise that God maie bee beloued of all men by how much the more sincerely any one doth coÌ„template God by soe much the more he doth vnderualue and humble himselfe esteeme the praise wherewith he doth set forth the glory of God to bee the more insufficient and therefore doth earnestly desire that God maie bee magnificently praised by all creatures and doth his best to procure it The exposition of the Canticle ALl workes of our Lord blesse ye our Lord praise and superexalt him for euer Although euerie Creature doth not blesse and praise almightie God with voice which is proper to Men nor mentally which is
drop after drop with à certaine coherence in forme of little streames or most subtile water channels we cannot sufficiently admire the wisdome and goodnesse of God almighties prouidence For as holie Iob saieth If he hold in the waters all things Iob. 1â— shall be dried and if he sende them forth they shall ouerthrow the earth to witt if they should fall together with violence but God almighty of his woÌ„derfull goodnesse preuenteht this VVho bindeth the waters in Iob. 26. the clowds that they breake not forth together downewards Dew is à subtile and slender vapour compacted together in the superficies of the earth or vpon herbes by à teÌ„perate coldnesse both to nourish them and refresh the aire By Dew is signified the consolation and vnction of the holie Ghost and by à shower is signified doctrine and preaching according to that of the Prophet Isaie I will commaund the Isa 5. clowds that they raine noe shower vpon it speaking of the Synagogue of the Iewes All spirits of God blesse yee our Lord. The spirits here mentioned are taken for the winds which proceed from sundry parts of the earth and conduce very much to the budding forth of the fruits of the earth to the consolation and refreshing of mankind By them are signified the inspiration and refrigeration oâ— the holie Ghost Fire and heate blesse yee our Lord. If wâ— will seriously consider the subtility actiuity and greatnesse of the elementarie Fire it will aboundantly store vs with matter of it's Creators praise S. Thomas affirmeth that the properties of diuine things maie fitly bee exprest by Fire for God himselfe is tearmed by the Apostle à consnming Fire charitie alsoe yea the Luc. 12. holie Ghost is for diuers reasons called Fire By Fire is signified Charity and by Luc. 24. heate which is an effect of Fire the feruour of charity of which our Sauiour saied I came to cast fire on the earth and what will I but that it bee kindled and the two Disciples saied VVas not out heart burning in vs whilest he spake in the way Cold and summer blesse yee our Lord Cold is either taken for the aire or for the sharpe quality of the winter season By it is mystically vnderstood the extinguishing of vices and concupiscence and by summer the perfection of vertues in which the elect doe magnificently praise almighty God most humbly ascribing to his diuine goodnesse aswell their â—ecesse from euill as their accesse to good Dewes and hoarie frost blesse yee our Lord. The Dewes here spoken of are most frequeÌ„t in the spring tyme but hoarie frost is most vsually in Autumne By Dewe is designed prosperitie by hoarie frost aduersitie in both which pious Vertuous men doe equally giue thankes to God Frost and Cold blesse ye our Lord. Frost is caused by cold and the most vehement frost is occasioned by the North wind according to that of Ecclesiasticus The cold North wind blewe and of the water Eccles 43. Psal 147. there froze Christâ—all vpon the gatering waters it shall rest and as à brest plate it shall put it selfe vpon waters and that of the Psalmist He casteth his Christall as morsells before the face of his cold who shall endure By frost and cold is vnderstood the constriction or obduration of the mynd caused by substraction or suspension of diuine coÌ„ olations or sensible deuotion into which estate whosoeuer commeth by the diulne dispensation let him praise God in the best manner that he can and in noe sort neglect to prosecute those pious exercises he hath accustomed himselfe to performe nor condeseend to solace himselfe in exteriour vaine delights but busie himselfe in some profitable imployment as reading writing or hand labour and expect with patience the reinfusion of those subtracted gifts acknowledging his vnworthinesse resigning himselfe to beare that affliction euen during his whole life if soe it shall seeme good to the will of God and noe doubt these aridities and coldnesses will turne to his aduancement in the way of perfection and the comforts he will receiue afterwards from the diuine goodnesse wlll bee farre more reall and solide then he euer formerly experienced Yee and snow blesse yee our Lord. Some by yee doe suppose haile to bee vnderstood Snow is the dissolution of à cloud which by reason of excessiue cold cannot melt into drops but is congealed in its descent and falleth downe in forme of lockes of wooll The whitenesse thereof is caused by reason that the subtile and light spirits thereof in their congealing doe striue to exhale but are stroken suddainly by force of the cold and kept in by which meanes they are turned into à froth and seeme white and cleare In yee Psal 147. Psal 148. and snow we maie behold the immense wisdome of God who as the Psalmist affirmeth giueth snow as wooll and againe Haile snow yee spirit of stormes which doe his word By these two are signified the scourges of God wherewith we are chastized in which we ought to praise God saying with holie Iob I haue sinned Iob. 33. and indeed I haue offended and as I was worthy I haue not receiued Nights and daies blesse yee our Lord. There are two sorts of daies The one is called an artificiall daie which continueth during the space of tyme that the Sunne is seene in our Hemisphere the other à naturall daie which contayneth all that space of tyme which an artificiall daie doth the night following and is vsually diuided into 24. howers Night is caused by the shaddow of the earth and designeth tribulation and daie prosperitie By Night is alsoe designed the obscuritie of the old TestameÌ„t or darkenesse of vices and by daie the grace of truth in the New testament and illustration of the mynd according to that of the Apostle The night is passed and the daie is at hand Rom. 13. Let vs therefore cast of the workes of darkenesse and doe on the armour of light Light and darkenesse blesse yee our Lord. S. Paul defineth Light by its effect Light Ephes 5. saieth he is that which maketh all things manifest It is à celesâ—iall qualitie created the first daie by which is designed the increate brightnesse of God In à mysticall sense it is takeÌ„ for the illuminatioÌ„ of the vnderstanding or for the consolation exhilaration of the heart as darknesse which is à priuation of light is taken for ignorance or desolations and heauinesse of the heart Lightnings and clowds blesse yee our Lord. Lightning is à wonderfull hot and drie exhalation which after it is drawne aloft is inuironed on euery side and constrained into straight limits by the force of cold out of which it striuing to gett passage in that conflict fire flasheth forth the clowd bursting and thunder is heard Clowds are caused partly by the celestiall waters before mentioned and partly by moist vapours exhaled and drawne vp by the Sunne By them are spiritually
signified the coÌ„duits of grace and the preachers of Gods holie word and by lightnings the corruscation of miracles and the commination or threatning of the terrible iudgements of God according to that of the Prophet Isaie I will command the Clowds that they rayne Je. 5. noe shower vpon it and that of the Psalmist His lightnings shined to the round Psâ—l 96. world c. Let the earth blesse our Lord. The earth is the lowest and least of the sower Elements and à greate part thereof is ouer flowne with waters neuerthelesse it doth afford aboundant matter of the Creators praise to all that shall rightly consider the quantity disposition fertility and other properties thereof as alsoe how it is as it were the center of the Vniuerse and remaineth firme and immoueable in its place notwithstanding its exceeding weight which is not supported by any thing but hangeth wonderfully in the middest of the world By the stability and fertility thereof is signified constant and vertuous men whome the holie Ghost doth make fruitfull with the celestiall seed of the word of God according to that of S. Luc. 8. Luke The seed is the word of God and that which fell vpon good ground are they who in à good and perfect heart hearing the word doe retayne it and yeeld fruit in patience Mountaines and little hills blesse yee our Lord. By them are designed those that are of great and of small power authority in the holie Church and especially Prelates and such as excell in the gifts of grace according to that of the Prophet Ioell Mountaines shall distill sweetnesse and Ioell 3. the hills shall flow with milke All things that spring in the earth blesse yee our Lord. If we attentiuely consider the value beautie sweetnesse delightfulnesse and other innumerable properties of the things that are produced within the earth and of those that spring out of it we cannot sufficiently admire in them the wisdome sweetnesse and beautie of the omnipotent Creator Blesse our Lord yee fountaines Fountaines are certaine euident representations of almightie God who by reason of his Munificence liberalitie and immense goodnesse towards mankind is often tearmed in holye Scriptures à Fountaine By theÌ„ are signified Doctors preachers and Priests vnto whome it belongeth Psal 67. to communicate and impart to others the streames of wisdome and knowledge to saluation and distribute the gifts of grace and the holie Sacraments and of whome it is written In Churches blesse yee God our Lord of the Isa 12. fountaines of Israell and in another place You shall draw waters in ioy out of the Sauiours fountaines Seas and Riuers blesse yee our Lord There is one great sea called the Ocean and diuers other particular seas as it were armes of the saied great sea From the sea ' as from the first fountaine or head all Riuers issue according to that of Ecclesiastes All riuers enter into the sea and the Eccl. 1. sea ouerfloweth not to the place whence riuers issue forth they doe returne that they muie flow againe By the sea is sometymes expressed the inquietude restlesnesse bitternesse and commotion of this world to witt of secular men according to that of the Prophet Isaie The impious are as it were Psa 57. the raging sea which cannot be quiet Sometimes alsoe by the sea are designed the hearts of penitents mouing themselues with bitternesse and the waues of internall compunction By the riuers are signified the copious gifts of grace according to that of our Sauiour He that Ioh. 7. beleeueth in me out of his belly shall flow riuers of liuing waters and sometymes the excesse of tribulations according to that of Psal 92. the Psalmist The riuers haue lifted vp their waues about the voices of many waters VVhales and all things that moue in the waters blesse yee our Lord. These are the principall ornaments of the element of water and what mortall man is able to explicate the variety profit strength and other properties of the fishes of the sea Verily if we attend to what is written by Philosophers concerning the Whale we shall find an ample subiect of the Creators praise By that our Sauiour speaking to S. Peter and S. Andrew Mat 4. saied Come yee after mee and I will make you to bee fishers of men it should seeme that by fishes are vnderstood men in such sort that by the VVhale are designed the great powerfull men and by the other creatures mouing in the waters are signified the lesser simpler sort of people all regenerated by the waters of Baptisme receiuing thereby infused vertues and life of grace Blesse our Lord all yee foules of heauen to witt of the aire where birds flie Who can worthily admire the wisdome perfection and Maiesty of God in the diuersity sweet modulation swift motion and other proprieties of birds By them are sometymes signified proud men raysing themselues vnto the height of vanity and diuells flying in the aire of whome our Sauiour saied The fowles of the aire did eate Luc. 8. it that is did take away the seed of the word of God Yet in this place by the fowles of the aire some doe vnderstand Contemplatiues eleuated aloft by the wings of Praier and Meditation vnto whome maie fitly be applied that of the Psalmist VVho will giue me the wings of Psal 54. à doue and I will fly and rest and that of the Prophet Isaie VVho are these that Isa 60. fly as clowds and as doues to their windowes and againe in another place They that hope in our Lord shall change their Isai 40 strength They shall take wings as Eagies they shall runne and labour they shall walke and not faint All beasts and cattell blesse yee our Lord. In these alsoe the magnificence of the most high artificer is vnspeakably commended who to declare his singular wisdome in these his effects doth speake many things of them to his seruant Iob. S. Augustine affirmeth that those creatures which haue the least of quantity haue the most admiration for we more admire the workes of the Ante and Bees theÌ„ the vast bodies of other beasts Hugh alsoe of S. Victor conformably speaking saieth That the creatures which we admire for their littlâ—nes are soe artificially and wisely formed that we can scarce discerne whether we ought rather to admire the tushes of the Bore or the wings of the Moath the wings of the Griffon or of the Gnat the head of à Horse or of à Locust the thigh of an Elephant or of an Eagle c. For in these small bodies God almighty hath soe fully distributed all manner of lineaments sutable to their seuerall natures that nothing seemeth to bee wanting to them which nature hath formed in the greatest By beasts and cattell are signified men following sensuality who are inuited to blesse our Lord in that he hath soe gratiously spared them and with such pacience expected their amendment These
after their conuersion for the most part are accustomed to praise our Lord with à gratefull heart saying with the Psalmist But that our Lord hath holpen me within very Psal 9â— litle my soule had dwelt in hell Yet in regard that bruit sauadge and vntamed creatures are properly called beasts and bruit tame domesticall creatures cattell by beasts may fitly bee vnderstood carnall cruell vntractable men by cattell gentle courteous and tractable men Sonnes of men blesse yee our Lord. Reasonable and intellectuall creatures as the Sonnes of Men are ought to blesse our Lord not onely by affording matter of the diuine praise to such as rightly consider them but by considering their owne excellencie and perfection as alsoe the perfections in other creatures to magnifie and extoll with heart and mouth the infinite goodnesse wisdome and power of almigtie God acknowledging him by words and deeds the author and fountaine of all perfection cordially giuing thankes vnto him for all benefits gifts bestowed either vpon them or vpon other creatures Indeed if we will attentiuely consider Man as touching his body and soule and other circumstances concerning him we shall find soe much the more copious and excellent matter of the Creators praise by how much man is of à more high and excellent nature then the rest of the forenamed creatures For in the body of Man how great goodnesse of God how great prudence of soe mighty à Creator doth appeare Are not the places of the senses and the rest of the members soe disposed the forme shape and stature of the whole body soe delineated that they clearely shew they were made for the seruice of à reasonable soule Man is not created as we see irrationall creatures inclining towards the earth but with the forme of his body bolt vpright towards heauen whereby he is admonished according as the Apostle exhorteth To mynd the things that are aboue and not the things that Collos 3. are upon the earth By how much the more and greater benefits therefore are bestowed vpon him by soe much the more he is obliged to praise God and by soe much the more seuere and terrible shall his doome of reprobation bee if he bee found defectiue herein Let Israel blesse our Lord. Amongst all the generations of men the Israelits are most obliged to God almighty for his especiall graces and singular patronadge and consequently are bound by all the lawes of gratitude to render him due praise VVho declareth his word to Iacob his Psal 147. iustices and iudgements to Israel He hath noe done in leke manner to any nation and his iudgements he hath not made manifest to them Yet in respect that the people of Israel for their incredulity and obstinate blindnesse are become vnworthy of that name of whome the Apostle saieth Behold Israel 1. Cor. â—0 according to the flesh by Israel is now to bee vnderstood the people that are Christians by faith and workes of whome the same Apostle saieth Peace vpon the Israel of Gal. 9. God for they are frequently designed in the Prophets vnder the names of Ierusalem Sion and Israel especially in regard that the Primitiue Church consisted of the saied people Priests of our Lord blesse yee our Lord. These holie men hauing in generall tearmes inuited all Israel to blesse our Lord doe now here especially nominate the Priests on whome greater gifts are bestowed then vpon the vulgar and who in respect of their office or function are peculiarly obliged to spirituall exercises and the praise of God vnto whome Ezechias saied My children be not negligent 2. Paralip 29. our Lord hath chosen you to stand before him and to minister to him and to worship him and to burne incense to him and of whome our Lord hath saied I will replenish the soules of the Priests with fatnesse and in Exodus it is alsoe saied that The Priests shall be holie to their God If then the Priests Exod. 29 of the old law were bound to liue soe spiritually continently and soberly whose priesthood was but as à type and figure of the priesthood of Christ and his holie Church how spiritually continently and temperately are the Priests of the holie Church obliged to liue Verily so much the more perfectly ought they to frame their liues by how much their priesthood is more spirituall and diuine and the sacrifice they offer more excellent and the Sacraments they handle of greater value Seruants of our Lord blesse yee our Lord. These words doe seeme to bee spoken to those cheefly who ministred to the Priests in the diuine worship to witt to the Leuites vnto whome Deacons doe succeed in the holie Church yet they maie alsoe be vnderstood as spokeÌ„ to all the faithfull for they are all properly stiled the seruants of God as being Created by him redeemed with the pretious bloud of his most deare and onely sonne Christ Iesus Spirits and soules of the iust praise yee our Lord. You are to know that these words Spirit soule doe expresse one the same essence of à reasonable soule which in as much as it informeth and giueth life to the body is called Anima that is à soule and by reason of its simplicity and in as much as it contemplateth heauenly things it is called à Spirit Holie and humble of heart blesse yee our Lord not attributing your vertues and merits to your owne proper power labour or industry but to the piety and grace of the holie Ghost who operateth in you both à good will and ability to performe your duties Ananias Azarias and Misael blesse yee our Lord. These holie men hauing inuited all creatures to praise our Lord doe now prouoke themselues thereunto in consideration of their present benefit being miraculously preserued from the fire of that flaming furnace The verse following is not in the Text but hath been added by the holie Church in the praise of the most blessed Trinity in the place of Gloria Patri which Pope Damasus by the perswasion of S. Ierome did institute to be recited or sung at the end of euery Psalme as hath been saied heretofore Let vs Blesse that is Let vs with heart and mouth exhibite deuotion praise honour reuerence and diuine worship in spirit and truth to the Father our Creator and the Sonne our Redeemer with the Holie Ghost our Comforter and for that these trhee persons are one vndiuided and most amiable God Let vs praise him in three persons with one praise and superexalt him for euer speaking well of him thinking well of him and ascribing vnto him all that is good Thou art blessed o Lord in the firmament of heauen and laudable and glorious and superexalted for euer The argument of the 148. Psalme intituled Alleluia that is to saie Praise our Lord. THe Prophet intending to inuite all creatures to praise our Lord doth reduce them to two Classes to witt Heauen and earth for these are the two principall
parts of the world according to that of Genesis In the beginning Gen 1. God created heauen and earth Heauen is the seate of the Angels and therefore he beginneth with Praise our Lord from the Heauens and referreth to it all superiour things and the earth is the seate of men and therefore he addeth in the 7. verse Praise our Lord from the earth referring vnto it all inferiour things The exposition of the Psalme PRaise yee our Lord from the Heauens praise yee him in the high places Praise yee him all his Angells praise yee him all his hostes S. Augustine well noteth vpon this place that the Prophet doth not by these words commaund the Angells to praise our Lord or exhort them to praise him as though they were slacke and remisse in this happy office or did euer cease or desist from praising him for as S. Iohn affirmeth The Apocalip 4. Psal 83. fower beasts had noe rest daie and night saying holy holy holy Lord God omnipotent and the Psalmist saieth Blessed are they that dwell in thy howse ô Lord for euer-and euer they shall praise thee But he doth hereby congratulate them in this their praising God like as we are accustomed to congratulate those whome wee see doing some worke with ioy wherewith we are well pleased saying courage goe too my Masters or the like which words we vse vnto them not that they stand in need of our incouragement to moue them to beginne that worke but that we are delighted with that they are already in hand with Praise yee him Sunne and Moone praise yee him all Starres and light The Sunne Moone Starres and light are saied to praise our Lord when by their beautie efficacy swittnesse and other proprieties they doe induce intellectuall creatures to admire praise their Creator Praise him yee heauens of heauens to witt the greatest and highest heauens and the waters that are about the saied heauens let them praise the name of our Lord as hath been saied in the precedet Canticâ—e Because he saied intellectually within himselfe to witt in his practical vnderstaÌ„ding that they should bee created and they were made of nothing that which they now are he commaunded by his diuine will and they were created for according to the Apostle God almighty calleth those Rom. 4. things that are not as those things that are as alsoe that of Genesis And God saied Gen. 1. bee light made bee à firmament made c Soe by saving all things were created for God is the cause of all things by his vnderstanding according to that Thou Psal 103. Psal 134. hast made all things in wisdome and by his will according to that All things whatsoeuer our Lord would he hath done in heauen and earth He established them to witt the Angels Sunne Moone Starres and the heauens for euer and for euer and euer for he hath giuen them an incorruptible being Notwithstanding we beleeue that the heauens and the lights of the heauens in as much as concerneth their accidentall forme shall bee changed and renewed for the better as hath been saied in our former explications He put à precept he prefixed them à certaine forme or manner of working and it shall not passe but remaine as he hath decreed He put à precept to the Sunne that it should shine by daie and behold in soe many yeares this hath been obserued to the Moone that it should increase and decrease for thirty daies and this course hath not been altered to the Sea that it should not transcend its limits and behold the surging billowes of the Ocean come wallowing to the shore burst and returne Praise our Lord from the earth all you that any wise appertaine thereunto Yee Dragons and all depthes By Dragons are here vnderstood great fishes which some call Leuiathans or VVhales and by the depthes are vnderstood the deepe placee where such fishes remaine according to that Thou hast crushed the heads of the Dragons in Psal 73 the waters Yet some in this place by Dragons doe vnderstand great serpents rough with scales which dwell in dennes caues and hollow moist places to temper their naturall heat and doe not creepe vpon the earth but fly in the aire and doe exceed other creatures in vast quantity and horrid aspect Fire haile snow yee spirit of stormes to wit tempestious winds exciting suddaine whirl winds and stormes at Sea VVhich doe his word doe obey his diuine will performing that for which they were ordained Mountaines and little hills trees that beare fruit and all Cedars Beastes wild and vntamed and all cattell tame domesticke Serpents and fethered fowles All these the Prophet doth inuite to praise our Lord according as hath been explicated in the precedent Canticle Finally the Prophet inuiteth Man to praise our Lord for whome all things were created saying Kings of the earth all that haue independent temporall authority and absolute right to gouerne and all peoples that owe fealty homage and obedience to their lawfull Soueraignes Princes that haue absolute right to gouerne their subiects within their principalities but yet are subordinate themselues to the saied Kings in some respects and all Iudges of the earth that haue authority from Kings Princes to determine differences betweene party and party and to pronounce sentence of death in criminall causes And that he might comprehend all sorts of people of what age sexe condition soeuer he addeth Yong men and Virgins old with yong All people therefore whether they bee Kings Princes or priuate persons men or women old or yong let them praise the name of our Lord because the name of him alone is exalted that is he himselfe alone doth infinitely surpasse all things in nobility and perfection Eccles 1. Whence Ecclesiasticus saieth There is one most high Creator omnipotent and mighty King and to bee feared exceedinglâ— and Mâ—yses saieth Neither is there other God Deut. 3. either in heauen or on earth that is able to doe thy workes and to bee compared to thy strength The Coâ—fession of him aboue heauen and earth to witt His praise is song in the triumphant and militant Church His glory saieth the Prophet shall couer the heauens and the earth is full of his praise Yet in neither of them can he be praised to the full for all the tongues of men and Angells are altogether in sufficient to expresse Abacuc 3. his immense goodnesse and infinite perfection He hath exalted the horne of his people to witt the power and glory of the people of Israel electing them amongst all the generations of the earth giuing them diuine lawes written with his owne finger protecting them miraculously against the fury of their enimies and gouerning them with singular prouidence and vnspeakable loue An Hymne which is the praise of God with à spirituall song properly belongeth to all his Saints in heauen and earth for they are worthy of all praise and they praise God incessantly to the Children
there bee many mansions The exaltations to witt the highest praises of God in their throate If this bee vnderstood of the corporall throate it seemeth to follow that in the celestiall countrey there shall bee vocall praises which Dionysius the Carthusian doth most probably coniecture Yet saieth he it maie bee expounded of the spirituall throate of which we read in the Canticles His fruit was sweet vnto Cant. 2. Prouerb 8. my throate and in the Prouerbs of Salomon My throate shall meditate truth This is the throate by which the word of the heart is vttered and in which spirituall sweetnesse is tasted and two edged swords in their hands By these two edged swords is vnderstood the sentence of reprobation which shall bee pronounced against the impious in the daie of iudgement by the Saints of God especially by the holy Apostles such as haue for Gods sake giuen all they had to the poore and haue followed Christ our Lord not contenting themselues to obserue the commaundements onely but alsoe the Euangelicall counsells of which number are many of the Primitiue Church and all Religious that haue liued according to their holie Institutes labouring for perfection in the best manner they could of which our Sauiour saieth You which haue Math. 19. followed me in the regeneration when the sonne of man shall sit in the seate of his Maiestie you alsoe shall sit vpon twelue seats iudging the twelue tribes of Israel To doe reuenge in the nations chastisements among the peoples These words and the rest following in this Psalme doe shew to what end the Saints haue such swords in their hands to witt that together with Christ they maie take reuenge on peruerse people for the sinnes and iniuries done against God and themselues inflict due punishement vpon them Moreouer To binde their Kings to witt the vniust Kings of the impious in fetters and their nobles in iron manicles by saying with our Sauiour Bind his hands and feete and Math. 22. cast him into vtter darknesse And finally That they maie doe in them the iudgement written to witt that they maie soe iudge the impious as it is decreed in the diuine prescience ordered in the holie scriptures whence is that promise of our Lord to the iust You shall goe forth and Malac. 4. shall leape as Calues of the heard And you shall tread the impious when they shall bee ashes vnder the sole of your feete in the daie that I doe saieth the Lord of hostes This glory to witt to sit with Christ in iudgement and denounce sentence against the world and the princes thereof is to all the Saints belongeth to all the Saints by the ordinance of almighty God Behold here à Psalme inuiting vs to the diuine praise and spirituall gladnesse In it the beatitude of the elect is discribed and the paines of the reptobate are profitably set before vs that we maie bee excited thereby to doe our best to attaine to the society of the Saints and to abhorre the workes and flie the torments of the impious The title and argument of the 150. Psalme and last in the Laudes THe title is Aleluia The Prophet doth by the insueing Psalme inuite all creatures but principally those of the triumphant Church to praise the fountaine of their beatitude and author of their saluation In the precedent Psalme he hath vnfolded the translation of the Saints into the celestiall countrey and therefore he doth with good reason in this exhort the same societie to render thankes to our Lord for soe ineffable à benefit with all sorts of musicall instruments thereby expressing the ardour of his affection to haue the praises of God set forth by all the best meanes possible The exposition of the Psalme O Yee celestiall Cltizens Praise yee our Lord the obiect and cause of your felicity in his holies to witt in his heauenly sanctuary and in the blessed spirits which are his sacred temples rendring the tribute of thankes vnto him for the ineffable benefits he hath bestowed on them and ascribing vnto him all the dowers of blisse and glory where with they are happily inriched Praise yee him in the firmament of his strength to witt in the Imperiall heauen or in the stability of fortitude which he hath giuen to the blessed confirming them in grace and goodnesse Praise yee him in his powers to witt in his holie Angells which are called Vertues or powers or in his potent effects who hath done and suffered soe great things for men and hath soe wonderfully exalted his saints in iudgement in the celestiall countrey Praise yee him according to the multitude of his greatnesse according as he is diuersly great in himselfe and in his workes He is great in wisdome Psal 1â—9 Luc. 1. of which there is noe number He is alsoe great in power because there shall not be impossible with him any word Moreouer he is great in Mercy great in Iustice great yea immense in all perfection But here ariseth à doubt how any man can praise God according to the multitude of his greatnesse in regard that he is infinitely greater and more worthy then all the praise that any creature can exhibite vnto him To which maie be answered That to praise God according to the multitude of his greatnesse is to praise him in the best manner wee can and with all our forces humbly acknowledging our selues altogether insufficient to sett forth his praise and this will suffice on our part that we maie be reputed to haue praised him in that sort The Prophet doth here nominate Seauen instruments wherewith he desireth the Saints should praise our Lord not that musticall instruments haue place in heauen but to designe the ineffable and manifold delectation and iollitie of the blessed in their praysing of God and therefore they are to bee vnderstood in à spirituall sense Praise yee him in the sound of the trumpet to witt with à magnificent praise as being the King of Kings and the giuer of all triumph by whose gracious assistance you haue happily passed the warfare with the world the Diuell and the flesh and obtained à full victory ouer them Praise yee him on Psalter to witt in thankfulnesse for that he hath effected by his grace that you haue been able to keepe his commaundements the obseruance whereof is the Psalter and Harpe to witt in thanksgiuing for the mortification of our flesh in this world Praise yee him on tymbrell to witt for the gift of immortalitie bestowed vpon your bodies sometymes corruptibile and in quire to witt in the quire or order of Angells whereunto you are vnited praise yee our Lord who hath made you equall to them praise yee him on strings to witt with the consonances of Vertues and Organ to witt â—n the sweet harmony of all things conducing to the diuine praise Praise yee him on well sounding Cymballs to witt with heart and mouth Praise yee him on Cymballs of iubilation to witt in the
he shall speake to the diuels and wicked men in the last iudgement he shall not be confounded but rather shall confound and conuince them of iniustice and imbecillitie For the whole contention of Christ with the diuell and his ministers which hath continued euen from the beginning of the world and shall endure till the consummation thereof hath been is and will be about the saluation of mankind whome the diuell hath doth and will labour by all meanes possible to drawe with him totally into hell and to this end he in euery age raised vp persecutions of the Iewes Paganes heretiks and wicked men of all sorts to bande against the holie Church But when at the daie of iudgement he shall behold soe many millions of the elect reigning and triumphing gloriously with Christ and most iustly crowned and of the contrarie all power to be taken from him and his adherents noe more hope remaining for him and them euer to renew warre with the elect then Christ shall not be confounded but shall confound all his enemies In this Psalme we are taught to attribute the beginning conseruation processe consummatioÌ„ of good workes to God alone Moreouer we are taught to extirpate pride embrace humilitie and soe to proceed to the sleepe of the elect The argument of the 127. Psalme and last in None IN this Ninth graduall Psalme the Prophet treateth of the Ninth degree of internall ascension to witt Filiall feare whereby wee are deterred from doing euill out of à desire not to offend almightie God whome wee truely loue It proceedeth therefore from loue and is proper to those whoe as the Apostle saieth haue receiued the spirit of adoption of ad Rom. 8. sonnes and the Spirit of loue where as those that abstaine from doing euill out of à seruile feare that is merely for feare of punishment which they desire to auoide maie iustly be saied according to same Apostle to haue the Spirit of seruitude Ibid. This degree is exceeding necessarie for them that desire to make good progresse in à short space for we read in Ecclesiasticus that He that is without feare Eccles 1. cannot be iustified The explication of the Psalme BLessed are all now in hope that feare our Lord with à filiall feare that walke in his waies in his diuine precepts not in their owne inuentions and after the prauitie of their owne heart as it is written of the impious man He hath gone wandring in the waie of his owne heart c. Because thou shalt eate the labours of thy hands Because thou whosoeuer thou art that hast this holie feare imprinted in thy heart and walkest in the waies of our Lord shalt eate in heauen the fruit of thy good endeauours meritorious actions according to that The soule of them that Prouerb 13. worke shall be made faâ—â—e c Blessed art thou now in hope and it shall be well with thee hereafter For it is saied in the Ghospell Blessed is he that Luc. 14. shall eate bread in the Kingdome of God Or thus Because thou shalt liue and sustaine thy selfe with the fruit of thy owne hand labour procuring foode and other necessaries for thy selfe by thy proper industrie blessed art thou and it shall bee well with thee for indeed such labour is very meritorious Thy wiâ—e wisdome giuen thee by almightie God as à fruit full vine shall produce holie workes in the sides of thy house in the intime powers of thy soule Wisdome is the knowledge of diuine things and is called the wife and spouse of à man liuing in holie feare according to that Her haue I loued and haue sought her out from Sap. 8. my youth and haue sought to take her for my spouse and I was made à louer of her beautie By this wife maie alsoe bee vnderstood the eternall increate wisdome which is the spouse of à deuout soule doth fructifie thereiÌ„ like to à well cultiuated vine Thy children thy acts springing out of wisdome shall bee as young plants of oliue trees euer flourishing many comely and strong round about thy table in the circumference of thy faith wherein all good workes are founded and radicaâ—ed By Thy children maie alsoe bee vnderstood such spirituall children as by thy wisdome and preaching are generated brought forth to Christ Whence the Apostle saieth In Christ Iesus by the Ghospell Cor. 4. Gala. 4. I begate you and againe My little children whome I trauaile with all againe vntill Christ bee formed in you These children wisely instructed by thee as young plants of oliue trees shall bee annointed with the vnction of diuine grace become flourishing fruitfull in Christ round about thy table in the circuit of spirituall doctrine wherewith thou doest nourish them as with the bread of life and water of wisdome Behold soe shall the man bee blessed Such gifts of grace shall bee conferred vpon the man that feareth our Lord as is aboue saied For VVith him that feareth our Lord Eccles 1. saieth Ecclesiasticus it shall bee well in the later end and in the daie of his death he shall bee blessed Indeed since nothing doth seperate vs from God but sinne nor any thing can hinder infusion of grace but our owne negligence by this that feare doth shake of negligence retract from vice and expell sinne it disposeth our heart to all goodnesse is as it were the cause of all our good Our Lord out of Sion to witt the militant Church blesse thee by his Prelats and Pastours and graunt that thou maist see the good things of Ierusalem the happie estate and continuall progresse of the holie Church all the daies of thy life And tha◠〈◊〉 maist see thy childrens children them thou hâ—â—t spiritually begotten begett others in like sort that the holie Church maie bee augmented in meritt number and soe thou maist behold the Peace of Christ vpon Israel thy selfe and other Christians contemplating God The preamble to Vespres THe auncient Fathers are soe cleare for this houre make soe expresse mention of it that noe man could euer raise doubts of it especially about its institution and antiquitie The time allotted for Vespres is the euening First by reason of the proportion which it holdeth with Laudes for as Laudes are song in the last houre of the night soe Vespres should bee song in the last houre of the daie Secondly because our holie Father S. Benedict ordained that Vespres bee song alwaies by daie light yet still in the euening Cassian alsoe compareth Vespres to the labours of those who were last called and sent into the vineyard of our Lord who begane their worke onely at Eleuen and ended not vntill twelue The mysticall significations of this houre maie be diuers First it be tokeneth the institution of the blessed Sacrament which was in the euening for as the euening sacrifice holocaust or burnt offering and the Paschal Lambe which was to be made at that houre in
the old law was à figure of the holie Eucharist soe iâ— our euening sacrifice of praier a memoriall of the same Secondly it representeth our Blessed Sauiours buriall which must needs haue been before the sunne setting by reason that the Iewes Paschall Feast on which the were not permitted to burie the dead begane presently vpon sâ—â—ne setting The argument of the 109. Psalme and first in Vespres THe Psalme following hath this Title prefixed to witt A Psalme of Dauid for it belongeth to Dauid as the author thereof and to Christ as the person signified by Dauid In it the Prophet treateth literally of our Sauiour as maie be proued by our Sauiours words For when he demaunded of the Pharisees saying VVhat is your opinion of Christ VVhose sonne is he and they answering Dauids he added How then doth Dauid in Spirit call him Lord saying The Lord saied to my Lord sitt on my right hand c. The Apostle alsoe by this place doth shew that Christ is greater then the Angells and coequall with his eternall father saying To which of the Angels hath God almightie saied at any tyme Sitt at my right hand c. This Psalme therefore treateth of Christ according to both natures and of his magnificent Ascension of his coeternitie and consubstantiall identitie with the Father of his vniuersall dominion and eternall Priesthood and of the iudiciarie power which he shall exercise ouer all creatures in the last daie and the Prophet vnto whome God hath made manifest the vncertaine and hidden things of his wisdome saieth as followeth The exposition of the Psalme OVr Lord saied to my Lord God the Father omnipotent Lord and father of all creatures saied intellectually to Christ Iesus my Sauiour who according to his diuinitie is my Lord and according to his humane nature assumed of my seed is my sonne Sitt on my right hand that is After the labours of thy aboâ—de vpon earth and the consummation of that worke for which I haue sent thee into the world come and seate thy selfe on my right hand as being God and man and reigne in my throne with coequall power and authoritie with me Till I make thyne enemies incredulous and vniust people especially the Iewes the footestoole of thy feete subiect to thy power and dominion in à seruitude soe absolute that they shall be as footestooles and stepping blocks to be disposed of for euer at thy pleasure Our Lord God the Father will send forth by his seruants the holie Apostles the rod of thy strength the doctrine of the Euangelicall law or the power of thy regall dignitie o Christ from Sion from the place soe called in Ierusalem For Sion was a mountaine in Ierusalem where on the Temple was built and the Conclaue likewise stood wherein Christ celebrated his last supper and appeared to his Disciples after his resurrection and where the Apostles and the rest which were congregated with them receiued the holie Ghost From this conclaue therefore and the Temple situated on mount Sion our Lord sent forth the saied rod of thy strength ô Christ into the whole vniuerse for when the Apostles had receiued the holie Ghost they presently issued out of the saied conclaue where they remained inclosed for feare of the Iewes like to à swarme of bees entred the Temple and begane to preach the Ghospell of Christ which from thence was deriued through out the whole world as our Sauiour did foreshew saying You shall be witnesses vnto me in Ierusalem and Act. 1. in all Iewrie and Samaria and euen to the vtmost of the earth c. and alsoe was foretold by the Prophet Isaie saying The law Isa 2. shall come forth of Sion and the word of our Lord from Ierusalem At this sending forth of the rod of the streÌ„gth of Christ followed the conuersion of the world vnto him and therefore it is here added Rule thou ô Christ In the middest of thyne enemies in the heart or thickest of the infidels who during the time of their infidelitie are thyne enemies but being conuerted shall be constituted thy friends and thou rule in them by thy selfe and thy substitutes the Prelats and Pastors of the holie Church Of this dominion of Christ the Zach. 9. Prophet Zachary saieth His power from Sea euen to sea and from the riuers euen to the end of the earth There is noe want of power in thee to subdue thyne enemies and dilate thy dominion For VVith thee the beginning God the Father the fountaine of all being is one and the same beginning prime cause and author of all things iointly with thee Therefore to thee is attributed by nature absolute principalitie power and soueraignitie ouer them which although it appeared but in à very obscure manner to vs mortalls in the daie of thy infirmitie in the time of thy peregrination vpon earth vested with à seruile and humane forme yet In the daie of thy strength of thy victorious triumph when thou shalt be seene in the brightnes of the holie things vested with the raies of à holie Deitie the elect shining through participation of that beatificall light shall liuely and plainly see and acknowledge that thou art in the Father and the Father in thee From the wombe before the daie starre I begatte thee If these words be vnderstood as spoken by the Prophet of himselfe they import the generation of Christ as man and the sense seemeth to be as followeth I Dauid haue begotten thee yet not according to the ordinary course by coniugall embraces but from the sole wombe of the most pure Virgin and this before the daie starre arose for Christ was borne in the night This Dauid might well saie as venerable Bede affirmeth vpon this place for if Dauid saieth he begatte lesse lesse Marie and Maâ—â—e brought forth Christ Dauid alsoe begatte Christ But if these words be vnderstood as spoken by God the Father they import the eternall generation of Christ as God which is noe other then à begetting of light from light act from act God from God For in the Father Essence power and operation are one and the same and soe the Father by vnderstanding himselfe doth produce à word most like to himselfe distinct froÌ„ him in this one point that it proceedeth from him and as the Father by one veiw or reflecting vpon himselfe doth fully know himselfe and all things that haue already been created soe by one internall conception he begetteth eternally one word within himselfe wherein his whole nature and perfection is altogether most intirely contained and shineth and wherein all other things are comprehended and doe shine For this reason this Word is tearmed the Image of the Father and exemplar of euerie creature and proceedeth immediatly from the vnderstanding of the Father Christ therefore as God is begotten from eternitie like as if the sunne had been from eternitieâ— brightnesse had issued out of it from eternitie Whence it is Eccles 24. written I come forth from the mouth
vertue of true humilitie doe euen from the fall of Lucifer acknowledge all their excellencie as receiued from him and mankind depressed by the Serpent alsoe in particular such as resigne themselues to his holie will and for his loue doe submitt themselues vnder all creatures Raising vp from the earth from carnall life from the loue of transitorie things and terrene thoughts the needie such as are voide and destitute of spirituallitie inriching them with diuine gifts with the loue of heauenly things and the contemplation of high mysteries and lifting vp to the Kingdome of glorie the poore the humble out of the dung of this corruptible bodie To place him there with Princes with the holie Angels with Princes of his people with the cheifest of his elect for the Triumphant Church is one vnited of good men and holie Angels Or thus That he maie place him on his right hand in the daie of iudgement with the Princes of whome the Prophet Isaie speaketh saying Our Isa 3. Lord shall come to iudgement with the ancients of his people and his Princes VVho maketh the barren woman the congregation of the Gentils to dwell in à house in the militant Church à ioyfull Mother of spirituall children whome she regenerateth of water and the holie Ghost In this sense the Apostle alleadgeth Gala. 3. that of the Prophet Isaie Reioyce thou barren that bearest not breakeforth and crie that trauailest not because many are the children of the desolate to witt of Gentilitie then of her that hath à husband to wit the Synagogue whose spouse husband was God almightie but he left her for her incredulitie as the Prophet Ieremy Iere. 12. doth manifestly declare saying I haue forsaken my house I haue left my inheritance I haue giuen my beloued into the hands of her enemies myne inheritance is become vnto me as à Lyon in à wood The Prophet tearmeth Gentilitie or the people of the Gentils Sterill and desoâ—ate because they were long forsaken by almightie God for their Idolatrie in such sort that they brought forth noe fruit of the holie Ghost nor generated any children to Christ whence is that of Amia the Prophetesse The barren woman bare verie manie and she that had manie children was weakened It is meet that we sing this Psalme with spirituall ioy it being composed wholly in the diuine praise It importeth vs alsoe to striue to become children that is pure innocent and humble that soe we maie merit to praise God worthily and to bee beheld by him with a gratious eie for Praiso is not comely Eccles 15 in the mouth of the vitious The third Psalme in Vespres which is the last in Tierce as alsoe the fourth Psalme which is the second in None are alreadie expounded in the saied Houres The title and argument of the 147. Psalme and last in Vespres THe title is Allelâ—ia In this Psalme the Prophet doth exhort the people of God both of the Triumphant and Militant Church to sing his praise incessantly giuing thankes for his singular benefits showred vpon them in particular for that he hath fortified them on all sides placed peace in their borders blessed their of spring fed them with the bread of life and manifested his hidden mysteries vnto them aboue all other people The explication of the Psalme O Ierusalem praise our Lord render the tribute of praise thankfulnesse to the Soueraigne Monarch of heauen and earth you Cittizens of the holie Ierusalem the Cittie of peace and vnitie of blessed spirits that see him face to face Praise thy God ô Sion ô all you that are called to the vnion of the holie Catholicke Church and doe contemplaâ—e God your Creator redeemer conseruer by the eies of faith praise him in the best manner you can excogitere to witt in puritie of heart and conuersation without blame And that you maie praise him the more worthily remember the singular testimonies of his good will shewed towards you Because he it is that hath strengthned the lockes of thy gates to hinder the enemie from surprising thee at vnawares and moreouer he hath blessed thy children in thee If this bee referred to the celestiall Ierusalem by the Gates here mentioned is vnderstood the admission where by any of the elect are admitted to the fellowship of the blessed by the Lockes is vnderstood the confirmation whereby the elect are firmely established in God and soe the sense of those words He hath strengthned the lockes of thy gates is that God hath made the confirmations of the celestiall Cittizens soe immoueable and secure that they cannot bee broken à suÌ„der by any slight or force The lockes of the gates of this Ierusalem are metaphorically saied to bee confirmed because as à Cittie of this world whilst it is fortified with strong lockes boults and barriers is held secure neither the enemies being of power to make forceable entrance nor the inhabitaÌ„ts willing or able to depart out of it soe the holie Cittie is altogether most secure in respect that neither the reprobate can enter it nor the blessed will or can abandon it But if they bee referred to the Militant Church by the Gates thereof are vnderstood Vertues especially Faith hope and charitie and by the Lockes are vnderstood the Sacraments which our Lord hath fortified by giuing the efficacie of sanctification vnto them in vertue of the Passion of our Sauiour in such sort that noe man soe long as he shall remaine within the fortresse of the Catholike Church and keep himselfe in the shelter of the infused vertues through the force of the Sacraments which he therein receiues need to feare the machinations of the euill enemie VVho hath sett thy borders peace ô celestiall Ierusalem He it is that hurld downe to the abisse of hell like to à flash of lightâ—ing that mutinous crue that once to disturbe thy peace and in an instant begirt thee with à wall of concord of warreproofe which noe dissention shall euer penetrate And filleth thee with the fatte of corne with the fruition of his diuinitie For the superessentiall diuinitie is the foode of the blessed whose vision or fruition maie well bee tearmed the fatte of corne that is to saie the sweet refection of the eternall bread which refection is the essentiall reward of the blessed wherewith they are soe fully enriched that they can desire noe more Iâ— is his paternall prouidence likewise that hath established within thy circuits â— Militant Church that happie peace which the world cannot giue to witt tranquillitie of conscience which all those enioy who remaine within thy precincts Christ alsoe doth daily fill thee with that Soueraigne foode the holie Sacrament of his owne bodie vnder the species of the purest wheat bread VVho sendeth forth his speech to the earth He it is who sendeth his onely Sonne the eternall word into the world to assume humane flesh for the saluation of mankind Or thus He it is who sendeth forth by
and satisfied in this matter it will be necessary here in the beginning to take away such scruples and free the holy Church from falsly imposed errors superstition in the instititution and practise of saying the foresaid office The principall questions or doubts which may be made concerning it are these First by what authoritie and for what end it was instituted 2. ly why it was diuided into so many parts or howers and 3. ly why it is vsually said in the latine tongue by those who for the most part doe not vnderstand latine To all which I shall endeauour to giue soe cleare well groūded an swears that neither weake mynds shall haue occasion to complaine of hardnesse and obsuritie nor peruerse and froward iudgments if any such happen to peruse them shall iustly pretend any insufficiencie or want of soliditie in them After these generall points are clearely in their order discussed and some few slighter obiections of lesser moment answeared it will be easier both for me to proceed to the exposition of each particular part of the foremētioned Office and for the pious reader to vnderstand what I shall write Moreouer besides these I haue for the comfort and instruction of deuout but lesse learned Catholiks added some things to help such of them as recite this holy office that they may doe soe with due reuerence and spirituall profit This I conceaued necessary and hope will not proue vngratefull CHAPT II. Shewing that there hath beene euer both in the old and new law à publique forme of praier IT is easie to be demonstrated both out of the holy Scriptures Councells Fathers and the practise of the holy Church in all ages that besides mentall praier such vocall praier as euery one vsed priuatlie according to his owne necessitie and through pious particular instinct from God there was euer some more publique forme of praier instituted for the greater conformitie of all true beleeuers in their manner of praising almightie God and for the more solemne recounting of the benefits mercies shewed to his Church How many Psalmes Hymnes and spiritual Canticles do we find composed in the old Testament and accustomed to be said principally and generally by all those who were more particularly consecrated and addicted to the seruice of God and not onely by them but alsoe at tymes conuenient as their leasure did permitt by all sorts of people both men and women who although they were not obliged vnto any sett forme of publique praier yet they both might did vse it to the honor of God and with no small benefitt to their owne soules What hath bin said doth euidently appeare by the holy Scriptures first of the l. 1 Paralip c. 6 v. 31. old Testament These are they to witt the progeny of Leuj whome Dauid appointed ouer the singing men of the howse of our Lord since the Arke was placed and they mynistred before the Tabernacle of Testimony singing vntill Salomon built the howse of our Lord in Ierusalem And he King Dauid appointed before the Arke of our Lord of the Ibidem c. 16. v. 4. Leuites that should mynister and should remember his workes and glorifie and praise our Lord the God of Israel And the Priests stood in their offices and the Leuites with the instruments of the songs of our l. 2. Paralip c. 7. v. 6. Leuit. 8. v. 35 Lord which Dauid the King made to praise our Lord because his mercy is for euer Daie and night shall you tarrie in the Tabernacle obseruing the VVatches of our Lord which no doubt was à type of the Canonicall howers obserued in the Catholike Church Then sung Moyses the children of Israel Exod. 15. v. 1. this song to our Lord said Let vs sing to our Lord for he is gloriously magnified c. Marie Ibid. v. 20. therefore the prophetesse Arons sister tooke à timbrell in her hand and all the women went forth after her with timbrills and dances to whome she beganne the song saying Let vs sing to our Lord for he is gloriously magnified c. This laudable custome of reciting Psalmes was alsoe vsed by our Lord Sauiour Christ Iesus his Apostles as appeareth by the hymne they saied before they went forth vnto the Mount Oliuet Math. 26. v. 30. which was sung according to the custome of the Iewes after the eating of the Paschal lambe and as Paulus Burgensis writeth did containe Sixe Psalmes whereof the inscriptiō was Alleluia vz. The Psalme Laudate pueri with the fiue following Psalmes which the Hebrewes called the great Alleluia In the primitiue Church there was alsoe such a forme of publique praier euer obserued St. Paul in his epistle to the Ephesians did exhort them to the vse of singing Psalmes and Hymnes in these words Be you filled with the spirit speaking to Ephes c. 5. your selues in Psalmes and Hymnes and spirituall Canticles chaunting and singing in your harts to our Lord giuing thankes alwaies for all things in the name of our Lord Iesus Christ to God and the Father He expresseth singing in your harts because that is the cheifest of it self necessarie euen whilst we pray with our voice The same he doth admonish the Collossians saying Let the word of Christ dwell in you abondantly in all wisdome teaching Collos c. 3. and admonishing your owne selues with Psalmes Hymnes and spirituall Canticles c. Out of which sayeings of the Apostle we may gather with S. Augustine that the custome of the holy Church in singing of Psalmes and Hymnes hath had its beginning euen from Christ and his Apostles The custome saieth he of singing Hymnes Ep. 119. ad Ia. c. 18. and Psalmes may be defended by the Scriptures since we haue such profitable documents examples and precepts thereof both from our Lord himself and his Apostles S. Paul describing the manner of praier vsed by Christians of the primitiue Church hath these words VVhat 1. Ad Cor. 14. is it then Bretheren when you come together euery one of you hath à Psalme hath à doctrine hath à reuelation hath à tongue hath an interpretation c. In which place of the Apostle we haue à certaine type and example of the Canonicall praiers which the holy Church vseth at this prefent in which Psalmes and Hymnes are sung and the holy Scriptures are read togeather with their explications out of the holy Fathers According therefore to the foresaied custome of the primitiue Christians our mother the holy Church guided directed by the spirit of God hath conposed the office of the Breuiarye CHAPT III. Shewing the Antiquitie and by what authoritie the office of the B. Virrgin was instituted THe office of the B. Virgin is alsoe in euery point answerable to the forme of praier before mentioned as cōsisting principally of Psalmes Hymnes Canticles and Lessons out of the holy Scriptures and is in all things agreeing with the manner obserued in the
honor and praise of God which is principally intended by this and all other officesâ— secondarily did appointe Psalmes which speake in some of the verses of the B. Virgin as I shall shew hereafter in my explication of them And the same order is likewise obserued in all the feasts which are celebrated by the holie Church as for example in the feast of the Natiuitie of our Lord the second Psalme is ordained to be saied for the 7. verse The Lord saied to mee thou art my sonne I this daie haue begotten thee And in the Epiphany the 41. Psalme for the 10. verse The kings of Tharsis and the Ilands shall offer presents The kings of the Arabians and of Saba shall bring guifts And in the feasts of the Apostles the 18. Psalme for the 4. verse Their sound hath gone forth into all the earth c. And in the feasts of Martyrs the 115. Psalme for the 5. verse Pretious in the sight of our Lord is the death of his Saints And in the feasts of holy Virgins the 44. Psalme for the 15. verse Virgins shall be brought to the king after her And soe forth in all other feasts But the rest of the offices as the Inuitatories Antiphones Lessons Responsories Verses Chapters and Praiers are for the most part proper to the feasts CHAPT VII Shewâ—ng with what Reuerence the Canoniâ—all howeâ—s ought to bee reciâ—ed and vsually wâ—re recited by many Saints OVr glorious Father S. Benedict speaking in his holy Rule of the reuerence which is requisite to be vsed in Praier hath these words If when we desire to speake to any great person touching any busines we dare not doe it but with submission and reuerence with farre greater reason when we are to supplicate to God the Lord of all things we are to doe it with all humilitie and puritie of deuotion and in another place We beleeue saith he that Gods diuine presence is euery where and that in euery place the eies of our Lord behold the good and the euill Neuerthelesse we especially and without any doubt beleeue this when we present ourselues to the diuine office Wherefore let vs alwaies remember what the Prophet saieth Serue Psal 2. Psal 46. Psal 137. yee our Lord in feare againe Sing yee wâ—sely And In the sight of the Angells I will sing to thee Let vs therefore seriously consider with ourselues what our comportment ought to be in the presence of God and his Angells and let vs stand to sing in such manner that our mynd and voice may accord together S. Bernard in the 2. Tome of his works treating of the same subiect hath these words Let those that enter in to the Church put their had vpoÌ„ the doore and saie Expect here all euill thoughts intentions and affections of the hearts and desires of the flesh but Thou my soule enter into the ioy of our Lord God that thou maiest see his will and visite his temple Concerning which aduice of S. Bernard of putting their hand vpon the Church doore we may note out of Nauar in his Enchiridion de Horis that Cap. 17 n. 4. the holie Church did ordaine that there should be placed à holy-water pot at the entry in to euery Church to the end that those who came to pray there might take holy-water in token that they ought to leaue behind them at the Church dore all thoughts which maie distract or hinder them in their praier Which laudable institution hath been carefully practised in EnglaÌ„d as may yet be seene in diuers Churches where the holy-water pot is placed in the Church porch but now serues to no other vse then to testify with what reuerence our forefathers were accustomed to enter in to those Churches whilst they were holy hauing holy Altars holy Priests and a holy Sacrifice in them of all which since they are now emptied the holy water pot hath little reason to complaine of its vacuitie S. Bonauenture writeth that S. Francis De act S. FraÌ„c cap. 10. did beare such reuerence to the Canonicall howers that whilst he did recite them he would not leane to any place but stood vpright and bare headed that he omitted not this custome when he trauelled any iourney but would stay in that place where he happened to be when the tyme occurred that those howers were vsually recited and not remoue from thence although it rained neuer soe fast giuing this pious reason for his soe doing worthy of soe great à Sainte If the body doe quietly receiue its food which after wards will turne to wormes meate together with the body with what peace and tranquillitie ought the soule to receiue the food of life Moreouer he recited the Psalmes with such attention as if God were present and when the name of our Lord occurred in the office it relished most sweet with him and he was soe transported with interiour ioy when he pronounced the holy name of Iesus that he could not containe himself from manifestation thereof by exteriour signes Theodoricus de Apoldia in the life of Lib. 4. cap. 11. S. Dominike doth affirme that the face of this holy Saint was very frequently bedewed with teares whilst he was reciting the diuine office and that if he chanced to be forth of the Monasterie when the signe was giuen for the beginning of the office he would presently call the Religious together and performe it in that place Petrus Ribadeneira in the life of S. Lib. 5. cap. 1. Ignatius the Institutor of the famous and florishing Order of the Societie of Iesus writeth that when the said holy Saint did recite the diuine office he experienced such diuine consolations and shed teares in such aboundance that he was forced to stop at almost euery word by which meanes he was faine to imploy à good part of the daie in reading the Psalmes Horatius Turcellinus writheth alsoe Lib. 6. cap. 5. of S. Francis Xauerius the Apostle of Iaponia that before euery Canonicall hower he was accustomed to implore the assistance of the holy Ghost by saying the Hymne Veni Creator Spiritus which hymne he would pronounce with such feruour that his hart did seeme euen to leape in his body CHAPT VIII Shewing the necessitie of Attenâ—ion in praier what Attention is best and what will suffice ATtention is an intrinsecall and essentiall qualitie appertayning to praier that is to saie Attention is soe necessarily requisite whilst one praieth that Sotus affirmeth one is not esteemed to Sot lib. 10 de Iust. q. 5. à 5. praie any longer then his attention doth indure Which being à certaine truth it will be needfull in this place for the better instruction of the lesse learned and comfort of tender consciences to sett downe the diuersitie of Attentions which are described by the holy Doctors and to shew which of them will suffice that euery one may take his choise out of them as best futeth with his capacitie or the portion of
grace which God almighty hath giuen or bestowed on him The first diuision is into Interiour attention and Exteriour Interiour attention is that by which one applieth his mind either to the holie words that he maie recite them or harken to them with due reuerence or to the pious signification of those words that he maie recreate his spirit thereby Exteriour attention is that by which one doth actually pronounce the words distinctly and without errour keeping his eies and the rest of the parts of his body in modest and decent composition doeing nothing willingly which maie diuert or hinder his saied interiour attention The second diuision is taken out of S. Thomas of Aquine and consisteth of 2. 2. â— 43. à 13. three pars The first is Attention to the words which maie be fulfilled by taking care that you read not one word for another ouerpasse nothing nor make too much hast and endeauouring to pronounce euery word distinctly and reuerently The second is Attention to the sense of the words which may be obserued by attending to the sense or meaning of the words either literall or mysticall that your affections maie be inflamed thereby The Third is Attention either to God or to the thing wee demaunde of him which maie alsoe be kept by attending to the presence of God contemplating his infinite goodnes that is gratiously pleased to be euer present with vs beholding our actions rewarding what is well done and rectifying what is amisse or by conuerting our thoughts to our sweet Sauiour Christ Iesus calling to mind the infinite loue where with he wrought that admirable worke of our Redemption and taking for our subiect to ruminate vpon some one or more of the passadges of his holy life or bitter passion afterwards sometimes darting our affections and gratitude towards him by some short but efficacious or burning aspiration or by hauing attention to the benefitts â—e aske of God vizt either Chastitie Humilitue Patience Faith Hope the diuine loue euerlasting life or the like As for example whilest we recite the Psalme Venite exultemus to thinke vpon these words in the mystery of our Creation Let vs make maÌ„ to our image and likenes discoursing breifly there of in our interiour As thus O great dignitie to be like to God With what care ought I to conserue this thy image in my soule Graunt me my deare Lord that I neuer defile it or the like And whilest we recite the rest of the parts of the office to take to coÌ„sideratioÌ„ some thing of the life passioÌ„ or death of our Sauiour beginning with the mysterie of his holy Incarnation discoursing thereof in our interiour As thas O my soule behold the force of loue That we might become the sonnes of God God became the sonne of à poore maide or the like sometimes praising almightie God sometimes giuing thankes vnto him and sometimes begging some grace or benefitt according to our necessitie at other tymes wishing that his will may be accomplished in and by vs and all creatures resigning our selues to be disposed of by him for tyme and eternitie as maie be for his greater glory In which imployment if we spend the whole tyme that we are reciting the office it will be very profitably spent notwithstanding that we be soe attent thereunto that we scarce perceiue that we are reciting the words of the office The first member of this diuision will suffice but yet it is the meanest Attention The second is better but yet is proper onely to schollers or such whome God almightie hath illuminated by extraordinarie fauour whoe can picke out here and there pious considerations to moue their affections The Third is generally held the best is indiffereÌ„t both to the learned and vnlearned Sharpnesse of witt and subtilitie of vnderstanding is not soe much required to performe this well as is à good will and pure intention for as S. Thomas affirmeth in the place à fore saied euen Idiotes by this attention are very often eleuated in spirit aboue themselues and all things created If those that are learned will vse their vnderstanding in this affaire noe further or other wise but to excite their will by proposing sweet and mouing considerations vnto her and helping her by prettie industries of loue to continue her holie desires and affections then they maie seeme to haue aduantage of the simple and vnlearned in the practise of this attention but if they doe vse their vnderstanding to search curiously into hidden Mysteries with quiddities of art and busie themselues more in speculation then in procuring and conseruing good affections then are they farre short of simple and ignorant but well minded soules for such their meditation will proue sterill and altogether voide of that fruit which should be sought by meditation which it pious holie and ardent affections and desires to inflame our soules with diuine loue Moreouer those that are learned are for the most part more subiect to distractions as hauing their heads filled with multiplicitie of conceipts caused by sciences and much speculation whereas the simple and vnlearned are free from such thoughts contenting themselues to admire high mysteries with an humble reuerence captiuating their vnderstandings to beleeue with all obedience simplicitie of heart whatsoeuer their Pastors and spirituall guides shall declare vnto them concerning almightâ—e God and how they ought to serue reuerence worship and loue him in noe sort presuming to search into high misteries further then he is pleased to reueale them either by this ordinarie meanes vizt by his substitutes or by himself when they are treating with him in their interiour and soe doe for the most part make lesse vse of their vnderstanding in praâ—er and more vse of their will and consequently Caeteris paribus as they tearme it the praier of such simple poore wretches is as gratefull to almightie God and beneficiall to their owne soules as is the praier of à great Doctor and perhaps more In the Cronicles of S. Francis his order it is registred that one Brother Giles of the order of S. Francis an vnlearned but à holie man on à time spake to S. Bonauenture the Generall of the saied holy order and à great light of Gods Church in these words Great mercy hath God shewed to you learned men and great meanes hath he giuen you wherewith to serue and praise his diuine Maiestie but we ignorant and simple people whoe haue no parts of witt or learning what can we doe which maie be pleasing vnto him Vnto whome the holy Saint answered If our Lord did no other fauour to man then that he might be inabled to loue him this alone were sufficient to oblige him to do God greater seruice then all the rest putt together The good Brother Giles replied And can then an ignorant person loue our Lord Iesus Christ as well as à learned man Yea saied S. Bonauenture à poore old woman maie perhaps loue our Lord better then à great
sinne and sinne when it is consummate that is when our mind doth deliberatly fully and perfectly yeld to the committing or liking of the act or motioÌ„ whereunto the saied concupisceÌ„ce doth moue or incite vs ingendreth death And therefore our blessed Sauiour did warne his beloued disciples and in them all others to watch and praie that they might not enter into this sort of tention saying VVatch yee and praie that Math. 26. yee enter not into tentation The Spirit indeed is prompt but the flesh weake Yet God almightie tempteth his elect with the temptation of probation or triall which is ordained to the good or benefit of them that are tempted of which sort was that where God is saied to haue tempted Abraham and in the Gen. 22 Sap. 3. booke of VVisdome where God is saied to haue tempted the iust and to haue found them worthy of himself And this he doth not that he himself by such triall maie come to know any thing concerning them which he doth not know already for the beloued Disciple of ouâ— Lord affirmeth of him that He know all and that It was not needfull for him Ioh. 2. that any should giue testimony of man for he knew what was in man and the Prophet Dauid saieth God knoweth the Psal 4. secrets of the heart But he doth it First that they maie be purified according to that of holy Iob He hath proued me as Iob 23. gold that passeth through the fire Secondly that it maie appeare how they loue him according to that of Deuteromomie The Deut. 13 Lord your God tempteth you that it maie appeare whether you loue him or no with all your heart and with all your soule Thirdly that he maie make knowne their sanctitie to others Lastly that they maie know themselues the better We doe not therefore desire that we maie not be lead into this temptation because it moueth vs not directly to sinne as alsoe for that we are taught by the holy Apostles to reioyce when such temptations happen vnto vs. You shall reioyce saieth S. Peter Ep. 1 c. 1 à litle now if you must be made heauy in diuers â—smptations c. And S. Iames saieth Esteeme it all ioy when you shall fall unto diuers Iaco. 1. tentations c. But we praie that God almightie will graunt vs the grace of patience and constancie that we maie make good vse of it But as concerning the other tentâ—tion which commetâ— from the enimies of our soule vdzt the deuill the world and the flesh we praie thereby that although it be induced into vs by impâ—gnation that is although it take hold of vs mouing vs internally to euill that we maie not be induced into it by consent that is that we maie not be soe cunningly iâ—ueigled and soe forcibly incited that we shall be drawne to yeeld thereunto By these words therefore Lead vs not into tentation we desire that God will not permit vs to be tempted aboue our strength nor leaue vs destitute of his assisting grace but will graunt vs fortitude to resist and make alsoe with tentation issue or fruitâ— that we maie be able to sustaine it to his honoâ— and glory and the benefit of our soules Iob was tempted but could not be induced to speake any thing foolishly against God and Ioseph was alsoe tempted as we read in Genesâ—s but neither of them can Genes 39. properly be saied to haue been lead into tentation because they gaue not consent to what was suggested Snarez affirmeth li. de eratione vocali c. 8. that neither the deuill hath power to lead vs into tentation neither can we consent vnto him farther then God almightie is pleased to permit Wherefore saieth he we aske that God almightie will not permit this to be done in vs noâ— by vs God is saied to lead vs into tentation when by subtracting his assisting grace he permitteth vs to be lead In which manner he is saied to haue hardned the heart of Pharao not that he did indeed harden his heart but rather Pharao hardned his owne hearâ— by neglecting to concurre with that suffâ—â—iency of grace which God had bestowed on him and refusing to let the children of Israel depart after so many admonitioâ—s And therefore our Lord left him to himself as likewise the children of Israel afterwards when they refused to heare his voice as the Prophet â—â—uid recounteth Psal 80 And my people heard not my voice and Israel attended not to me and I let them alonè accordiâ—g to the desires of their heart they shall goe in their owne inuentions For the more full and cleare vnderstanding of this petition and of all that hath been saied of it you must know that we can doe nothing that is good of ourselues but all by the help and assistance of Gods grace as it is written VVithout me you can doe Ioh. 15. 1. ad Cor. 12. nothing and in another place No man can saie Our Lord Iesus but in the Holie Ghost By these words therefore Lead vs not into tentation wee demaund that we maie neither be denied his grace and helpe nor suffered to abuse our libertiâ— by reiecting such wholsome inspirationâ—â—nd motions as he shall please to graunt vs. But deliuer vs from all euill SOme there are who thinke that the word But doth shew that this Petition is not different from the former but is rather an explication thereof Collat. 9. Of which opinion Cassian doth seeme to be where he expoundeth these words But deliuer vs c That is saieth he Suffer vs not to be tempted by the deuill aboue our strength or abilitie to make resistance Yet the common opinion is tâ—â—t therâ— are seauen Petitions contained in this praier which Snarez doth learnedly proue in the Chapter aforesaied where he distinguisheth this Petition from the Siâ—t Petition as followeth In the Sixt saieth he we praie that we maie not be permitted to be tempted but in the Seauenth that if we be permitted to be tempted that we maie be deliuered from the euill thereof that is from consenting thereunto S. Bonauenture in his explicatioÌ„ vpon this praier saieth That in the 5. Petition we aske to be deliuered from euills past in the 6. from euills to come and in the 7. from all present euills Amen THat is let it be done This word neither the Greeke nor Latin interpreter hath translated for the reuerence thereof because our Sauiour vsed it soe frequently It is à fruitfull signet of praier procuring recollection of the mind for by saying Amen the mind is born breefly to all before recited and the affection of impetrating is renewed and soe the praier is ended with feruour and hath à more full effect S. Thomas of Aquine affirmeth that 2. 2. q. 89 à 9. in Cor. this praier is the most perfect of all others which he proueth out of the 121. Epist of S. Augustine to Probus in the 12. Chapter where
he writeth That if we doe praie well and as we ought we cannot saie any thing which is not contained in our Lords praier For Praier is as it were an interpreter of our desire towards God Wherefore praying well we aske those things onely which we maie well desire And in our Lords praier are not onely asked all things which we maie well desire but alsoe in that order or methode wherein they should be desired For first of all the end it self is desired and afterwards the meanes which conduce thereunto Our end indeed is God towards whome our affectioÌ„ tendeth in à twofold manner the one by desiring his glory the other by desiring to be partakers thereof The first proceedeth from that charitie where with we loue ourselues in God and therefore the Petition Sanctified be thy name is put in the first place by which we first seeke the glory of God and next Let thy Kingdome cona by which we desire to attaine to the glory of his Kingdome The meanes by which wee are furthered in attaining this end doth conduce in one of these two manners vdzt either of it self or by accident Of it self that good doth conduce which is profitable for this end And that which is profitable for the obtaining beatitude is profitable two waies the one directly and principally of which sort are meritorious works and to this the Third Petition Let thy will be done hath relation The other instrumentally as it were helping vs to merit and to this the Fourth Petition Giue vs this daie our daily Bread doth correspond The meanes which doth conduce to eternall felicitie by Accident is by remouing the impediments of our saluation There are three of these impediments The first iâ— Sinne which directly excludeth vs out of the Kingdome of heauen and therefore we seeke to remoue this by the Fiâ—t Petition And forgiue vs our debts c. The Second is Tentation which hindreth vs in the obseruance of the diuine will against which the Sixt Petition is ordained And lead vs not c. The Third is present penaltie which Lindreth what is necessary for the sustenance of our life against which the Seauenth Petition is ordained Thus farre are the words of S. Thomas or to this effect AN EXPLICATION OF THE ANGELICALL SALVTATION OR AVE MARIA A Preamble to the Explication HAile Marie fall of grace c. Although the name of Marie was not pronounced by the Angell in this salutation yet it is fitly inserted by the holy Church both because we speake not now to the B. Virgin as being present with vs in such manner as the was then with the Angellâ— aâ— alsoe for that by this holy name we are excited to greater reuerence and deuotion which the Angell stood not in need of Some doe coniecture that the Angell did of purpose omitt to expresse her name in this place that he might stile her with the new and admirable title Full of grace reseruing her proper name till à â—itter tyme. For he added à litle after Feare not Marie when bâ—holding her surpriz'd with such exceeding basâ—fulnesse and humble modestie he thought it requisite to call her in a familiar manner by her owne name thereby to embolden her to giue audience and answere to the rest of his embassage Blessed art thou among women These words were spoken both by the Angell and by S. Elizabeth not without mistery tâ—at by this consent or accord of words the holy Ghost might appeare to be the author of born these salutations Blessed is the fruit of thy wombe Iesus These words were spoken by S. Elizabeth except the holy name of Iesus which the could not pronounce for that it was not then imposed Neuerthelesse the holy Church doth with good reason expresse it in this place both because no name can be more profitable vnto vs for there is no other naâ—â— vnder heauen giuen to men wherein we must be saued as alsoe because no name doth sound more harmonious and sweet in the eares of the B. Virgin nor consequently can be more proper to procure fauour which is obserued in all sorts of praier Holie Marie Mother of God c. These words and the rest following were added by the holie Church and as it is probably coniectured about the yeare of our Lord 431. when by the meanes of Pope Celestine the heresy of Nestorius who denied the B. Virgin to be the Mother of God was condemned in the Ephesine Councell Haile Marie full of grace our Lord is with the. IN auncient tymes it was held à very great matter that the Aâ—gells should appeare vnto men and esteemed exceeding much to his commendation that had receaued them with reuerence but that an Angell should shew signes of reuerence to any man or woman it was neuer heard of vntill the Angell Gabriel saluted the B. Virgin saying All haile which signifieth God saue you peace be with you or reioyce Three reasons maie be giuen why it was not meet that the Angells should in tymes past reuerence men but rather men reuerence Angells The first because the Angells are replenished with the splendor of the diuine grace which is the reason that they euer appeare with brightnesse and glory but in men if they participate any thing at all of this grace yet it is very little and euer for the most part accompanied with à certaine obscuritie The Second because the Angells are familiar with God and men are remote and estranged from him by sinne The Third because the Angells are pure Spirits and men of à nature subiect to corruption Wherefore it was not conuenient that the Angells should reuerence any humane creature vntill here might be found such an one who did exceed them in these three qualities and this one was the B. Virgin and therefore the Angell saluted her with these words Hâ—â—le full of grace as if he had saied for this reason I yeeld reâ—erence vnto thee because I acknowledge that thou doest excell me in fulnesse of grace It is à probable opinion that the diuine grace was in more ample measure infused into the soule of the B. Virgin then into the brightest and most excellent Angell that is in heauen Secondly he saied Our Lord is with thâ—â— shewing that the B. Virgin excelled him likewise in familiarity with God For our Lord was present with her as her sonne but with him as his Lord. Luc. â— Neither was it euer saied to any Angell as it was to her That which of thee shall be borne holie shall be called the Sonne of God and againe The holie Ghost shall come vpon thee and the power of the most high shall ouershadow thee By which it appeareth that not onely the sonne of God but alsoe God the Father and God the holie Ghost were present with her O great dignitie of which no Angell was euer held worthy I Thirdly she excelled him in puritie for she was not Cant. 4 onely most pure herself as the spowse witnesseth
in the Canticles Thou art all fâ—ire o my beloued and there is no blemish in thee but alsoe she did and doth procure puritie in others by her exemplar life Blessed art thou among women THree maledictions did sinne bring vpon mankind from all which the B. Virgin was most free The first was layed vpon the woman that with corruption she should conceane with greife she should beare her burthen and with paine she should bring forth But the B. Virgin conceaued of the holie Ghost bore and bred with comfort and brought forth our Sauiour with ioye Springing it shall spring saieth the Prophet Isai 35. and shall reioyce ioyfull and praising The second Malediction was giuen to the man In the sweat of thy face thou shall eare bread from which the B. Virgin was free whoe attended to those things that appertaine to our 1. Cor. 7 Lord that she might be holy both in body and Spirit The Third Malediction was common to both sexes vdâ—t that 〈◊〉 should returne to dust and froÌ„ this the B. Virgin was alsoe free for we beleeue that he was raised after her death and assumpted into heauen which the holy Prophet foretold Psal 131. saying Aâ—ise Lord into thy rest thou and the Arke of thy sanctification Blessed is the fruit of thy wombe Iesus IN the fruit which Eue did eate she sought for three things and was defrauded of her expectation in them all but the B. Virgin found in her fruit all she could desire The First thing which Eue sought for in her fruit was that which the deuill did falsly promise vdâ—t that she should be like vnto God but he lied for she by eating that fruit was not made like but vnlike vnto God for by sinning his image in her soule was much defaced and she estranged from God and banished out of Paradise But the B. Virgin the true mother of the liuing and all that by her meanes doe liue in spirit did and doe experience this in the sacred fruit of her wombe for through Christ both she and they are made like vnto God VVe kâ—ow saieth the Euangelist Ioh. 1. c. 3. that when he shall appeare we shall be like vnto him The Second thing which Eue expected was delectation because it seemed good to eate but alas it proued à bitter sweet for she knew he self straightwaies to be naked and had great serrow But in the fruit of the B. Virgin we find sweetnes and saluation He that eateth my flesh hath life euerlasting Ioh. 6. The Third thing which Eue sought in her fruit was the delight in beholding it because it was faire to the eye but of this alsoe she was soone defrauded when she considered with the eyes of her mynd that the beautie thereof 〈◊〉 false and deceiptfull But the fruit of the B. Virgin was most beautifull to behold as the Prophet witnesseth Psal 44 Goodly of beautie aboue the sonnes of men and most delightfull to contemplate as being the glory of the eternall Father whome the Angells behold with excessiue ioy and admiration Eue could not find in her fruit what she longeâ— for neither can à sinner in any sinne whatsoeuer Let vs therefore detest those false deceiuing fruits which exteriourly appeare faire and pleasant but interiourly are full of corruption and breed the worme of conscience and let vs seeke in the fruit of the B. Virgin the fulnesse of our hearts delight in which truely and onely it maie be found Holie Marie MOst fitly was the name of Marâ—e giuen vnto her for 〈◊〉 is by interpretation Stella mariâ— that is the starre of the sea and as those that saile by sea are directed by the starre of the sea vnto their desired hauen soe all Christians are directed by the B. Virgin â—arie vnto eternall rest Moreouer as that starre doth send forth it's raies without hurt to it self soe did the B. Virgin bring forth her sonne the light of the world without preiudice to her Virginitie The raies of à starre doe not diminish the brightnes of the starre neither did the Sonne of the B. Virgin diminish her integritie S. Bonauenture speaking of this holie pag 430 Lect. 1. name of Marie hath words to this effect This most holie most sweet and most worthy name saieth he was most sitly giuen to soe holie soe sweet and soe worthy à Virgin for Marie is by interpretation à bitter sea or the starre of the sea Marie signifieth illuminated or illuminatrice and Marie signifieth likewise Lady Marie is à bitter sea to the deuill drowning his power and brusing his head against the rocke which is Christ Marie is the starre of the sea to men guiding them through the turbulent waues of this world vnto the celestiall hauen Marie is illuminated by the glory of her diuine sonne Marie is an illuminatrice to the Angelicall spirits by the glory wherewith she is soe illuminated and vnto men by her exemplar life and exquisite vertues And Marie is the Lady of all creatures by being Mother to their Lord. O Marie thou bitter sea help vs that in true repentance we maie become bitter totally O Marie thou starre of the sea help vs that we maie be directed through the sea of this world spiritually O Marie thou illuminatrice help vs that we maie be illuminated in heauen eternally O Lady Marie help vs that we maie be gouerned by thy direction and power filially Mother of God S. Thomas of Aquine saieth that in the 3. p. q. 35. a. 4. sedcon Chapters of S. Cyrill approued by the Ephesine Councell is read I hat if any one doe not confesse Emanuel which is God Amoungst vs to be God in very truth and which followeth the B. Virgin to be the Mother of God for she carnally or according to the flesh conceiued and brought forth the word of God made flesh let him be Anathema that is excommunicated ad 1. In the same Article be further saieth That although it cannot be expressely found to be affirmed in the holy Scriptures that the B. Virgin is the Mother of God yet is expressely found in them that Iesus Christ is true God as in the first and in the 20. chapt of S. Iohn and that the B. Virgin is the Mother of Iesus Christ as appeareth in the first of S. Mathew wherefore it necessarily followeth out of the words of the holy Scriptures that she is the Mother of God Moreouer S. Paul teacheth That Christ who is aboue all things God â—d Rom 9. blessed for â—uer is according to the flesh of the Iewes but he is not otherwise of the Iewes then by the meanes of the B. Virgin therefore he who is aboue all things God blessed for euer is truely borne of the B. Virgin as of his Mother Alsoe in the same Article he alleadgeth these words of S. Cyrill in his first â—d 2. Epistle As the soule of man is borne together with it's body and is reputed to be one therewith soe
that whosoeuer affirmeth that à Mother is Mother of the flesh but not Mother of the soule speaketh very superfluously the like we conceiue in the generation of Christ For the word of God is borne of the substance of God the Father but because he hath assumed flesh it is necessary that we confesse that he is borne of a woman according to the flesh Our of which words â—e coÌ„cludeth that the B. Virgin is called the Mother of God not because she is Mother of the diuinitie but because she iâ— Mother according to the humanâ—tie of the person hauing diuinitie and humanitie Praie for vs sinners now and at the hower of our Death Amen S. Thomas alleadgeth three reasons why 2. 2. q. 83 a. 4. it should seeme that we ought to praie to God alone The first is because praier is an act of religion and God alone is to be worshiped in that sort The Second is because it is proper to God alone to know our praier especially wheÌ„ we praie mentally The Third is because if we doe praie to any of the SS it is not but onely in regard they are conioyned to God but there are some that yet liue in this world and others that remaine in Purgatory who are nearely conioyned to God by grace vnto whome notwithstanding we are not to praie nor consequently to the SS in Paradise Neuerthelesse this holy Sâ— holdeth the contrary to be true which he confirmeth by that of Iob Iob. 5. Call therefore if there be that will answere thee and turne to some of the Saincts Next he explicateth the state of the question as followeth We offer our praier saieth he to any one in à two fold manner the one as to be fulfilled by him the other as to be impetrated by him In the first manner we offer our praier to God alone for that all our praiers ought to be ordained to obtaine grace and glory which God alone doth giue according to that of the Psalme Our Lord will giue Psal 83 grace and glory But in the Second mauâ—er we offer our praiers to the holie Angells and men not that God maie know our requests by them but that our praiers maie haue their desired effect graunted by their intercession and merits And therefore it is saied in the Apocalipse that Apocal. 83. The smoke of the incenses of the praiers of the Saints ascended from the hand of the Angell before God This is cleare alsoe by the forme of praier vsed by the holy Church for we beseech the blessed Trinitie to be mercifull vnto vs but we desire the Saints of what degree of glory soeuer to praie for vs. Finally this holy Sâ— Answereth the former obiections as followeth To the first he saieth that we by our praier exhibit religious worship to him alone from whome we seâ—kâ— to obtaine what we praie for because in soe doing we acknowledge him to be the author of all our good but this we doe not to them whome we request to be our intercessors betweene him and vs. To the Second he saiet that the dead if we consider their naturall condition doe not know those things that passe in this world and especially the interiour motious 12. Moral of the heart but as Si Gregory affirmeth that which is meet for the Blessed to know conterning the things that are done in this world is manifested vnto them in the Word yea the very internall motions of the heart and indeed is doth exceedingly benefitt their excellencie to know such petitions as are exhibited vnto them whether they be made vocally or mentally and therefore they doe know the petitions we exhibit God manifesting them To the last obiection he answereth that those who are in this world or in Purgatory doe not as yet enioy the cleare vision of the Word that thereby they might know what â—e thinke or saie and therefore we doe not by praier implore their suffrages but of those that liue we aske by way of conference Hauing shewed that it is lawfull to praie to Saints and in what manner we ought to addresse our Petitions vnto them it will be needfull alsoe to proue that they both maie and doe praie for vs for otherwise if they neither could nor would interceed for vs it were in vaine to implore their assistance Concerning which S. Thomas aboue named frameth Fiue reasons why it should seeme that the Saints now in glory neither maie nor doe praie for vs. The First is because an act of any one is more meritorious for himself then for others but the Saints now in glory doe not merit nor praie for themselues because they are constituted in the end for which they were created nor consequently doe they praie for vs. The Second is because the Saints doe conforme their will perfectly to the will of God soe that they desire nothing but what God will but that which God will is alwaies fulfilled wherefore it seemeth in vaine that the Saints should praie for vs. The Third is because as the Saints in glory are in a more eminent degree then we soe likewise are those that are in Purgatory because they cannot now sinne but those that are in Purgatory doe not praie for vs but rather we for them nor consequently the Saints in glory The Fourth is because if the Saints in glory did praie for vs the praier of the superiour Saints would be of greatest efficacie and consequently we ought not to implore the suffrage of the praiers of the inferiour saints but onely of the superiour The Fift is because the soule of Peter is not Peter and therefore if the soules of the Saints did praie for vs whilest they are seperated from their bodies we should not intreat S. Peter but his soule to praie for vs the contrary whereof the holy Church doth practise and therefore it should seeme that the Saints at least before the resurrection doe not praie for vs. Notwithstanding this holy Saint doth hold the contrary to be true which he confirmeth by that of the Machabees This is he that praieth much for the people and for the whole Citie Ieremie the Prophet of God Afterwards he explicateth the state of the question as followeth S. Ierome saieth he doth affirme that it was the error of Vigilantius the heretike That whilest we liue we maie mutually praie for one an other but after we are departed this life no mans praier for an other is heard especially since that the Martyrs doe desire to haue their bloud reuenged and can not obtaine it But this opinion is altogether false for since that Praier exhibited for aÌ„other doth proceed from Charitie by how much the Saints in the celestiall countrey are of more perfect charitie by soe much the more doe they praie for vs that are but vpon the way to beatitude and maie haue help by their praier and by how much they are more immediatly vnited to God by soe much the more are their praiers of greater efficacie
and recouer life Thirdly she was most secure by the presence of God Our Lord is with thee Saint Bernard saieth that not onely our Lord the Sonne was with her whome she clothed with her flesh but alsoe our Lord the holie Ghost by whome she conceiued and our Lâ—rd the Father who begat whome she did conceiue Fourthly she was most worthy for the reuerence due vnto her person Blessed art thou among women The saied S. Anselme seeming to be astonished at this benediction saieth O B. and more then B. Virgin by whose benediction not onely all creatures are blessed by the Creator but euen the Creator himself is blessed by this creature Fiftly she is most profitable for the excellencie of her ofspring Blessed is the fruit of thy wombe For she brought forth that most excellent and potent fruit which gaue saluation to the whole world Saint Anselme vpon these words saieth By the fecunditie of the B. Virgin the impure sinner is iustified the condemned is saued and the banished man is restored for her happy child-birth redeemed the inthralled cured the diseased and raised to life the dead world Saint Iames in his Liturgy hath words to this effect Let vs make commemoration of our most holie most immaculate most glorious and most B. Lady Mother of God Marie euer à Virgin and of all the Saints and iust men that all of vs maie obtaine mercy by their praiers and intercession à little after he addeth Haile Marie full of grace our Lord is with thee c. because thou hast brought forth the Sauiour of our soules It is meet we call thee truely B. euer B. Mother of God more honorable then the Cherubins and more glorious then the Seraphins who hast brought forth the Word of God without corruption O full of grace all creatures the companies of Angels and generations of men doe congratulate thee who art à sanctified Temple à spirituall Paradise a glory to Virgins of whome God assumed flesh and our God is made à child who is before all worlds He hath made thy wombe his throne and thy bowells more lardge and ample then the heauens O full of grace all creatures doe congratulate thee Glory be to thee Saint Chrisostome in his Liturgy saieth It is truely meet and iust to glorify thee the Mother of God and euer most blessed and altogether incontaminate Mother of God more honorable then the Cherubins and more glorious then the Seraphins who didst bring forth without corruption We magnify thee the truely Mother of God Haile Marie full of grace c. because thou hast brought forth the Sauiour of our Soules S. Augustine affirmeth that the Angell descended from heauen sent by God the Father to giue the beginning to our Redemption by saluting B. Marie Haile full of grace our Lord is with thee She is therefore filled with grace and the fault of Eue euacuated the malediction of Eue is changed into the benediction of Marie after he hath leardnedly handled the rest of the words of this holie salutation he addeth O blessed Marie who is able worthily to repaie thee thy due of thanks and renowne of praises who hast succoured the perishing world with thy peerelesse assent what praises can humaine frailtie render vnto thee who with thy sole commerce hast found out the waie of recouery Accept neuerthelesse our thanksgiuing of how small value soeuer or how farre soeuer inferiour to thy merites and when thou shalt receiue our desires by thy praiers excuse our faults Admit our praiers into thy holie place of audience and bring vs backe the Antidote of reconciliation Accept what we offer returne what we request excuse what we feare By thee we hope to haue pardon of our offences because thou art the sole hope of sinners and in thee most blessed is the expectation of our rewards Holie Marie succour the afflicted help the weake minded cherish those that weepe praie for the people be à meane for the Clergy make intercession for the deuout feminine sexe Let all feele thy assistance whosoeuer doe celebrate thy commemoration Let it be thy care to praie incessantly for the people of God who hast deserued to beare the Redeemer of the world Saint Ambrose vpon the 2. of Saint Luke saieth That she alone is fitly stiled to be full of grace who alone did obtaine that grace which none other had euer merited vdzt that she should be filled with the author of grace Saint Athanasius a soe vpon Saint Luke saieth That since he is King Lord and God who is borne of the B. Virgin the Mother that bore him is properly and truely esteemed Queene Lady and Mother of God This new Eue is stiled the Mother of life wherefore we call her againe and againe and alwaies and euery way most blessed We crie vnto her be myâ—ndfull of vs most holy Virgin Haile full of grace our Lord is with thee The Hierarchies of all the Angels and men doe promulgate thee Blessed art thou among women and blessed is the fruit of thy wombe Mistresse and Lady and Queene and Mother of God intercede for vs. Petrus Chrisologus Archbishop of Rauenna saieth That an Angell did treat with Marie concerning Saluation because an Angell had treated with Eue concerning Ruine in another place he saieth She is truely blessed who was greater then heauen stronger then the earth and more spacious then the world for she contained God whome the world is not able to containe she bore God who beareth the world she brought forth her Creator and nourished the nourisher of all the liuing Fulgentius Ruspensis in à Sermon in the praise of the B. Virgin hath these words When saieth he the Angell pronounced All Haile he gaue her a celestiall salutation wheÌ„ he saied Full of grace he shewed that the indignation of the first sentence was fully excluded and the full grace of benediction restored when he saied Blessed art thou among VVomen he expressed the blessed fruit of her Virginitie in vertue whereof all women but especially those who shall perseuer in Virginitie maie become blessed Eue was accursed whome we beleeue to haue passed to the benediction of glory through Marie Come therefore all you that are Virgins to the Virgin Come all you that conceiue to her that conceiued Come all you that bring forth to her that did bring forth Come all you that giue sucke to her that gaue sucke and you little young maids come alsoe to her that was à little young maid for the B. Virgin Marie hath for this cause vndergone in our Lord Iesus Christ all these courses of nature that she might be able to comfort and assist all sorts of women that should haue recourse vnto her It will not be needfull that I insist any longer vpon this subiect for that the studious reader will find nothing more frequent in the writings of most of the auncient Fathers and therefore I will onely set downe two examples which maie be à meanes to confirme such as
praise to thy eternall Father I desire to performe these howers Another praier or oblation after the diuine office BEnigne Iesus I with humble confidence recommend all that I haue here vndeuoutly done in thyne and thy deare Mothers praise to thy sweet heart there to be rectified and perfected I offer it in vnion of that immense loue wherewith thou didst accomplish the admirable worke of our Redemption desiring that it maie redound to the eternall praise of thy holie name to the increase of glorie of thy immaculate Mother to the increase of glorie of my Angell Guardian and all the Angells and Saints and in particular of N. N. and to the soules health of all the liuing and of the faithfull departed according to thy holie will Amen HERE BEGINNETH THE EXPLICATION OF THE OFFICE HAuing now by Gods grace performed one part of what I promised in my Preface to this worke I will proceed to the other and explicate according to my poore talent euery part of this holie office as they occurre in their seuerall order wherein if I seeme ouer tedious I desire it maie be imputed to the care I haue taken to make all things cleare and plaine sutable to the capacities of them for whose sake I haue spared for noe paines to procure their comfort and satisfaction The two first Verses O Lord thou wilt open my lipps And my mouth shall shew forth thy praise O Lord intend vnto my help Lord make hast to help me IN the Roman Breuiarie which is Lib. 2. offic Eccles cap. 6. vsed by the secular Clergy these Verses are placed as they are here in this office of the B. Virgin Which Hugh of S. Victor saieth was soe ordained because in Compline we haue recommended ourselues to God and shutt vp our mouthes remaining euery one as it were at rest in our sepulchers attending to God alone vnto whome we need not words to expresse our affections but now for that we againe conuert ourselues to praise him with our lipps we beseech him to open them This forme of praier is very auÌ„cient as maie appeare by the booke of the Iewes intituled Berachoth where it is declared that the Iewes did vsually recite the verse O Lord thou wilt open my lipps c. before all and euery of their praiers Notwithstanding our holie Father S. Benedict prescribing à forme of the diuine office for all such as wage spirituall warre vnder his holie standard placed the second verse O Lord intend c. in the forefront of the office and appointed the first verse to be repeated three tymes afterwards The reason which seemed In Rationa li. 5. c. 2. num 8. to moue him thereunto is set downe by Durandus vdzt because we are not able to open neither our heart nor our mouth to praise almightie God with out aide from him which reason agreeth with that of the Apostle No man can saie 1. Cor. 12. our Lord Iesu Christ but in the holie Ghost Both these waies are very good and approued by the Sea Apostolike and by both of them we desire that we maie be assisted by Gods grace to begin and prosecute our praier to his honour for without his aide as S. Iohn saieth we can Ioh. 15. can doe nothing and moreouer that he will be pleased to repell the deceits of the euâ—ll enimie for as the Glosse well In Psal 69. noteth when we set ourselues to praie then doe the deuills cheifly goe about to molest vs like to flies which corrupt the sweetnes of an odoriferous ointment Abulensis Durandus and others doe affirme that the holie Church in prescribing In 10. num loco cit n. 7. the beginning of tâ—e diuine office and the beginning of Compline by which hower the office is consummated doth imitate the custome which we read of Moyses who when the Arke was lifted vp saied Arise Lord and be thy enimies Li. num cap. 10. dispersed and let them flie that hate thee from thy face when it was set downe he saied Returne Lord to the multitude of thy host of Israel By which forme of praier Moyses did beseech God who seemed before as it were to rest with the Arke and Campe of the Hebrews to arise and direct them on their waie and by his omnipotent power to disperse and put to flight their enimies which were vpon the frontier on all sides and afterwards when they fixed their tents that he would conuert himself vnto them that they might remaine in safegard vnder the shadow of his wings But what reason soeuer moued the holie Church thereunto it is certaine that those Verses in the beginning of the office and in the beginning of Compline being pronounced with sincere affection and confidence in Gods goodnes are of wery great power to profligate the euill enimies and frustrate Colla. 10. c. 10. Tom. 3. in 16. Iunâ— their machinations as doth appeare by what maie be read clegantly expressed in Cassian and Surius vnto whome for breuitie sake I remitt the studious reader Glorie be to the Father and to the Sonne and to the holie Ghost c. AFTER the diuine assistance hath beene thus implored this Hymne of glorification doth follow in good order as à thanksgiuing considing that our Lord hath heard and graunted our petition Our Lord hath heard the desire of Psal 9. Psal 144. the poore saieth the Prophet he hath heard the preparation of their heart in another place He will doe the will of them that feare him and will heare their praier When therefore this Hymne is recited it is the custome to bow downe and adore God then and there present for the Prophet affirmeth God is neare to all that Ibidem inuocate him S. Ierome in his Epistle to Pope Damasus which is registred amongst the acts of the saied Pope in the first Tome of Councells did desire him to ordaine that this Hymne might be recited at the end of euery Psalme in the diuine office that soe the faith of Three hundred and eighteene Bishops in the Nicene Councell might be declared by his voice alsoe which was accordingly performed by the decree of the saied Pope in à Councell held at Rome Some are of opinion that this Hymne was composed by the saied Nicene Councell to distinguish li. de Sp. Sancto c. 29. thereby the true beleeuers from the Arians but S. Basill affirmeth that the author thereof is not certainly knowne Baronius saieth that this Hymne was vsed Tom. 4. in A. D. 382. euen from the tyme of the Apostles which maie be confirmed by the Litburgy of S. Iames where the Preist coming to the Aulter beginneth with these words Glorie be to the Father and the Sonne and the holie Ghost three and one that it was recited by the orientall Church at the end of their Hymnes as now it is in the Hymnes of the diuine office which were composed for the greatest part by S. Ambrose in imitation of
the lib. 9. Confes c. 1. li. 4. de oratione c. 2. â— 10. saied hymnes of the orientall Church as S. Augustine affirmeth Suarez saieth that the holie Church was moued by the especiall prouidence of God to institute that the confession and glorification of the B. Trinitie by the accustomed Hymne Glorie be to the Father c. should be added to the end of euery Psalme because saieth he the vse of the Psalmes was of greater antiquitie then the law of grace and by this meanes they doe participate the proper perfection thereof and become compleate and consummate Cornelius à Lapide dilating vpon these words of the Apostle For of him and by Rom. 11. him and in him are all things to him be glorie for euer Amen doth expound this hymne of glorification in fauour of such who repeat it often Glorie saieth he be to the Father of whome all things are as of the prime origine Glorie to the Sonne by whome all things are made as by wisdome and men redeemed as by their mediator Glorie to the holie Ghost in whome are all things as it were in à bond and consummation Glorie to the Father of whome is all paternitie in heauen and vpon earth Glorie to the Sonne by whome is all filiation Glorie to the holie Ghost in whome is all holines and sanctification Glorie to the Father of whome is eternitie Glorie to the Sonne by whome is all forme beautie Glorie to the holie Ghost in whome is all felicitie and fruition Glorie to the Father of whome is all vnitie glorie to the Sonne by whome is all equalitie glorie to the holie Ghost in whome is all loue and concord Glorie to the Father of whome is all powâ—r glorie to the Sonne by whome is all wisdome glorie to the holie Ghost in whome is all goodnes Glorie to the Father who created me glorie to the Sonne by whome I am redeemed glorie to the holie Ghost in whome I am iustified Glorie to the Father who hath predestinated me glorie to the Sonne by whose precious bloud I am washed and made cleane glorie to the holie Ghost in whome I shall be glorified for euer Amen Alleluia NEXT in order followeth the Angelicall Hymne Alleluia which is song froÌ„ Easter vntill Septuagesima not without good reason for holie Dauid Psal 146. Psa 99. exhorteth To our God let there be à pleasant and comely praise againe Make ye iubilation to God all the earth serue ye our Lord in gladnesse enter ye before his fight in exultation And this hymne signineth praise God with à heart dilated through excesse of ioye The holie Church therefore because we ought neuer to surcease from praising God noe not then when we recount the miserable estate of man by the fall of our first parents hath ordained that in lieu of this hymne of exultation the verse Praise be to thee â— Lord King of eternall glorie shall be recited from Septuagesima vntill Paster which is à tyme of mourning and pennance li. 2. de Ritibuâ— c. 20. Stephen Durantus disputeth this question at lardge why the holye Church should omitt Alleluia from Septuagesima and yet place in lieu thereof à praise which seemeth equiualent thereunto after many solutions at length he answereth with S. Thomas and the Glosse vpon the ninth of the Apocalipse that this Hymne Alleluia besides the ordinary praise doth insinuate à iubilation which cannot be expressed in words Leo the 9. saieth that these two Hymnes Cap. de Consecr Hi. duo Dist. 1. onely are mentioned in the New Testament to haue been song by the Angells that is to saie Alleluia and Gloria in excelsis both which are intermitted in Septuagesima to shew that for the sinne of our first parents we are banished from communicating with the Angells in Iubilation which Adam in the state of innocencie did enioy as S. Iohn Damascene li 2. de Paradis affirmeth in these words Adam in bodie was delighted in the terrestriall paradise but in mind he was present with the quires of Angells in the paradise of holie spirits The same alsoe in effect S. Gregorie the Great affirmeth in his Dialogues Dialog 2. to witt that man in paradise was accustomed to enioy the words of God and to be present with the blessed Angeliall Spirits in puritie of heart and hight of contemplation But we alas doe now Psal 64. sit and weepe in Babilon of this wretched life and vpon the bankes of the riuers thereof whilest we remember that Syon where the Prophet saieth An hymne becommeth God VVisupra â— S. Leo aboue named giueth this reason why Alleluia is intermitted for nine weeks precisely and reassumed in the tenth weeke There are saieth he nine quires of Angells and the tenth quire sell by the sinne of Pride and thereby disturbed the ioye of the rest vntill Man was created to supplie their number but when he fell alsoe by disobedience they were againe greatly discomforted vntill our Sauiours birth at which tyme they begane to reassume their songe of ioye and afterwards at his Resurrection and Ascension together with those blessed soules which accompanied him vnto his throne of glorie they conceiued full hope that their number should be made compleate and their praise perfect S. Augustine saieth that although this Li. 2. Hymne might be interpreted both in de doctrina Christiana c. 10. Greeke and Latin yet it hath remained intire because it relisheth best in its owne originall to witt in the Hebrew Whosoeuer out of curiositie shall desire to soe more of the signification of this Hymne let him peruse the 137. Epistle of S. Ierome to Marcella where he maie receiue satisfaction The Inuitatorie verse IN the diuine office the Inuitatorie verse is vsually varied according to the nature of the office appointed for each daie and it is thus defined by Peter Damian Tom. 3. c. 7. in his booke intituled Dominus vobiscum The Inuitatorie saieth he is that by which the communion of the faithfull is inuited to the praise of God Concerning which you must note that the communion of true beleeuers be they scattered abroad in neuer soe many seuerall countreys doe yet make but one mysticall bodie whereof Christ is the head in whome they maie and doe meete together in spirit in the diuine praises by the feete of their soules which are the affections and in this sort they are inuited to come and ioyne with vs in the praise of almightie God S. Augustine affirmeth that if two iust In Psal 94. men be placed one in the East and the other in the West yet maie they truely be saied to be together because they are both in God but although à iust man and à wicked man be linked in one chaine yet are they farre à sunder for the one by louing iniquitie hath seperated himself farre from God and the other by louing God is nearely adioyned vnto him and if two such should praise
our Lord by their voice that would be verified on the part of the vicked man which Isaie the Prophet writeth This people Isaie 29. honoreth me with their lipps but the heart is farre from me The argument and diuision of the Inuitatorie Psalme which is the 94. in number THe Prophet doth inuito all men that loue God to come and reioyce and praise our Lord with him Secondly he assigneth diuers reasons to moue them thereunto Lastly he exhorteth them that when soeuer or in what manner soeuer God almightie shall be pleased to reueale his will vnto them that they giue diligent attention thereunto and put it in execution without delay least being disobedient to his holie inspirations they receaue the same sentence with our fore fathers in the desert where of Six hundred thousand men fit to beare armes onely two vdzt Iosue and Caleb did enter to possesse the land of promise The explication of the Inuitatorie Psalme COme all you that beleeue in the true God in what part of the world soeuer you reside come in spirit by the feete of your affections Let vs reioyce not as vaine worldlings doe whose greatest delights end in sadnesse but To our Lord the Creator and conseruer of vs all Let vs make iubilation to God our Sauiour let vs expresse with our voice to God our protector our Sauiour and tower of refuge what we conceiue towards him in our hearts but want words to explaine Let vs preuent his face in confession Let vs hasten by thanksgiuing and attributing all our good vnto him to preuent him least he come and taking vs vnprouided to receiue him doe iustly taxe vs with neglect and slothfull ingratitude Let vs vpon the first touch of his diuine grace accuse ourselues condemne the euill we haue done that when he shall come he maie find something to approue and like well of but nothing to condemne or cause his displeasure And in Psalmes let vs make iubilation tâ— him and in spirituall songs let vs expresse our intime thoughts and affections Let vs doe this first Because our Lord is à great God not like the Gods of the Gentils which are framed of gold and siluer by the hands of men hauâ—ng mouthes and cannot speake eares and cannot heare feete and cannot walke but God who is of himself from all eternitie and who is soe great à God that he maketh Gods not Gods by nature but by grace for he hath giuen power to those that beleeue in his name to be the Sonnes of God And he is alsoe à great King aboue all Gods for he exerciseth acts of soueraignitie not onely ouer all the former false Gods and those that are Gods by grace but alsoe ouer all Kings Princes and Iudges of the earth who are called Gods by participation of his diuine authoritie Our God infinitly surpasseth all these denominatiue Gods in greatnesse and therefore with good reason ought we to make iubilation vnto him as alsoe Because he repelleth not his people although he seeme to be angrie with them for à tyme pernâ—tting great afflictions to fall vpon them and seeming to neglect their petitions when they call to him for releife for indeed he is soe benigne and mercifull that he cannot vtterly abandon them or refuse to receiue them when they recurre vnto him by true contrition and confidence in his goodnes and clemencie but will conuert all to their benefitt Neuerthelesse he maie seeme since to haue repelled the Iewes who were then his sole elected People but indeed he hath not repelled any of them but such as would by noe meanes be wone for the residue being many thousands of both sexes who would harken to his voice were receiued to mercie by his onely Sonne Christ Iesus who was the angular stone that ioyned the two walls of the Iewes and Gentils in one The chaffe onely was repelled but the good corne laied vp in the graneries His dominion is not limited within the land of Israel but is extended to the vttermost confines of the earth Because in his hands in his power are the ends of the earth and he beholdeth the hights of the mountaines not onely the highest places of the earth but alsoe the Emperours Rulers of the earth These high mountaines for a tyme did oppose his Church and endeauour to roote out the Christian faith but shortly after they humbled themselues vnder his mightie hand Moreouer let vs reioyce to our Lord Because the sea is his and he made it and placed limitts thereunto which it shall not ouerpasse his hands formed the drie land and made it fit for habitation Come let vs adore fall downe before God for he regardeth those a farre of that are high in their owne conceits but he beholdeth the humble with a gracious aspect Come therefore with reuerence and submission all you whose sinns haue made you remote from God come with humble but yet firme confidence in his mercies Let vs weepe before our Lord that made vs Come securely for he will not contemne the worke of his hands which he hath formed to his owne image and similitude Since that we burne inwardly and are scorched with the conscience of our offences it is meet that with flouds of teares we seeke to extinguish those flames Alas such is our wretched state that we can blemish and defile the sacred image of God in our soules but we are altogether vnable to restore it to its primitiue luster and beautie with out the helpe of him that formed it Come therefore let vs humble ourselues in his presence and deplore the lamentable estate whereunto we haue brought ourselues through our manifold iniquities and then we maie be confident of pardon for he hath saied he will not despise an humble and contrite heart He is both willing to remitt all how exorbitant soeuer and powerfull to effect his will Because he is the Lord our God and we are his people and sheepe of his pasture In the text of the holie Bible the last part of this clause is placed in this order And we the people of his pasture and sheepe of his hands vpon which words S. Augustine in his explication of this Psalme saieth Behold how elegantly the Prophet hath changed the order of these words placing them as it were improperly that we might vnderstand those to be the sheepe which are the people For he saieth not the sheepe of his pasture and the people of his hands which might seeme to sute better with those words because sheepe doe properly belong to the pasture but he saieth the people of his pasture to shew thereby that the people are his sheepe for there are sheepe which we buye but not which we haue made He had saied before let vs fall downe before him that made vs and therefore he fitly tearmeth vs here the sheepe of his hands for noe man can make himself sheepe He maie buye sheepe or haue sheepe giuen him or maie come by them by
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
soe great Maiestie as thou art pleased to manifest vnto me by these thy wonderfull and magnificent workes I cannot conclude my song more fitly then as I begane saying O Lord our Lord how maruelous is thy name in the whole earth because c. The auncient holie Fathers grounding themselues vpon the words of S. Paul the 2. to the Hebrews and the first to the Corinthians the 15. as alsoe vpon the authoritie of our B. Sauiour himself in the 21. of S. Mathew doe applie the words of this Psalme wholly to Christ our Lord and his holie Church Wherefore I shall here vnfold the propheticall sense of this Psalme vsing as neare as I can the very self same words which I find set downe in the workes of the saied holie Fathers which are to this effect The propheticall sense of this Psalme IN this vale of teares we cannot see God for it is written Man shall not see Exo. 33. him and liue nor consequently can we come to know how admirable he is other wise then by his effects which are in two sorts that is to saie naturall and supernaturall By the first God appeared alwaies and euery where sublime for by the contemplation of his naturall effects all men might perceiue how incomprehensible à workman he was But by the second he cheefly shewed himself to be of infinite power and Maiestie in the tyme of the law of Moyses not to all the world but to some few people but in the tyme of the law of grace he hath shewed himself admirable in the whole earth in all the parts whereof he hath wrought wonderfull things and manifested to the inhabitants the hidden and secret things of his wisdome reuealing vnto them the mysterie of the Incarnation Passion Resurrection and Ascensian of Christ and other wonderfull testimonies of the Christian law and faith by all which the name of our Lord is made exceeding admirable and altogether inscrutable euen to the vtmost confines of the earth Dauid therefore foreseeing in spirit the supernaturall workes of God which were to bee wrought in the comming of Christ and manifested to the whole world stroken with admiration saied as followeth O Lord of all things and particularly Our Lord who with true Religion and due reuerence doe worship thee in faith of the Messias to come how maruelous by the future preaching of the Gospell is thy name shall thy fame and glorie be not onely in Iewry but alsoe in the whole earth in all the parts whereof thy holie Church shall bee dilated Because thy magnificence the humanitie of Christ that most noble sumptuous and magnificent worke of thyne is eleuated shall bee exalted from terrene humilitie and placed at thy right hand aboue the materiall heauens and aboue all the Angelicall or celestiall powers for then it shall bee diuulged through the world that thou hast giuen to Christ thy Sonne in his assumpted humane nature all power in heauen and vpon earth Yet soe inscrutable are thy iudgements that thou wilt not make choice of such as swell with humane learning greatnes to promulgate these thy diuine misteries neither wilt thou reueale thy perfect praise to them but out of the mouth of abiect simple and vnlearned people who not so much in regard of age as in respect of their resemblance to the propertie of children maie well bee tearmed Infants and sucklings thou hact perfected thou wilt perfect diuine praise to bee song to thyne and thy Sonnes holie name and wilt by them proclaime thy law wherein thy praise is contained And this thou wilt doe because of thy enemies to conuince the Priests of the Synagogue as alsoe the Priests of the Idoles and the professors of humane wisdome who by impugning thy new law will become thy enimies that thou maiest destroie disperse and cause to desist from their manner of religious worship the enimie the people of the Iewes who will be the prime enimies of the Messias and the reuenger the Gentils who by thy diuine ordinance shall reuenge the iniuries done by the Iewes vnto him Because I who am onely one of those Infants and sucklings as hauing been brought vp à poore simple sheep heard shall see thy heauens shall attentiuely consider those woÌ„derfull subtile workes of thyne which thou didst make with exceeding facilitie as being the workes of thy fingers the moone and starres which thou hast founded which thou hast created of nothing to stable and incorruptible being I cannot sufficiently admire what is man the whole race of men what are they or what seruice are they able to doe thee that thou who art of soe great power and Maiestie as these thy workes shew thee to bee art mindfull of him of them preuenting them with thy diuine grace and heaping innumerable benefitts vpon them without any the least merit on their part but meerely moued therevnto by thy owne immense goodnes Or the sonne not of men that is begotten of men according to the ordinary course of nature but of man borne of the Virgin Mother of God Christ our Lord who in respect of his humanitie will bee in some sort à creature what is hee That thou visitest him that thou wilt visite him assuming his humane nature to the personall vnion of thy diuine nature Verily O Lord this thou wilt doe out of thy diuine grace alone not moued thereunto by any fore goeing merits of Christ as man Thou hast minished him vdzt Christ our Lord à litle lesse then the Angels If we consider his humane nature precisely abstracting from the graces which he shall participate by such hypostaticall vnion thou wilt make him in some respects inferiour to the Angells for thou wilt make him passible and mortall but if we consider him as he shall bee in that state of vnion he shall transcend them farre in dignitie and excellencie Indeed for à small tyme during his Passion thou wilt minish him à litle lesse then them but after his Resurrection with glorie with renowne and praise worthy fame and with honour with reuerence that shall bee exhibited in token of his vertue thou hast crowned him thou wilt crowne him and adorne him on all sides and hast appointed him ouer the workes of thy hands and wilt constitute him Lord and King ouer thy creatures and giue him all power in heauen and vpon earth Thou hast subiected all things except thy self alone vnder his feete vnder his humanitie by which his diuinitie will deâ—cend vnto vs. All sheepe simple deuout soules and oxen learned Doctors and Preachers who cultiuate the hearts of the faithfull Moreouer all the beasts of the feild sinfull loose liuing people who wander vp and downe without à guide in the broad way of the pleasures of this life following their owne concupiscence The birds of the aire proud men puffed vp with the wind of vaine glorie And the fishes of the sea that walke the pathes of the sea curious worldly men who imploy their wâ—ole study in search of temporall
in this inferiour world in the sight of all men by which meanes he that before did dwell in inaccessible light was seene vpon earth and was conuersant with men The second is that Christ hath put his saied tabernacle in the Blessed Virgin in whose wombe he dwelt for nine months Our Lord Ierem. 31. saieth Ieremy hath created à new thing vpon the earth A woman shall compasse à man and the Prophet Zachary Praise and Zach. 2. reioyce ô daughter of Sion because loe I come and will dwell in the middest of thee The Blessed Virgin is called the sunne in regard of the most excellent splendor of diuine grace in her of whome the Spouse saieth in the Canticles Thou art Cant. 4. all faire ô my loue and there is noâ— Ã spot in thee and in another place Faire as the Moone elect as the Sunne as alsoe for that she gaue light and life to thee world And himselfe Christ our Lord as à bridegroome comming forth of his bridechamber to wit out of the wombe of the Blessed Virgin in which by putting on humane flesh he did espouse the holie Church vnto him He hath exulted as à giant Christ shall come ioyfully and descend with longing desire into the wombe of his most deare Mother to runne the way to prosecute the worke of our Redemption with all speede and to shew vs the way of life in his holâ—e conuersation His comming from the top of heauen to wit from the bosome of his eternall father into the wombe of the Blessed Virgin from the intellectuall heauen vnto the sensible earth This his descent was not by change of place but by appearing after à new and vnheard of manner And his recourse his returne or ascension euen to the top thereof vnto the same place whence he came fortâ— as our Sauiour witnesseth of himself saving I came forth from the Father and Iob. 16. came into the world againe I leaue the world and I goe to the Father Neither is there that can hide himself from his heate None can excuse themselues from the loue of Christ for his benefits are soe many soe great and manifest that none can plead ignorance or thus none can hide themselues from the operation of the holie Ghost who is the burning loue proceeding from the Father and the sonne or thus in the law of Christ grace will soe abound that none can with iust cause subtract themselues from the receipt thereof The plaine literall exposition AMongst all things created all which doe in their manner praise God The heauens by their beautie greatnes motion and influx into these inferiour things doe most cleerely and in à transcendent manner shew forth the glorie of God affording aboundant matter to excite all such as shall contemplate them to confesse the Majestie wisedome power and prouidence of the Creator and the firmament wherein God almightie Gen. 1. placed the Sunne Moone and starres declareth the workes of his hands of what sorte and excellencie they are Moreouer the heauens doe not onely shew forth the glorie of God but alsoe doe manifest it after an admirable and stupendious manner First without intermission or ceasing The daie present vttereth vnto the daie following the word to wit certaine sensible signes which doe represent vnto vs the glorie of God and in like manner the night present sheweth vnto the night following Knowledge which maie bee learnt by contemplating those principall workes of God in the firmament to wit the Moone and starres in such sort that what we are not able to draw out of such consideration in one daie and night we maie more fully conceiue by the succeeding daies and nights Secondly they shew forth the glorie of God in the words of all formes of speech for There are noe languages or speeches whose voice are not heard or thus according to the latin text There are noe languages or speeches of which the voices of them to wit of the heauens the firmament daie aâ—d night are not heard for these doe by the foresaied sensible signes as it were speake all languages and speeches and euery one heareth them that is vndestandeth them in his owne language and consequently there are noe people how barbarous soeuer that doe not perceiue and vnderstand the doctrine which the heauens the firmament daie and night doe deliuer concerning God Thirdly they shew forth the glory of God to the whole world for Their sound hath gone forth into all the earth and vnto the ends of the round world the words of them By the word sound is not here vnderstood any corporall consent or harmony such as some philosophers did suppose but that confession of praise which doth arise out of the beautie of the heauens considered by men He God almightie who remaineth euer in the heauen of the blessed is there beheld cleerely as he is in himselfe in this world as being à place of peregrination hath put his Tabernacle or Pauilion in the Sunne as in the most noble portion of the heauens whence he is gratiously pleased to represent himself vnto vs in à manner best suting with the estate we now liue in and fittest to manifest the admirable effects of his immense power and infinite goodnes for the Sunne is the common parent of all things giuing life and light vnto them and himselfe to wit the Sunne returning from the lower Hemisphere and ascending our horizon all glorious and resplendent is as à to wit like vnto à comely and ritchly arrayed bridegroome coming forth of his bridechamber He the Sunne hath reioyced exulted and shewed signes of alacrite and infatigabilitie to runne the way to passe the immense space of the heauens with wonderfull celeritie much like as a couragious and mightie giant doth to runne à race His coming forth is from the top the extreame part of heauen to wit the East where he ariseth and his recourse circuition or returne euen to the top thereof to the other extreame to wit the West neither is there any man or created thing what soeuer that can hide himself or it self from his heate influence and viuificating vertue which penetrateth euen into the depth of the sea and the most intime bowells of the earth In this sort the heauens the firmament and all their resplendent ornaments which we behold with our eies doe declare vnto vs the glorie of God excite vs to his praise but the diuine law which we perceiue by our eares doth much more clearely shew vs â—ow to direct our liues in order to God and farre more efficaciously moue vs to conforme our actions to his diuine will as maie appeare by the properties thereof For first The law of our Lord is immaculate free from reprehension not permitting sinne as humane lawes doe but rendring the obseruers thereof pure and without blame Conuerting soules causing men to descend into their interiour and there to consider their bad waies and returne to God and liue withdrawing them from vnlawfull
things to embrace vertue and from vaine fading things to thirst after the cheife immutable good Secondly The testimony of our Lord is faithfull true and most worthy to bee credited reuealing and testifying the will of God what his pleasure is we should know what he requireth we should doe and what we should refraine from what paines and torments he will inflict vpon such that trangresse his cōmandements and what reward he hath prepared for those that obserue them giuing wisedome the light of spirituall prudence to litle ones to wit to simple and humble men that they may by the help thereof know how to decline from euill and doe good for to such God almightie vnfoldeth many high mysteries according to that of our Sauiour I confesse to thee ô Father Math. 11. of heauen and earth because thow hast hid these things from the wise and prudent and hast reuealed them to litle ones Thirdly The iustices of our Lord be right iust and full of equitie leading vs to beatitude without error and therefore making hearts ioyfull which obserue them for loue For it is naturally delightfull to à man to behold that he liueth well according to the rules of vertue and procureth internall peace securitie of conscience and firme hope of saluation but contrariwise it is à corrosiue to à mans heart to see himself à slaue to sinne and vice and procureth horror sadnesse and despaire if God doe not mercifully moue him to teares of repētance whereas A secure mind is as it were à continuall Prouerb 15. feast Fourthly The precept of our Lord is lightsome cleare and manifest illuminating the eies of our interiour to wit our vnderstanding and Memorie that we bee not immerged in the darknes of vice but maie remaine alwaies in God Fiftly The feare of our Lords is holie That seruile feare by which we tremble to offend God out of the consideration of the seueritie of his iustice is good but that filiall feare which ariseth out of the consideration of his goodnes and mercie by which we dread to displease God because we loue him tender his honour as being our benigne Lord and Father is truely holie and permament for euer and euer for it beginneth here and remaineth euen in the next world habitually and actually alsoe according to reuerentiall subiection but not according to flight which pertaineth to feare because the blessed are confirmed in grace and assured that they cannot bee auerted and therefore doe not feare any future euill but are subiect to God with à reuerentiall feare Sixtly The iudgments of our Lord be true iustified in themselues The commandements of our Lord which are called his iudgments because by them he will iudge mankind and which are the square or rule to discerne vertue from vice and good workes from euill these commandements I saie are most true and iustified in themselues that is they need not bee demonstrated to bee iust by any one for in respect they are the commandements of God they are sufficiently prooued to bee iust Moreouer the ten commandements of which Dauid cheifly speaketh in this place in regard they are all as principles of the law of nature doe containe in them such iustice that they are iust in all places times and particular cases and admit noe dispensation whereas other lawes doe often want the circumstances of time place and persons that they maie bee iust and therefore are to bee desired aboue gold and much precious stones to bee preferred before riches in what quantitie soeuer for the iust shall haue an hundred fold in this world in the world to come life euerlasting and enioy such blisse as farre exceedeth all terrestriall treasure and happines which either eie hath seene or eare hath heard or hath entred into the heart of mā They are alsoe more sweet pleasant and delightfull to our soules then honie or the honie combe is to our tast which contayneth plentie of the purest honie as I can saie by experience For thy seruant keepeth them in keeping them is much reward Many fauours and blessings are obtained euen at this present besides what may iustly bee expected hereafter relying vpon thy faithfull promises Sinnes who vnderstandeth who is able to perceiue or marke euery sinne truely noe man for such indeed is mans frailtie that he is in noe sort able to know shunne and deplore his daily defects and ignorances He hopeth but not without some feare for he doth not certainly know whether he bee worthy of loue or hatred for man cannot bee iustified compared with God If he will Iob. 9. contend with him he cannot answer him one for à thousand Which being soe what better or more present remedy then to haue recourse to God by humble praier saying from my secret sinnes which either when I commit I am ignorant I doe commit or else doe not know to bee such cleanse mee ô Lord by causing me to remember them in as much as is expedient by infusing such sorrow as maie suffice in generall and graunting me grace from hence forth to beware of them as much as is possible and from other mens spare thy seruant and permit him not to bee seduced by their bad example or instigation nor to giue them iust cause of scandall or to doe any thing by which he maie be guiltie of their failings For such is my confidence in thy immense goodnes that notwithstanding I happen to fall into these secret defects and ignorances and that the euill enimie and wicked men doe suggest occasions of sinne vnto me Yet If thou mercifully aiding me they shall not haue dominion ouer me in such sort that wittingly and willingly I doe giue consent and yeeld myselfe subiect vnto them then shall I bee immaculate and shall bee cleansed although not altogeather for that cannot bee expected during this mortall life yet without doubt from the greatest sinne from pride which is the roote of all vice and most odious in thy sight And then exteriourly the words of my mouth shall bee such as maie please thee and interiourly the meditation of my heart gratefull in thy sight alwaies Which I beseech thee O Lord happily to bring to passe who in prosperous things art my light and fortitude and in aduerse my helper and redeemer In this Psalme are wonderfully expressed by the Prophet the grounds of the Christian faith the preaching of the Apostles the Incarnation of the diuine word the praise of the Euangelicall law an acknowledgment of his owne frailtie and an inuocation of the diuine mercie Let vs therefore sing it or recite it with all feruour of heart beseeching our sweet Sauiour who for our sake humbled himselfe soe low as to become the sonne of à poore maid to extinguish all pride in vs and to graunt vs his holie feare The exposition of the 23. Psalme and 3. in number in the Nocturne Office THE TITLE The first of the Sabbaoth the Psalme of Dauid COncerning which you must
knowledge necessary to saluation and the like nor sworne to his nighbour in guile hath not promised any thing which he intended not to performe hath not constantly auerred for truth what he could not prooue nor confirmed any thing with an oath with intent to deceaue his neighbour by which meanes he will neither haue sinned in thought word nor deed against God himself or his neighbour He whosoeuer he bee that obserueth these things he it is that shall receaue blessing diuine guifts and graces together with increase of them and prosperous successe in all he vndertaketh and mercie the grace of perseuerance of God his Sauiour to wit of our Lord Iesus Christ. This is the generation of them that seeke him Such iust and innocent men as this are the generation that seeke God their Sauiour by faith holie desires and good workes of them that seeke by Praier and contemplation in present with confidence hereafter clearely to behold the face of the God of Iacob incouradged by those words of our Sauiour Blessed are the cleane of heart for they shall see Math. 5. God Behold what is required of such as desire once to enioy the cleare vision of God from which we are as farre distant as we faile of this innocencie The words following are esteemed to bee the voice of the Angells that attended vpon our Sauiour after the separation of his blessed soule from the body vpon the Crosse and first to the Princes of darknes when they descended with him into Lymbo Patrum Lift vp your gates yee Princes desist yee Princes of darkenes from further exercising the right and power you haue hitherto had to detaine the soules of the elect for the guilt of originall sinne and hee yee lifted vp ô eternall gates which haue been shut from the beginning of the world that none could depart thence and shall remaine shut for euer to the damned for as much as concerneth their freedome and the King of glorie shall enter in and set free the captiue soules whose ransome he hath paied vpon the Crosse The deuills strucken with admiration at this voice demaund of the Angels VVho is this King of glorie that descendeth vnto vs in soe vnusuall à manner with such splendor and securitie Vnto whome the Angels make answer it is Our Lord strong in regard of his diuinitie and mighty in regard of his humanitie our Lord mighty in battle in his Passiō wherein as in à new sort of combate not by force and contention but by suffering innumerable indignities reproaches scoffes stroakes wounds and finally an ignominious death he hath vanquished Goliath subdued the Prince of the world bound him cast him forth and taken from him his spoiles Againe the Angels attending vpon our Sauiour at his Ascension into heauen doe call to the celestiall powers saying Lift vp your gates yee Princes set open the passadge into heauen ô yee celestiall powers The tyme that God prefixt by his inuiolable decree that none should enter Heauen till his Iustice were satisfyed is now happily expired the dreadfull schedule of mans condemnation is cancelled Open therefore your gates at lardge and the King of glory will enter in triumph attended with à specious trayne the trophies of his glorious victory ouer theirs and our mortall enemies being the first fruits of his painefull labours and an earnest penny that he will infallibly repaire our ruine bring vs daily à blessed sort of Citizens into the vacant habitations of Lucifer and his adherents that rebellious crue that once disturbed our ioy And bee yee lifted vp ô eternall gates and bee yee layed open ô yee gates of eternall life and the King of glorie shall enter in The celestiall powers hearing this voice and beholding Christ to ascend with such brightnes and Majestie doe inquire of the superiour Angels VVho is this King of glorie vnto whome the Angels attending vpon our Sauiour doe make answer The Lord of powers the onely Sonne of God the Father who is the Lord of the Sabbaoth and of all the celestiall powers He is the King of glorie the Prince of ioy the fountaine of eternall felicitie who is of such excellencie that euen according to his humanitie all power Math. 23. is giuen him in heauen and vpon earth Behold how excellently and breifly the holie Prophet doth teach vs by this Psalme to contemplate the diuine Majestie to the end to excite vs to reuerence and holie feare He teacheth alsoe how we must dispose our selues if we desire to be numbred in the list of the elect thereby exhorting vs to puritie cleanenesse of heart finally he vnfoldeth vnto vs the happy mystery of Christs Ascension thereby to erect our hearts to the loue of heauenly things according to that of the Apostle Seeke the things that are aboue where Christ is fitting Collos 3. on the right hand of God mynd the things that are aboue not the things that are vpō the earth The exposition of the 44. Psalme and 4 in number in the nocturne Office The title an exposition thereof VNto the end for them that shall bee changed to wit for Gentils and Iewes who shall bee conuerted to Christianitie and other sinners who shall bee changed here in this world by iustification and in the next by glorification To the sonnes of Chore to those that shall imitate Christ crucified on Mount Caluary for Chore is by interpretation Caluaria for vnderstanding for their instruction in the mysteries treated of in this Psalme A Canticle for the beloued for Christ of whome God the Father affirmed This is my welbeloued Math. 17. sonne THE ARGVMENT THis Psalme is à Epithalamy or wedding song composed in honour of the spirituall nuptialls betweene Christ the Spouse and the holie Church the Espoused The two first verses maie bee vnderstood in two senses The first and most profound sense which is set downe by S. Augustine in his exposition of this Psalme is to suppose them as spoken by God the Father and then they importe the incomprehensible generation of the Sonne of God before all world The second sense is that they bee vnderstood as spoken by the Prophet of himselfe and then they seeme to bee à Preface or dedication of this worke of his to the Kingly Spouse whose vertues and excellencies he setteth forth most elegantly in the following verses shewing how the daughters of Kings and euen the Queene herselfe inamoured of his beautie and exquisite vertues doth couet to assist in his presence Next he proceedeth to celebrate the praise of the Espoused describing her ornaments and instructing her how to comport herselfe that she maie become most pleasing in his sight And lastly he sheweth what ofspring they shall haue and how pious and diligent they shall bee to promote the honour of the Spouse and the Espoused The exposition of the Psalme MY heart hath vttered à good word my Paternall mynd or I my selfe who am the paternall mynd most simple and pure or my
diuine nature hath founded her By the man that shall saie these admirable things to Sion Some doe vnderstand S. Iohn the Baptist of whome is Ioh. 1. saied There was à man sent from God c. For he was the first that announced to Sion that Christ was come of whome the Prophet Isaie saieth Vpon an high mountaine Isa 40. get thee vp thou that euangelizest to Sion exalt thy voice in strength say to the Citties of Iuda behold your God Others vnderstand Christ to bee that man because he very often saied to the Iewes and to his disciples that he himselfe was the man whome they expected should bee borne the Sauiour of the world Our Lord will declare in Scriptures of peoples and of Princes of those that haue been in her By this verse the Prophet doth seeme to make answer to the interrogation made in the precedent verse And according to the first interpretation thereof to wit Shall it not bee saied of Sion c. he seemeth here to answer Yes truely it shall bee saied for our Lord will declare it c. But according to the second interpretation to wit Shall not man saie to Sion c. he seemeth to answer Yes truely man shall saie that which followeth in the verse to Sion and not onely one that is à pure man but that man who is both God and man our Lord shall declare it in à more perfect manner in the Scriptures of peoples and Princes that all ages to the end of the world maie take notice that the onely Sonne of God Christ Iesus God and man is borne in her accordâ—ng to his humane nature and that he hath founded her according to his diuine nature And moreouer he shall declare and write downe the names of those that haue been in her who are soe many that he alone is able to doe it By Scriptures of the peoples some doe vnderstand the new testament others the bookes wherein the names of the elected people are registred which shall not bee published vntil the daie of IudgemeÌ„t when the booke of life shall bee opened and by the Princes are vnderstood the Apostles who as it is written were constituted Psal 44. Princes ouer all the world The habitation in thee holie Church designed here by Sion is as it were of all reioycing is like to that habitation where all doe reioyce This verse maie in some respects bee applied to the militant Church by reason of the exceeding ioy peace of conscience which true Christian Catholickes doe possesse who reioyce in hope as being of that number vnto whome the Apostle saieth Reioyce Philip. 4. in our Lord alwaies againe Isaie Reioyce yet it cannot properly bee applied thereunto where we are to worke our Saluation with feare and trembling but it agreeth most properly with the happy estate of the triumphant Church where the blessed spirits doe securely enioy what neither eie hath seene nor eare hath heard nor hath entred into the heart of man without the least feare of euer being depriued thereof Behold how excellently the holie Church is praised in this compendious Psalme how clearely the mysterie of the incarnation of our Sauiour is insinuated and the ioyes of the celestiall countrey commended It behoueth vs to sing it by soe much the more deuoutly and affectionately by â—ow much the more clearely the calling of the Gentils is foretold in it And in regard it is something intricate it behoueth vs to study to vnderstand the true sense thereof and consider it attentiuely for otherwise we shall not bee able to recite it with such deuotion as the misteries therein contained doe require we should The title and argument of the 95. Psalme and 7. in the Nocturne Office A Canticle to Dauid himselfe when the howse was built after the captiuitie This title was prefixed by Esdras and the Psalme was appointed by him to bee song when the Temple was reedified after the Babylonian captiuitie but the Psalme was composed by holie Dauid vpon occasion of the bringing backe of the Arke into Ierusalem and ordained by him to bee soÌ„g at that tyme. Which notwithstanding it is certaine that the principall intention of the Prophet and of the holie Ghost himselfe was to foreshew the coÌ„ming of Christ and his Kingdome when as the Apostle witnesseth â—oloss God did deliuer vs from the power of darkenes and translated vs into the Kingdome of the Sonne of his loue For as S. Augustine doth well note there is noe mention at all made through out the whole Psalme either of the bringing backe of the Arke or of the building of the Temple after the captiuitie but of the thing signified by the building of the Temple at that tyme Therefore of necessitie we must either gâ—aunt that there is noe coherence betweene the Title and the Psalme or els expound them spiritually as all the auntient holie Fathers doe to this effect As by the captiuitie saie they wherein the Iewes were lead away and detained prisoners by the Chaldeans is figured the captiuitie wherein all mankind was ouercome held in thraldome and slauery by the deuils Soe likewise by the building of the Temple in Ierusalem after that captiuitie is designed the building of the holie Church which is the howse of God not with insensible stones but with liuing stones congregated and polished by Christ and founded in him In Ephe. 2. whome as the Apostle saieth all building framed together groweth into an holie Temple in our Lord in whome you alsoe are built together into an habitation of God in the holie Ghost The sense therefore of the title is A Canticle to Dauid himselfe written for that tyme when the Church of Christ began to bee built by the preaching of Christ and his Apostles after the freeing of mankind from captiuitie which was done by the Incarnation and passion of the Sonne of God who redeemed mankind from the power of the deuill and the seruitude of sinne as our Sauiour witnesseth of himself saying Now the Prince of this world shall bee cast forth and I if I bee exalted from the earth will draw all things to my selfe The Psalme speaketh litterally of the two fold comming of Christ to wit to saue and to iudge the world it speaketh alsoe of the building and sacrifice of the Church The exposition of the Psalme SIng ye to our Lord à new song sing ye such à song as the new Master the fountaine of wisdome Christ our Lord hath brought with him and proposed to the whole world â—o wit A Hymne composed of his counsells some whereof were vnknowne before his comming Such à new soÌ„g is One thing is necessarie If thou wilt bee perfect goe and sell the things Luc. 10. Math. 19. that thou hast giue to the poore Call none Father to your selfe vpon earth for one is your Father he that is in heauen innumerable others like to these which are frequent in the new Testamènt
materiall temple to wit in the house of Praier yet much rather in his immateriall temple to wit the mynd or spirit for our Sauiour saieth God is à spirit and they that adore Ioh. 4. him must adore in spirit and veritie and in another place VVhen thou shalt praie enter Math. 6. into thy chamber and hauing shut the dore praie to thy Father in secret to wit with à setled and recollected mynd Let all the earth bee moued before his face let all the inhabitants of the earth bee moued to chast loue admiration and obedience and bee auerted from their bad waies and conuerted to God attending the benigne presence and sweet Maiestie of Christ Saie ye ô ye Apostles and ye that shall succeed them vnto the Gentils to whose conuersion and information ye are sent that our Lord hath reigned in the whole vniuerse and especially in the hearts of the faithfull by faith and Charitie Concerning which you are to note that God hath raigned in heauen and earth by his omnipotency euen from the beginning but his spirituall Kingdome in the hearts of men where he raigneth by faith beganne not especially in the hearts of the Gentils vntill the coÌ„ming of our Sauiour who by his passion and death dispossessed and cast forth the diuell as maie bee gathered by these words of our Lord Now the Prince of the world Ioh. 12. shall bee cast forth and I if I bee exalted from the earth will draw all things to myselfe S. Augustine and diuers others of the auncient Fathers doe read the last part of this verse as followeth Our Lord hath reigned from the wood to wit from the holie Crosse whereon he redeemed the world Which words of the wood were aunciently in the interpretation of the 72. Interpreters and haue been raced out by the Hebrews as S. Iustine affirmeth which notwithstanding Fortunatus hath placed them in the Hymne which is sung by the holie Church in Passion weeke The Prophet sheweth here by the effect that our Lord hath raigned because he hath exercised his regall power For he hath corrected the round world which shall not bee moued he hath conuerted the vniuersall Church spread and diâ—ated through the whole world from Idolatry and vice by his owne increpation and reprehension according to that of the Prophet He stroke the earth with the rod of Isa 11. his mouth c. as alsoe by the preaching of his disciples and other seruants and hath established it soe firmely that notwithstanding it shall bee soie shaken by the tempests and whirlwinds of tribulation and tentation yet shall it not bee moued in whole whilst the world shall indure He will iudge peoples in equitie The iudgement here mentioned is the iudgement wherewith our Sauiour iudged in his first comming to wit the iudgement of discretion or seuering one from another mercifully calling some to faith and grace and iustly forsaking others which discretion was altogether most iust notwithstanding that our weake iudgements are not able to comprehend the reason thereof Let the heauens bee glad and the earth reioyce the Sea bee moued and the fulnesse thereof to wit all therein contained the fields shall bee glad and all things that are in them What is spiritually vnderstood by these hath been sufficiently declared in the precedent Psalmes Then shall the trees of the woods reioyce before the face of our Lord because he cometh because he cometh to iudge the earth By this repetition of be cometh is insinuated the two commings of Christ in both which the Prophet inuiteth all creatures to reioyce in his first comming because he came then in the forme and shape of à man and sought to winne all hearts vnto him by his sweet benigne conuersation consecrating and disposing all things towards their perfection and the end for which they were created and in his second comming alsoe because he will come to refine and renew and constitute them in such perfectioÌ„ that they shall remaine for eternitie He will iudge the round world in equitie to wit without respect of persons and peoples in his truth to wit in iustice rendring to euery one according to his workes Tha title and argument of the Psalme and 8. in the Nocturne Office TO this Dauid when his land was restored to him For that there is noe mention at all made in this Psalme of King Dauids recouery of his Kingdome which Absalon had taken from him the expositors thereof doe generally agree that King Dauid vpon occasion of the recouery of his land being inspired by the holie Ghost did sing the restoring of the Kingdome of Christ in the hearts of all maÌ„kind which the diuell had vsurped by fraudulently inducing our first parents to transgresse Gods commandement and had withheld from him vntill he by his painefull death vpon the Crosse vanquished that tyrant and obtained all power in heauen and vpon earth In the first verse the Prophet speaketh of this saied restoring of Christ our Sauiours Kingdome vnto him to wit al mankind or the Church of the elect according to that Aske of me and I will giue thee the Gentils Psal 2. for thy inheritance and thy possession the ends of the earth but in the rest of the Psalme he describeth the dreadfull comming of Christ to the generall Iudgement when his Kingdome shall bee established in such sort that it remaine for euer The exposition of the Psalme OVr Lord of whome it is saied in the Apoc. 19. Apocalipse That he hath in his garment and in his thigh written King of Kings and Lord of Lords from the tyme of his glorious Resurrection hath reigned in the militant Church or in the hearts of his elect wherefore let all the earth reioyce let all nations liuing vpon the continent or maine land congratulate him in this his regall dignitie and not onely they but alsoe let many Ilands bee glad let the inhabitants of great Britanie Ireland Cyprus Sicilie all other Ilands very many in number which shall bee conuerted make triumph and signes of ioy thereat for of these the Prophet Isaie saieth The Ilands shall expest his Isa 42. Ibidem law and againe They shall giue glorie to the Lord and shall declare his praise to the Ilands A cloud and mist shall appeare round about him when he shall come to iudge the world with much power and Maiestie that Infidels and reprobate Christians maie neither haue à cleare veiw of his glorified body with their externall eies nor of his diuinitie with their internall but onely some litle glimpse of his glorie to their greater confusion Iustice iudgement with mercy and iudgement seueritie of iustice shall bee the correction or supporters of his seate or the sentence of correction which shall proceed from his tribunall Iustice and iudgement according to S. Ierome is here saied to bee the correction of the seate of our Lord because the iudgements of God before he cometh to iudgement doe seeme somewhat imperfect in
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
which I will here particularize First the mynd which is perhaps as it were tired with the intense study of praier maie by this meanes haue tyme to breath and gather new forces Secondly the mynd will bee much recreated and delighted with the gratefull variety profitable vicissitude of praier and reading Thirdly those who perhaps would not otherwise haue the opportunity by reasoÌ„ of their many exteriour imployements to heare the Scriptures read by this meanes doe participate of that benefit and Fowerthly the mynd is by such reading furnished with aboundant matter to moue holie affections becometh fattened strengtâ—ned with good desires in vertue where of it maie with much facilitie passe through the rest of the office according to that of the Psalmist As with marrow and fatnesse let Psal 62. my soule bee filled and my mouth shall praise with lippes of exultation Notwithstanding that the words of the insuing Lessons are literally applied to our Sauiour yet are they placed in this office by the holie Church which is directed by the holie Ghost according to that of the Euangelist The holie Ghost Ioh. 14. whome the father will send in my name he shall teach you all things and suggest vnto you all things whatsoeuer I shall saie to you and are mystically expounded of the blessed Virgin both by the auncient moderne Fathers in effect as followeth The explication of the First Lesson THe most blessed Virgin the immaculate Mother of the eternall wisdome saieth as followeth In all these things to wit which are before rehearsed in the saied Chapter I sought rest for indeed the most pious Aduocatrix of mankind doth aboue all the blessed spirits and next vnto her deare Sonne our Lord and Sauiour Christ Iesus couet the saluation of all people and desire to inhabite haue her place of residence and repose in all mens hearts by holie remembrance vertuous imitation and sweet louingnesse and I shall abide in the inheritance of our Lord to wit in the faithfull and vertuous elect who are the inheritance and Church of our Lord. Then the Creator of all commanded and saied to me that which immediatly followeth in the next sentence and he that created me to wit the eternall word hath rested in my Tabernacle to wit in my wombe where he assumed humane nature and being made an infant did reremaine for the space of nine moneths He hath alsoe most graciously rested in the tabernacle of my mynd euen from my first conception And he saied to me commanding that which followeth Inhabite in Iacob to wit in the Primitiue Church consisting of the Iewish elect for in it our most blessed Lady was corporally conuersant liued most exemplarily and holily and afterwards did and doth spiritually remaine in the whole militant Church possessing protecting gouerning the hearts of the faithfull and in Israel to wit contemplatiue religious and spirituall persons and eminent in the practise of all vertues inherite that thou maiest as it were by right of inheritance possesse them as being their Mother their Queene and their Aduocatrix and they alsoe maie possesse thee by incessant most pure and feruent loue as thy seruants and Sonnes and take roote in myne elect by impetrating for them the gifts of grace and vertues that soe they maie bee radicated in Christ and euer cohere and cleaue to thee At the end of this Lesson as like wise of the rest is added Tu autem Domine miserere nobis that is to saie But thou ô Lord bee mercifull vnto vs which custome is obserued at the end of the Lessons in all other offices except those of the faithfull departed By which words is signified as Rupertus affirmeth that euen the office l 1. de diuinis officijs c. 12. of shewing forth the diuine word cannot bee performed by vs without contracting some small dust of blame For as S. Augustine saieth The word of predication is heard with more securitie then pronounced and the reason thereof is because when the Preacher or denouncer of the word shall perceaue that he saieth well and deserueth praise it is à very hard matter if he bee not touched in some slight manner with the spirit of elation and therefore in respect that he walketh vpon the earth and hath his feete soiled with dust although he bee otherwise wholy pure and cleane yet in regard hereof it will bee needfull for him to implore the diuine mercy that soe he maie bee washed in that part and become altogether neate and pure After the Reader hath pronounced the foresaied words to wit But thou ô Lord bee mercifull vnto vs the whole quire answereth Deo gratias that is to saie l. â—itato c. 14. ThaÌ„kes to God which as Rupertus affirmeth is not referred to the saied last praier of the Reader but to the whole precedent Lesson the quire thereby giuing thankes to God for that he hath graciously vouchsafed to breake vnto them the bread of his diuine doctrine least they should haue perished with famine of hearing the word of God S. Augustine Ep. 77. Alipio Aurelio doth extoll this manner of thankes giuing as followeth What better thing saieth he can we beare in our mynd or pronounce with our mouth or expresse with our penne then Deo gratias there can noe sentence bee saied more breefly neither is there any thing more ioyfull to bee â—eard nor more loftie to bee vnderstood nor more fruitfull to bee done then this c. This it is which S. Paul doth soe frequently inculcate vnto 1. Thessal 5. vs in his Epistles saying In all things giue thankes for this is the will of God This the Prophet Dauid was most carefull to obserue Psalm 33. I will blesse our Lord saieth he at all tymes his praise alwaies in my mouth The holie Church therefore with good reason doth ordaine this manner of thankesgiuing to bee often iterated in the diuine office that thereby we maie ascribe to God vnto whome doth belong all that is best whatsoeuer is well done in our praier and render him thankes therefore Of Responsories NExt in order after euery Lesson there followeth à Responsory which is soe called because one alone hauing song à Lesson all the quire doth answer and sing that which followeth which vsually is taken out of the same part of the holie Scriptures as the Lesson or otherwise is composed of certaine amorous affections towards God and sweet sentences corresponding to the nature of the office of that daie The institution of them is very auncient and most authors are of opinion that the greatest part of the Responsories which are placed in the Breuiary were collected composed by S. Ambrose They seeme to bee ordained for this reason to wit that whereas in the Lessons we doe as it were heare God almighty most gratiously to speake vnto vs and put vs in mynd of his wonderfull workes and of his excessiue loue towards the saluation of mankind or to propose vnto
holie Church For like as wheÌ„ the riuers enter into the Sea the salt waters doe rage swell at the entrance of the fresh waters soe the Infidels did beginne to rage and swell at the preaching of the Apostles as being contrary to their doctrine and manners But our Lord dwelling on high hath shewed himselfe farre more to bee admired since he hath gotten the victory ouer all the persecutors and tyrants and propagated his Kingdome through out the earth notwitstanding they impugned it to the vtmost of their power For the word in altis which here is interpreted on high some read in high things and expound it as followeth The persecutions of the Infidels are indeed maruelous but our Lord is farre more maruelous in high things to wit in the wonderfull miracles sublime signes and neuer before heard of prodigies which he hath effected by those that beleeued in him in soe much that the holie Church amidst the most cruell persecutions that euer were did not onely not feare nor faile but was exceedingly dilated augmented strengthened and sustained all sorts of torments with wonderfull alacritie and cheerefulnesse vntill at length the tyrants yeelded and the Roman empire it selfe submitted its stubborne necke to the yoake of Christ And therefore ô Christ Thy testimonies thy words where with thou hast testified and solemnely promised by the mouthes of thy holie Prophets and Apostles concerning thy saied Kingdome that thou wilt establish it and defend it in such sort that hell gates shall not preuaile against it are made credible exceedingly are confirmed with soe frequent and euident miracles that they cannot bee denied to bee most true but doe as it were inforce vs to beleeue that thou wilt performe in due tyme and order whatsoeuer thou hast saied as maie appeare alsoe by what thou hast already most faithfully brought to passe From henceforth therefore it is most meet that the holie Church which is thy house bee holie immaculaâ—e and adorned with all puritie for euermore in respect that she hath for her guardian and protector soe mighty and prouident à Lord from whome she hath alreaôy receiued such singular benefits and maie iustly hereafter expect farre greater relying on thy most faithfull promises for Holinesse becometh thy house ô Lord for length of daies Behold here à short Psalme but yet replete with mysteries wherein the soule hath à sweet confident and amorous conference with God Let it not therefore bee sung by vs in à cold and aride manner but with feruour of deuotion and holie desires And that we maie bee able to sing it in this sort let vs cleanse our selues from all staine or impuritie of our flesh and spirit that our body maie bee the temple of the holie Ghost and our soule the seat of the eternall wisdome The Title and argument of the 99. Psalme and Second in the Laudes A Psalme in Confession The Prophet doth here inuite the people of God often and attentiuely to confesse vnto him with confession of praise both for that he hath created nourished and conserued vs as alsoe because the memory of him is most sweet his fidelitie and mercy towards vs perpetuall The exposition of the Psalme MAke ye iubilation to God all yee who inhabite the earth saie yee an Hymne vnto him with such aboundant and ineffable ioy of heart that the ioyfulnesse of your deuotion maie endure noe limits but through the excesse and vehemency thereof maie breake forth by exteriour signes which yet are farre short of expressing what you feele interiourly It is most meet that yee reioyce to God in this manner because as his Majestie doth infinitely exceed our imbecillitie and vnworthinesse soe the ioyfulnesse which we conceiue touching him ought to transcend our proper infirmity elocution manner of declaring our mynd Serue yee our Lord obey yee his diuine precepts not out of a seruile feare but in gladnesse willingly promptly and with à filiall loue for God loueth à cheerefull giuer 2. Cor. 9. Serue him with gladnesse yet not dissolutely or irreuerently but in gladnesse accompanied with feare or respect according to that Serue our Lord in feare Psal â— and reioyce to him with trembling It cannot bee hard to serue him in this manner loue being the summarie of his coÌ„mandements Rom. 13. and the fulnesse of his law For what is more sweet easie then to loue Enter yee in before his sight enter yee into the materiall temple of God where he is present in an especiall manner most graciously giueth audience to deuouâ— people My eies saieth he shall bee opened 2. Paralip 7. and my eares erected to his praier that shall pray in this place Enter I saie in exultation of heart and with an attentiue and inflamed mynd that he maie behold that your affection towards him hath moued you to come into his presence and that you come not of necessitie or coÌ„pulsion Enter yee alsoe into the immateriall temple of God to wit into your soules place your selues there neare vnto his sacred image and discusse your interiour open your hearts vnto him with an humble confidence and treate with him coÌ„cerning the businesse of your saluatioÌ„ inuenting many pretty industries of loue to expresse your affectioÌ„s gaine his fauour for he alone caÌ„ satiate your desires Know yee not onely by faith but alsoe by naturall reason experimentall gust that our Lord into whose presence I inuite you to come and praise him he is God our Creator and conseruer then whome nothing can bee imagined more excellent He it is vnto whome we are indebted for our being and all that we are or enioy For he made us and not we ourselues Although our parents doe cooperate to the vnion of our soules to our bodies which are begot by them yet doe they in noe sort concurre to the production of the soule it selfe it being created by almighty God of nothing as the world it selfe was created by him without the influence of any other cause besides himselfe and therefore we Men must needs acknowledge à more singular dependance of our Creator then any other of these sublunary things amongst which we are conuersant in this life For they are produced by the immediate causes vpon which they depend not onely by meanes of disposing the body and rendring it fit to receiue the soule or forme with which it is to bee animated or informed but alsoe by immediate influence coÌ„currence to the production of the soule or forme it selfe whereas in vs Men this is proper to God alone to produce our soule without the least helpe of any secondary cause at all This the Mother of the holie Machabees 2. Ma chab 7. did confesse saving vnto her children I know not how you appeared in my wombe for neither did I give you spirit and soule and life and the members of euery one I framed not but in deed the Creator of the world that hath formed the natiuitie of man and
that inuented the origine of all c. O all yee His elected people and the sheepe of his pasture whome he feedeth with his Sacraments and sustaineth nourisheth in mynd and body with his guifts and graces enter yee not so much with corporall steps as with aduancement of your mynds into the practise of vertues which are his gates through which you are to passe into eternall life enter I saie in Confession of your sinnes For proceeding according to order this ought to precede our other workes of vertue for by such confession sinnes are remitted grace giuen and men are fitly disposed to praise God But if we omit to doe this it will bee in vaine for vs to seeke to enter into his saied gates neither will any thing we doe seeme gratefull vnto him as he affirmeth by the mouth of the Prophet Isaie saying VVhen you shall stretch forth Isaie 1. your hands I will turne away myne eies from you and when you shall multiply praier I will not heare for your hands are full of bloud VVash you bee cleane and take away the euill of your cogitations from myne eies c. Being therefore thus prepared enter yee alsoe with humble confidence into his courts in Hymnes for your praises will then be most delightfull vnto him By the courts of our Lord diuers of the holie Fathers doe vnderstand the latitude of Charitie and other principal vertues which à soule soe cleansed by Sacramentall confession practised in inferiour vertues ought to aspire vnto by which they maie attaine to perfection in this life and acquire an answerable place of glory in the next but some others doe suppose the Prophet to allude to the Three Courts of the Temple whereof one was for the Priests another for laye men and the third for women Amongst the diuine Attributes for all which he is most praise worthy Praise yee his name here for three of them cheefly First because our Lord is sweet mild benigne and soone moued to pittie and compassion Which if you desire to make tryall of Tast ye and see that our Psal 3â— 2. Cor. 1. Lord is sweet He is the Father of mercies and God of all comfort Secondly praise him because his mercy is for euer Our Psal 102. Lord is pittifull and mercifull long suffering and very mercifull As à Father hath compassion of his children soe hath our Lord compassion on them that feare him Thirdly and lastly praise him because his truth is euen vnto generation and generation As he is most mercifull promising benefits gratis soe he is most faithfull and true in constantly performing what he hath promised as he witnesseth of hymselfe saying Heauen and earth shall Luc. 21. passe but my words shall not passe Behold here à Psalme replete with Angelicall sweetnes which we ought to sing in the person of the holie Church with diligent attention rendering our selues efficaciously obedient to the pious exhortations therein contained by iubilating to our Lord seruing him with gladnesse attending to his presence incessantly and confessing him to bee our God by faith workes which we cannot by any meanes performe vnlesse we doe daily with intire hearts abhorre and detest the greater sort of vices and diligently to the vtmost of our power shunne correct deplore the lesser sort of sinnes by frequent confession firme purpose of amendement weighing carefully that saying of Salomon He that hideth Prouer. 28. v. 13. his wicked deeds shall not bee directed but he that shall confesse and shall forsake them shall obtaine mercie These things are requisite to the due performance of the acts where vnto we are inuited in this present Psalme for those acts are altogether deiforme celestiall Angelicall and of incomparable merit The title and argument of the 62. Psalme and third in the Laudes A Psalme of Dauid when he was in the deserâ— of Iuda called Ziph or of Idumea Holie Dauid when he was inforced to hide himselfe in the desert from the furious persecution of Saul and could not haue accesse to the Tabernacle of God nor to Ierusalem where he had à longing desire to bee in the inheritance of our Lord did take occasion by that his affliction to deplore his owne estate and the estate of all other iust men liuing in the exile of this present life and vale of teares whcih is repleate with vices and tribulations sterill of good things and true felicity and to expresse the exceeding great desire he had to passe out of this world vnto the celestiall countrey The exposiiion of the Psalme O God of all and in a speciall manner My God in regard of thy peculiar fauours graces aboundantly bestowed vpon me the vnworthiest of thy creatures protecting me from euill things promoting me in good things and directing me in à particular manner to my last end as alsoe in respect of the singular loue and reuerence wherewith I loue worship thee alone and aboue all things to thee â— watch from the morning light presently â—oâ— soone as the daie appeareth and the spendor of thy diuine grace doth illustrate mâ— soule I arise by erecting my mynd towards thee with à cordiall affection to contemplate loue and adore thee My soule hath thirsted after thee The appetite of my soule to wit my will hath coueted with an intellectuall and exceeding great desire to obtaine thee the fountaine of all goodnesse who alone canst satiate her and my flesh to wit my body or my sensuall appetite hath thirsted to thee very many waies by reason of diuers and manifold necessities Concerning these words of the Prophet you are to note that whether the Flesh bee taken for the body onely or for the sensitiue appetite it cannot fitly bee saied to thirst to God directly and immediatly for God being an immateriall and simple essence can onely bee attained with à sole immateriall appetite as he is onely comtemplated with a sole intellectuall eie neither can the flesh precisely taken according to it selfe desire properly speaking or thirst but for as much as it is informed with the soule for desire rather belongeth to the whole compound and to the soule then to the flesh Whereas therefore the flesh is here saied to thirst to God it maie bee vnderstood two waies First because it is an an occasion to the soule to tâ—irst to God For The body that is corrupted burdeneth the Sap. 9. soule and the soule by reason of her vnion with the body falleth into many necessities solicitudes afflictions and miseries and consequently tâ—ereby she hath soe many causes or motiues of sighing and longing after God as she experienceth in herselfe impediments which interpose themselues betweene her and Godâ— and doe retract remoue her à farre of from him Such impediments as these the Apostle felt when he saied Vnhappy man that I am who shall deliuer me from the body Rom. 7. of this death Secondly it maie bee vnderstood thus My flesh to wit
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.
common onely to Angells and Men yet in as much as all creatures being the workes of God are good the diuine goodnesse doth shine in them each of them is as it were à certaine rave of its Creators perfection which thereby is knowne and made manifest for as the Apostle witnesseth The inuisible things of God are seene being vnderstood by those things which are made his power alsoe and diuinitie Consequently in this respect all creatures whatsoeuer are truely saied to blesse and praise their Creator All the workes of God therefore are here inuited to blesse praise and superexalt our Lord euery one according to its nature Angells mentally Men with their voice mynd and both Angells and Men as alsoe all other creatures the workes of God by exciting and stirring vp the minds of those that shall rightly consider their natures actions and proprieties to extoll the Creator and acknowledge his infinite glory and magnificence Blesse our Lord yee Angells of our Lord After the generall inuitation of all creatures they descend to particulars beginning with the Angells who are most immediate to God and most like vnto him as being pure immateriall substances By the name of Angells in this place are vnderstood all the celestiall and blessed spirits which as S. Gregorie sheweth out of the holye scriptures are diuided into nine quires or orders and although sometymes the name of Angells bee appropriated to those blessed spirits which are ranked in the lowest quire yet all the nine quires of them are alsoe truly and properly called by that name which as she saied S. Gregorie doth saie is imposed vpon them by reason of the functions and chardges wherein they are employed by almightie God concerning which the Apostle speaking of them in generall sayeth Are they not all ministring spirits sent to minister for them which shall recerue the ininheritance of saluation Yee Heauens blesse our Lord. By the Heauens are vnderstood the celestiall orbes of which by reason of their greatnesse beautie actiuitie motioÌ„s seueralâ— other properties the Prophet Dauid doth in particular and expressely assâ—uere That Psal 18. they shew forth the glorie of God All waters that are aboue the heauens blesse yee our Lord. Here it is câ—earely saied that there are waters aboue the heauens and it agreeth with that we read in Genesis Gen. 1. to wit that God made à firmament and diuided the waters that were vnder the firmament from those that were aboue the firmament and God called the firmament Heauen It agreeth alsoe with that of the Psalmist Praise him ye heauens of heauens Psal 148. Psal 103. and the waters that are aboue the heauenes and in another place Stretching out the heauen as à skin which couerest the highest parts theâ—eof with waters Which although it maie perhaps seeme at the first veiw contrary to naturall reason the sayings of the Philosophers yet as S. Augustine writeth vpon Genesis The authority of that part of holie writ is farre to bee preferred aboue the perspicacity or capacity of humane vnderstanding But what manner of waters they are it is not certaine The common opinion is that they are corporall waters and morally by them are vnderstood the eleuated and illuminated mynds of the Saints in which as in à mirrour diuine things are clearely represented Blesse our Lord all ye powers of our Lord. By these Powers some doe vnderstand the mouers of the celestiall orbes whome the Philosophers called Intelligences and S. Thomas in his Summe affirmeth to bee of the middle Hierarchy of Angels of the quire of Vertues of whome holie Dauid maketh mention saying Blesse our Lord Psal 148. all yee his vertues you his mynisters that doe his will Others by these powers of our Lord doe vnderstand the efficient vertues in the celestiall orbes which at their first Creation God almighty ingrafted in them or which are naturally in them whereby they gouerne and worke vpon the elements and mixt bodyes according to that of the Philosopher Man and the Sunne ingender man for the celestiall bodies by these vertues are generall causes of all motions and alterations generations and corruptions in these inferiour things Sunne Moone blesse yee our Lord These are the two great lights of which is made mention in Genesis the greater of them to wit the Sunne to gouerne the daie and the lesser to wit the Moone to gouerne the night In the diligent consideration of which lights especially of the Sunne the Majesty of God doth wonderfully appeare according to that of S. Denis This li. de diuinis nâ—minibus c. 4. visible Sunne saieth he is an euident representation of the diuine goodnesse who is the eternall intellectuall Sunne the Sunne of wisdome and iustice Yea in the greatnesse swiftnesse of motion brightnesse power and influence of the Sunne we cannot sufficiently admire the eminency of the diuine power and wisdome By the Sunne is spiritually signified the vnderstanding of truth and goodnesse and the splendor of Reason aboue the other powers all which are subiect to it illuminated and directed by it least erring in the lubricity of vice they fall violently to their owne destruction Bâ— the Moone is signified the inferiour portion of the soule as is is gouerned and ruled by the superiour portion thereof and obedient to its direction Starres of heauen blesse yee our Lord The starres doe manifold waies represent the magnificence of their Creator in their beautie motion vertue pluralitie situation order influence They seeme indeed vnto vs but small yet the least of them is affirmed to bee greater then the whole earth and the cause of their appearing soe small is onely in regard they are situated most remote from vs. The glory of the starres saieth Ecclesiasticus is the beautie of heauen our Lord illuminating the Eccles 43. world on high By them are designed vertuous men indued with wisdome who shine to others in words of edification example fame and good life according to that of the Apostle Doe yee all Philip. 2. things without murmurings that you maie bee without blame and the simple children of God without reprehension in the middest of à crooked and peruerse generation amongst whome you shine as lights of the world and Daniel 12. that of Daniel the Prophet They that instruct many to iustice shall shine as starres vnto perpetuall eternities Euery shower and dew blesse yee our Lord. These are produced in the aire and are very profitable for the making fertile all such things as spring out of the earth and the conseruation of the life of man A shower or raine is caused by heate reuerberating vpon à clowd and dissoluing it into drops of water The shower saieth the Prophet Isaie commeth downe from Isai 55. heauen and returneth noe more thither but inebriateth the earth and watereth it and maketh it to spring and giueth seed to the sower and bread to him that eateth In the manner of the descending whereof
of Israel à people approching vnto him According to the letter the Prophet calleth the Children of Israel to witt of the Patriarke Iacob the Saints of God because in those daies almost all the world was inclined to Idolatry excepting they whence it is that Moyses often saieth of them Thou art à holie people to the Lord Deut. 7 thy God The Lord thy God hath chosen thee to be his peculiar people of all peoples that are vpon earth Yet in a spirituall sense by the Children of Israel are vnderstood all the faithfull whether they be descended from the Patriarke Iacob according to the flesh or not for as the Apostle teacheth Not Rom. 9. all that are of Israel be Israelites nor they that are the seed of Abraham all bee children but in Isaac shall the seed be called vnto thee that is to saie not they that are the children of the flesh they are the children of God but they that are the children of the promise are esteemed for the seed and to all such the Apostle saieth Let the word of Christ dwell in you Colos 3. aboundantly teaching and admonishing your owne felues with Psalmes Hymnes and spirituall Canticles in grace singing in your hearts to God These are à People approaching to God For as wee goe backe from him by sinne soe wee approach neere vnto him by vertues and good workes Faith sheweth the true end for which Man was created and the way leading thereunto Hope beginneth to tend thitherwards Charitie vniteth vs to our end and all other vertues in as much as they are informed with Charitie doe knitt vs indissolubly vnto our end which is God himselfe Behold here à Psalme replete with the zeale of diuine loue wherein the Prophet expressing some few creatures by name doth exhort the whole machine of the vniuerse to praise the most high and holie Trinity that soe by them might be fulfilled what he piously desired but was vnable by himselfe to performe Whilst we sing it let vs recollect our minds from all extrauagances inkindle in them the zeale of diuine loue and conserue it with all vigilancy Let vs contemplate in all especially in the celestiall creatures the excellency of the Creator In this contemplation let vs feast our spirit delighting ourselues in his praise and congratulating his ineffable felicity most affectionately Finally let vs personally ourselues fulfill what we excite all other things vnto by praising and glorifying almighty God for whose praise and glory all things were created for truely it is more possible for heauen and earth to be annihilated then for à man not to be saued who glorieth in the diuine praise The title and argument of the 149. Psalme THe title prefixed to this Psalme is Alleluia and it agreeth well with the words of the Psalme which doe wholy tend to set forth the praise of our Lord and Sauiour principally for the benefit of the perfect victory and finall triumph which the faithfull shall obtaine in his second comming when all the aduersaries of the elect shall bee damned eternally and the elect bee freed from all euill reassuming glorified bodies These three last Psalmes haue such connection coherence one with another that they seeme to bee à continuation one of another and this peraduenture is the reason why the holie Church placeth them together at the end of Laudes and appointeth them to bee song as one Psalme with one Gloria in the end The exposition of the Psalme IN the last verse of the precedeÌ„t Psalme the Prophet hath these words An Hymne to all his Saints c. and now he beginneth this Psalme with Sing yee to our Lord à new song as if he had saied O yee Saints that are à people approaching to him Sing yee to our Lord à new song for his new benefits to witt for the benefits of our Redemption renouation iustification and glorification let his praise bee in the Church of Saints in the congregation of deuout people in the Militant and triumphant Church as the Prophet Isaie recounteth Isa 51. Ioy and gladnesse shall bee found in it giuing of thankes and voice of praise Let Israel to witt all such of the Iewes that shall bee conuerted and all other Christian people who by faith good life are reputed to bee of the seed of the Patriarkes much rather then the children of the flesh according to that of the Apostle Know yee therefore that they who Gal. 3. are of faith the same are the children of Israel Let this true Israel bee ioyfull in him that made him to witt in his Creator and redeemer and let the Children of Sion to witt particular Churches members of the vniuersall Church or deuout soules who are the children of the holie Church designed by Sion reioyce in their King to witt the celestiall Spouse our Sauiour Christ of whome it is saied in the Canticles Cant. 1. The King hath brought me into his Cellars we will reioyce and bee glad in thee Let them praise his name in quire on timbrell and Psalter let them sing to him Let them not onely sing à new song vnto him with ioy and exultation but let them alsoe adioyne musicall instruments to their voices that his praise maie bee more solemnely set forth By the Timbrel is vnderstood the mortification of the flesh because à skin is extended vpon that instrument and by the Psalter vpon which many strings are stretched at length are designed good workes The children therefore of Sion ought to sing to our Lord on Timbrell to witt in chastisement of their flesh and refraining their inordinate concupiscences and on Psalter to witt in goodnesse of life and manners free from reprehension that their life and manners maie bee consonant to the words they pronounce which manner of quire is most delightfull to the eares of almighty God Let them doe this Because our Lord is well pleased in his people Prouerb 8. Ioh. 15. to witt in his elect whome he hath loued from all eternitie of his meere benignitie and of whome he saieth My delights to bee with the sonnes of men And he will exalt in the daie of iudgement Luc. 12. the meeke to witt those that are true Christians in faith conuersation and haue practised that lesson which our Sauiour proposed to all sorts of people saying Learne of me because I am meeke and Math. 11. humble of heart These he will exalt vnto Saluation of body and mynd giuing them à double stole compleat beatitude and life euerlasting The Saints shall reioyce in glory to witt in the celestiall Kingdome when as their weâ—ping and lamenting in this world shall bee turned into ioy they shall bee ioyfull in their bedds to witt in the celestiall mansions in which they shall sweetly and happily rest in God by the delightfull sleepe of sincere contemplation Of these bedds our Sauiour saieth I goe to prepare you à place and againe Ioh. 14. In my fathers howse
saied manner with great ioy exultation and gladnesse Let euery spirit praise our Lord. VVhat is vnderstood by the Chapters in this and the diuine office THe next in order followeth à Chapter The Chapters in this and the diuine office are nothing else but short Lessons taken out of the holie Scriptures by which name our holie Father S. Benedict maketh mention of cap. 12. 13. them in his Rule The holie Church well knowing the benefitt which is acquired by hearing the word of God read in due manner hath intermixed with all the houres of the diuine office Lessons out of the sacred Scriptures yet in such proportion that to the longer Nocturnes she assigneth longer Lessons and to the short daie houres shorter which she hath tearmed Chapters because they are short sections of Lessons which maie serue for refection of the mynd in all the daie houers The explication of the Chapter at Laudes taken out of the Canticles Cap. 6. Ver. 8. THe daughters of Sion haue seene her and declared her to bee most blessed All reasonable and intellectuall creatures vnited to God by Charity as well in the Militant as in the triumphaÌ„t Church doe frequently if not incessantly behold the most glorious Virgin and by how much the more eminent and illuminated they are by soe much the more profoundly and clearely doe they contemplate her dignity excellency and glory and deseruedly proclame her to be most blessed that conceiued and brought forth the Sauiour of all and the fountaine of true beatitude And the Queenes the soules of the Saints which haue gouerned themselues laudably and kept their flesh in due subiection to the spirit haue praysed her confessing her to bee the most pure of Virgins and the example of all perfection The exposition of the Canticle of Zachary commonly called Benedictus Luc. 1. BLessed bee our Lord God of all but in peculiar manner of Israel his elected people not onely of the progeny of Iacob according to the flesh but alsoe according to the Spirit because he hath visited assuming humane nature and wrought the redemption of his people freeing them from their inuisible enimies from eternall damnation from the guilt contracted by originall finne yea euen from all sinne in as much as is requisite on his part according to that of the Prophet Out of the Osee 13. hand of death I will deliuer them from death I will redeeme them The Incarnation of Christ is the beginning of our saluation which he accomplished by his passion for almightie God did not determine to saue vs by the Incarnation alone of his onely Sonne but he ordained to consummate our redemption by his passion What therefore Zachary saied He hath wrought is to be vnderstood as spoken in à propheticall manner for He will worke because he was afterwards compleatly to worke our saluation blot out our offences and reconcile vs to God according to that of Isaie He was wounded for our iniquities be was broken for our sinnes and againe Our Lord hath put vpon him the iniquity of vs all By his people are vnderstood not onely the Iewes but alsoe the elected people of what nation soeuer which are the people of God by eternall predestination and spiritually Israelites to witt the people seeing God or contemplating him by faith of whome the Apostle saieth Peace and mercy vpon the Gal. 6. Israell of God And bath erected the horne of saluation to vs. By à Horne is sometimes signified à publike denuntiation of some matter of momeÌ„t according to which interpretation these words of the Prophet may be thus expounded And hath published made knowne the Incarnation of Christ our Sauiour Sometimes alsoe by à Horne is designed power and strength particularly in diuers places of holy scriptures Royall Power and according to this sense the saied words are to bee vnderstood as followeth And hath erected that is hath raised vp the horne of saluation to vs to witt Christ his onely begotten sonne the King of Kings whome he sent into the world not to iudgs the world but that the world may bee saued by him In the house of Dauid his seruaÌ„t in the tribe familie of Dauid of whose seed progenie Christ was borne Some doe referre the erection of this horne of saluation to the Resurrection and Ascension of Christ because he did then clearely demonstrate the power and glory of beatitude by rysing to an immortall life bringing forth the Fathers out of Limbo ascending to the celestiall Kingdome This God almighty hath not done improuisedly but As he spake by the mouth of his holie Prophets that are from the beginning that is as he foretold by the Saints that haue been euer since the creation of the world who with words signes figures or deeds haue spoken of Christ and foreshewed his mysteries For as S. Augustine declareth Prophesie concerning Christ was not wanting in any age euen Adam by words and deeds did speake of him and in like manner the rest of the Patriarkes and Prophets haue done whence is that of S. Peter God who foreshewed by the mouth Act. 3. of all the Prophets that his Christ should suffer hath soe fulfilled it and againe To him all Act. 10. the Prophets giue testimony Indeed it was most meâ—t that soe great à mistery should bee foreshewed long before and diuers waies that the dignity thereof might bee knowne and being performed might bee proned more credible bee more firmely beleeued In this therefore our faith is most certainely confirmed that all things which we beleeue and hold concerning Christ we can proue to haue been in such manner foretold It is here saied in the singular number by the mouth of his holy Prophets because all of them with one spirit did prophesie of him and with one assent that he should come and worke saluation to vs. Saluation from our enimies especially from our inuisible enimies according as it is written For this â—ppeared the Sonne of God that he might dissolue the workes of the diuell Iob. 3. And from the hand of all that hate vs. By which words maie bee vnderstood our Sauiours deliuery securing of his elect from the power and wicked designes of peruerse men Not that he hath soe deliuered and secured the iust and righteous that they shall not bee afflicted persecuted or killed by them in this life but because our Lord by his death and passion hath obtained such grace for his beloued seruants that they shall not become subiect to the wills of bad men nor bee induced by them through inordinate feare to commit vice and doe vniustly but shall by patiently sustaining the tribulations and persecutions which they suffer by their meanes bee brought to eternall glory soe for euer freed from their infestation This is that which was promised by Micheas to the primitiue Micheat 4. Church Thy hand shall bee exalted oâ—er thyne enimies and all thyne enimies shall perish Thus therefore the God of
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
that were nigh to witt to the Gentils Iewes Let vs then loue search for and conserue this peace since our Sauiour saieth Blessed are the peace makers for they Math. 5 shall be called the children of God and let vs sing this mellifluous and sententious Canticle with à feruent deuotion ruminating and recounting the ineffable benefits of God with à gratefull and affectionate mind especially the Incarnation of the eternall word rendring most cordially innumerable thankes vnto him who is aboue all God most glorious sublime and blessed for euer and euer Amen The auncient custome of reciting Kyrie cleison AFter the Antiphone at Benedictus followeth the supplication of the Litany as our holie Fa S. Benedict tearmeth it in his Rule The custome of reciting it in the Latine Church in the Greeke forme of speech is most auncient as S. Augustine affirmeth where he saieth Ep. 178. That supplication was made to God in the Greeke tongue by all Christians both Grecians Latines and Barbarians besâ—eching him to haue mercy on them In which place alsoe he yeeldeth the reason why it is soe recited The Councell of Valence vnder Leo the great doth alsoe Can. 3 make mention of this Custome where it commandeth that Kyrie eleison be saied at Mattins Masse and Vespres In this supplication 3. parte q. 83. a. 4. in corp according to S. Thomas of Aquine there is contained à commemoration of our present misery whilst mercy is implored by saving Kyrie eleison for the person of the Father Christe eleison for the person of the Sonne and againe Kyrie eleison for the person of the holie Ghost against the threefold misery of Ignorance Fault and punishment More maie be seene of this subiect in the workes of S. Gregorie the Great li. 7. Ep. 63. Concerning the ancient custome of reciting Dominus vobiscum AFter the saied Supplication of the Litany followeth Dominus vobiscum which in English is as much as to saie Our Lord is with you or Our Lord bee with you It is noe other then à freindly salutation and good desire exciting both to pray and attend and is taken out of the holie Scriptures either out of the Sixt of Iudges where it is saied in the singular number as alsoe in the first of S. Luke or out of the second of Ruth where it is saied in the plurall number as alsoe in the second of Paralip chap 15. This salutation at praier tyme is very auncient as maie appeare by the Councell of Bracar 1. Can. 21. where it is saied to bee deriued from Apostolicall tradition by S. Dionysius in his booke of the Ecclesiasticall Hierarchy Concerning this salutation two things are to bee noted The first is that according to the Rubrikes of the Romane Breuiary it is not to bee saied by any who is not at the least à Deacon nor by à Deacon in the presence of à Priest without his licence but if any one haue not attained to the degree of a Deacon in steed of it he is to saie Domine exaudi or ationem meam The second is that those that recite the houres alone are to saie it both because they doe thereby salute the whole Church as alsoe because they are in noe place commaunded to change or omitt it but rather the contrary is signified in the Breuiary To this salutation the Quire doth answere Et cum spiritu tuo that is to saie And with your spirit thereby rendring to the Priest or Deacon à good desire equall or much like to his For more of this subiect I referre the studious reader to the twelfeh Epistle of Peter Damian which is intituled the booke of Dominus vobiscum Of the Antiphones of our Lady At the end of Laudes and Compline as alsoe at other times is vsually sung or recited in an intelligible voice one of the Antiphones of our Lady according to the tyme and as it is prescribed in the Rubrikes prefixed before each of them The intent of the holie Church is thereby to impresse deeply in our hearts the reuerence and loue of soe great à Mother and Virgin and with all to admonish vs that we recoÌ„mend into her sacred hands the office we haue immediately before sung or recited beseeching her to vnite it with her most efficatious praiers and offer it to the diuine Majestie that soe it maie become gratefull in his sight we receiue pardon of all the errors faults and negligences contracted by our remisse tepide indeuoute performance thereof The Antiphone Salue Regina which is cheefly celebrated in the holie Church with delightfull varietie of melodious deuout tunes was composed by Hermanuus Contractus Count of Veringen à man eminent both for his vertue learning who l. 5. de Deipara Virgine c. 13. l. 3. de bonis operibus in part c. 13. In Comment ad c. 3. prioris ad Corinth liued aboue Fiue hundred yeares agone as Petrus Canifius affirmeth by whome alsoe the Anthiphone beginning with Alma Redemptoris was composed as Cardinall Bellarmine declareth There is noe one part of the Office more distastfull to the corrupt palate of the heretikes of these tymes then the saied sweet Antiphone beginning with Salue Regina Luther saieth that it cannot by any meanes bee drawne to à good sense Peter the false Martyr writeth that it cannot by any meanes bee defended from impietie since it attributeth all those things to Marie which are proper to God alone His reasons are set downe by Cardinall Bellarmine in the place aboue cited together with their solutions and are in effect as followeth God is properly the Father of mercies 2. Cor. 3. therefore it is not lawfull to call Marie Mother of mereie vnlesse we will adorne her with diuine honours Christ is properly life who saieth of himselfe I am the way and the veritie the Ioh. 14. life therefore Marie is equalled to Christ when she is stiled life God is properly the author of consolation 2. Cor. â— therefore Marie cannot bee called sweetnesse vnlesse she bee affirmed equall to God The Prophet witnesseth that Hope is Ier. 17. â—â— bee placed in God alone who saieth Cursed bee the man that trusteth in man therefore Marie is not to bee called our Hope vnlesse perchance she is now no more man Finally God the Father it is that Ioh. 6. bringeth beleeuers to the Sonne and the Sonne will shew himselfe vnto vs when he shall make vs blessed how then shall Marie shew Iesus vnto vs after this exile vnlesse she alsoe bee God and able to make men blessed To these reasons Bellarmine answereth first in generall That if the forme of arguing vsed by Peter Martyr were good it would follow that whereas the Euangelist calleth our Sauiour full of grace and Ioh 1. 9. the light of the world these titles maie not be giuen to any other and yet the Blessed Virgin is stiled in S. Luke full of grace
wrath to witt wilt thou continue thy reuenge from generation to generation vpon all the race of men from the Father to the Sonne for euer Noe truely for thy mercies are aboue all thy workes It is thy property to spare and shew pitie as thou hast declared by thy Prophet saying I know the cogitations that I intend vnto you Ierem. 29. cogitations of peace and not of affliction to giue you an end and patience Therefore O God thou being turned towards vs by the Incarnation and corporall presence of thy onely Sonne shalt quicken vs who lye dead in the guilt of sinne by the life of grace in present and by the life of glorie hereafter Whence our Sauiour saieth I came that they maie haue life and Ioh. 10. maie haue more aboundantly c. And thy people soe quickned shall reioyce not in carnall vaine and vnlawfull things but in thee congratulating with thee in thy goodnesse perfection and beatitude and exulting at thy singular benefits and promisses Of this ioy the Prophet Isaie speaketh in the person of the Christians Loe this is our God we haue expected him Isa 25. and he will saue vs this is our Lord we haue patiently waited for him we shall reioyce and be ioyfull in his saluation Shew vs o Lord thy mercie let Christ thy beloued Sonne the fountaine of mercie manifestly appeare vnto vs thy poore creatures who liue in this hope and giue vs thy saluation to witt Christ by whome thou doest saue vs and whome thou doest giue vnto vs gratis of thy owne immense charitie and goodnesse not in respect of our iustice I will heare I will obserue attentiuely with the eares of my mind VVhat our Lord will speake in me by internall inspiration or Angelicall illustration because by such internall discourse he will speake peace vpon his people he will inspire such things as conduce to the peace of his people things concerning the Incarnation Passion and death of Christ whereby the whole world hath acquired true celestiall peace for Christ is called the Prince of Isa 9. Luc. 2. peace at whose birth the Angells sung In earth peace to men of good will whence it followeth here Peace vpon his saints and vpon them that are conuerted to the heart This manner of expression of peace doth not onely extend it selfe to the perfecter sort of peoples but to all sinners who from Idolatrie sensualitie and peruerse iudgement doe returne to the heart to witt to the vse of reason becoÌ„ming obedient to the diuine law and what solide and sincere reason doth dictate Wee are taught here to obserue diligently what our Lord God doth speake in vs that wee maie condescend to his holie inspirations for therefore it is that Abacuc saieth I will Abacus 2. stand vpon my watch and I will contemplate to see what maie be saied to mee but to this it is requisite that wee be able to discerne which is à diuine which an Angelicall which à naturall and which à diabolicall instinct But yet his saluation Christ the Sauiour is nigh to them that feare him All men will not cooperate with his grace nor consequently participate of the merits of our Sauiours Passion but onely such as feare our Lord. The Prophet saieth not that the saluation of God is nigh to all men but onely to them that feare him with a filiall feare for such will freely and gratefully accept of his mercie and cooperate with his grace endeuoring the best they can to decline from euill and doe good according to that of Ecclesiasticus They that Eccles 2. feare our Lord will prepare their hearts and in his sight will sanctifie their soules c and by this meanes detaine Christ in their hearts who saieth If any loue me he will keepe my word and my Father will loue him and we will come to him and abide with him His saluation then shall be nigh to them that feare him That glorie to witt Christ the King of glorie who is the image of the liuing God the splendor of his glorie and figure of his substance maie inhabite in our land in the land of Iuda where be conuersed corporally amongst men as the Prophet Zachary witnesseth saying Praise and reioyce o daughter of Sion because loe I come and will dwell in the middest of thee Mercie and truth haue met each other in Christ for the mercie of God appeared in his Incarnation because â—t was effected by the ineffable mercie of God that he should assume humane flesh and the truth of God shined therein because he fulfilled in the Incarnation of Christ what he had foretold and promised by his Prophets Iustice and peace haue kissed to witt The iust satisfaction wherewith Christ satisfied for vs by waie of iustice sustaining paine for our faults and the confederation of mankind with God accompanying this satisfaction are most amorously vnited in Christ for he according to the Apostle is made vnto vs 1 Cor. 1 Ephes 2 from God iustice and redemption He is alsoe our peace who hath made both one c. This iustice and pâ—ace doe alsoe mutually kisse in vs who are redeemed by him for immediatly vpon this iustification there followeth peace in vs whereby we are reconciled to God and set at vnitie and concord with him S. Bernard vpon these words saieth that The Mercie Truth of God did seeme in à sort to contradict one another about the mysterie of the Redemption of man Mercie exacting that the miserable should be freed but Truth dictating that the guilty should be damned yet in this meeting together Iustice and peace haue kisled because the miserable is redeemed and his fault was not vnpunished Truth to witt Christ who saieth of Ioh. 14. himselfe I am the waie and the veritie and the life is risen out of the earth hath assumed flesh in the wombe of the most glorious Virgin by beiÌ„g borne of her did spring forth as out of the earth of which Prophet Isa 45. Isaie saieth Bee the earth opened and bud forth à Sauiour c. And iustice hath looked downe from heauen at the birth of Christ both because then true iustice did descend from heauen iustifying men by faith as alsoe because then the wrath of Roma 1 God was reuealed vpon iniquitie For it had neuer been knowne how great the wrath of God is against sinne but that he was pleased to expiate it by the death of his onely Sonne neither had it euer been fully knowne how great the indignation of God will bee in the daie of iudgement against the vniust had we not seene how exceeding greeuous the Passion of Christ hath been to satisfie for the sinnes of others For if in the greene Luc. 23. wood they doe such things in the daie of iudgement what shall bee done The blessed Virgin is fitly designed by the earth as S. Bernard sheweth For as à feild saieth he or the earth without all humane labour
shineth most brightly aboue all others in the whole militant and triumphant Church and gouerneth the militant Church in an especiall manner which in respect of the triumphant is seated in darkenesse Neuerthelesse she is incomparably more beautifull then the Moone yea the Moone is saied to bee vnder her feete Apoca. 12. But she is faire as the Moone to witt as the holie Church for that the diuers graces and vertues which haue been here and there dispersed in many sundrie members thereof are collected exceedingly more perfect in her Elect as the Sunne Next after Christ as man she is acknowledged to bee the most eleganr and preelected as the Sunne is greater brighter and of more efficacie then the rest of the Planets and starres soe the most blessed Virgin next after Christ is greater in perfection brighter in wisdome and more efficacious in vertue then all the rest of the Saints as being Mother of the Sauiour of the world by whose meanes innumerable sinners are reduced to grace and saluation Terrible as an armie of à campe set in array In her was à well ordered and most harmonious connection of vertues à most excellent and singular constancie of perfection and by her Maternall authoritie she was constituted Empresse of the vniuerse and absolute Dominatrix of the aduerse powers The preamble to Tierce Sext and None THese three houres are often spoken of in the holie Scriptures expressely mentioned by the auncient Fathers and haue each one its proper mysteries which it representeth Tierce signifieth first Pilats sentence against our blessed Sauiour to the opprobrious death of the Crosse Secondly it representeth the comming of the holie Ghost at Pentecost Sext is in memorie of our blessed Sauiours exaltation vpon the Crosse and in imitation of S. Peter who is saied to Act. 1â— haue ascended vnto the toppe of the house at that houre to praie None designeth our blessed Sauiours death and is in imitation of S. Peter and S. Iohn who went into the Temple to praie at the Ninth houre The Three houres space which is allotted for each of these three little houres hath relation to the blessed Trinitie as S. Cyprian affirmeth where he saieth That we obserue with the Prophet Daniel to praise the holie Trinitie thrice in the daie by these three Canonicall houres to euery one of which there is à Trinitie of houres and Psalmes alotted The title and argument of the 119. Psalme and first in Tierce THis Psalme and the fourteene immediatly following haue for their title A graduall Canticle not without reason for indeed they are repleat with affections towards God and proper for such as haue learnt by experience to esteeme themselues pilgrimes and banished men in the lands of their enemies sometymes lamenting the miseries of their exile sometymes sighing after the rest of the celestiall Ierusalem but euer exciting themselues to ascend and aduance forwards in the waie of our Lord. Theodoretus and Euthimius doe teach that these Canticles are to bee vnderstood according to the letter of the Ascension of the Iewes from Babylon vnto Ierusalem the holie Ghost foreshewing by the mouth of Dauid the calamitie of the Babylonian captiuitie and the ioy of their freedome But others doe rather hold that they were composed to bee sung by the Priests and Leuits in their ascension of the fifteene degrees or steps of the Temple of Salomon for that there were soe many steps not onely Nicolaus Liranus and other moderne authors but alsoe S. Augustine doth write in his treatise vpon the last Psalme There are saieth he soe many Psalmes which are tearmed Gradualls because there were the like number of degrees of the Temple Yet which soeuer of these opinions is to bee preferred it is certaine that they were figures of the ascension of the elect by the degrees of vertues whereof the Prophet speaketh in another Psalme saying They shall goe from vertue to vertue For by these degrees of vertues which are treated of in the saied Psalmes whereof the first is to depart from the vices of this world and tend by desire to the future world wee doe ascend from this vale of teares to the celestiall Ierusalem The sense therefore of the title is that This Psalme is à Graduall Canticle because according to the letter it was sung ascending to the Temple Yet spiritually it is called à Graduall Canticle to wit The exultation of the mynd for the spirituall progresse in vertue The explication of the Psalme VVhen I was in tribulation I cried to our Lord and he heard me When I haue seene my selfe opprest with afflictioÌ„s troubles tentations I haue not done like those that murmure against God who when they are not able to secure themselues with their owne forces doe despaire and become obdurate rather to the contrarie I haue had recourse to my Lord most sweet and powerfull I haue cried with all my forces to present vnto him mine anguish he hath gratiously heard me O Lord deliuer my soule from vniust lips and from à deceitfull tongue Come ô my Lord for soe did I crie vnto him come and deliuer my poore soule from the assaults which are made against it by peruerse and blaspheming lips which with à shamelesse impudence doe blaspheme denie thyne authoritie thy care of created things and proper being Deliuer me from these Infidels Atheists and libertines and from heretikes alsoe that haue an honied flattering tongue hiding vnder à deceitfull language the pestilent venime wherewith they traitorously seduce simple soules The two verses following are expounded three seuerall waies First as being the words of the Prophet speaking to his owne soule VVhat maie bee giuen thee or what maie bee added vnto thee to à deceiptfull tongue O my soule what remedy canst thou excogitate what counsell or aide maie bee prescribed to arme thee that à deceiptfull tongue preuaile not against thee beleeue me the most present and soueraigne remedie I can imagine is The sharpe arrowes of the mightie to witt the all powerfull word of God more percing then à two edged sword with the coales of desolation together with the examples of the approued seruants of God burning with charitie who haue been conuerted from bad life to religious conuersation Make triall therefore of this for the knowledge of the holie Scriptures is very powerfull against à deceitfull tongue in such sort that we shall neither become fraudulent nor be defrauded or ouercome by impatience if we will seriously ponder how much à deceitfull tongue is reproued therein for it is written Cursed is the deceitfull and againe The Malach. 1. Psal 5. deceitfull man our Lord will abhorâ—e and in another place He that speaketh sophistically is odious in euery thing he shall be defrauded Grace is not giuen him of our Lord Ecclesiast 37. for he is defrauded of all wisdome The words of the sacred Scriptures are tearmed sharpe arrowes because they transfixe the heart with the wound of Charitie mortifie sinnes
Creator of heauen and earth Giue he not I beseech him thy feete to be moued let him not permitt thee to slippe and fall in the waie by yeelding to sinne or tentation but let him strengthen thy feete that they maie perseuer firme and stable in their course to the celestiall countrey Neither doe he slumber that keepeth thee I beseech him likewise vnto whome thou hast recommended thyselfe and who hath taken thee into his protection that he doe not depose the care of thee be it for nâ—uer soe short à time Courage thou holie pilgrime Loe he shall not slumber nor much lesse sleepe that keepeth Israel Although it seemeth sometimes as men then beleeue that in the time of affliction God doth dissemble the anguish of his elected and the tyranny of wicked men who persecuted them as if he did not see and obserue what passed much like to one à sleepe Yet credit me he is not capable of sleepe but is euer soe watchfull that he will alwaies be found vigilant for their defence Our Lord keepeth thee in particular conseruing thee in good and preseruing thee from euill in the waie of this present exile Our Lord is thy protection vpon thy right hand Some read aboue thy right hand and expound it That our Lord is thy protection of farre greater strength and assurance then thy right hand Others read it as it is here translated and expound it That our Lord is as it were à buckler vpon thy right hand or à Canopie borne on thy right hand couering thy head and body in such sort that By daie the Sunne shall not burne thee nor the moone by night For the grace of God shall keepe those that confide in him both in the time of prosperitie and aduersitie the Sunne or daie of prosperitie being vsually as dangerous and hurtfull in à spirituall course if not more preiudiciall then the Moone or night of aduersitie vnlesse it be vsed with due circumspection Our Lord doth keepe thee from all euill that it preuaile not against thee Indeed he sometimes permitteth tentations persecutions and afflictions to happen vnto thee yet he hath euer à vigilant eie towards thee that they take not effect against thee for he permitteth them either for his greater glorie or thy conuersion and amendment or some other reason which can be none other then the very best as thou wilt experience in due season according to that of the Apostle Rom. 8. To them that loue God all things cooperate vnto good To whome then can I more fitly recommend thee then into the armes of his immense goodnesse Our Lord therefore keepe thy soule that it be not depriued of his grace nor the flesh preuaile against it Our Lord keepe thy coming in and thy going out all thy actions both internall and externall Or thus Thy comming in to witt the beginning when thou attemptest any good worke and thy going out the consummation thereof that soe euery one of thy workes maie take beginning from him and being begun maie be perfected by him Or finally thus Our Lord Lord keepe thy comming in thy conuersation in this world whereby thou entrest into the place of this peregrination and thy going out thy departure out of this world when thy soule is separated from the body This thy coming in and going ouâ— I beseech our Lord to keepe and conserue thee to be lodged with him in eternitie of which comming in and going out our Sauiour saied I am the dore by me Ioh. 14. if any enter he shall be saued and he shall goe in and shall goe out and shall find pastures The argument of the 121. Psalme and third in Tierce IN this Psalme the Prophet describeth the beautie nobilitie and felicitie of the Cittie of Ierusalem whereunto the Hebrewes desired to returne from the captiuitie of Babilon But as that Cittie was à type of the celestiall Ierusalem soe the Hebrewes returning from that captiuitie to the terrene Ierusalem were à figure of our peregrination and ascension to that supernall Ierusalem and therefore the whole Psalme maie be vnderstood of each captiuitie of the pilgrimes of each of them Yet certainly the prime intention of the holie Ghost is directed to the principall end and indeed the words doe best agree therewith as I shall endeauour to shew in the insuing explication The Prophet hath placed this third Graduall Psalme very fitly after the two former For the first degree of internall ascension was to depart from vice the Second to implore the diuine assistance and the third which is here treated of is Hope to attaine the last end or life euerlasting Therefoâ—e speaking in the person of a man little regarding the delights of this world but most intensely attending the ioyes of the celestiall mansion he saieth The exposition of the Psalme I Reioyced with à spirituall ioy in the consideration of these thing which were saied to me by internall inspiration to witt that we shall goe after this life when we are cleansed from all guilt of sinne into the house of our Lord into the triumphant Church the countrey of the blessed the Kingdome of God VVe know saieth the Apostle that if our earthly house 2. Cor. 5. of this habitation be dissolued that we haue à building of God à house not made with hand eternall in heauen Concerning which you are to note that the celestiall countrey is tearmed à Kingdome à Cittie and à house in diuers respects for in regard of the multitude and varietie of the inhabitants it is called à Kingdome in regard of the Societie and familiaritie amongst the blessed it is called à Cittie for although the number of the elect be almost infinite yet they know and loue each other and are Cittizens of the fame Cittie and finally in respect that all the elect haue one and the same father one and the same inheritance it is called à house where all shall be brethren vnder one father God almightie In this house Cittie or Kingdome God is seene face to face and eternall securitie accompanied with compleat beatitude is found There men shall be as the Angels and haue their desires satiated to the full Notwithstanding when death approacheth which putteth à A period to our peregrination all men doe not reioyce with the Prophet in these things that were saied vnto him to witt that we shall goe into the house of our Lord but such alone as haue disposed ascensions in their hearts whilest they had health leasure abilitie and meanes to doe it and truely saie with him Our feete were standing in thy courts â— Ierusalem to witt our desires contemplations and affections of our hearts were fixt and established in thy mansions o celestiall Kingdome â—n such sort that our conuersation was in thee and all our actions were ordained by vs to attaine eternall life These maie reioyce vpon good ground when others that haue been wedded as it were to their senses and sensualitie shall be repleat with horror
and confusion at that voice Terusalem which is built daily vntill the consummation of the world of liuing stones as à Cittie in such sort as befitteth the Cittie of the eternall King to be built for it is built of precious polished holie reasonable stones of Angels and men as the Apostle affirmeth saying In Christ all building framed together groweth into an holie temple in our Lord in whome you alsoe are built together into an habitation of God in the holie Ghost c. VVhose participation is together in it selfe This clause is expounded diuersly in respect of the words in idipsum in the latine text which some interpret In the same according to whome the sense is That all the Cittizens of the celestiall Ierusalem doe participate of the same goodnesse because all of them doe enioy the same eternall goodnesse though not in like measure but more or lesse according as they haue loued more or lesse God almightie therefore is the same that is to saie the immutable and vndiuided goodnesse of the celestiall Ierusalem whose participation to witt the fruition beatitude and deification whereby it doth participate the diuine goodnesse is vniforme sempiternall Others admitt of the former interpretation to witt whose participation is together in it selfe and expound it That the goodnesse of all the celestiall Cittizens is the goodnesse of euerie and each one of them contrarie wise For since that loue is of its owne nature diffuse and communicatiue as in the celestiall countrey there is the most perfect mutuall loue of all the blessed soe there is the most full and absolute communion of the beatitude of euerie and each one one is as glad of the felicitie of another as of his owne yea they doe congratulate each other and according to the doctrine of S. Denis the Superiours doe impart to the inferiours of the perfections bestowed vpon them by almightie God These things doe not soe properly square with any terrene Cittie therefore it should seeme that what is saied in this Psalme of the terrene Ierusalem ought to bee vnderstood as meant of the celestiall For thither did the tribes ascend the tribes of our Lord the testimonie of Israel to consesse vnto the name of our Lord. Here the Prophet yeeldeth the reason why he hath saied Ierusalem which is built as à Cittie c. because thither into that holie and sacred sanctuary did the tribes ascend yet not of what sort soe euer but the tribes of our Lord which beare the marke and testimony of being infants of the true Israel These elected people did ascend to confesse vnto the name of our Lord as he had decreed from all eternitie and testified to his seruant Iacob that they should Ep. 1. beati Petri c. 2. and were superedified as it were liuing stones and spirituall houses for of the soules of the â—lect and the Angelicall spirits is that glorious fabricke of the triumphant Church composed They ascended alsoe to that holie Cittie Because seates sat othere in iudgement because there the thrones of Christ and those that reigne with him are firmely fixt and established Semes vpon the house of Dauid according to that of the Prophet Isa 9. Isaie He shall sit vpon the throne of Dauid vpon his Kingdome that he maie confirme it and strengthen it in iudgement and iustice from this time for euer c. and as the Angell promised to our Lady saying Our Lord Luc. 1. God shall giue him the seate of Dauid his Father and he shall reigne in the house of Iacob for euer The blessed reigning with Christ are the seates of God for The soule of the Sap. 7. iust man is the seate of the increate wisdome and these seates doe truly sitt in iudgement according to the promise of our Lord You which haue fâ—ll wed me in the Math. 19. regeneration when the Sonne of man shall sitt in the seate of his Maiestie you alsoe shall sitt vpon twâ—lue seates iudging the twelue tribes of Israel Moreouer they are seates founded vpon the house of Dauid because all the regall and iudiciaâ—ie power of the Saints dependeth of Christ who in the Ghospel is stiled the Sonne of Dauid and receiued the seate of Dauid his Father and shall reigne in the house of Iacob for euer O all yee that aspire to this holie Cittie Aske the things that are for the peace of Ierusalem the things that conduce to the peace of Ierusalem Or thus Begge yee of almightie God the gifts of the holie Ghost whereby you maie merit to bee brought to the peace of Ierusalem And thou ò Ierusalem obtaine by thy intercession aboundance of spirituall graces for them that loue thee for vs of the militant Church who aspire to vnion with thee Peace ô triumphant Cittie bee made in thy strength in thy walls and fortifications and aboundance in thy towers in thy Pallaces that soe thou maist enioy compleate felicitie For peace without aboundance is à secure possession of miserie and aboundance without peace is à doubtfull incertaine felicitie but when both these doe concurre nothing is wanting which maie bee desired to the rendring of à Cittie happie and flourishing Concerning which you are to note that this good wish of the Prophet to the celestiall Ierusalem doth not signifie anie feare he had least peace and aboundance might euer bee wanting vnto it for he saith of it in another place who hath set thy â—sal 147. borders peace and filled thee with the fatte of corne but it is onely à pious expression of his affections towards it and of the ioy he conceiued in the consideration of the felicitie thereof in which manner it is saied in the Apccalipse Saluation to Apoc. 7. our God who sitteth vpon the throne and to the lambe c. For my brethren and neighbours sakes I spake peace of thee Out of the vnfâ—lned loue and charitie which moueth me incessantly to wish the bâ—st things to my brethren and neighbours I preached vnto them peace but what peace not the peace of or with the world which our Sauiour saied expresly he came not â—o Math. 10. Philip. 4. gine but the peace of thee ô heauenly Ierusalem which as S. Paul saieth passeth all vnderstanding c. For the house if our Lord God I haue sought good things mâ—ther Another consideration why I loue my saied brethren and neighbours is for that they are the house of our Lord God whome whilst I wish well vnto and seeke to make enamoured of thy peace I esteeme my selfe to haue sought good things to theâ— for by their vnion thy number will bee made compleate thy walls fully finished Behold à Psalme repeat with spirituall 〈◊〉 the first verse whereof we ought to pronounce with the feruour of diuine to â—e and internall iubilation considering that noe man can attaine to this celestiall Ierusalem vnlesse he bee an vnfained louer and diligent obseruer of peace and charitie Let vs therefore
could in noe soâ—t haue withstood But God is faithfull who 1. Cor. 10 〈◊〉 will noâ— suffer vs to be tempted abouâ— that which we are able Yea he will make alsoe with tentation issue that we maie be able to sustaine 〈◊〉 Blessed praised and glorified be our Lord for euer who hath not giuen vs à preâ— to their teeth who hath not withdrawne his helping hand from vs nor left vs to the mercie lesse rage of our enimies who persecuted vs as it were with open mouthes pretending alreadie to teare vs in peeces with their venimous teeth In deed he hath giuen them power to afflict our bodies for our future reward but he hath not in any sort permitted them to hurt our soule for Our soule as à sparrow is deliuered from the snare of the fawlers By these fowlers or hunters are vnderstood wicked men instruments of the Deuill who seeke to deceiue soules according to that Euery Micheas 7. one hunteth his brother to death and by the snares are vnderstood all such things whereby the soule is induced to sinne 〈◊〉 made subiect to the power of the Deuill whence is that of the Apostle God giâ—e them repentance to know the truth and they 2. ad Tiâ—o 2. recouer themselues from the snares of the Diuell of whome they are held captiue at his will c. From these snares our soule is disâ—neangled by the grace of God and escapeth out of them as à sparrow out of the net making vonderfull expressions of ioy at the recouerie of her freedome The snare is broken God almightie giuing the light of his grace to discouer the sub 〈…〉 ties and suggestions of the euill enemie and fortitude to resist them and we are deliuered the Diuel being ouercome consent to sinne being denied aduersitie hauing noe power to hurt vs. This we cannot perfectly sing in this life by reason that tentations endure eucâ— to the expiration thereof yea they are sometimes most impetuous at the very houre of our departure At what tyme then maie we sing it perfectly but in the life to come when we maie pronounce with à ioyfull heart that of the Apostle Death is swallowed vp in victorie Death 1. Cor. 15 where is thy sting Yet we maie in some sort sing it in this life when we haue ouercome some tentation or escaped sinister occurrences by the assistance of the diuine goodnesse for the Apostle saieth Thankes be to God that hath giuen vs victorie by our Lord Iesus Christ Our help is in the name of our Lord to witt in his power not in our strength for it is written Lord thou wilt giue peace to vs onely in thee let vs remember thy name In him therefore our help is placed who made heauen and earth In this Psalme we are taught to ascribe to God with true humilitie all our triumph spirituall progresse and gifts of grace to recount his diuine benefits deuoutly rendring him the tribute of our thankfulnesse According to Hugh of S Victor The diuell doth inuade men by suggestion touch them by deliberation swallow them by consent transmisse them to the stomacke by operation concoct them by custome and digest them to death by damnation for by these degrees men descend into all The argument of the 124. Psalme and last in Sext. IN this Sixt graduall Psalme the Prophet treateth of the Sixt degree of internall ascension which is à certaine immoueable confidence in the goodnesse of almightie God drawne out of the consideration of manifold benefits already receiued For by how much the more frequently any doe experience his singular fauours by soe much the more their confidence in him is established in such sort that they are in à manner assured he will conuert all things sweetly to their eternall benefitt The explication of the Psalme THey that trust in our Lord as mount Sion Those that shall place all their confidence and entirely resigne themselues into the all powerfull hands of our Lord shall be noe more subiect to commotion then is that holie Mountaine of Sion by the shocke of the winds which is enuironed with diuers other hills He shall not be proued for euer that dwelleth in Ierusalem He that maketh his constant aboade in the militant Church and continueth therein shall not be moued for euer from the Catholique faith not that he is confirmed in goodnesse according to the ordinarie proceeding before he hath runne the course of his life but in as much as being à member of the Church and endeauouring to keepe the commaundements of almightie God he maie confidently hope to be defended and conserued in it through the merits of our blessed Sauiour Mountaines to witt the Angels of God who in respect of their excellencie of nature and grace are tearmed Mountaines are round about it the militant Church as being ordained and sent for the custodie of men Yet least any should thinke this to be sufficient or place their confidence finally in them the Prophet addeth and our Lord round about his people from hence forth now and foreuer Because our Lord will not leaue alwaies or finally the red of sinners the power persecution and tyramie of the reprobate vpon the lot part or portion of the iust or vpon iust men who are the portion and inheritance of almightie God that the iust reach not their hands to iniquitie least they be ouercome and sinne For although he doe for à time seeme to leaue the elect permitting them to be afflicted by peruerse men that soe they might be purified and meritt glorie yet he leaueth not them finally Doe well o Lord to the good in worke and right of heart in intention giuing vnto them encrease of grace in this life and beatitude in the next Those are saied to be right of heart whose affections are agreeable to the will of God to iustice whose eies are simple and intentions directed towards God But those that decline from the waie of iustice into obligations into sinnes which oblige to punishment our Lord will bring in the daie of iudgement on his left hand wards or after before into hell with them that worke iniquitie with the diuels whose prâ—de ascendeth alwaies who sinne from the beginning who when they had fallen did not adde to rise againe but remained obstinate in euill Peace vpon Israel In this Psalme we are taught how happie à thing it is to confide in our Lord and how exceeding potent the protectors of the holie Church are to witt the Angels of God who doe enuirone Christians on all sides passing hither and thither as it were soe many laborious Bees that they maie prouide for our soules health by restraining the diuels suggesting good things reioycing at our progresse praying for vs and bringing Isa 62. vs many graces Whence is that which our Lord saieth by the Prophet Isaie Vpon thy walls Ierusalem I haue appointed watchmen all the night for euer they shall not hold their peace Moreouer 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
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
not bee able to helpe themselues Lett them be made as grasse in the toppes of houses which is withered before it bee plucked vp VVhereof the Reaper hath not filled his hand and he that gathereth the sheaues his â—osome And they saied not that passed by The blessing of our Lord bee vpon you Wee haue blessed you in the name of our Lord. They are seated now in high places of authoritie sucking the bloud of innocents oppressing the poore or wallowing in Gluttony obscene delights They seeme to grow and florish but they want the roote of Charitie and dewe of grace being euen condemned before the daie of doome Of which contemptible stuffe the Angell will not gather into the barne of our Lord but to cast into vnquenchable flames nor to such à haruest gathering will the passengers of this life trauelling towards the celestiall countrey say God speed the worke The Title and Argument of the 129. Psalme and second in Compline THis is the eleueÌ„th Graduall Psalmes short but repleat with wholsome doctrine and vsed by the holy Church more frequently then the rest It is likewise one of the seuen Penitentian Psalmes teaching the way of true pennance It is recited alsoe frequently for the faithfull departed and properly because if it bee saied in the person of à Soule detained in Purgatorie the contents doe fitly square therewith such à Soule being in à certaine depth longing to ascend and expecting Gods mercie through the price of its Redeemer To be short it containeth à heartie praier to God an exhortation to the people and à predictioÌ„ of their then future redemption The explication of the Psalme FRom the depth I haue cried to thee ô Lord Lord heare my voice From this place of exile and vale of teares and from the low condition and abysse of miserie the weight of my sinnes haue sunke mee vnto all disconsolate I lowdly call to thee for help Lord heare my voice Let thyne eares bee intent to the voice of my Petition Doe not lissen vnto mee like such as mind not their suppliants plaint being before resolued to shew no fauour but lend à gratious eare vnto mee and graunt my request If thou shalt obserue iniquities ô Lord Lord who shall sustaine it If thou shalt take strict account of what offences are done and proceed to iudgement with rigour what man may be found with soe chast a heart that dares presume to iustifie himselfe in thy presence As for my part I am conscious of my insufficiencie in this point yeelding my seife conuicted and casting my selfe wholly vpon thy mercie Pardon mee for thy goodnesse sake and draw mee vp vnto thee Because with thee is propitiation and for thy law I haue expected thee ô Lord. I know thou art not delighted with seueritie but easily inclined to mercie for which reason and for thy law not of Iustice but of Charitie which thou hast of thy ineffable goodnesse prescribed to thy selfe That thou wilt first offer mercie and inuite sinners to doe workes worthie of Pennance afterwards proceed to iudgement if they perseuer impenitent I haue hoped in thee not doubting of performance My soule hath expected in his word my soule hath hoped in our Lord. My soule that was defiled by mee with enormious crimes and remaining long impenitent was deseruedly reduced to exceeding sad extremities did yet expect in his word That he would not remember the iniquities of such as repent from the bottome of the heart and was not frustrated of her expectation our Lord affirming by his Prophet vpon the expression of the intense sorrow I internally conceaued for myne offence That my sinne was traÌ„ferred My soule I say that after innumerable select fauours was most vngrate fully disloyall did yet hope in our Lord and found mercie Let no man then how greeuous à sinner soeuer despaire of pardon The mercies of our Lord are aboue all his workes From the morning watch euen vntill nightâ— let Israel hope in our Lord. From the beginning of the daie till the end of night let all men and the faithfull people of God especially hope in our Lord. There is no time during life wherein the couersion and pennance of à sinner will not be accepted whether it be in the morning at noone or at night that is to saie in youth at mans estate or old age or whether it be by daie or night that is to saie in prosperitie or aduersitie Because with our Lord there is mercie and with him plenteous redemption With our Lord is mercie it selfe Vpon earth indeed in many places persons may be found remedies for particular miseries being as it were little streames of his mercie but the oceaÌ„ that can redresse all is with him and in his eternall counsell and decree is the meanes and price to satisfie his Iustice to the full for our transgressions And he shall redeeme Israell from all his iniquities And this redemption which whilest I write this Psalme is thus with him I foresee shall in the fullnesse of time be made manifest to the whole world and he shall redeeme the people of God from the tyrannicall captiuitie of the infernall powers and shall satisfie for all their iniquities as we now behold happily performed our ransome being paied not with corruptible coine of siluer or gold but with the inestimable treasure of the dearest heart bloud of the immaculate Lambe Christ Iesus his onely Sonne our Lord. The Title and Argument of the 130. Psalme THis Psalme is à Graduall Psalme wherein Dauid doth modulate the vertue of Humilitie not before two or three but vpon the theather of the vniuerse and yet whereas in this he is the Trumpet of his owne praise doth he not transgresse that Precepâ—t Let another praise Prouer. 20. thee and not thy owne mouth For as it is vnseemely to praise ones selfe when necessitie doth not require it soe is it foolishnesse to bee silent when iust cause doth occurre WheÌ„ce S. Paul wheÌ„ he saied Not he that commends himselfe is approâ—ued but 2. Cor. 10. he whome God commends did highly commend himselfe finding it expedient to retort the calumnies of Pseudo Apostles Dauid doth then attribute to himselfe the 1. Reg. 22. vertue of Humilitie not for ostentation but for that he was often taxed of Pride ambitioÌ„ which vice he chiefly abhorred to vindicate himselfe dot â—inuoke God the searcher of all hearts to bee a witnesse of his singular modestie laying à heauie imprecation vpon himselfe if he write not truth This is one of the Graduall Psalmes it teaching wherein true humilitie doth coÌ„sist and indeed there is no securer way whereby to ascend then it our Lord himselfe affirming that euery one who humble the himselfe shall bee exalted Lord my heart is not exalted neither are myne eies losâ—ie O Lord to thee my heart lyes opeÌ„ Thou doest both see and know that what I write is not to praise my selfe but to cleare some sinister aspertions I call
thee to witnesse whome no subtile glosses can deceaue and may doe it with securitie I haue no internall pride neither doe I expresse any by externall gestures Neither haue I walked in great matters nor in maruelous things aboue mee Neither haue I vainely bragged of any matters of consequence I haue done can yet performe or inted to archieue affecting popular applause or being ambitious of glorie neither haue I presumptuously attempted any worke beyond my power to accomplish If I was not humbly minded but exalted my soule If I haue not composed my selfe â—o equalitie with others but haue had an higher esteeme of myselfe then was fitt or haue arrogated any thing to my selfe as of my selfe my soule not acknowledged her sufficiencie to haue been froÌ„ thee As the weaned child is towards his Mother sâ—e retribution in mysoule As it fareth with an Infant by some bitter oyntment newly forced to forsake the Mothers brest sitting sadly on her lap now with a longing appetite looking towards the teat and straite with drawing his waterie eies with à loathing disdaine beating the place he chiefly loued lamenting to bee depriued of the pleasant food he sucked fromthence soe let it bee with my soule Let her bee debarred of the delightfull influence of thy diuine comforts remaine respectiuely to her capacitie a like discoÌ„solate A more vnhappie punishment I cannot conceiue the greatnesse of which miserie he alone doth know to whome thou hast graciously afforded à tast of their excessiue sweetnesse Let Israel hope in our Lord from hence forth now and euer Since I then whome thou hast aduanced to such high dignitie as to bee the King of Israel and hast enriched with such exquisite dowries of nature grace dare not eleuate my selfe aboue the vulgar nor presume any thing of my selfe as of my selfe but haue the eie of my hope euer fixed on thee let my people of Israel doe the like both at this present from this time forward for eternitie The Exposition of the Chapter in Compline I Am the Mother of beautifull loue and of feare and of knowledge and of holie hope These words spoken by Ecclesiasticus of the eternall and increated Wisdome are fitly applied by the Catholique Church to our blessed Ladie not onely as being Mother to Christ whoe is the Word Wisdome of his eternall Father but alsoe as being an especiall singular Mediatrix for al faithful soules She is therefore saied to be Mother of beautifull loue which is the prime act of perfect charitie in as much as by her mediation and intercession wee begge and obtaine that guift of almightie God 〈◊〉 in like fort of filiall feare whereby wee are deterred from doeing â—uill because it is dipleasing to God whome wee truly loue and of Knowledge to witt the guift of vnderstanding which the Prophet begged of almigâ—tie God thereby to direct him else in the search of his law and could act himselfe in the path of his commaundements and of holie hope which is à pious confidence in God from whose goodnesse and mercie wee may with out presumption expect to receiue eternall happinesse in the future life if soe bee wee loue and feare him in this present and endeauour to conforme our wills to his by obseruing his precepts The Argument of the Canticle of Symeon ALthough this Saintlike old Father reputed himselfe very vnworthie to touch the holie of holies yet excesse of loue ouercame reason imboldening him to receaue the child Iesu froÌ„ the armes of his blessed Mother whome when he had embraced with much affection deuotion and reuerence like to the Swan before her departure he sung this Canticle blessing praysing and giuing thankes to God that had now been better vnto him then his promise which was that he should not die till he had seene Christ our Lord he now not onely beholding Christ Luc. 2. but being vouchsafed the comfortable honour to beare him in his armes This Canticle is fitly placed at the end of Compline it happily crowning that houre which compleateth the rest of the diuine office In religious Conuenâ—s recited it is last at night because at that time chiefly men ought to lay aside all thoughts but of God and their saluation that with internall peace they may dispose themselues to rest piously in our Lord bearing with holie Symeon Christ Iesus if not in their armes yet with much feruour in their deuoutly amorous hearts The Exposition of the saied Canticle 1. Now thou doest dismisse thy seruant â— Lord according to thy word in peace 2. Because myne eies haue seene thy saluation 3. VVhich thou hast prepared before the face of all peoples O Lord I haue languished long in restlesse expectation longing for that happie day wherein trusting in thy promise I might solace my heart and delight myne eies in beholding myne and the worlds Sauiour the onely thing that strengthned my Soule patiently to sustaine her wearisome confinement in the dangerous prison of this bodie of death but now I hope thou wilt not prolong her enlardgement thy promise being fulfilled for thou doest dismisse thy seruant according to thy word in peace my desires being amply satisfied Because with my corporall and intellectuall eies I haue beheld Christ God and man by whome thou hast decreed to saue all mankind Which saluation of thyne thy onely begotten Sonne who according to his Diuinitie is incomprehensible and with thee doth in 〈…〉 light inaccessible thou hast maruelously by the operation of the holie Ghost rendred manifest and visible to men and disposed fitly to conuerse and dwell amongst them he assuming our humane nature to his Diuinitie in the vnitie of his person that he might be seene and knowne both by the Iewes and Gentils dispensing his ineffable mercie betweene them as agreed bâ—â—t with their condition respectiuely A light to the reuelation of the Gentils who sitt in the darknesse of infidelitie shaddow of death ignorant in the sauing knowledge of the true God A light illuminating them internally by infusion of diuine grace and externally by word and example And the glory of thy people Israel And the glorie of the progenie of Iacob the peculiar elect people of God whome he hath honored with that high prerogatiue as of their line to take humane flesh whome he now visiteth in person and for whose redemption he is princip 〈…〉 descended à glorie not graunted to any other people of the world wherein they excell all other how potent rich or magnificent soeuer By what is saied in this small treatise it will appeare I hope to the indifferent and courteous Reader that all things in this office of our blessed I adie are instituted ordained and disposed according to right reason true prudence diuine wisdome which I doe heartily wish and humbly begge may be vsed frequently recited deuoutly by all euerie one as well to the great honour and glorie of almightie God and of the blessed Virgin as to the singular profit and spirituall benefit of themselues FINIS