our Lord by their voice that would be verified on the part of the vicked man which Isaie the Prophet writeth This people Isaie 29. honoreth me with their lipps but the heart is farre from me The argument and diuision of the Inuitatorie Psalme which is the 94. in number THe Prophet doth inuito all men that loue God to come and reioyce and praise our Lord with him Secondly he assigneth diuers reasons to moue them thereunto Lastly he exhorteth them that when soeuer or in what manner soeuer God almightie shall be pleased to reueale his will vnto them that they giue diligent attention thereunto and put it in execution without delay least being disobedient to his holie inspirations they receaue the same sentence with our fore fathers in the desert where of Six hundred thousand men fit to beare armes onely two vdzt Iosue and Caleb did enter to possesse the land of promise The explication of the Inuitatorie Psalme COme all you that beleeue in the true God in what part of the world soeuer you reside come in spirit by the feete of your affections Let vs reioyce not as vaine worldlings doe whose greatest delights end in sadnesse but To our Lord the Creator and conseruer of vs all Let vs make iubilation to God our Sauiour let vs expresse with our voice to God our protector our Sauiour and tower of refuge what we conceiue towards him in our hearts but want words to explaine Let vs preuent his face in confession Let vs hasten by thanksgiuing and attributing all our good vnto him to preuent him least he come and taking vs vnprouided to receiue him doe iustly taxe vs with neglect and slothfull ingratitude Let vs vpon the first touch of his diuine grace accuse ourselues condemne the euill we haue done that when he shall come he maie find something to approue and like well of but nothing to condemne or cause his displeasure And in Psalmes let vs make iubilation tâ— him and in spirituall songs let vs expresse our intime thoughts and affections Let vs doe this first Because our Lord is à great God not like the Gods of the Gentils which are framed of gold and siluer by the hands of men hauâ—ng mouthes and cannot speake eares and cannot heare feete and cannot walke but God who is of himself from all eternitie and who is soe great à God that he maketh Gods not Gods by nature but by grace for he hath giuen power to those that beleeue in his name to be the Sonnes of God And he is alsoe à great King aboue all Gods for he exerciseth acts of soueraignitie not onely ouer all the former false Gods and those that are Gods by grace but alsoe ouer all Kings Princes and Iudges of the earth who are called Gods by participation of his diuine authoritie Our God infinitly surpasseth all these denominatiue Gods in greatnesse and therefore with good reason ought we to make iubilation vnto him as alsoe Because he repelleth not his people although he seeme to be angrie with them for à tyme pernâ—tting great afflictions to fall vpon them and seeming to neglect their petitions when they call to him for releife for indeed he is soe benigne and mercifull that he cannot vtterly abandon them or refuse to receiue them when they recurre vnto him by true contrition and confidence in his goodnes and clemencie but will conuert all to their benefitt Neuerthelesse he maie seeme since to haue repelled the Iewes who were then his sole elected People but indeed he hath not repelled any of them but such as would by noe meanes be wone for the residue being many thousands of both sexes who would harken to his voice were receiued to mercie by his onely Sonne Christ Iesus who was the angular stone that ioyned the two walls of the Iewes and Gentils in one The chaffe onely was repelled but the good corne laied vp in the graneries His dominion is not limited within the land of Israel but is extended to the vttermost confines of the earth Because in his hands in his power are the ends of the earth and he beholdeth the hights of the mountaines not onely the highest places of the earth but alsoe the Emperours Rulers of the earth These high mountaines for a tyme did oppose his Church and endeauour to roote out the Christian faith but shortly after they humbled themselues vnder his mightie hand Moreouer let vs reioyce to our Lord Because the sea is his and he made it and placed limitts thereunto which it shall not ouerpasse his hands formed the drie land and made it fit for habitation Come let vs adore fall downe before God for he regardeth those a farre of that are high in their owne conceits but he beholdeth the humble with a gracious aspect Come therefore with reuerence and submission all you whose sinns haue made you remote from God come with humble but yet firme confidence in his mercies Let vs weepe before our Lord that made vs Come securely for he will not contemne the worke of his hands which he hath formed to his owne image and similitude Since that we burne inwardly and are scorched with the conscience of our offences it is meet that with flouds of teares we seeke to extinguish those flames Alas such is our wretched state that we can blemish and defile the sacred image of God in our soules but we are altogether vnable to restore it to its primitiue luster and beautie with out the helpe of him that formed it Come therefore let vs humble ourselues in his presence and deplore the lamentable estate whereunto we haue brought ourselues through our manifold iniquities and then we maie be confident of pardon for he hath saied he will not despise an humble and contrite heart He is both willing to remitt all how exorbitant soeuer and powerfull to effect his will Because he is the Lord our God and we are his people and sheepe of his pasture In the text of the holie Bible the last part of this clause is placed in this order And we the people of his pasture and sheepe of his hands vpon which words S. Augustine in his explication of this Psalme saieth Behold how elegantly the Prophet hath changed the order of these words placing them as it were improperly that we might vnderstand those to be the sheepe which are the people For he saieth not the sheepe of his pasture and the people of his hands which might seeme to sute better with those words because sheepe doe properly belong to the pasture but he saieth the people of his pasture to shew thereby that the people are his sheepe for there are sheepe which we buye but not which we haue made He had saied before let vs fall downe before him that made vs and therefore he fitly tearmeth vs here the sheepe of his hands for noe man can make himself sheepe He maie buye sheepe or haue sheepe giuen him or maie come by them by
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
exteriour affaires must of necessity meditate on him and consider seriously his benefits and promises before when they are in bed that is in rest or tranquility of mynd and body For the cheefe onely reason why most men doe behaue themselues in exteriour imployments as if there were noe God that tooke notice of their actions is because they doe not take some tyme of respite wherein to recollect themselues and attend to the consideration of the end for which they were created And in the couert of thy winges I will reioyce I will not confide in my owne strength neither will I reioyce in my selfe but vnder the protection shelter and safegard of thy power mercy I will ioyfully rest and securely reioyce for vnder thy eagles wings I need not feare the gleade My soule hath cleaâ—ed after thee hath adhered to thy footsteps obeyed and kept thy commandements not with an aride affection but with the strong glew of feruent charitie in such sort that noe force of tentation hath been able to seperate me from thee and thou most graciously not onely hast not reiected me but thy right hand hath receiued me to wit thy preuenting grace hath drawne me vnto thee as if he had saied Therefore I follow thee because thou hast drawne me and therefore I loue thee and adhere to thee because thou hast first loued me and by louing me hast caused me to loue thee But they in vaine haue sought my soule I being thus sheltred vnder thy wings and receiued by thy right hand my enimies haue in vaine endeauored to extinguish my spirituall life seduce my soule or otherwise to hurt me for they shall not onely not preuaile against me but alsoe They themselues for their sinne and malice shall enter into the inferiour parts of the earth to witt in to Hell which the Prophet Isaie tearmeth The deeepe lake Isa 14. They shall bee deliuered into the hands of the sword to witt into the hand of the tormentors they shall be the portions of foxes that is they shall noe more dominere ouer iust men but shall be subiect to the vniust deuills as their part and inheritance The deuills are here rather tearmed foxes then wolues or Lions because they doe more circumuent and ouercome sinners by foxelike subtilitie then by Lionlike force and strength for they cannot inforce our will yet they maie suggest alluring tentations But the king Dauid himselfe of whome he speaketh in à third persoÌ„ who shortly after Saul was slayne receiued the gouernement shall reioyce in God that hath reuenged him of his enimies aduanced him to soe great glory and all shall be praised that sweare by him to witt by the health or life of the king because the mouth is stopped of those that speake wicked things that heretofore haue falsly accused him as though he should conspire the death of his soueraigne Some doe expounde these last words of all Reprobates whose mouthes in the daie of iudgement shall be stopped for all eternitie when as truth shall be manifested and none shall bee able to denie it in soe much as their owne consciences shall then accuse them and they shall then confesse and acknowledge despairing VVe haue erred from th way of Sap. 5. truth and the light of iustice hath not shined to vs. Behold here à most sweet and affectionate Psalme the vertue and sweetnesse whereof à deuout and piously amorous soule maie relish spiritually with vnspeakable contentment Let vs therefore endeauour to be euer mentally attent to God according to that of the Apostle to Timothy But bee thou Vigilant labour in 2. Timo. 4. all things bee sober and of Christ to his Disciples VVatch yee and pray that yee Math. 26. enter not into tentation Let our soule thirst to God and liuing in flesh let vs not conuerse according to the flesh following the tracts thereof but let vs exhibite ourselues in the presence of our Lord God in holie desires and lâ—t vs aboue all things be most sollicitous to remaine in the state of grace rather wishing not to haue being then to be without the mercy charitie and grace of God To conclude let vs praise God at all tymes in all places and in our conuersation lifting vp pure hands vnto him and labouring to the vtmost of our power to profit in his diuine loue The title and argument of the 66. Psalme and 4. in the Eâ—udes VNto the end in Hymnes à Psalme of Canticle to Dauid According to the letter this Psalme is an inuocation and thankesgiuing for the Incarnation of our Sauiour or an expression of the vehement desire holie Dauid had to behold the comming of the Messias It consisteth cheefly of three parts In the first he beseecheth God to blesse and illuminate him with his grace that he maie know his waies In the Second he exhorteth all people to praise God for his directioÌ„ and iust iudgements in the Third to praise God foâ— the fruit which the earth bath brought forth to wit Christ Iesus the happy fruit of the wombe of the blessed Virgin The exposition of the Psalme O God haue mercy on vs blot out our offences and remoue all impediments which maie delaye the comming of him whome thou hast promised to send to worke our redemption aâ—d blesse vs not onely with plâ—nty of all temporall benefits but much rather illuminate thy counteuance vpon vs. These words are taken in diuers senses for first God almighty is saied to illuminate his countenance vpon vs when â—e remoueth the clowds of his indignation and beholdeth vs midly as his Sonnes as his freinds and as being reconciled to his fauour Secondly when he illuminateth vs by infusion oâ— wisdome and charitie and disposeth vs to contemplate his diuine vnderstanding Thirdly and lastly when he as it were vnmasketh himselfe that we maie behold him which he cheefly performed when by the mystery of the Incarnation he was seene vpon earth and conuersed amongst men This manner of illumination the Prophet doth seeme to aske for in this place that God will bee graciously pleased to shew vnto vs his countenance if not in the forme of God yet at least in the forme of man which request he likewise maketh Psal 79 in another Psalme saying Thou who fittest vpon the Cherubs bee manifested before Ephraim Beniamin and Manasses raise vp thy might and come to saue vs. And haue Mercy on vs preserue vs from future euills least by loosing thy grace we become vnworthy to receine the Messias That we liuing in the banishment of this life Maie know thy way vpon earth leading vnto our true countrey to wit how to walke in tâ—e precepts of thy diuine law Or thus That we maie know thy way to witt Christ our Lord who saieth of himselfe I am the way and the veritie and the life no man cometh to the Father but by me who is alsoe in all nations thy saluation according to that of S. Luke Myne Luc.
wrath to witt wilt thou continue thy reuenge from generation to generation vpon all the race of men from the Father to the Sonne for euer Noe truely for thy mercies are aboue all thy workes It is thy property to spare and shew pitie as thou hast declared by thy Prophet saying I know the cogitations that I intend vnto you Ierem. 29. cogitations of peace and not of affliction to giue you an end and patience Therefore O God thou being turned towards vs by the Incarnation and corporall presence of thy onely Sonne shalt quicken vs who lye dead in the guilt of sinne by the life of grace in present and by the life of glorie hereafter Whence our Sauiour saieth I came that they maie haue life and Ioh. 10. maie haue more aboundantly c. And thy people soe quickned shall reioyce not in carnall vaine and vnlawfull things but in thee congratulating with thee in thy goodnesse perfection and beatitude and exulting at thy singular benefits and promisses Of this ioy the Prophet Isaie speaketh in the person of the Christians Loe this is our God we haue expected him Isa 25. and he will saue vs this is our Lord we haue patiently waited for him we shall reioyce and be ioyfull in his saluation Shew vs o Lord thy mercie let Christ thy beloued Sonne the fountaine of mercie manifestly appeare vnto vs thy poore creatures who liue in this hope and giue vs thy saluation to witt Christ by whome thou doest saue vs and whome thou doest giue vnto vs gratis of thy owne immense charitie and goodnesse not in respect of our iustice I will heare I will obserue attentiuely with the eares of my mind VVhat our Lord will speake in me by internall inspiration or Angelicall illustration because by such internall discourse he will speake peace vpon his people he will inspire such things as conduce to the peace of his people things concerning the Incarnation Passion and death of Christ whereby the whole world hath acquired true celestiall peace for Christ is called the Prince of Isa 9. Luc. 2. peace at whose birth the Angells sung In earth peace to men of good will whence it followeth here Peace vpon his saints and vpon them that are conuerted to the heart This manner of expression of peace doth not onely extend it selfe to the perfecter sort of peoples but to all sinners who from Idolatrie sensualitie and peruerse iudgement doe returne to the heart to witt to the vse of reason becoÌ„ming obedient to the diuine law and what solide and sincere reason doth dictate Wee are taught here to obserue diligently what our Lord God doth speake in vs that wee maie condescend to his holie inspirations for therefore it is that Abacuc saieth I will Abacus 2. stand vpon my watch and I will contemplate to see what maie be saied to mee but to this it is requisite that wee be able to discerne which is à diuine which an Angelicall which à naturall and which à diabolicall instinct But yet his saluation Christ the Sauiour is nigh to them that feare him All men will not cooperate with his grace nor consequently participate of the merits of our Sauiours Passion but onely such as feare our Lord. The Prophet saieth not that the saluation of God is nigh to all men but onely to them that feare him with a filiall feare for such will freely and gratefully accept of his mercie and cooperate with his grace endeuoring the best they can to decline from euill and doe good according to that of Ecclesiasticus They that Eccles 2. feare our Lord will prepare their hearts and in his sight will sanctifie their soules c and by this meanes detaine Christ in their hearts who saieth If any loue me he will keepe my word and my Father will loue him and we will come to him and abide with him His saluation then shall be nigh to them that feare him That glorie to witt Christ the King of glorie who is the image of the liuing God the splendor of his glorie and figure of his substance maie inhabite in our land in the land of Iuda where be conuersed corporally amongst men as the Prophet Zachary witnesseth saying Praise and reioyce o daughter of Sion because loe I come and will dwell in the middest of thee Mercie and truth haue met each other in Christ for the mercie of God appeared in his Incarnation because â—t was effected by the ineffable mercie of God that he should assume humane flesh and the truth of God shined therein because he fulfilled in the Incarnation of Christ what he had foretold and promised by his Prophets Iustice and peace haue kissed to witt The iust satisfaction wherewith Christ satisfied for vs by waie of iustice sustaining paine for our faults and the confederation of mankind with God accompanying this satisfaction are most amorously vnited in Christ for he according to the Apostle is made vnto vs 1 Cor. 1 Ephes 2 from God iustice and redemption He is alsoe our peace who hath made both one c. This iustice and pâ—ace doe alsoe mutually kisse in vs who are redeemed by him for immediatly vpon this iustification there followeth peace in vs whereby we are reconciled to God and set at vnitie and concord with him S. Bernard vpon these words saieth that The Mercie Truth of God did seeme in à sort to contradict one another about the mysterie of the Redemption of man Mercie exacting that the miserable should be freed but Truth dictating that the guilty should be damned yet in this meeting together Iustice and peace haue kisled because the miserable is redeemed and his fault was not vnpunished Truth to witt Christ who saieth of Ioh. 14. himselfe I am the waie and the veritie and the life is risen out of the earth hath assumed flesh in the wombe of the most glorious Virgin by beiÌ„g borne of her did spring forth as out of the earth of which Prophet Isa 45. Isaie saieth Bee the earth opened and bud forth à Sauiour c. And iustice hath looked downe from heauen at the birth of Christ both because then true iustice did descend from heauen iustifying men by faith as alsoe because then the wrath of Roma 1 God was reuealed vpon iniquitie For it had neuer been knowne how great the wrath of God is against sinne but that he was pleased to expiate it by the death of his onely Sonne neither had it euer been fully knowne how great the indignation of God will bee in the daie of iudgement against the vniust had we not seene how exceeding greeuous the Passion of Christ hath been to satisfie for the sinnes of others For if in the greene Luc. 23. wood they doe such things in the daie of iudgement what shall bee done The blessed Virgin is fitly designed by the earth as S. Bernard sheweth For as à feild saieth he or the earth without all humane labour
or industrie doth flourish not being sowed or cultiuated soe the wombe of the Virgin did flourish soe the inuiolate chast intire bowells of Marie brought forth the flower of eternall viriditie whose beautie and glorie shall neuer fade Yet least it might seeme impossible to any that à Virgin should bring forth Christ the Prophet sheweth the manner of his generation to witt that it is not effected by humane but diuine power For our Lord certes will giue benignitie to witt supernaturall fecunditie to the preelected Virgin and plenitude of grace as the Angell declared vnto her saying Haile full of grace our Lord is with thee c. And our land the blessed Virgin Marie our saluatrix and aduocatrix shall giue her fruit bring forth Christ our Lord of which fruit S. Elisabeth prophesied saying Blessed Luc. 1. is the fruit of thy wombe But in a spirituall sense our Lord will giue benignitie when as he filleth our hearts with grace giueth mercifull audience to our praier iustifierh vs gratis preuenteth the impious conserueth the iust and perfecteth proficients and our land giueth her fruit when as our body becometh obedient to the spirit and imploieth it selfe in pious exercises for then we fulfill that of the Apostle I beseech you exhibite your bodies à Rom. 12. liuing host pleasing to God Iustice shall walke bâ—fâ—re him Christ our B. Sauiour shall teacâ— nothing of Christ but what is iust and holie and shall set his stepps in the waie he shall accomplish in worke whatsoeuer he shall soe teach for à Doctor is then saied to set his steps in the waie when by liuing well he sheweth the doctrine to be true which he proposeth to others and is the waie to eternall life S. Augustine expoundeth these three last verses in effect as followeth Truth is risen out of the earth truth of confession of sinnes and the praise of God begane to arise through Christ out of the mouthes of terrene men and then Iustice hath looked downe from heauen that it might iustify them soe confessing their sinnes and rendring praise Yet this truth of confession of sinnes shall not arise out of the saied earth through the proper forces thereof but through the aide of the preuenting grace of God for it is our Lord that will giue benignitie who will make iustice shine in the hearts of sinners and by this meanes Our earth will giue her fruit Moreouer man soe iustified by the grace of Christ will alwaies haue iustice before his eies that he maie performe all things according to the rule of iustice and soe Iustice shall walke before him bearing the law of God before him as a torch that he maie not walke in darknesse and soe secure and ioyfull â—e shall set his stepps in the waie that he maie happily attaine to the celestiall countrey in the end What vnderstanding is able to conceiue much lesse expresse the dignitie and praise of this present Psalme wherein first the diuine benefits are most deuoutly called to remembrance and afterwards this most efficacious praier is annexed Conuert vs ô God our Sauiour Which verse is with good reason appointed to be saied at Compline against the darkenesse of the night the deceits of deuills and infinite necessities of man to the end that daie light then departing our mynd being conuerted to God maie bee illustrated on all sides with the light of grace and being abstracted from all sensible things maie bee immerged in the intelligible immutable and cheifest good least soe singular à grace should bee denied vs in regard of our sinnes it is most fitly added And auert thy wrath from vs Let vs therefore recite this verse especially at Compline with feruent affection and firme confidence In the following verses hope of obtaining mercie is inflamed and all pusillanimitie and diffidence is eradicated To conclude the verse Shew vs ô Lord thy mercie and giue vs thy saluation doth farre exceed in sententious sweetnesse all the delights of carnall things The title and argument of the 116. Psalme and last in Prime THe title is Alleluia fitly agreeing with the Psalme for therein the Prophet doth inuite all men both Iewes and Gentils to praise our Lord for the singular benefitt of the Incarnation of Christ for the accomplishing of what was foretold of him and for the conuersion of the Gentils Christ is the Corner Eph. 2. stone in whome the Gentils and Iewes are ioyned together constituting one Church wherein there is noe distinction of à Iewe and à Grecian for as the Apostle saieth In Iesus Christ neither Circumcision Galath 6. auaileth ought nor prepuce but à new creature Yet because there are more of the Gentils conuerted then of the Iewes the Prophet foreseeing this doth in the first place inuite them saying The explication of the Psalme PRaise our Lord all yee Gentils called to the faith praise him all yee peoples conuerted from Iudaisme Because his mercie is confirmed vpon vs the sweet effect of his diuine clemencie or his grace is more copiously then formerly conferred and roborated vpon the whole race of men by the comming of Christ And the truth of our Lord to witt the fulfilling of his promisses and the mysteries of Christ remaineth for euer in as much as concerneth the fruit acquired thereby that is the freedome of mankind of which truth S. Iohn maketh Ioh. 1. mention saying Veritie was made by Iesus Christ who fulfilled all that was foretold of him and therefore hanging vpon the Crosse saied It is consummate Or thus Ioh. 19. The truth of our Lord to witt the doctrine of Christ remaineth for euer as he himselfe witnessed saying Heauen and Luc. 21. earth shall passe but my words shall not passe Or finally thus The truth of our Lord Christ the Sonne of God who saied I am the veritie remaineth for euer which Iob. 14. the Iewes confessed saving to our Sauiour we haue heard out of the law that Christ abideth for euer This Psalme little in words but great in sense is exceedingly commended by the holie Doctors for it containeth summarily what is treated of at lardge in the rest of the Psalmes To bee briefe what can bee saied more delightfull to the Gentils almost destitute of hope or to such as are in miserie blindnesse and the state of perdition then this That the mercie of God is confirmed vpon vs Let this Psalme therefore be pronounced by vs with à certaine flame of holie deuotion The explication of the Chapter at Prime VVhat is she that cometh forth as Auâ—ora Cant. 6. rising To witt from her infancy wherein she begane to haue the vse of reason making incomparable progresse in à very short space preceding producing Christ the true daie of holie soules Faire as the Moone as the Moone next to the Sunne doth shine most resplendently in heauen and gouerneth the night soe the most illustrious Lady next to Christ our Sauiour the Sunne of Iustice
not bee able to helpe themselues Lett them be made as grasse in the toppes of houses which is withered before it bee plucked vp VVhereof the Reaper hath not filled his hand and he that gathereth the sheaues his â—osome And they saied not that passed by The blessing of our Lord bee vpon you Wee haue blessed you in the name of our Lord. They are seated now in high places of authoritie sucking the bloud of innocents oppressing the poore or wallowing in Gluttony obscene delights They seeme to grow and florish but they want the roote of Charitie and dewe of grace being euen condemned before the daie of doome Of which contemptible stuffe the Angell will not gather into the barne of our Lord but to cast into vnquenchable flames nor to such à haruest gathering will the passengers of this life trauelling towards the celestiall countrey say God speed the worke The Title and Argument of the 129. Psalme and second in Compline THis is the eleueÌ„th Graduall Psalmes short but repleat with wholsome doctrine and vsed by the holy Church more frequently then the rest It is likewise one of the seuen Penitentian Psalmes teaching the way of true pennance It is recited alsoe frequently for the faithfull departed and properly because if it bee saied in the person of à Soule detained in Purgatorie the contents doe fitly square therewith such à Soule being in à certaine depth longing to ascend and expecting Gods mercie through the price of its Redeemer To be short it containeth à heartie praier to God an exhortation to the people and à predictioÌ„ of their then future redemption The explication of the Psalme FRom the depth I haue cried to thee ô Lord Lord heare my voice From this place of exile and vale of teares and from the low condition and abysse of miserie the weight of my sinnes haue sunke mee vnto all disconsolate I lowdly call to thee for help Lord heare my voice Let thyne eares bee intent to the voice of my Petition Doe not lissen vnto mee like such as mind not their suppliants plaint being before resolued to shew no fauour but lend à gratious eare vnto mee and graunt my request If thou shalt obserue iniquities ô Lord Lord who shall sustaine it If thou shalt take strict account of what offences are done and proceed to iudgement with rigour what man may be found with soe chast a heart that dares presume to iustifie himselfe in thy presence As for my part I am conscious of my insufficiencie in this point yeelding my seife conuicted and casting my selfe wholly vpon thy mercie Pardon mee for thy goodnesse sake and draw mee vp vnto thee Because with thee is propitiation and for thy law I haue expected thee ô Lord. I know thou art not delighted with seueritie but easily inclined to mercie for which reason and for thy law not of Iustice but of Charitie which thou hast of thy ineffable goodnesse prescribed to thy selfe That thou wilt first offer mercie and inuite sinners to doe workes worthie of Pennance afterwards proceed to iudgement if they perseuer impenitent I haue hoped in thee not doubting of performance My soule hath expected in his word my soule hath hoped in our Lord. My soule that was defiled by mee with enormious crimes and remaining long impenitent was deseruedly reduced to exceeding sad extremities did yet expect in his word That he would not remember the iniquities of such as repent from the bottome of the heart and was not frustrated of her expectation our Lord affirming by his Prophet vpon the expression of the intense sorrow I internally conceaued for myne offence That my sinne was traÌ„ferred My soule I say that after innumerable select fauours was most vngrate fully disloyall did yet hope in our Lord and found mercie Let no man then how greeuous à sinner soeuer despaire of pardon The mercies of our Lord are aboue all his workes From the morning watch euen vntill nightâ— let Israel hope in our Lord. From the beginning of the daie till the end of night let all men and the faithfull people of God especially hope in our Lord. There is no time during life wherein the couersion and pennance of à sinner will not be accepted whether it be in the morning at noone or at night that is to saie in youth at mans estate or old age or whether it be by daie or night that is to saie in prosperitie or aduersitie Because with our Lord there is mercie and with him plenteous redemption With our Lord is mercie it selfe Vpon earth indeed in many places persons may be found remedies for particular miseries being as it were little streames of his mercie but the oceaÌ„ that can redresse all is with him and in his eternall counsell and decree is the meanes and price to satisfie his Iustice to the full for our transgressions And he shall redeeme Israell from all his iniquities And this redemption which whilest I write this Psalme is thus with him I foresee shall in the fullnesse of time be made manifest to the whole world and he shall redeeme the people of God from the tyrannicall captiuitie of the infernall powers and shall satisfie for all their iniquities as we now behold happily performed our ransome being paied not with corruptible coine of siluer or gold but with the inestimable treasure of the dearest heart bloud of the immaculate Lambe Christ Iesus his onely Sonne our Lord. The Title and Argument of the 130. Psalme THis Psalme is à Graduall Psalme wherein Dauid doth modulate the vertue of Humilitie not before two or three but vpon the theather of the vniuerse and yet whereas in this he is the Trumpet of his owne praise doth he not transgresse that Precepâ—t Let another praise Prouer. 20. thee and not thy owne mouth For as it is vnseemely to praise ones selfe when necessitie doth not require it soe is it foolishnesse to bee silent when iust cause doth occurre WheÌ„ce S. Paul wheÌ„ he saied Not he that commends himselfe is approâ—ued but 2. Cor. 10. he whome God commends did highly commend himselfe finding it expedient to retort the calumnies of Pseudo Apostles Dauid doth then attribute to himselfe the 1. Reg. 22. vertue of Humilitie not for ostentation but for that he was often taxed of Pride ambitioÌ„ which vice he chiefly abhorred to vindicate himselfe dot â—inuoke God the searcher of all hearts to bee a witnesse of his singular modestie laying à heauie imprecation vpon himselfe if he write not truth This is one of the Graduall Psalmes it teaching wherein true humilitie doth coÌ„sist and indeed there is no securer way whereby to ascend then it our Lord himselfe affirming that euery one who humble the himselfe shall bee exalted Lord my heart is not exalted neither are myne eies losâ—ie O Lord to thee my heart lyes opeÌ„ Thou doest both see and know that what I write is not to praise my selfe but to cleare some sinister aspertions I call
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
and recouer life Thirdly she was most secure by the presence of God Our Lord is with thee Saint Bernard saieth that not onely our Lord the Sonne was with her whome she clothed with her flesh but alsoe our Lord the holie Ghost by whome she conceiued and our Lâ—rd the Father who begat whome she did conceiue Fourthly she was most worthy for the reuerence due vnto her person Blessed art thou among women The saied S. Anselme seeming to be astonished at this benediction saieth O B. and more then B. Virgin by whose benediction not onely all creatures are blessed by the Creator but euen the Creator himself is blessed by this creature Fiftly she is most profitable for the excellencie of her ofspring Blessed is the fruit of thy wombe For she brought forth that most excellent and potent fruit which gaue saluation to the whole world Saint Anselme vpon these words saieth By the fecunditie of the B. Virgin the impure sinner is iustified the condemned is saued and the banished man is restored for her happy child-birth redeemed the inthralled cured the diseased and raised to life the dead world Saint Iames in his Liturgy hath words to this effect Let vs make commemoration of our most holie most immaculate most glorious and most B. Lady Mother of God Marie euer à Virgin and of all the Saints and iust men that all of vs maie obtaine mercy by their praiers and intercession à little after he addeth Haile Marie full of grace our Lord is with thee c. because thou hast brought forth the Sauiour of our soules It is meet we call thee truely B. euer B. Mother of God more honorable then the Cherubins and more glorious then the Seraphins who hast brought forth the Word of God without corruption O full of grace all creatures the companies of Angels and generations of men doe congratulate thee who art à sanctified Temple à spirituall Paradise a glory to Virgins of whome God assumed flesh and our God is made à child who is before all worlds He hath made thy wombe his throne and thy bowells more lardge and ample then the heauens O full of grace all creatures doe congratulate thee Glory be to thee Saint Chrisostome in his Liturgy saieth It is truely meet and iust to glorify thee the Mother of God and euer most blessed and altogether incontaminate Mother of God more honorable then the Cherubins and more glorious then the Seraphins who didst bring forth without corruption We magnify thee the truely Mother of God Haile Marie full of grace c. because thou hast brought forth the Sauiour of our Soules S. Augustine affirmeth that the Angell descended from heauen sent by God the Father to giue the beginning to our Redemption by saluting B. Marie Haile full of grace our Lord is with thee She is therefore filled with grace and the fault of Eue euacuated the malediction of Eue is changed into the benediction of Marie after he hath leardnedly handled the rest of the words of this holie salutation he addeth O blessed Marie who is able worthily to repaie thee thy due of thanks and renowne of praises who hast succoured the perishing world with thy peerelesse assent what praises can humaine frailtie render vnto thee who with thy sole commerce hast found out the waie of recouery Accept neuerthelesse our thanksgiuing of how small value soeuer or how farre soeuer inferiour to thy merites and when thou shalt receiue our desires by thy praiers excuse our faults Admit our praiers into thy holie place of audience and bring vs backe the Antidote of reconciliation Accept what we offer returne what we request excuse what we feare By thee we hope to haue pardon of our offences because thou art the sole hope of sinners and in thee most blessed is the expectation of our rewards Holie Marie succour the afflicted help the weake minded cherish those that weepe praie for the people be à meane for the Clergy make intercession for the deuout feminine sexe Let all feele thy assistance whosoeuer doe celebrate thy commemoration Let it be thy care to praie incessantly for the people of God who hast deserued to beare the Redeemer of the world Saint Ambrose vpon the 2. of Saint Luke saieth That she alone is fitly stiled to be full of grace who alone did obtaine that grace which none other had euer merited vdzt that she should be filled with the author of grace Saint Athanasius a soe vpon Saint Luke saieth That since he is King Lord and God who is borne of the B. Virgin the Mother that bore him is properly and truely esteemed Queene Lady and Mother of God This new Eue is stiled the Mother of life wherefore we call her againe and againe and alwaies and euery way most blessed We crie vnto her be myâ—ndfull of vs most holy Virgin Haile full of grace our Lord is with thee The Hierarchies of all the Angels and men doe promulgate thee Blessed art thou among women and blessed is the fruit of thy wombe Mistresse and Lady and Queene and Mother of God intercede for vs. Petrus Chrisologus Archbishop of Rauenna saieth That an Angell did treat with Marie concerning Saluation because an Angell had treated with Eue concerning Ruine in another place he saieth She is truely blessed who was greater then heauen stronger then the earth and more spacious then the world for she contained God whome the world is not able to containe she bore God who beareth the world she brought forth her Creator and nourished the nourisher of all the liuing Fulgentius Ruspensis in à Sermon in the praise of the B. Virgin hath these words When saieth he the Angell pronounced All Haile he gaue her a celestiall salutation wheÌ„ he saied Full of grace he shewed that the indignation of the first sentence was fully excluded and the full grace of benediction restored when he saied Blessed art thou among VVomen he expressed the blessed fruit of her Virginitie in vertue whereof all women but especially those who shall perseuer in Virginitie maie become blessed Eue was accursed whome we beleeue to haue passed to the benediction of glory through Marie Come therefore all you that are Virgins to the Virgin Come all you that conceiue to her that conceiued Come all you that bring forth to her that did bring forth Come all you that giue sucke to her that gaue sucke and you little young maids come alsoe to her that was à little young maid for the B. Virgin Marie hath for this cause vndergone in our Lord Iesus Christ all these courses of nature that she might be able to comfort and assist all sorts of women that should haue recourse vnto her It will not be needfull that I insist any longer vpon this subiect for that the studious reader will find nothing more frequent in the writings of most of the auncient Fathers and therefore I will onely set downe two examples which maie be à meanes to confirme such as
respect that he permitteth wicked people to liue for the most part in great plentie ease pompe and delicacy and suffereth vertuous holie men to liue in want affliction contempt and misery but when he cometh to the generall iudgement that he maie render to euery one according to his workes his seate shall bee as it were corrected Fire which shall burne the whole world shall goe before him and inflame his enimies round about but shall not touch nor contristate his elected friends as is prefigured in the three children which the King of Babylon caused to bee throwne into â— furnace Daneil 3. of burning fire who were not touched by the flames but the Chaldeans burnt whoe were about the furnace The things that follow are denounced by the Prophet as though they were already done for the assured certaintie thereof His lightnings shined to the round world the earth sâ—w and was moued The inhabitants of the earth shall see his lightnings and the other terrible precedent signes of his dreadfull comming wither for feare and expectation of what shall come vpon the world The mountaines melted as wax before the face of our Lord before the face of our Lord all the earth Some expound these words literally of the materiall mountaines which shall bee dissolued the earth made plaine and perspicuous but others expound them morally of proud ambitious and vaine glorious men who shall bee confounded and dissolued in their hearts at the sight of our Lord and not onely they but alsoe terrene auaritious and sensuall men saying one to another VVhat hath pride profited vs Sap. 5. or what commoditie hath the vaunting riches brought vs all those things are passed away as à shadow and as à messenger running before and as à ship that passeth through the surging wanes whereof when it is past the trace cannot be found c. The heauens haue shewed forth his iustice the Sunne Moone and starres in which shall appeare great testimonies of the indignation of God shall as it were proclaime to the whole world with what seueritie rigour of iustice he will take reuenge of mankind for sinne and all peoples haue seene his glorie shall see his glorie in these all other his wonderfull workes And therefore since that our Lord is of such power and Majestie Let them bee confounded that adore sculptils statues and images as Gods framed by the hands of men which neither can hurt nor helpe them and let them blush for shame that glorie in their Idoles as though there were diuine power in them for they shall then behold that those things which they adored for Gods are mere painted blocks and engrauen stones and that our Lord whome they would not here acknowledge is the onely true God vnto whome all adoration and diuine worship is due Adore him all yee his Angels To the greater confusion of Idolaters doe ye ô ye his Angels adore Christ our Lord your Maker sitting vpon his tribunall This place is alleadged by the Apostle to the Hebrewes to proue Hebr. 1. our Sauiour to bee true God And when againe he bringeth in the first begotten into the world to wit at the daie of iudgement for he speaketh à litle before of his first comming he saieth And let all the Angels of God adore him Sion heard was glad The militaÌ„t Church shall heare all that hath been before mentioned concerning the Majestie of our Lord comming to iudgement the confusion of Idolaters the adoration of the Angels and shall exult with spirituall ioy And the daughters of Iuda reioyced because of thy iudgements ô Lord All particular Churches meÌ„bers of the vniuersall or all the soules confessing to our Lord in spirit and truth for Iuda is by interpretation confession shall reioyce being moued thereunto by the consideration of thy iust iudgements ô Lord who wilt leaue nothing neglected doe iniury to none nor let passe the oppression or violence vsed towards any vnreuenged but wilt exalt all those that haue been contemned afflicted and tormented for iustice sake and wilt condemne to eternall flames those that placed their felicitie in the pompes and delights of this world And they shall reioyce alsoe Because thou Lord art most high ouer all the earth thou art exalted exceedingly incoÌ„parably without measure aboue all Gods both aboue those that by participation of thy diuine power are called Gods and aboue those alsoe whome the Gentils falsly worship as Gods You that loue our Lord hate ye euill since that sinne is soe odious in the sight of our Lord that he will come with such furie and indignation to take reuenge thereof All you deuout soules that make profession to feare and loue him abhorre it in your hearts yet not in regard of the paine it induceth but because it is displeasing vnto him and contrary to his diuine will and then you maie bee confident that you shall not onely experience him à mild iudge towards you in that dreadfull daie but alsoe your protector and comforter in all your present dangers afflictioÌ„s For Our Lord keepeth the soules of his Saints in this present life by infusion of grace and the ministry of his Angels and in the daie of iudgement out of the hand of the sinner from the power of the first transgressor Lucifer and his complices he will deliuer them he will perfectly free them and wipe all teares from their eies for after that last sentence sinners shall noe more molest the iust with their malicious pretensions and false accusations Light is risen to the iust and ioy to the right of heart The light of iustice the Sunne of vnderstanding shall arise to iust men and direct them in the way of truth without errour teaching them to discerne betweene iust and iniust good and euill and exciting them to elect in all things what is most conforme to the diuine will whence will follow exceeding peace of conscience and vnspeakable ioy of heart to the righteous that shall walke simply and humbly therein or thus The light of glorie illuminating the vnderstanding or Christ our Lord the Sunne of Iustice shall then arise to the iust man directing him towards the cleare vision of God ineffable delight proceeding from the vision of God which he shall eternally enioy shall arise to the right of heart Wherefore Bee glad yee iust in our Lord your most pious Redeemer and most liberall benefactor who shall come to the last iudgement with such preparation and for soe great benefit vnto you and with confession of praise and thankfullnesse Confesse ye to the memory of his sanctification praise him that hath soe gratiously been mindfull of you that he might sanctify you and bring you to eternall felicitie for which his singular clemency and mercy shewed towards you without any merit on your part but meerely of his owne immeÌ„se goodnesse you are obliged by all the lawes of gratitude to glorify his name incessantly and neuer to forget
2. â—ies haue seene thy saluation which thou hast prepared before the face of all people à light to the reâ—elation of the Gentils c. and in another place All flesh shall see the saluation Luc. 3. of God By this verse therefore the faithfull doe praie for the illumination of the holie Ghost that they erre not in the way of this present life but by working maie know and by knowing maie walke in the way of our Lord of which our Sauiour speaketh in the Ghospell Straâ—â—e Math. is the way that leadeth to life and few there are that fynd it and by these words in all nations thy saluation they praie that Christ maie be acknowledged and honoured by all nations Let people ô God Confesse to thee let all people Confesse to thee Let the worship and veneration of the false Gods cease and to thee alone the liuing God let all diuine honour be giuen by all people Let nations called to the faith of Christ be glad with interiour ioy and exult by shewing exteriour signes of their inward ioy and this because thou ô God by thy annoynted iudgest people in equitie that is the seruile yoake of the Prince of darknesse being taken away thou hast constituted à most iust Kingdome in thy holie Church and the nations in earth thou doest direct gouerning them and directing them by most wholsome lawes to the port of eternall saluation S. Augustine interpreteth the words of this verse in the future tense as thus Thou wilt iudge people in equitie and referreth them to the last iudgement And the nations in earth thou wilt direct referreth them to the direction of this present life according to whome the sense of this verse is Let nations bee glad and exult because if they happen to suffer any euill here from men the tyme will come when thou ô God wilt iudge people in equitie and in the meane tyme the nations in earth which are subiect and deuoted to thee thou wilt direct Let people ô God Confesse to thee let all people Confesse to thee Here the Prophet againe exhorteth all people to praise and giue thankes to God adding à new reason or motiue to wit because the earth hath yeelded her fruit This fruit is Christ our Lord borne of the terrene substance of the blessed Virgin à fruit of such excellency that in coÌ„parison thereof all the fruit the earth hath heretofore brought forth maie well bee esteemed briers and thornes Of this fruit the Prophet Isaie maketh mention saying In that Isaiae cap. 4. daie the bud of our Lord shall bee in magnificenee and glory and the fruit of the earth high Yet taking the last words of this verse in à morall sense The earth is saied to yeeld her fruit when the holie Church doth spiritually instruct perfect and conserue her children and when our body liueth soberly and serueth to the aduancement of the soule obeying in all things The Prophet doth here as in many other places of the Psalmes vse the preterperfect tense for the future because in his prenotion that was now done which he foretelleth to bee done God our God blesse vs God blesse vs and let all the ends of the earth feare him This in effect is as much as if he had saied Since all people doe praise thee ô God and the earth hath yeelded her fruit let there henceforth bee a gratefull vicissitude betweene thee vs doe thou open thy liberall hand and fill vs with all benediction to wit with aboundance of all temporall and spirituall benefits and we as it is most meet will serue thee with à filiall reuerence and render thee the tribute of obedience and praise for euer The threefold repetition of the word God in this verse signifieth the affection of the Prophet Yet it seemeth likewise to insinuate the mystery of the blessed Trinitie which was afterwards manifested to the whole world by our Sauiour and his hole Apostles A certaine graue author vpon these words in the first verse of this Psalme to wit God blesse vs and illuminate his countenance vpon vs hath this obseruation Because saieth he many desire to bee blessed by God with aboundance of temporall benefits to wit with beautie power riches honour and the like all which indeed doe come from God but yet are common to the iust and vniust therefore the Prophet addeth what is proper to the iust to wit illuminate his countenance vpon vs. This is proper to the iust whereas the other mentioned things are common to all both good and euill almightie God soe disposing least if they should bee giuen solely to the good euill men would thinke that God were to bee worshipped for them and if to the euill onely infirme and fraise people would feare to conuert themselues to God least these things should bee wanting vnto them Behold here à short Psalme but full of feruour deuotion Let vs conforme the affections of our heart to the sacred words thereof with the whole forces of our mynd let vs implore the diuine mercy that he will bee pleased to inrich vs with the benedictions of Christ and instruct vs with the light of his countenance Let vs alsoe most heartely pray for the common good and for the generall soules health of all men that all men maâ—e confesse to God honour and loue him The argument of the Canticle of the three children BY the insuing Canticle the three men Sidrach Misach and Abdenago who were throwne into the furnace of burning fire by the commandement of Nabuchodonosor because they refused to adore the golden statue he had erected as is at lardge related by the Prophet Daniel did inuite all creatures in their seuerall Daniel 3. degrees and natures to praise God and they themselues did praise and glorifie him who preserued their bodies that they were not touched by the fury of those flames and made their hearts inflamed with the fire of his loue Indeed by how much the more one is inflamed with his loue by soe much the more intensly doth he desire that God maie bee praised loued and honoured by all l. 1. de doctrina Christiana creatures according to that S. Augustine By how much the more feruent any one is in the loue of God by so much the more doth he endeauour by all the meanes he can diuise that God maie bee beloued of all men by how much the more sincerely any one doth coÌ„template God by soe much the more he doth vnderualue and humble himselfe esteeme the praise wherewith he doth set forth the glory of God to bee the more insufficient and therefore doth earnestly desire that God maie bee magnificently praised by all creatures and doth his best to procure it The exposition of the Canticle ALl workes of our Lord blesse ye our Lord praise and superexalt him for euer Although euerie Creature doth not blesse and praise almightie God with voice which is proper to Men nor mentally which is
Israel hath erected saluation to vs and deliuered vs from our enimies To worke mercie to our Fathers to witt to the end that he might procure impart compleat felicity to the Patriarks Prophets and other iust men long since departed this life transporting them out of Limbâ— and placing them in the celestiall pallace as it is saied of Christ Thou alâ—oâ— Zacha. 9. in the bloud of thy testament hast let forth the prisoners out of the lake wherein is not water Or To worke mercie to our Fathers to witt to the end that he might mercifully fulfill what he hath foretold he will performe vnto them For this reason alsoe these words are saied because Christ assumed humane nature not moued thereunto by our iustice but of his owne immenâ—e piety as the Apostle writeth to Titus The ad TituÌ„ 9. beuigâ—â—ty and kindnesse towards man of our Sauiour God appeared not by the workes of iustice which we did but according to his mercie he hath saued vs. And to remember his holie testament to witt that by this worke of our deliuery he might shew that he was mindfull of his holie couenant and firme league which he entred into with the Patriarkes and Prophets vnto whome Christ as God promised he would bee incarnated come into the world according to that of Isaie For this cause shall my people know my name in that daie because I Isaie 52. my selfe that spake loe I am present Of this testament therefore he shewed himselfe mindfull by assuming humane nature in the wombe of the blessed Virgin The oath which he sware to Abraham our Father Of this oath we read in Genesis By Gen. 22. my owne selfe haue I sworne saieth the Lord because thou â—ast done this thing and hast not spared thyne onâ—ly begotten sonne for my sake I will blesse thee and I will multiplie thy seed as the â—â—arres if heauen and in thy seed shall bee blessed all the nations of the earth Where by the seed of Abraham according to the Apostle Christ is vnderstood 〈◊〉 Abraham saieth he were the promiseâ— saied Galath 3. and to his seed He saieth noâ— And to seeds as in many but as in one And in thy seed which is Christ By this oath therefore the eternall Father promised that his onely Sonne should be incarnated of the seed of Abraham Who by giuing his Sonne vnto vs in the mistery of the Incarnation did alsoâ— bostoâ— himselfe vpon vs by â—â—â—â—â—â—ple 〈◊〉 hence it followeth in this place That he would giue â—onself 〈◊〉 〈◊〉 the Sonne hath giâ—â—◠〈◊〉 〈◊〉 to 〈◊〉 ting â—imselfe ouâ— brâ—ther our Sauiour c our aduocate 〈◊〉 â—is hath communicated himselfe vnto vs diuers waies for being borne â—oâ—mersing in the world he hath madeâ— himselfe à companion of men in his lâ—st sâ—â—â—â—â—s he gaue himselfe for our soâ—â—â—â—e dying â—e gaue himselfe for the price of our redemption aâ— râ—igning in the celestiall to 〈◊〉 for our bâ—atificall re◠〈◊〉 God a brighty â—s alsoe 〈◊〉 to giue himselfe 〈◊〉 into 〈◊〉 he infuseth charity and diuine grace beâ—â—â—â—â— such haue and possesse God as the obiect of the 〈◊〉 light and occupation â—nd which wonderfull â—dignation the aboundant liberality exceeding fauour and 〈◊〉 of God towards vs is clearely 〈◊〉 〈◊〉 because giuing vnto vs his gifts he imparteth himselfe withall to bee had possessed be held beloued enioyed to bee our conseruer helper and protector euer at hand Yet in this place Zachary speaketh literally of the donation wherein the onely begotten Sonne of God is giuen to vs by this that he hath assumpted our nature to worke and consummate our saluation whence is that of the Prophet A litle child is borne Isa 9. to vs and à Sonne is giuen to vs. That without feare to witt inordinate earnest secular or semile being deliuered by the intarnation and Passion of Christ from the hand of our enimies both visible and inuisible We maie serue him the true God with the seruice of diuine worship In holinesse in purity of body but much more of the mind all terrent and carnall affection being excluded that is to saie in à perfect conuersion of the heart all affections of the soule being reformed rectified and reduced towards God for in this sort God ought to bee serued according as he exacteth of vs its Leuitâ—â—us Doe not contaminate your soules 〈…〉 for I am the Lord your God bee holie because I am holie and our Sauiour Christ reacheth vs Bee you perfect as alsoe your heauenly Maâ— 5. father is perfect It is therefore requisite that wee doe not onely exhibite our selues reuerently purely towards God rendring what is due vnto him to â—itt all thankfulnesse and praise all honour and glory but alsoe that wee comport ourselues iustly towards our neighbours rendring to our Superiours equalls and inferiours respectiuely what belongeth to all and euery of them and giuing them good example and edification in all things according to that of the Apostle The things that are of peace let vs pursue and Roma 14. the things that are of edifying one towards another let vs keep Put not a stumbling block or à scandall to your Brother doe not destroy him for whome Christ died Whence it followeth here and iustice to witt that we maie not onely serue him in holinesse but alsoe in iustice rendring vnto him for his immense goodnesse and mercie shewed towards vs all obedience and loue praise and thankfulnesse and to our neighbours respectiuely what is due vnto each one before him to witt with à pure intention and internall attention placing our selues as in his presence considering him as the King and iudge beholding all things and soe desiring to please him alone seeking his honour and glory in all things and doing all things freuerently witâ— a filiall â—â—are and simple heart not like vnto hypocrites doing good workes before men for humane respects and to bee praised and rewarded by them that foe we maie truely saie with the Psalmist I haue kept thy commaundâ—â—neurs and thy testimonies Psal 118. because all my waies are in the fight All our daies to witt incessantly and perseuerantly There is noe greater folly then to spend this tyme not onely vnfruitfully but alsoe vitiously which is alotted vnto vs wherein to worke our saluation with feare and trembling for after this life there will be noe occasion offered of merit or demerit Let vs therefore now whilst we haue health ability of bodie and mynd and many other meanes to serue our Lord labour to performe our dutie towards him and our neighbour and to increase in perfection and his diuine loue Let vs doe this I saie not one daie or seldome or for à small tyme but continually perseuering therein to our last breath for He that shall â—ath 10. perseuer vnto the end he shall be saued and the Apostle saieth Doing good let vs not Gala. 6. faile for in due tyme we shall reape