properly tearmed Hymnes Which words agree with that of S. Mathew where he Math. 16. saieth that our Sauiour and his disciples after they had recited an Hymne went forth which Hymne consisted of diuers Psalmes as hath been saied in our second Chapter of this worke In the primitiue Church the vse of them was wery frequent as maie appeare by diuers of the Epistles of S. Paul as namely by the first to the Corinthians the fowerteeneth the first to the Ephesians and the third to the Collossians Philo Iudaeus saieth that lib. de vita coÌ„templatiua De diuinis nominibus c. 4. Ibidem ca. 3. the disciples of S. Marke did not onely contemplate but alsoe compose Canticles Hymnes in the diuine praise and S. Dionysius maketh mention of one Hierotheus his instructor in the sacred letters whome he affirmeth to haue composed hymnes some of which he setteth downe and moreouer that he the saied Hierotheus together with the Apostles did set forth the diuine praises at the funerall of the B. Virgin mother of God which words Necephorus expounding saieth that 〈◊〉 22. they recited Hymnes The Hymnes which are vsed in the diuine office were for the greatest part composed by S. Hilarie S. Ambrose and S. Thomas of Aquine Yet our holie Father S. Benedict in diuers chapters of his Rule c. 9. 12 13. in stead of the word Hymne hath the word Ambrosian by which it maie be gathered that the Hymnes vsed in the diuine office in his tyme were principally if not altogether composed by S. Ambrose If we haue regard to the signification of the words there is small differeÌ„ce betweene an Hymne à Psalme and à Canticle Yet the holie Fathers doe vse these words diuersly for by the Psalmes they seeme to vnderstand those which Dauid composed to be song to the harp and other musicall instruments by the Canticles those Ten Canticles which are taken out of the other bookes of holie writ and appointed to be song at Laudes Vespres Compline Seauen whereof are taken out of the old Testament and the rest out of new and finally by Hymnes are vnderstood certaine Odes composed in the diuine praise by Ecclesiasticall though not Canonicall writers Those that are desirous to read à more exacte narration of the difference betweene these three words maie fynd them sufficiently discussed in the Commentaries of S. Ierome vpon the fift of S. Paul to the Ephesians in the Prologue of lib. 3. S. Hilarie to his explication vpon the Psalmes and in the Preface of Euthimius to the Psalmes whereunto for breuitie sake I referre the studious reader VVhy the holie Church hath made choice of the Psalmes of Dauid to be recited in the diuine office rather then other parts of the holie Scriptures CArdinall à Turre Cremata vpon the Tract 75. in c. 18. Regulae S. Bened. Rule of our holie Father S. Benedict doth set downe Eight reasons which maie seeme to haue moued the holie Church to make vse of the Psalmes of Dauid in the diuine office rather then the other parts of the holie Scriptures The First is because sinners by reading of the Psalmes are wonderfully excited and animated to doe pennance when they behold Dauid cheifly celebrated in the Church who by pennance became soe great à Prophet and more illuminated by the spirit of God then any of the rest of the Prophets of which opinion Praefa in Psal S. Ambrose seemeth to be where he saieth In the Psalmes I am taught to auoid sinne and to blush when I doe pennance Soe mightie à King soe great à Prophet doth prouoke me by his example that I studie with all diligence â—ither to extenuate the fault committed or to beware of the fault as yet not committed The Second is because there is not any one booke of the holie Scriptures that doth treat soe familiarly with God for in almost euery part of the Psalmes the Prophet seemeth to discourse with God almightie which is a very proper methode for such as praie The Third is because the Psalmes are as it were â— plentifull Mother of spirituall affections abounding with celestiall fruits as most of the holie Fathers doe witnesse The Fowerth is because the Psalmeâ— are very profitable to be read by all sorts for they minister spirituall nutriture sutable to the degree of perfection that each man hath attained or doth aspire vnto Such as haue newly laied the foundation of Câ—ristian discipline maie there find comfort and incouragement to prosecute their course proficients that are aduanced to an higher degree maie there find matter wherein to exercise themseâ—ues and finally those that are happily arriued at the top of perfection maie there â—nd fe well to maintaine their flames of loue The Fift is because this heauenly philosophy is most apt to furnish euery man aboundantly with all doctrine necessary to saluation as best agreeing with those words of the Apostle where he saieth That all Scripture inspired by God is 2. ad Timoth. 3 profitable to teach to argue to correct to instruct in iustice Concerning which point see the Glosse in the beginning of the Psalter The Sixt is because this Propâ—esie excelleth all others in perspicuitie The Seauenth is because there is almost nothing contained in the Psalmes but it is either the praise of God or a Praiâ—r vnto him both which are most proper for the diuine office The Eight end last is because they are diuided into verses and the manner of distinction there obserued is esteemed of learned men farre better then that of the other parts of the holie Scriptures by verses or numbers and consequentlie doe best Psal 17. v. 50. agree with the alternate modulation of à quite The Grecian Fathers in their exposition of these words of the Psalmist I will confesse to thee among nations O Lord and will saie à Psalme to thy name doe affirme that the Prophet did fore shew that the Psalmes by him composed should be song in all parts of the world in the Churches of the Gentils and the same in effect doth the Prophet expresse in diuers places as namely I will confesse to thee in the Psal 34. v. 18. Psal 56. v. 10. great Church in à graue people I will praise thee And againe I will confesse to thee among peoples O Lord I will saie à Psalme to thee among the Gentils in many other places which for breuitie I omitt Certaine memorable sayings of the auncient holie Fathers in praise of the Psalmes of Dauid S. Dyonisius doth affirme that the Psalter li de eis nominibus cap. 3. Homil. 1. de Ezechiele is à certaine Inuentorie of the whole Scriptures wherein all the mysteries thereof are succinctly discribed and tempered with à wonderfull sweetnes of the verse S. Gregorie the great doth write that if the Psalmes be song from the heart and not with the voice onely they doe prepare à waie for almightie God to enter into the most inward
confesse o Lord that I am not worthy to beare the name of thy sonne and yet I cannot choose but acknowledge thee to be my father for in very deed thou art my father and my onely confidence Thou art the fountayne of mercy which doest not repell vncleane persons that come vnto thee but doest wash them and giue them consolation Behold then o sweet comforter how I the most desolate and abiect creature of all others come vnto thee bringing nothing at all with me but the burthen of my sinns I most humbly prostrate my self at the feete of thy diuine goodnes crauing mercy at thy hands Pardon me o my assured confidence and through thy infinite â—lâ—mency vouchsafe to purify my soule and conduct it to eternall life Amen This maiâ— be done diuers waies either mentally or vocally according as you shall eâ—petience most spirituall aduancement You maie take out of these aspirations such as shall best relish with your deuotion some at one tyme and some at another Yet I could wish you would at first take them as they are â—â—râ— placed and exercise yourself in soe many of them at one tyme as your leasure will permit and the next daiâ— begin where you left and soe forth continue vntill you haue at seuerall tymes gone through them all I could with alsoe that you would performe them in like manner sower or fiue tymes if you fynd them needfull and by that tyme I confide in God almighties goodnes that you will be enabled if you make vse of these in due manner to frame such of yourself and to expresse our affections and desires with facilitie and sweetnes And such expression made bâ— yourself moâ—â—d out of some pious consideration of the goodnes of God shewed vnto vs in the worke of our Redemption or some other of his benefites will be farre more gratefull vnto him then if you expressed your mind vnto him by reading vocally or pronouncing mentally these I haue â—here sett downe or any other how learnedly or excellently penned soeuer For God almightie regardeth not whether that we saie be elequently deliuered and the words placed in moode and figure but â—e attends our hearts and what we desire to saie and doe expresse in our poore manner Not much vnlike to à tender mother who is well pleased with the expression of loue in her litle Infant that can scarce vtter à word or Speake intelligibly yet comes and clips her as farre as it 's short armes can extend and in it's imperfect language laies open it's affections ioyes desires wants and troubles running to her as it 's best louing and beloued friend refuge and hope of redresse in all occurring exigents Some amorous soules will be moued with pronouncing onely the holy name of Iesus or the word Loue or such like Others haue need of many pious considerations to excite their hearts to deuotion Moreouer one and the self same consideration will not produce the like effect at all tymes through our indisposition of body or mynd yet the most simple plaine and humble way and least affected with curious set speeches or tearmes is the best for you are not so much to regard what to saie as how to loue Wherefore you may proceed herein as louers doe who neuer thinke of obseruing order or methode in their discourses but speake according as their affections guide them litle caring whether there be connexion in the words or no or whether the words be proper and significant or no but take those which first occurre After you haue by such like industries as these gotten into your interiour and disposed yourself to treat immediatly with God you may confidently begin your Office for this manner of preparation will aboundantly suffice on your part that distractions maie not haue soâ— free accesse into your mynd not be imputed to you when they occurre whereas otherwise if you presumptuously attempt to begin it abruptly you will expose yourself to be tossed here and there with the wind of euery vaine imâ—gination CHAPT XII Shewing what manner of reciting the Diuine office and coâ—sequently the office of the B. Virgin is conuenient or necessarie to be obserued IT appeareth by the common practise in aâ— ages that the diuine office and this like wise of the B. Virgin sâ—nce it was instituted hath been performed in publique by mutuall reciting wherefore the same order noe doubt maâ— securely and profitably be obserued in priuate it being à resemblance of 〈◊〉 quire Moreouer the custome of two or more to recite the office together seemeth to haue been founded vpon good reasons first for that it is à great ease and consolation next for that it â—ncreaseth alacritie and feruour one exciting the other with à pious emulation finally for that charitie by this meanes is well practised and much conserued It is alsoe consonant to the holy Scriptures for the Apostle commaundâ— to that each one doe Galla. 6. beare an others burthen affirming that by soe doing they fulfill the law of Christ And our Sauiour himself saied If two of Math. 18. you shall consent vpon â—arth concerning euery thing what soeuer they shall aske it shall be done to them of my Father which is in heauen For where there be two or three gathered together in my name there am I in the middest of them The Prophet Isaie witnesseth alsoe that â—e saw this forme of praising God obserued in heauen Seraphins saieth Isaie 6. he stood vpon the same six wings to one and six wings to the other and à little after And they cried one to an other and saied Holie holie holie c. Supposing therefore that it is not onely lawfull but exceeding commendable for two or more to recite this office together I will here set downe what Order is to be obserued when any number aboue two doe concurre thereunto If Three or more desire to performe the Office together they are to diuide themselues into two parts that is to saie if there be three of them two are to recite one verse and the third the verse following if there be Fower of them two are to recite one verse and the other two the verse following and soe forth be they neuer soe many Yet this alternation is properly vsed in reading the Psalmes and Hymnes for in the other parts of the office it sufficeth that one or two doe recite them and the rest attend with diligence The preparatiue Praiers are to be saied by all in à low voice onely audible by themselues but the Psalme Venite exultemus the Chapters and Praiers are to be saied by one alone the rest answering as is appointed in those places The Antiphones Lessons and Responsories are to be read by one of each side the rest giuing attention When many recite the office together it is not needfull to haue attention to all of them but it sufficeth to heare any of them I haue obserued some in reciting the office with others to mumble softly
parts of the Soule in soe much that either the hidden misteries of the Prophesie will be laied open vnto it or the good spirit will be infused S. Chrisostome after he hath admired Homil. 6. de Paenitentia why the Prophet Dauid whome he stileth the musicall Doctor of puritie should be more frequented in all parts of the world then the rest of the holie Scriptures addeth these words The Prophet Dauid doth adorne our life with all sorts of benefits making himself all to all growing in yeares with children inuiting youth to prudence giuing to virgins modestie and puritie and to old men strength Sinners he prouoketh to Pennance saying Confesse to our Lord for he is Psal 117. Psal 18 good He fortifieth those that haue made good progresse in pennance saying The sinns of my youth and my ignorances O Lord remember not He exciteth those that haue receiued great graces to thankes giuing saying VVhat shall I render to our Lord for Psal 115. all things he hath giuen me He recalleth to confession such as often fall into a â—â—lapse saying If thou wilt obserue iniquities O Psall 1â—9 Lord who shall sustaine it Finally he concludeth O excellent harpe congregating the minds of all men through out the earth like vnto certaine strings in one consonance S. Basill the great saieth that in this Homil. in Psal 1. one booke of the Psalmes is comprised whatsoeuer is necessarie for all mens vse in the rest of the holie Scriptures It foresheweth future things with most certaine oracles it containeth an historicall narration it establisheth lawes to order our liues more holily it prescribeth and aduiseth euery one what is best to be done and in à word it is à plentifull and common promptuarie of all doctrine wherein the Prophet by his onely prouident industrious care hath deuised and excogitated what maie best conduce to the saluation of euery one which the saied holie Saint doth particularly recount in the same place adding further that the verse of the Psalmes doth cure our soules with the well proportioned modulation of the numbers which is rather à pleasant then à bitter medecine and moreouer that the Psalmes are à preseruatiue to profligate the inchauntments of the deuills à meanes to procure the patronage of the Angells à target of securitie in the terrours of the night à quiet rest in our daily labours à protection to infants an ornament to those that are in the flower of their age à comfort to old men and finally à fit attire for women wherewith to set out their beautie S. Augustine amongst other praises of the Psalmes hath words to this effect The holie Ghost saieth he beholding the minds of men to resâ—st and draw backe from the waie of vertue and to be inclined to the delights of this life hath mixed the force and operation of his doctrine with the pleasant melodie of à song that soe whilest the hearing is delighted with the sweetnes of the verse the benefit of the diuine words maie there withall find entrance and make deeper impression according to the proceeding of skillfull phisitians who when the diseases of their patients doe require that they administer bitter yet soueraigne potions least the diseased should refuse to take that which by all probabilitie will cause their recouery in regard of the vnpleasaÌ„tnes and loathsome tast thereof are accustomed to anoynt the top of the cup wherein the saied remedie is contained with honey or some such pleasant iuice It will be ouer long to rehearse the praises of this admired booke which maie be read in almost all the workes of the most famous writers and therefore I will conclude with these words of S. Ambrose In all other parts of the holie Praefa in Psal Scriptures saieth he are here and there singular or speciall remedies for singular or speciall persons according to their singular or speciall needs but the booke of the Psalmes containes à certaine generall medicine or remedy for the soules health of all mankind for each soules particular infirmitie or need Whosoeuer doth read them maie haue there à speciall remedy wherewith to cure the wounds of his proper passions and whosoeuer alsoe doth desire to enter the lists in à spirituall combate maie there as in the common place for the exercise of soules in the martiall feates of vertues find diuers sorts of maisteries or coÌ„flicts prepared and make his choice of such as he shall iudge most fit for him wherein he maie with most facilitie attaine the crowne of victorie VVhat is meant by an Antiphone BEfore euery one of the Psalmes is placed an Antiphone in most parts of the diuine office S. Isidore saieth that the lib. 6. orig c. 9. word Antiphona signifieth in Latin vâ—x reciproca or à reciprocall voice that is à voice which one wing of the quire returneth to the other from whence it cometh singing it in an exchanged order It alsoe appeareth by the workes of the li. 1. de Eccles officijs c. 7. saied Saint in another place that Antiphones were first of all vsed in the Greeke Church and afterwards introduced into the Latin Church by S. Ambrose Antiphones are for the most part taken out of the Psalmes or else are some deuout sentences desumed out of some other part of the holie Scriptures and accoÌ„modated to the nature of the office of that daie according to the tune where of the Psalme following is sung They are as it were à breathing fit betweene the Psalmes wherewith the mind is recreated and recouereth new feruour and alacritie to prosecute that which followeth Amalar saieth that an Antiphone doth resemble the vertue of Charitie for it ioyneth the works of two brothers in one The Psalmes maie be referred to workes and the Antiphones to the loue wherewith each lendeth to other his helping hand An Antiphone is song by turnes alternatly by both quires because charitie cannot be exercised betweene fewer then two The two Cantors doe signifie the vicissitude of charitie who of both sides in their turne or order doe as it were lift or passe the Antiphones from one side to the other Finally the two quires were prefigured by the wings of the liuing creatures stretched forth in length and meeting together which the Prophet Ezechiel saw in the figure of the comming of Christ of the new testament for that coniunction of their wings is the same that the Antiphones doe performe The title of the 8. Psalme and 1. in number in the nocturne office of the B. Virgin A Psalme to Dauid himself belonging to the end for Presses SAint Augustine affirmeth that the Prophet In Psal 1. Dauid did sing but 9. Psalmes onely with his owne proper voice and that the residue according to their seuerall titles were pronounced by one of the fower cheife Chanters to witt either by Asaph Eman Ethan or Idithun In the persoÌ„ of Dauid is prefigured our Sauiour to whome of all others
saied manner with great ioy exultation and gladnesse Let euery spirit praise our Lord. VVhat is vnderstood by the Chapters in this and the diuine office THe next in order followeth à Chapter The Chapters in this and the diuine office are nothing else but short Lessons taken out of the holie Scriptures by which name our holie Father S. Benedict maketh mention of cap. 12. 13. them in his Rule The holie Church well knowing the benefitt which is acquired by hearing the word of God read in due manner hath intermixed with all the houres of the diuine office Lessons out of the sacred Scriptures yet in such proportion that to the longer Nocturnes she assigneth longer Lessons and to the short daie houres shorter which she hath tearmed Chapters because they are short sections of Lessons which maie serue for refection of the mynd in all the daie houers The explication of the Chapter at Laudes taken out of the Canticles Cap. 6. Ver. 8. THe daughters of Sion haue seene her and declared her to bee most blessed All reasonable and intellectuall creatures vnited to God by Charity as well in the Militant as in the triumphaÌ„t Church doe frequently if not incessantly behold the most glorious Virgin and by how much the more eminent and illuminated they are by soe much the more profoundly and clearely doe they contemplate her dignity excellency and glory and deseruedly proclame her to be most blessed that conceiued and brought forth the Sauiour of all and the fountaine of true beatitude And the Queenes the soules of the Saints which haue gouerned themselues laudably and kept their flesh in due subiection to the spirit haue praysed her confessing her to bee the most pure of Virgins and the example of all perfection The exposition of the Canticle of Zachary commonly called Benedictus Luc. 1. BLessed bee our Lord God of all but in peculiar manner of Israel his elected people not onely of the progeny of Iacob according to the flesh but alsoe according to the Spirit because he hath visited assuming humane nature and wrought the redemption of his people freeing them from their inuisible enimies from eternall damnation from the guilt contracted by originall finne yea euen from all sinne in as much as is requisite on his part according to that of the Prophet Out of the Osee 13. hand of death I will deliuer them from death I will redeeme them The Incarnation of Christ is the beginning of our saluation which he accomplished by his passion for almightie God did not determine to saue vs by the Incarnation alone of his onely Sonne but he ordained to consummate our redemption by his passion What therefore Zachary saied He hath wrought is to be vnderstood as spoken in à propheticall manner for He will worke because he was afterwards compleatly to worke our saluation blot out our offences and reconcile vs to God according to that of Isaie He was wounded for our iniquities be was broken for our sinnes and againe Our Lord hath put vpon him the iniquity of vs all By his people are vnderstood not onely the Iewes but alsoe the elected people of what nation soeuer which are the people of God by eternall predestination and spiritually Israelites to witt the people seeing God or contemplating him by faith of whome the Apostle saieth Peace and mercy vpon the Gal. 6. Israell of God And bath erected the horne of saluation to vs. By à Horne is sometimes signified à publike denuntiation of some matter of momeÌ„t according to which interpretation these words of the Prophet may be thus expounded And hath published made knowne the Incarnation of Christ our Sauiour Sometimes alsoe by à Horne is designed power and strength particularly in diuers places of holy scriptures Royall Power and according to this sense the saied words are to bee vnderstood as followeth And hath erected that is hath raised vp the horne of saluation to vs to witt Christ his onely begotten sonne the King of Kings whome he sent into the world not to iudgs the world but that the world may bee saued by him In the house of Dauid his seruaÌ„t in the tribe familie of Dauid of whose seed progenie Christ was borne Some doe referre the erection of this horne of saluation to the Resurrection and Ascension of Christ because he did then clearely demonstrate the power and glory of beatitude by rysing to an immortall life bringing forth the Fathers out of Limbo ascending to the celestiall Kingdome This God almighty hath not done improuisedly but As he spake by the mouth of his holie Prophets that are from the beginning that is as he foretold by the Saints that haue been euer since the creation of the world who with words signes figures or deeds haue spoken of Christ and foreshewed his mysteries For as S. Augustine declareth Prophesie concerning Christ was not wanting in any age euen Adam by words and deeds did speake of him and in like manner the rest of the Patriarkes and Prophets haue done whence is that of S. Peter God who foreshewed by the mouth Act. 3. of all the Prophets that his Christ should suffer hath soe fulfilled it and againe To him all Act. 10. the Prophets giue testimony Indeed it was most meâ—t that soe great à mistery should bee foreshewed long before and diuers waies that the dignity thereof might bee knowne and being performed might bee proned more credible bee more firmely beleeued In this therefore our faith is most certainely confirmed that all things which we beleeue and hold concerning Christ we can proue to haue been in such manner foretold It is here saied in the singular number by the mouth of his holy Prophets because all of them with one spirit did prophesie of him and with one assent that he should come and worke saluation to vs. Saluation from our enimies especially from our inuisible enimies according as it is written For this â—ppeared the Sonne of God that he might dissolue the workes of the diuell Iob. 3. And from the hand of all that hate vs. By which words maie bee vnderstood our Sauiours deliuery securing of his elect from the power and wicked designes of peruerse men Not that he hath soe deliuered and secured the iust and righteous that they shall not bee afflicted persecuted or killed by them in this life but because our Lord by his death and passion hath obtained such grace for his beloued seruants that they shall not become subiect to the wills of bad men nor bee induced by them through inordinate feare to commit vice and doe vniustly but shall by patiently sustaining the tribulations and persecutions which they suffer by their meanes bee brought to eternall glory soe for euer freed from their infestation This is that which was promised by Micheas to the primitiue Micheat 4. Church Thy hand shall bee exalted oâ—er thyne enimies and all thyne enimies shall perish Thus therefore the God of
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