light which warmeth and illuminateth the spirituall life There remaineth yet one other reason and that none of the least which may seeme to haue moued the holy Church to elect this number of howers that is because in them as S. Athanasius S. Basill and Cassian affirme the principall works of our Redemption were wrought and therefore they are with good right celebrated in the holie Church that the memory of those mysteries may be the more frequently renewed the diuine loue become more feruent in our harts I will here breefly expresse those mysteries In the night tyme our Lord and sauiour Iesus Christ did assume humane flesh in the wombe of the B. Virgin and afterwards was borne in the night and did very often spend whole nights in praier In the first watch of the night he was apprehended by the Iewes and suffered much sorrow and contumely the third daie he rose againe about that tyme. After the Sunnerysing he was brought before Pilate whipped scoffed at spit vpon In the Third hower he was cloathed with à purple gatment crowned with thornes condeÌ„ned to the death of the Crosse In the Sixt hower his sacred hands and feete were fixed to the Crosse with sturdy blunt and rough nailes In the Ninth hower he yeelded vp his spirit and his side being opened with à speare flowed bloud and water in testimony of his immense loue that had not leaft himself one drop of blood vnshed for our saluation In Vespres tyme he did the daie befere eate his last supper with his disciples and instituted the B. Sacrament of the holy Eucharist and the daie following was deposed from the Crosse And lastly about Compline tyme he was layed in the Sepulcher CHAPT V. Shewing the conueniency of râ—citing the diuine office in the latin tonâ—ue and conâ—equentlye this office of the B. Virgin POpe Gregory the seueÌ„th in his Epistle to the Duke of Bohemia did absolurely refuse to coÌ„descend to the request of the saied Duke who had desired to haue the diuine office recited in the Slauonian tongue returning him this answere That it would by that meanes not onely become of lesser esteeme with the people but alsoe would be exposed to euery ignorant mans censure and be an occasion that the vnlearned by their misunderstanding of it and sinister interpretation thereof might fall into errors Origen doth largely elegantly Homil. 20. in Iosue proue the great benefitt that the people may gather whilest they recite praiers or attend to those that recite them although they doe not vnderstand what is saied he sheweth alsoe that such praiers are pleasing to God delightfull to the Angells and terrible to the deuill and moreouer that sacred words though not vnderstood doe in à certaine hidden manner stirre vp deuotion in such as vse them Surius affirmeth in the life of S. Lutgard Surius in 16. lunij Virgin that althoug she vnderstood not the Psalmes yet neuerthelesse when she sung with diligent attention Deus in adiutorium meum intende c. in the beginning of the office and certaines Psalmes following she beheld the spirits of darknes to be replenished with exceeding horror and to desist from suggesting bad thoughts and take their flight And indeed the song which the litle Math. 21. children sung to our Lord Cryeing in the Temple and sayeing Hosanna to tho sonne of of Dauid was most pleasing vnto him as is manifest by the answer he gaue to the chief Priests and Scribes who chasing there at saied vnto him Hearst thou what these saie For IESVS replyed Verye well Haue you neuer read that out of the mouth of the Infants and suckings thou hast perfected praise If then out of the mouthes of those infants who did not vnderstand what they sung for they were infants indeed as S. Chrisostome others affirme did proceed the perfect praise of God how can any man haue the face to deny that the Canon call praiers are gratefull to God which are performed by holy virgins and other deuout soules that are vnskilfull in the latin tongue But some may obiect vnto mee how shall the ignorant and vnlearned come to know that what they saie is good and tending to the honor of God and what benefit or increase of deuotion and spirituall comfort shall such recâ—aue by recyting what they doe not vnderstand To the first part of this obiection I answere that all which is contained in the dâ—uine office is either collected out of the holy Scriptures or out of the works of the most famous men for learning and pietie that euer liued and proposed by the authoritie of the holy Church which is directed by the spirit of God to all good Christians to be saied which may suffice to secure them Moreouer there is scarce one to be found so stupide but that he doth conceiue in generall tearmes at the least what is intended in the sayed office For by the sermons of his Pastor or spirituall instructor or by reading pious bookes he will come to know that the Majestie of God is praised thereby the B. Trinitie magnified and the assistance of the B. Virgin and the rest of the holy Saints implored To the second part I answere that pious Idiots who haue à good will and simple intention doe many tymes draw as much spirituall sweetnes from their diligent attention to the grauitie and decencie of Ecclesiasticall ceremonies and diuine praises as the greatest number of those whoe are skilfull in the latin tongue For such as are well seene in the plaine graÌ„maticall sense of the words doe not gather the choicest fruit out of the Canonicall howers but such as penetrate the mysteries and secret sense of the Scriptures of which number who is he that will presume to tâ—arme himself I doe not aske of Grammarians Rethoritians or Philosophers onely but euen of those whoe possesse high seats in diuinitie schooles Let all Religious Cannons and others of the Cleargy speake their mynds freely and I verily beleeue the greatest part of them will sincerely confesse their want of knowledge in this pointe and that great light from God much study and frequent meditation is necessary for the attayning thereunto In the liues of the auncient Fathers is lib. 16. de Humilitate declared that one Abbot Ioseph comming to Antony the Abbot to heare some words of edification the saied Abbot Antony did aske of his owne disciples how certaine obscure places of the holy Scriptures were to bee vnderstood whereunto when euery one had deliuered his opinion he answered that they had not giuen him satisfaction and addressing himself towards Abbot Ioseph he demaunded his opinion concerning the meaning of those places who answered I know not Whereupon Abbot Antony gaue sentence that Abbot Ioseph had found the onely true way to solue such doubts whoe knew how to acknowledge his owne ignorance The holy Apostles themselues notwithstanding that they conuersed with the Sonne of God soe long tyme did not
faile of his promise Here Imagine that you behold our Sauiour nailed to the crosse and discourse with your selfe in this or the like manner O My soule behold the effect of loue Loue drew him from the bosome of his eternall Father loue caused him to conuerse with vs poore wretches loue hath nailed him vpon the crosse in this cruell manner loue hath done all this But what loue Verily noe other but that immense loue which he bore towards thee euen from eternitie Why tremblest thou at this Take courage his mercies are about all his workes Come let vs fall downe at his feete let vs weepe in his presence let vs open the secrets of our hearts vnto him he will gladly giue vs audience His feet are fast nailed he will not shrinke from vs. His armes are spred abroad to receiue and embrace vs. His precious bloud doth flow from all the parts of his body to cleanse and refresh vs His head is bowed downe to giue vs the sweet kisse of peace and reconciliation His heart is open to giue vs free entrance to his loue These tormeÌ„ts these wounds and all arâ— ours Come let vs offer him to his eternall father let vs beseech him to shew his precious wounds to his beloued father and what he hath suffered for vs and nothing will be denied Aspirations in forme of à Dialogue betweene Christ Iesus and à deuouâ— Soule Christ Iesus O My sonne behold how I haue loued thee I haue knowne thee in my offence from all eternitie I haue created thee and infused into thee à soule wherein I haue liuely impressed my owne image and that thou mightst know how noble à creature I haue made thee I haue not refused to assume the self same nature and to become vested with flesh and blood that I might redeeme thee Here it will not be needfull that I expresse all the signes of loue which God hath manifested by the admirable worke of our Redemption and the good inspirations and callings where by he hath withdrawne vs from bad courses and hath as it were lead vs by the hand vnto the way of life but it is much better that euery one call to mind excogitate the good motions and benefites he hath receiued and where with he finds himself best moued and suppose God almightie to haue charged him with these graces and testimonies of his loue answering in this or the like manner The Soule IT is most true my deare Lord thou didst create me and redeeme mee but I haue defiled my self and am not worthy now to looke thee in the face It was in thy power to haue made me à stone or à tree or what els had been thy pleasure but such was thy immense goodnes that thou hast made me one of thy most noble creatures I know most sweet Lord that thou hast made nothing in vaine Tell me then I beseech thee tell me thy poore seruant for thy owne sake what is it thou requirest of me Thou hast giuen me grace and light to decerne that I am not made for my self for I haue oft experienced that when I haâ—e giuen way to my owne desires and affections they haue lead me into manifold inconueniences Vouchsafe therefore to tell me what thou wouldst haue me to doe Behold I am ready to performe whatsoeuer thou shalt please to commaund Then saie vnto yourself these words of the Psalmist I will heare what our Lord will speake in me because he will speake peace to his people and listen in silence supposing him to answer thus your pious request Christ Iesus O My deare sonne I haue giuen thee all that thou art or hast yet I haue giuen thee one thing soe free at thy owne disposing that thou maiest giue it to whome or to what thou pleasest If thou art as thou saiest ready to doe whatsoeuer I commaund my will is that thou giue me this one thing and I freely permitt thee to vse all the rest of my gifts as best liketh thee This alone will content me and although thou shouldest giue me all the rest and detaine this from me I shall esteeme them all as nothing Thy Heart it is I aske Sonne giue me thy heart The Soule O My deare Lord who doth better deserue it then thy self who can more enrich it I wish it â—ere in my power to giue thee all mens hearts What doe I desire more then that my heart maie be inflamed with the fire of thy diuine loue Behold I giue thee my self doe thy will in me for tyme and eternitie O Lord such is thy gracious clemency and benignitie that thou despisest noe man reiectest noe man that desireth to come to thee yea thou callest euery man thou allurest euery man and vnto euery man thou shewest the way to come to thee for it is thy delight to be with the sonnes of men What is this o Lord but à most euident proofe that thou art soe good that thou art not able to denie thy self to them that seeke the with all their heart What greater loue dan one shew then â—o giue his owne self â—s thou arâ— alâ—â—â—â— ready and desirous to doe to all 〈◊〉 seeke after theâ— with à sinceere â—â—ynd Let vs therefore if it shall soe stand with thy blessed will make à couenant betweene vs. Thou shalt take care of my welfare and remedy and I will take care of thy honor and seruice and thou shalt doe with me what thou wilt and shall see to be expedient for thy greater glory and my saluation and I will be wholy thine and depend vpon thee alone Graunt me sweet Iesus that I may desire nothing but thee and that I maie soe intirely and absolutely resigne my self vnto thee without all reserhation that I maie neuer hereafter take my self from thee O fire vouchsafe to burne me o charitie vouchsafe to inflame me o light vouchsafe to illuminate me O my Repose o my Consolation o my Hope o my Treasure o my Life o my Loue that alwaies burnest and art neuer consumed When shall I perfectly loue thee When shall I embrace thee with the armes of my soule When shall I for the loue of thee contemne both myself and all the world When shall my soule with all her powers be perfectly vnited vnto thee When shall she be wholy drowned and immerged in the bottomelesse abisse of thy diuine loue O most benigne sweet beautifull wise rich noble precious and most worthy to be beloued and adored when shall I loue thee in such sort that I shall be wholy conuerted into loue O life of my soule who to giue me life didst suffer death O good Iesu o my sweet Lord and Sauiour Graunt me I beseech thee that I maie altogether shunne and detest all manner of sinne and that in all sinceritie of heart I maie conuert my self to thee in such sort that all my thoughts my desires my memory and all the powers of my soule and body maie be fixed on the alone I
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
yet vnderstand the Scriptures vntill after our Sauiours Resurrection as S. Luke Luc. 24. doth seeme to affirme where he sayeth These are the words which I spake to you c. Then he opened their vnderstanding that they might vnderstand the Scriptures And S. Iohn expresseth this more clearlye saying As Ioh. c. 20. v. 9. yet they knew not the Scripture that he should rise againe from the dead The Princes alsoe of the Iewes and all those that inhabited Ierusalem in those daies did not vnderstand the voices of the Prophets which were read euery Sabaoth as may be read in the Actes of the Apostles The ignorant Act. c. 13. therefore ought not to be sollicitous or troubled at their defect in learning for there will not bee exacted of them an account in the generall Iudgment how deeply they haue diued into secret and hidden mysteries with subtilitie of witt or learning but how they haue endeauored to loue and sought to haue their wills in all things conformable to the holy will of God Some holy men well experienced in internall affaires doe affirme that we haue certaine affections towards God that reside in our soules which require onely a good will to expresse them and that it importeth little whether this be done by significant words or by words that haue noe sense or connection in in them at all or by exteriour signes or otherwise how soe euer so that we intend thereby to manifest the loue we interiourly conceiue and feele desire to make knowne vnho him in the best manner we are able One that is tongue tyed from his birth but hath his feete or other parts at libertie may praise God deuoutly by signes of exultation sighs or beating of his brest S. Ierome writeth of himself that after he had implored the diuine assistance by violent beating of his brest and continuall teares it seemed vnto him very often that he was amongst the quiers of Angels by reason of the wonderfull sweetnes peace and spirituall ioy of his conscience which almighty God sent him after such pennance and hereupon it is that he is commonly pictured with à stone in his hand and his breast naked In the history of S. Francis is declared that one of the disciples of that holy Saint did for the most part vse the vowell V. V. V. for his praier and that with often repeating thereof he was many tymes rapt into great extasies and the like hath hapned alsoe to diuers others who haue vsed bodily gestures according to the exigence of the soule well affected The spirituall sweetnes which is deriued into our soules by reciting the diuine office in the latin tongue doth spring principally from two fountaines The one is from our ready and humble obedience to the ordinance of the holy Church refusing all election on our part and accepting that as best and most conuenient for vs which she hath instituted for the conformitie of true beleeuers in their manner of praising God The other is from the words themselues which haue proceeded from the mouth of almigtie God and haue been dictated by his holy spirit to the Prophets Patriarks Apostles and other Saints for these words originally coming from God are most delightfull and pleasing vnto him doe cause à greater sweetnes to the soule in exercising them and returning them towards God Both which comforts are indifferent to the learned vnlearned for it resteth not so much in the dulnesse or subtilitie of the vnderstanding as in the weaknes or force and goodnes of the will to performe this worke that it may be iudged more or lesse acceptable in the sight of God Wherefore let the vnlearned endeauour with all their forces to Pray in spirit that is with à recollected mind inflamed and lifted vp to God Let them I saie in this sort present their deuotions before the throne of God Let them intend to praise him with all their strength and might and to be gratefull vnto him for his benefits Let them busy themselues in this alone and their reward will no doubt infinitly exceed their labours Thus much might suffice concerning this mutter were it not that it will be needfull to explicate that place of S. Paul 1. Cor. 14. to the Corinthians where he seemed to coÌ„maund that the praiers of the Church be not performed in an vnknowne language but rather in the vulgar that euery one might vnderstand them and the people receiue instruction The words in that place which seeme to make most for that sense are these in the 14. verse and those that follow If I pray saieth he with à tongue vizt vnknowne My spirit that is my affection praieth but my vnderstandinge and the vnderstanding of those that â—arken vnto me is without fruite VVhat is it then that is what remedy is best in this case I will praie in spirit that my mind may receiue refection I will pray alsoe in the vnderstanding that is plainly that all who are present may perceiue what I pray I will singe in the spirit I will singe alsoe in the vnderstandinge But if you blesse in the spirit that is praise God in an vnknowne toÌ„gue that your spirit and affectioÌ„ onely may be nourished he that supplieth the place of the vulgar that is he that is an ignorant vnlearned man who is not skilfull in your tearmes how shall he saie Amen vpon thy blessing that is how shall he be able to approue and confirme what thou hast saied or wish the same with thee because he knoweth not what thou hast saied For thou in deede giuest thankes well but the other is not edified Thus farre the Apostle Concerning which you are to note that the Apostle in this place doth not speake of the diuine office or publique praiers of the Church which euen from the beginning were celebrated in the Christian Assemblyes in the common or knowne languages that is to saie either in the Hebrew Greeke or Latin and not in euery particular vulgar tongue but he speaketh there of the Hymnes Canticles and praiers which some priuate persons vnto whome God almightie had graunted the guift of tongues were accustomed to pronounce at their meetings in their owne name as being composed by themselues For since that the cheif end why the people were called together was for the common instruction edification and comfort of euery one such spirituall Caticles and Hymnes which for the most part were repleat with hidden mâ—steries being recited in à strange and vnknowne tongue would proue altogether vaine and without fruit to their auditors which the words of the Apostle following in the same Chapter doe sufficiently declare I giue God thankes saieth he that I speake with the tongues of you all but in the Church I will speake that is I had rather speake fiue words a few words with my vnderstanding that others may conceiue and vnderstand my meaning that I may instruct others alsoe rather then ten thousand words in Ã
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
whole world Attend therefore to him and he will attend to thee But the way how to make it is not yet shewed which notwithstanding is noe lesse needfull for the vnlearned to know Wherefore for the benefite of simple but well minded soules I will as plainly and breifly as I can sett downe à meâ—â—ode how to prepare the mynd and keepe it well imploied which they maie make vse of and I hope with profitt vntill God almightie shall please to inspire them with à better and more agreeable to the affections of their soules CHAPT XI Câ—ntaininge à forme of Preparation before praier with Aspirations of diuers Kindes THe Ecclesrastes giueth this aduice Ecclesiastes c 5. Speake not any thing rashly neither let â—hy heart be swif to vtter à word before God Wherefore it will be good that when they come to pray they pause à while in silence and consider attentiuely what à waightie matter they goe about vizt to treate with God almightie concerning the busines of their saluation Next let them frame to themselues à firme beleâ—fe that God is there present before thâ—â— thoughâ— disguised and that perhaps if they proue faithfull feruent and perseuerant he will if it be â—o â—â—nieâ—â— for them manifest himself vnto them as he did to S. Marie Magdalâ—â—e and since hath often done to many holie Sâ—ints Yet they ought not to frame vnto themselues any positiue coÌ„ceipt of him as pâ—re God supposing him to bee present in this or that forme or shape for he is à most simple Spirit and cannot be compreh â—ndâ—d vnder any corporall Specieâ— or Image but à negatiue that is that he is neither 〈◊〉 nor that nor any thing which their â—aâ—tafie can represent vnto them They are alsoe to beleeue that he vieweth all their externall comportment and all the internall desires and affections of their hearts proue cleanely â—â—eâ— if their bodies â—erâ— composed of transparent â—â—riâ—â— all â—and iâ—â—â—â—â—â—d with the sonne beames This done let them â—â—deâ—â—our â—o gâ—â— into theiâ—â—â—t 〈◊〉 by soâ—e â—â—ouâ— Aâ—piration For â—â— the 〈◊〉 saiâ—th Oâ—â— mile will dâ—iâ—â— out another Wherefore those that seeke to free 〈◊〉 â—â—luâ—s from distractionâ— and to â—â—der the passâ—â—â—â— aâ—â—e into their Interiour must endeâ—â—our by some internall imployment such as is the exercise of Aspirations to expell the images of their externall affaires and by little and little to winne their minds 〈◊〉 their passions and draw neare to the image of God which he hath impressed or stamped in the Fund or bottome of their soules as the Prophet witnesseth The light of thy countenance o Psal 4. Lord is signed vpon vs where they may find him soe often as they will withdraw themselues from the mâ—â—â—â—ltuous noise of exteriour busines and conuert their hearts towards him sweetly and with à filiall reuerence But least this tearme Interiour maie seeme to obscure it will be needfull to giue this short explication thereof Mysticall diuines doe â—â—ach that whilest our minds are busied in any exteriour imployment although it be good and laudable 〈◊〉 not yet directly tending towards God almightie â— that the saied imploimâ—nâ— doth mediate or interpose it self betweene vs and hiâ— and doth as it were keepe vs out of ourselues that is doth hinder vs from working immediatly to the end for which we were created which is to haue our eies and hearts fixed vpon God and to direct all our actions and thoughts to praise and glorifie him immediatly Our first parents did performe this immediate tendance towards God and soe remained alwaies in their interiour vntill they did voluntarily extrouert and distract themselues to reflect vpon the forbidden fruit of which fruit after they had tasted both they and all that descend from them found and doe find great repugnance and difficultie to keepe themselues introuerted or to remaine in their Interiour for any long space and therefore God almightie who is most gracious and benigne hauing regard to humaine infirmitie doth not exact of vs the practise of this introuersion at all times out of praier but in à very imperfect manner Yet when we come to praier he doth expect that we practise it in some better measure that our praier maie be performed with due reuerence which we cannot well doe vnlesse we auert our minds from all exteriour things vnto which things whilst we remaine attent we are properly teamed to be extrouerted or out of ourselues and that we conuert of hearts to tend immediatly towards God where in whilest we continue we are tearmed to be introuerted or to remaine and dwell in our interiour This maie suffice for the explication of that tearme The Aspirations that I here speake of maie be these that follow or such like either in à few words or in many as they shall find most proper for them I desire that they may not be recited vocally but pronounced as it were mentally yet herein alsoe let such proceed as they shall experience themselues best recollected and moued to deuotion Aspirations in à few words INdeed our Lord is in this place and Gen. 28. I was not aware of it I will hold him I will not let him goe vntill he haue giuen me his benediction O Lord thou commaundest me to loue giue what thou commaundest and commaund what thou wilt O that I knew thee and knew my self What is there for me in heauen or what desire â— on earth besides thy self Heauen is not heauen to me without thee O Lord thou knowest all things thou knowest I loue thee When shall I come before the face of our 〈◊〉 I desire to be dissolued and to be with Christ Woe is me that my soioâ—rning is prolonged Praise our Lord o my soule let his praise be alwaies in thâ— mouth My beloued to me and I to him one to one all to all à creature to his Creator My beloued is all faire all sweeâ—â— all delightfull He hath wounded my heart If I maie find fauour in thy sight shew me thy face Let thy voice sound in myne eares for thy voice iâ— sweet and thy face beautifull Thou art worthy o Lord to receiue glory and honor and vertue and benediction Aspirations in more words Speaking to the soule DVst and ashes as I am how dare I appeare in the sight of my God before whome the powers of heauen doe tremble Yet be not dismaied o my soule He hath saied that he came to calumners and whâ—t would he but they should come vnto him How sweetly and mildly did he absolue the woman that was taken in adultery who stood wholy abashed and confounded in his presence VVoman where are thy accusers Hath none of them condemned thee Neither doe I Goe thy way and sinne noe more O wonderfull meâ—â—y O sweete answer I how can we feare to open our greifes vnto him He hath saied come all to me that are heauy lâ—aden and I will refresh you Be confident therefore o my soule heauen and earth may passe but he will not
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
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
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
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
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
vs the holie life and Passion of his deare Sonne Christ Iesus our Lord and Sauiour or the acts and vertues of the blessed Virgin and the rest of the Saints now in glory we maie hereby correspond on our part to soe great loue and in token of gratitude breake forâ—h into his praise with some sweet sentences expressing the affections of our hearts admiring his goodnesse glorifying his name for euer These sentences are vsually repeated in the Responsories that they maie make the deeper impression in our hearts as alsoe to shew that when we haue praised God all we can we maie beginne againe and againe and yet neuer bee able to praise him to the full The Lessons here being wholly of the blessed Virgin and insinuating vnto vs her Motherly care and sincere affection towards all mankind the Responsories are composed answerable to the Lessons and are certaine pious affections towards her extolling the immeÌ„se goodnesse of God for his wonderfull mercies shewed towards her his infinite graces bestowed vpon her aboue all pure creatures and his singular workes wrought in and by her to the benefit of all mankind The exposition of the Second Lesson ANd soe in Sion to wit in the holie Church speculating diuine things was I established made firme and powerfull as being replenished with all vertue and grace that I might bee able to succour and releeue all faithfull soules and in the sanctified Cittie to wit in the holie Church likewise I rested corporally and spiritually corporally soe long as I liued in the world in mortall flesh and afterwards euer since I was assumpted into heauen I cease not to rest spiritually in the holie Church recommended vnto my custody and my power was in Ierusalem in the triumphant and militant Church In the triumphant I am alotted à prime place of dignitie in respect of my maternall authoritie by which I am made the Mother of God and for which I am exalted aboue all the Angelicall spirits The Kingdome of mercy in the militant Church is alsoe conferred vpon me for which I am stiled the Queene of mercy and haue dominion ouer the inuisible enemies And I tooke roote in an honourable people to wit in the Christian people for whome I haue obtained that they maie take roote and bee established in all grace and vertue by frequent procuring them diuine gifts and pious reformation and by strengthening them in good And in the portion of my God his inheritance to wit the inheritance of the saied Christian people for by my intercession that portion which almightie God hath allotted to his beloued to wit eternal happinesse shall bee the inheritance of those faithfull Christians who are predestinate by him from all eternitie to enioye his essentiall vision and my abiding is in the full assembly of the Saints that is amongst the deuout and holie ones I am detayned and will perseuere for with such I am well pleased to remaine The explication of the Third Lesson I Am exalted as à Cedur in Libanus Like as the high tree called à Cedar is eleuated in mount Libanus sendeth forth à sweet sauour and is not subiect to putrifaction soe I am deuoutly honoured by all good Christians aboue all pure creatures highly reuerenced experienced sweet to euery one and am intire and free from all corruption of sinne and reprehension And as the fruit of the Cedar hath vertue to heale languishing people soe my fauour my praier and my consolations haue power to cure all diseased hearts And as à Cyprus tree in mount Sion Like as that most solide tree doth yeeld to noe burthen nor can bee suppressed by any weight but doth sublimely appeare in mount Sion Soe I remaine amongst Christian people most strong hardy neither did I euer yeld to any vice or was ouercome by any tentation but haue obtained for that people manifold comforts by my intercession and merits As à Palme tree in Cades I am exalted Like as the Palme tree in the towne of Cades doth appeare most gorgeously and in its top branches is most comely and pleasing to behold Soe I by the gifts and ornaments of grace and glorie am made most bright and delightfull to the veiw aboue all creatures And as à Rose plant in Iericho As the Rose is the most beautifull of all flowers soe the blessed Virgin is the most beautifull of all women and like as the water distilled out of Roses doth asswage paine and cleanse the eies soe the blessed Virgin doth mitigate all the anguishes sorrowes of this present life and illuminate the internall eies As à faire Oliue tree in the feilds Like as the oliue tree is euer greene and flourisheth produceth à sweet fruit and designeth peace pietie and mercie Soe the most illustrious and vnparalleld Virgin hath continually flourished in wisdome and vertue hath brought forth à most sweet fruit generated the restorer of peace to all mankind doth from tyme to tyme reconcile vs to almighty God and is the Mother of all mercie and the source of pietie And as à Plane tree by the water in the streets I am exalted By the Plane tree whose leaues are soft and broad is here expressed that the most blessed Virgin is altogether meeke gentle and curteous that her words and workes are most ample by the latitude of Charitie and that like as vnder the broad spreading branches of the saied tree people maie bee defended from the scorching beames of the Sunne or the violence of à suddaine storme soe all that shall flie for succour vnto the secure harbour of her power pietie shall bee graciously receiued and protected from the heate of persecution and boysterous stormes of tentations and tribulations I gaue an odour as Cinamon and aromaticall balme Like as Cinamon is sweet of tast hath à strengthening operation is good against indigestion and debility of the stomacke Soe I am sweet to those that loue me and doe strengthen them that they maie bee able to digest the foode of their soules and become ruminating and cleane creatures meditating daie and night of those things which appertaine vnto God I send forth alsoe à fragrant sauour of good fame Charitie Pietie and wisdome wherewith I recreate and delight those that reuerence and serue me And like as aromaticall balme that odoriferous royall exquisite and exceeding pretious tree hath the vertue or operation of warming strengthening Soe the incomparable and most pure Virgin singular most excellent sprong of à royall stemme solaceth all deuouâ— soules and procureth them the grace of fortitude and feruour of diuine loue As chosen Myrrhe haue I giuen the sweetnes of odour Like as the best Myrrhe is bitter preserueth from corruption scattereth abroad à pleasant odour Soe the blessed Virgin was replenished with the bitternesse of most vehement compassion when she beheld her beloued Sonne nayled vpon the Crosse and doth continually condole with sinners obtaining for innumerable people the grace of compunction she preserueth
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
my sensitiue appetite thirsteth to God not directly immediatly as if God were the obiect of its desire but because those things which it longeth for it desireth according to the will of God that is to saie according to the command of reason and the direction of morall vertues In à desert land and inaccessible and without water soe in the holie I haue appeared to thee The Prophet seemeth to signify by these words that the desert sterill place where he then remained barren of things necessary and much more of delightfull things was neuerthelesse profitable vnto him to fynd out God For the soule by how much more she is destitute of carnall delights or at least wise by how much more she remoueth her affection from terrene things and placeth herselfe in à certaine desert or abstraction of mynd by soe much the more easily she maie ascend to contemplate and relish heauenly things I saieth he remaining in à desert land and inaccessible and without water soe haue appeared to thee that is soe haue shewed presented my selfe before thee in ascensioÌ„ of mynd as in thy holie that is as if I were in thy sanctuary in Ierusalem where there are many motiues of pietie and the sollemne vse of Religion that I might sâ—e thy strength and thy glory thy power and Majesty S. Augustine doth expound this desert land to bee the world forsaken by true men and inhabited by beasts to wit by carnall or sensuall men which is saied to bee inaccessible because it is a difficult matter to passe through it and to fynd out the narrow way which leadeth vnto eternall life and to bee without water because although it hath some few puddles of putrified water to wit carnall wisdome yet it wanteth water from heauen to wit true wisdome vnlesse God of his singular grace doe vouchsafe to shew the way to those that wander in this desert and sprinkle his dewe from heauen vpon it In this desert land therefore saieth the Prophet I haue appeared to thee ô God as in thy holie For I haue not liued in this world after the manner of worldlings nor followed the steps of sinners but haue serued thee in hoâ—inesse and iustice that I might see clearely in the celestiall countrey thy vertue to wit thy omnipotency wherewith thou disposest all things in heauen and earth and thy glory to wit thy beatitude or thus that I might see thy vertue and thy glory to wit Christ our Lord. In both which waies by the vertue and glory of God is vnderstood God himselfe sublime and glorious soe that we ought to operate all things we doe to the end that we may attaine the diuine vision as being our finall reward for which reason our Sauiour saieth This is life euerlasting that they may know thee the onely true God and â— 17. whome thou hast sent Iesus Christ. Because thy mercy is better then liues my lippes shall praise thee The word because seemeth not to bee referred to that which goeth before but to that which followeth as thus My lippes shall praise thee because thy mercy to wit the presence of thy grace wherewith thou conseruest we in à spirituall being is better then liues that is to saie is better then all sorts of naturall liues for the gifts of grace doe farre excell those of nature and it is better not to bee not to liue à naturall life obnoxious to sinne then to bee without grace and charitie as our Sauiour affirmed of Iudas saying It Marâ— 14. were good for him if that man bad not been borne Moreouer the mercy of God giueth vs life and the same mercy conserueth it and if we shall loose our life for his loue he will restore it vnto vs in à farre more happy manner but if we fall from his mercy to conserue our life we shall deseruedly loose both our life and his mercy according to that of the Euangelist He that loueth his life shall loose it and Ioh. 12. he that hateth his life in this world doth keepe it to life euerlasting Soe I will blesse glorify and superexalt thee in my life to wit all the tyme I shall subsist and remayne in this life as the Prophet saieth in another Psalme I will blesse our Lord at all tymes his praise alwaies in my mouth Or thus In my life that is I will frame my life in such sort that my conuersation shall bee à certaine benediction of thy name for I will ordaine and direct all my actions and words to the honour praise and glory of thy holie name and in thy name I will lift vp my hands that is in the inuocation of thy name I will lift vp my hands in praier expecting aide and comfort in aduersities from rhee alone and giuing thankes to thee in my prosperities S. Augustine vpon these words giueth this admonition to wit that all those who lift vp their hands to God in praier ought alsoe to lift vp their hands to good workes if they desire to obtayne their requests The words immediatly following seeme to bee the praier which Dauid made when he soe lifted vp his hands to God As with marâ—ow and fatnesse let my soule bee filled and my mouth shall praise with lippes of exultation Let my soule o Lord bee replenished with spirituall marrow and fatnesse to wit with internall consolation ardent charitie and thy diuine grace which are not properly marrow and fatnesse for that is a certaine corporall thing but yet haue à certaine resemblance thereunto For as those who are adorned with marrow and solide fatnesse not with swollen and puffed vp fatnesse are healthfull strong faire well coloured and pleasant and contrariewise those that are very leane are aride weake sad and disfigured soe those that are replenished with spirituall grace as with wholsome fatnesse are deuout feruent and euer ioyfull and contrariewise such as want it are soone cloyed with spirituall things weake and ill disposed to doe good or to tolerate euill With this spirituall fatnesse therefore the Prophet desireth to bee filled then he doubteth not but he shall bee able to praise our Lord with such couradge sweetnes and alacritie that he shall bee inforced to discouer his mentall ioy and sweetnes by exteriour signes of exultation If I haue bein mindfull of thee in my bed in the night tyme in the morning I will meditate on thee and contemplate such things as will bee pleasing to thee because thou hast been my helper Let vs imitate this good example and place our selues in our bed as in our tombe for sleepe is à certaine resemblance of death and who knoweth when he layes him downe to rest whether he shall awake or noe vntill the sound of the trumpet doe summon him to the tribunall of God S. Augustine out of these words gatheretâ— this document to wit That they who desire to remember God to haue his loue feare before their eies whilest they are imployed or busied in
abuse you I will voluntarily freely of my owne accord and with most ardent charitie sacrifice to thee offer vp my selfe vpon the Crosse to thee o eternall Father to regaine thine honour and reconcile man vnto thee as the Prophet Isaie foretold saying He was offered because himselfe Isa 55. Ioh. 10. would and as hee affirmed saying I am the good Pastor I yeeld my life for my sheepe and againe Noe man taketh away my life from me Ibid. but I yeeld it of my seâ—fe c. And will confesse to thy name with confession of praise because it is good essentially good pure perfect and infinite goodnesse as it is written One is good God who alone is Math. 19. most praise worâ—hy for himselfe Christ our Sauiour in all his life did confesse to his eternall Father with confession of praise whence he saieth of himselfe I Ioh. 8. seeke not my owne glorie and againe The things that please God I doe alwaies I confesse vnto thee alsoe Because thou hast deliuered me out â—f tribulation in the daie of my resurrection when thou wilt raise-me to an impassible life whereof the Apostle maketh mention saying Christ risyng againe from the dead now dieth noe more death shall noe more haue dominion ouer him c. And myne eie hath looked downe vpon myne enemies I haue not feared them nor regarded their malice but haue remained constant and victorious in all conflicts Although Christ when his Passion approached did of his owne accord admitt some apprehension of feare yet he had not any inordinate feare but of his owne power when himselfe pleased did depose that feare he foe admitted and went bouldly to meete his enemies that caâ—n to lay hands on him whence is that of the Prophet He is neare Isa 50. that iustifieth mee who is he that shall condeme mee Let vs stand together who is myne aduersarie Let him come Behold the Lord God my helper c. There are two causes for which we ought cheefly to praise almight is God The first is his goodnesse for which reaâ—oÌ„ our Sauiour saieth in the first place I will confesse to thy name because it is good The second cause is the exhibition of his benefits which is signified by those words Because thou hast deliuered me c It is more worthy and meritorious to praise honour and loue God in respect of his goodnesse then for his benefits because it proceedeth purely from the diuine charitie yet in imitation of our Sauiour we ought to praise and loue him for both respects Concerning the words in the 3. Verse to witt They haue not set God before their eies That man is truely saied not to set God before his eies who either doth not beleeue or if he doe doth not attend the diuine prouâ—dence who doth not feare the iudgements of God who cannot be withdrawne from committing sinne neither by the terror of paines nor the loue of reward but transgresseth the law of God without remorse and conâ—erseth without reuerence in the sight of â—â—e eternall iudge who beholdeth allthings Ioh 15. Of such an one it is written Distresse shall compasse him as a King that is prepared to battle for â—e hath stretched out his hand against God and hath runne against him with necke vpright c. and in another place They subuerted their sense and declined their eies that they would not see heauen nor remember iust iudgements Behold here how great à fire of loue is contained in this short Psalme Let vs learne out of it to offer ardent praiers to God to haue recourse vnto him with confidence in all persecution and tentation to addresse our speech vnto him amorously confidently and faithfully to sacrifice ourselues vnto him promptly to praise and giue thankes vnto him in all occurrences ioyfully and to acknowledge his benefits gratefully The title and argument of the 84. Psalme and second in Prime VNto the end to the children of Chore à Psalme In the following Psalme the Prophet treateth of the captiuitie of mankind vnder the Prince of darknesse from which we are set free by Christ our Lord. In the three first verses he forerelleth our freedome from that thraldome and in the rest he praieth that this his Prophesie maie quickly bee fulfilled The reason why he expresseth things to come by words of the pretertense is because what vnto vs is future in the prescience and decree of almightie God is already done The explication of the Psalme O Lord thâ—â— hast blessed thy land At length thine anger o Lord which thou didtâ— conceiue against mankind is appeased and in stead of the malediction which thou gauest after sinne to thy creature thou hast now brought a benediction and hast sanctified it by the comming of thy deare Sonne who must saue it Thou hast turned away the â—aptiâ—itie of Iacob to witt the sentence of being eternally depriued of thy blessed Sâ—cieâ—ie in heauen for originall sinne and the spirituall captiuitie whereby man was detained in thraldome by the deuill This captiuitie of Iacob to witt of thy elected people corporally or spiritually desceâ—ded from the Patriarke Iacob thou hast â—uerted from them Thou hast for giuen the iniquitie of thy people pardoning thy poore creatures as well the originall sinne where with they were defiled as all their other iniquities and chardging thy onely beloued sonne Christ Iesus with them according to that of the Prophet Isaie Our Lord hath put Isa 53 vpon him the iniquities of vs all c. Thou hast couered all their Sinnes vnder the mantle of thy infinite charitie by which thou hast graâ—â— iustified sinners Yet we must noâ— thinke to haue this thy iustification imputed vnto vs and to participate of the merits of the Passion of thy deare Sonne Christ Iesus vnlesse they be applied vnto vs in due manner by faith charitie and the Sacraments Thou hast mâ—â—gated all thy wrath Indeed the meritorious satisfaction which our beloued Sauiour hath giuen thee in our behalfe hath soe fully appeased thyâ—e anger that thou hast conuerted the seuere reuenge of thy iustice into the mild effects of mercie Thou hast turned away from the wrath of thy indignation from the great reuenge of thy iustice Conuert vs o God our Sauiour and 〈◊〉 thy wrath from vs. Since thou art â—oe sweetly inclined to mercie on thy part bring to passe I beseech thee that we maie performe what is requisite on our part permitt not that the continuation of our wicked liues depriue vs of the benefitâ— of this vniuersall ransome but conuert vs totally vnto thee and thy seruice ô God our saluation O Iesus in whome alone lies our assurance our conuersion is in thy hands Hasten it benigne Lord for by this meanes thou wilt hinder that wee shall noe more prouoke thy iust indignation which we most humbly beseech thee to diuert from vs. VVilt thou be wrath with vs for euer subtracting thy helpe and grace for our demeritt or wilt thou extend thy
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
endeauour to make good progresse in the true loue of God and our neighbour weighing and fulfilling carefully that of the Apostle I beseech you that you walke Ephes 4. worthie of the vocation in which you are called with all humiliâ—â—e and râ—â—dnesse with patiencee supporting one another in charitie carefull to Keepe the vnitie of the spirit in the bond of peace for conuersing in the Militant Church in this sort they will bee esteemed worthie to bee introduced into the triumphant Church as being vpon earth imitators of the celestiall Cittizens Concerning the Expâ—cation of the Chapters as well of this Houre as of Sext and None I referre the Reader to what hath alreadie been 〈◊〉 in the explication of the lessons out of which the Chapters of these three Houres are taken The rule and argument of the 122. Psalme and first in Sext. IN this fourth Graduall Psalme is treated of the fourth step of internall ascension to witt To haue an vndaunted confidence in the diuine mercie amidst all aduersities and distresses in such sort that one maie bee able to saie with holie Iob. 13. 〈◊〉 Although he shall kill me I will trust in him The Prophet therefore speaking in the person of a man extreamely afflicted yet confiding immoueably in our Lord saieth The explication of the Psalme TO thee ô my God my sole comforter in tribulation I haue lifted vp â—yne eies attending succour who dwellest in the heauens where thou art pleased to manifest thy selfe in an ineâ—â—able manner is thou art indeed in thy selfe Behold as the eies of seruants are as it were fixt On the hands of their Maisters obseruing their commounds expecting their fauour and assistance and receiuing with humble thankfulnesse what benefitt or recompense soeuer they shall please to bestow vpon them and As the eies of the handmaid on the hands of her Mistresse in like sort soe are our eies to our Lord God imploring and hoping for aide pardon and grace Vntill he haue mercie on vs by graunting what wee require or at least wise doing what he knoweth to be most expedient for vs and this not onely in one or two necessities but vntill the houre of our death for during our whose life wee shall stand in need of his mercie Haue mercie on vs o Lord haue mercie 〈◊〉 vs because we are much replenished with contempt The elect indeed are despised by the reprobate Religious men by seculats humble men by the proud and poore men by the wealthie and as Iob afâ—â—rmeth The simplicitie of the iust is derided Iob. 12. The reason of this is manifest because good and euill are contraries and contraries cannot be at peace and vnitie one with another and therefore in respect that the iust are mild and patient as hauing learnt of our Sauiour not to resist but contrary wise when they are buffeted an one cheeke to turne the other they are contumeliously handled troden vnder foote vexed and scorned Because our soule is much replenished to witt with confusion and is made reproach to them that abound and contempt to the proud Yet a time will come that this reproach will be conuerted to their eternall benefitt and fall heauie vpon their aduersaries when at the daie of iudgement the Sap. 5. impious shall saie These are they whome we had sometime in derision and in à parable of reproach we senselesse esteemed their liues madnesse and their end without honour behold how they are counted among the children of God c. In this Psalme we are taught to raise the eies of our heart towards God in all our necessities and not to desist vntill we haue obtained mercie for it behoueth vs to praie alwaies and not to faile but to perseuere therein soe long as we are vested with mortalitie We are alsoe induced to this confident and holie eleuation by the example of our Sauiour of whome it is written That lifting vp his Ioh. 17. eies to heauen be saied Father the houre it come c And againe Iesus lifting his eies Ioh. 11. vpward saied Father I giue thee thaâ—kes c. The argument of the 123. Psalme and Second in Sext. ALthough this Psalme maie very fitly bee expounded in the person of the holie Martyrs now triumphing with Christ or of any other of the Saints now in glorie who haue entred into the eclestiall Kingdome by many tribulatione yet it maie noe lesse properly be applied to them that are vpon the waie toâ—ards eternall life who being by the diuine goodnesse freed from the euill of tentations passions and persecutions doe render thankes hereby for their deliuerie In this fift graduall Psalme is treated of the fift degree of internall ascension to witt Not to relie vpon our owne forces but to ascribe our deliuerie to the grace of almightie God whence our Lord saieth Least Israel glorie against â—ud 7. me and saie by my oâ—ne force I am deliuered The Prophet therefore in the person of such as haue experienced the gratious assistance of almightie God amidst their most greeuous tentations and mortall dangers saieth The explication of the Psalme BVt that our Lord was in vs let Israel saie let the people seeing God by faith acknowledge with à gratefull heart saying but that our Lord was in vs with vs and for vs directing and protecting vs in all occurrences VVhen men to witt infidels heretiks tyrants and maleuolent people rose vp against vs conspiring our ruine inâ—licting seuere punishments and endeauoring to the vtmost of their power to induce vs to the euill of fault perhaps they had swallowed vs aliue we hauing noe meanes to escape their furie for noe humane succour could protect or secure vs. This properly suteth with the persecutioÌ„ of the holie Martyrs whome Tyrants sought by all the waies they could cogitate to induce to Idolatrie 〈◊〉 the deniall of our Sauiour Christ whereunto if they had yeelded consent their soules had been absorpt not the bodie and soe they had been swallowed aliue for liuing in bodie they had been dead in soule and retaining the life of nature they had lost the life of grace and glorie VVhen their furie was angrie against vs perhaps waters of tribulations vehement persecutions had swallowed vs had prouailed against vs. By waters are signified great tribulations according to that of the Prophet Isaie Our Lord will bring vpon Isa 8. them the waters of the riuer strong and many the King of the Assirians and that of Ieremie Thren 3. The waters haue stiâ—ed euer my beâ—d Isaied I am vndone c. Our soule hath passed through à torrent to witt suddaine great troubles and â—entations patiently sustaining them and refusing to consent to what was suggested perhaps our soule had passed through 〈◊〉 intollerable water that is to saie Vnlesse 〈◊〉 Lord had succoureth vs we had been â—â—presse drand teÌ„pted aboue our strength â—o 〈◊〉 ouâ— soule had been inforced to passe through aâ— intollerable water to suffer such à persecution as we
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