abuse you I will voluntarily freely of my owne accord and with most ardent charitie sacrifice to thee offer vp my selfe vpon the Crosse to thee o eternall Father to regaine thine honour and reconcile man vnto thee as the Prophet Isaie foretold saying He was offered because himselfe Isa 55. Ioh. 10. would and as hee affirmed saying I am the good Pastor I yeeld my life for my sheepe and againe Noe man taketh away my life from me Ibid. but I yeeld it of my seâ—fe c. And will confesse to thy name with confession of praise because it is good essentially good pure perfect and infinite goodnesse as it is written One is good God who alone is Math. 19. most praise worâ—hy for himselfe Christ our Sauiour in all his life did confesse to his eternall Father with confession of praise whence he saieth of himselfe I Ioh. 8. seeke not my owne glorie and againe The things that please God I doe alwaies I confesse vnto thee alsoe Because thou hast deliuered me out â—f tribulation in the daie of my resurrection when thou wilt raise-me to an impassible life whereof the Apostle maketh mention saying Christ risyng againe from the dead now dieth noe more death shall noe more haue dominion ouer him c. And myne eie hath looked downe vpon myne enemies I haue not feared them nor regarded their malice but haue remained constant and victorious in all conflicts Although Christ when his Passion approached did of his owne accord admitt some apprehension of feare yet he had not any inordinate feare but of his owne power when himselfe pleased did depose that feare he foe admitted and went bouldly to meete his enemies that caâ—n to lay hands on him whence is that of the Prophet He is neare Isa 50. that iustifieth mee who is he that shall condeme mee Let vs stand together who is myne aduersarie Let him come Behold the Lord God my helper c. There are two causes for which we ought cheefly to praise almight is God The first is his goodnesse for which reaâ—oÌ„ our Sauiour saieth in the first place I will confesse to thy name because it is good The second cause is the exhibition of his benefits which is signified by those words Because thou hast deliuered me c It is more worthy and meritorious to praise honour and loue God in respect of his goodnesse then for his benefits because it proceedeth purely from the diuine charitie yet in imitation of our Sauiour we ought to praise and loue him for both respects Concerning the words in the 3. Verse to witt They haue not set God before their eies That man is truely saied not to set God before his eies who either doth not beleeue or if he doe doth not attend the diuine prouâ—dence who doth not feare the iudgements of God who cannot be withdrawne from committing sinne neither by the terror of paines nor the loue of reward but transgresseth the law of God without remorse and conâ—erseth without reuerence in the sight of â—â—e eternall iudge who beholdeth allthings Ioh 15. Of such an one it is written Distresse shall compasse him as a King that is prepared to battle for â—e hath stretched out his hand against God and hath runne against him with necke vpright c. and in another place They subuerted their sense and declined their eies that they would not see heauen nor remember iust iudgements Behold here how great à fire of loue is contained in this short Psalme Let vs learne out of it to offer ardent praiers to God to haue recourse vnto him with confidence in all persecution and tentation to addresse our speech vnto him amorously confidently and faithfully to sacrifice ourselues vnto him promptly to praise and giue thankes vnto him in all occurrences ioyfully and to acknowledge his benefits gratefully The title and argument of the 84. Psalme and second in Prime VNto the end to the children of Chore à Psalme In the following Psalme the Prophet treateth of the captiuitie of mankind vnder the Prince of darknesse from which we are set free by Christ our Lord. In the three first verses he forerelleth our freedome from that thraldome and in the rest he praieth that this his Prophesie maie quickly bee fulfilled The reason why he expresseth things to come by words of the pretertense is because what vnto vs is future in the prescience and decree of almightie God is already done The explication of the Psalme O Lord thâ—â— hast blessed thy land At length thine anger o Lord which thou didtâ— conceiue against mankind is appeased and in stead of the malediction which thou gauest after sinne to thy creature thou hast now brought a benediction and hast sanctified it by the comming of thy deare Sonne who must saue it Thou hast turned away the â—aptiâ—itie of Iacob to witt the sentence of being eternally depriued of thy blessed Sâ—cieâ—ie in heauen for originall sinne and the spirituall captiuitie whereby man was detained in thraldome by the deuill This captiuitie of Iacob to witt of thy elected people corporally or spiritually desceâ—ded from the Patriarke Iacob thou hast â—uerted from them Thou hast for giuen the iniquitie of thy people pardoning thy poore creatures as well the originall sinne where with they were defiled as all their other iniquities and chardging thy onely beloued sonne Christ Iesus with them according to that of the Prophet Isaie Our Lord hath put Isa 53 vpon him the iniquities of vs all c. Thou hast couered all their Sinnes vnder the mantle of thy infinite charitie by which thou hast graâ—â— iustified sinners Yet we must noâ— thinke to haue this thy iustification imputed vnto vs and to participate of the merits of the Passion of thy deare Sonne Christ Iesus vnlesse they be applied vnto vs in due manner by faith charitie and the Sacraments Thou hast mâ—â—gated all thy wrath Indeed the meritorious satisfaction which our beloued Sauiour hath giuen thee in our behalfe hath soe fully appeased thyâ—e anger that thou hast conuerted the seuere reuenge of thy iustice into the mild effects of mercie Thou hast turned away from the wrath of thy indignation from the great reuenge of thy iustice Conuert vs o God our Sauiour and 〈◊〉 thy wrath from vs. Since thou art â—oe sweetly inclined to mercie on thy part bring to passe I beseech thee that we maie performe what is requisite on our part permitt not that the continuation of our wicked liues depriue vs of the benefitâ— of this vniuersall ransome but conuert vs totally vnto thee and thy seruice ô God our saluation O Iesus in whome alone lies our assurance our conuersion is in thy hands Hasten it benigne Lord for by this meanes thou wilt hinder that wee shall noe more prouoke thy iust indignation which we most humbly beseech thee to diuert from vs. VVilt thou be wrath with vs for euer subtracting thy helpe and grace for our demeritt or wilt thou extend thy
could in noe soâ—t haue withstood But God is faithfull who 1. Cor. 10 〈◊〉 will noâ— suffer vs to be tempted abouâ— that which we are able Yea he will make alsoe with tentation issue that we maie be able to sustaine 〈◊〉 Blessed praised and glorified be our Lord for euer who hath not giuen vs à preâ— to their teeth who hath not withdrawne his helping hand from vs nor left vs to the mercie lesse rage of our enimies who persecuted vs as it were with open mouthes pretending alreadie to teare vs in peeces with their venimous teeth In deed he hath giuen them power to afflict our bodies for our future reward but he hath not in any sort permitted them to hurt our soule for Our soule as à sparrow is deliuered from the snare of the fawlers By these fowlers or hunters are vnderstood wicked men instruments of the Deuill who seeke to deceiue soules according to that Euery Micheas 7. one hunteth his brother to death and by the snares are vnderstood all such things whereby the soule is induced to sinne 〈◊〉 made subiect to the power of the Deuill whence is that of the Apostle God giâ—e them repentance to know the truth and they 2. ad Tiâ—o 2. recouer themselues from the snares of the Diuell of whome they are held captiue at his will c. From these snares our soule is disâ—neangled by the grace of God and escapeth out of them as à sparrow out of the net making vonderfull expressions of ioy at the recouerie of her freedome The snare is broken God almightie giuing the light of his grace to discouer the sub 〈…〉 ties and suggestions of the euill enemie and fortitude to resist them and we are deliuered the Diuel being ouercome consent to sinne being denied aduersitie hauing noe power to hurt vs. This we cannot perfectly sing in this life by reason that tentations endure eucâ— to the expiration thereof yea they are sometimes most impetuous at the very houre of our departure At what tyme then maie we sing it perfectly but in the life to come when we maie pronounce with à ioyfull heart that of the Apostle Death is swallowed vp in victorie Death 1. Cor. 15 where is thy sting Yet we maie in some sort sing it in this life when we haue ouercome some tentation or escaped sinister occurrences by the assistance of the diuine goodnesse for the Apostle saieth Thankes be to God that hath giuen vs victorie by our Lord Iesus Christ Our help is in the name of our Lord to witt in his power not in our strength for it is written Lord thou wilt giue peace to vs onely in thee let vs remember thy name In him therefore our help is placed who made heauen and earth In this Psalme we are taught to ascribe to God with true humilitie all our triumph spirituall progresse and gifts of grace to recount his diuine benefits deuoutly rendring him the tribute of our thankfulnesse According to Hugh of S Victor The diuell doth inuade men by suggestion touch them by deliberation swallow them by consent transmisse them to the stomacke by operation concoct them by custome and digest them to death by damnation for by these degrees men descend into all The argument of the 124. Psalme and last in Sext. IN this Sixt graduall Psalme the Prophet treateth of the Sixt degree of internall ascension which is à certaine immoueable confidence in the goodnesse of almightie God drawne out of the consideration of manifold benefits already receiued For by how much the more frequently any doe experience his singular fauours by soe much the more their confidence in him is established in such sort that they are in à manner assured he will conuert all things sweetly to their eternall benefitt The explication of the Psalme THey that trust in our Lord as mount Sion Those that shall place all their confidence and entirely resigne themselues into the all powerfull hands of our Lord shall be noe more subiect to commotion then is that holie Mountaine of Sion by the shocke of the winds which is enuironed with diuers other hills He shall not be proued for euer that dwelleth in Ierusalem He that maketh his constant aboade in the militant Church and continueth therein shall not be moued for euer from the Catholique faith not that he is confirmed in goodnesse according to the ordinarie proceeding before he hath runne the course of his life but in as much as being à member of the Church and endeauouring to keepe the commaundements of almightie God he maie confidently hope to be defended and conserued in it through the merits of our blessed Sauiour Mountaines to witt the Angels of God who in respect of their excellencie of nature and grace are tearmed Mountaines are round about it the militant Church as being ordained and sent for the custodie of men Yet least any should thinke this to be sufficient or place their confidence finally in them the Prophet addeth and our Lord round about his people from hence forth now and foreuer Because our Lord will not leaue alwaies or finally the red of sinners the power persecution and tyramie of the reprobate vpon the lot part or portion of the iust or vpon iust men who are the portion and inheritance of almightie God that the iust reach not their hands to iniquitie least they be ouercome and sinne For although he doe for à time seeme to leaue the elect permitting them to be afflicted by peruerse men that soe they might be purified and meritt glorie yet he leaueth not them finally Doe well o Lord to the good in worke and right of heart in intention giuing vnto them encrease of grace in this life and beatitude in the next Those are saied to be right of heart whose affections are agreeable to the will of God to iustice whose eies are simple and intentions directed towards God But those that decline from the waie of iustice into obligations into sinnes which oblige to punishment our Lord will bring in the daie of iudgement on his left hand wards or after before into hell with them that worke iniquitie with the diuels whose prâ—de ascendeth alwaies who sinne from the beginning who when they had fallen did not adde to rise againe but remained obstinate in euill Peace vpon Israel In this Psalme we are taught how happie à thing it is to confide in our Lord and how exceeding potent the protectors of the holie Church are to witt the Angels of God who doe enuirone Christians on all sides passing hither and thither as it were soe many laborious Bees that they maie prouide for our soules health by restraining the diuels suggesting good things reioycing at our progresse praying for vs and bringing Isa 62. vs many graces Whence is that which our Lord saieth by the Prophet Isaie Vpon thy walls Ierusalem I haue appointed watchmen all the night for euer they shall not hold their peace Moreouer the
honor and praise of God which is principally intended by this and all other officesâ— secondarily did appointe Psalmes which speake in some of the verses of the B. Virgin as I shall shew hereafter in my explication of them And the same order is likewise obserued in all the feasts which are celebrated by the holie Church as for example in the feast of the Natiuitie of our Lord the second Psalme is ordained to be saied for the 7. verse The Lord saied to mee thou art my sonne I this daie haue begotten thee And in the Epiphany the 41. Psalme for the 10. verse The kings of Tharsis and the Ilands shall offer presents The kings of the Arabians and of Saba shall bring guifts And in the feasts of the Apostles the 18. Psalme for the 4. verse Their sound hath gone forth into all the earth c. And in the feasts of Martyrs the 115. Psalme for the 5. verse Pretious in the sight of our Lord is the death of his Saints And in the feasts of holy Virgins the 44. Psalme for the 15. verse Virgins shall be brought to the king after her And soe forth in all other feasts But the rest of the offices as the Inuitatories Antiphones Lessons Responsories Verses Chapters and Praiers are for the most part proper to the feasts CHAPT VII Shewâ—ng with what Reuerence the Canoniâ—all howeâ—s ought to bee reciâ—ed and vsually wâ—re recited by many Saints OVr glorious Father S. Benedict speaking in his holy Rule of the reuerence which is requisite to be vsed in Praier hath these words If when we desire to speake to any great person touching any busines we dare not doe it but with submission and reuerence with farre greater reason when we are to supplicate to God the Lord of all things we are to doe it with all humilitie and puritie of deuotion and in another place We beleeue saith he that Gods diuine presence is euery where and that in euery place the eies of our Lord behold the good and the euill Neuerthelesse we especially and without any doubt beleeue this when we present ourselues to the diuine office Wherefore let vs alwaies remember what the Prophet saieth Serue Psal 2. Psal 46. Psal 137. yee our Lord in feare againe Sing yee wâ—sely And In the sight of the Angells I will sing to thee Let vs therefore seriously consider with ourselues what our comportment ought to be in the presence of God and his Angells and let vs stand to sing in such manner that our mynd and voice may accord together S. Bernard in the 2. Tome of his works treating of the same subiect hath these words Let those that enter in to the Church put their had vpoÌ„ the doore and saie Expect here all euill thoughts intentions and affections of the hearts and desires of the flesh but Thou my soule enter into the ioy of our Lord God that thou maiest see his will and visite his temple Concerning which aduice of S. Bernard of putting their hand vpon the Church doore we may note out of Nauar in his Enchiridion de Horis that Cap. 17 n. 4. the holie Church did ordaine that there should be placed à holy-water pot at the entry in to euery Church to the end that those who came to pray there might take holy-water in token that they ought to leaue behind them at the Church dore all thoughts which maie distract or hinder them in their praier Which laudable institution hath been carefully practised in EnglaÌ„d as may yet be seene in diuers Churches where the holy-water pot is placed in the Church porch but now serues to no other vse then to testify with what reuerence our forefathers were accustomed to enter in to those Churches whilst they were holy hauing holy Altars holy Priests and a holy Sacrifice in them of all which since they are now emptied the holy water pot hath little reason to complaine of its vacuitie S. Bonauenture writeth that S. Francis De act S. FraÌ„c cap. 10. did beare such reuerence to the Canonicall howers that whilst he did recite them he would not leane to any place but stood vpright and bare headed that he omitted not this custome when he trauelled any iourney but would stay in that place where he happened to be when the tyme occurred that those howers were vsually recited and not remoue from thence although it rained neuer soe fast giuing this pious reason for his soe doing worthy of soe great à Sainte If the body doe quietly receiue its food which after wards will turne to wormes meate together with the body with what peace and tranquillitie ought the soule to receiue the food of life Moreouer he recited the Psalmes with such attention as if God were present and when the name of our Lord occurred in the office it relished most sweet with him and he was soe transported with interiour ioy when he pronounced the holy name of Iesus that he could not containe himself from manifestation thereof by exteriour signes Theodoricus de Apoldia in the life of Lib. 4. cap. 11. S. Dominike doth affirme that the face of this holy Saint was very frequently bedewed with teares whilst he was reciting the diuine office and that if he chanced to be forth of the Monasterie when the signe was giuen for the beginning of the office he would presently call the Religious together and performe it in that place Petrus Ribadeneira in the life of S. Lib. 5. cap. 1. Ignatius the Institutor of the famous and florishing Order of the Societie of Iesus writeth that when the said holy Saint did recite the diuine office he experienced such diuine consolations and shed teares in such aboundance that he was forced to stop at almost euery word by which meanes he was faine to imploy à good part of the daie in reading the Psalmes Horatius Turcellinus writheth alsoe Lib. 6. cap. 5. of S. Francis Xauerius the Apostle of Iaponia that before euery Canonicall hower he was accustomed to implore the assistance of the holy Ghost by saying the Hymne Veni Creator Spiritus which hymne he would pronounce with such feruour that his hart did seeme euen to leape in his body CHAPT VIII Shewing the necessitie of Attenâ—ion in praier what Attention is best and what will suffice ATtention is an intrinsecall and essentiall qualitie appertayning to praier that is to saie Attention is soe necessarily requisite whilst one praieth that Sotus affirmeth one is not esteemed to Sot lib. 10 de Iust. q. 5. à 5. praie any longer then his attention doth indure Which being à certaine truth it will be needfull in this place for the better instruction of the lesse learned and comfort of tender consciences to sett downe the diuersitie of Attentions which are described by the holy Doctors and to shew which of them will suffice that euery one may take his choise out of them as best futeth with his capacitie or the portion of
him who hath been mindfull of you euen before you had existence in nature In this Psalme we are admonished to weigh diligently the horrour distriction and seuere rigour of the last iudgement and to consider from our heart how horred Hebre. 10. it will bee then to fall into the hands of the liuing God to behold him à furious iudge to see the world all in flames to see the whole troupes of Angels assisting Christ our iudge against the vniust before heauen and earth to render an account of all our words deeds and thougts to bee confounded and reproued before men Angels and diuels to heare that most bitter and irreuocable sentence of damnation pronounced Goe Math. 25. ye accursed into eternall fire to expect the vncertaine or rather certaine sentence of the iudge to behold the wide gaping Chaos of the infernall dungeon and lastly to bee separated for euer from the societie of the iust and throwne into the abisme of hell there to bee scorched with vnextinguible flames without any the least hope of euer departing thence Wherefore let vs recite this Psalme with feare and trembling and beg of our Lord grace to coÌ„porte our selues in such sort in this life that we maie merit to behold him then as à gracious patrone and mild Father not as a seuere iudge The title and argument of the 97. Psalme and last in the Nocturne Office A Psalme to Dauid himselfe In the person of Dauid is prefigured Christ our Lord as hath been saied The Prophet doeth by this Psalme inuite all nations with heart voice and instruments ioyfully to celebrate the two foresaied commings of our Sauiour yet he cheefly treateth of his first comming to saue the world The Prophet doth in this as in many other of the Psalmes speake of things to come as if they were already passed for the infallible certainty of them all which we now behold to bee performed accordingly The exposition of the Psalme SIng ye to our Lord à new song because he hath done maruelous things farre surpassing mans capacitie which are at lardge recorded by the Euangelists His right band his diuine power hath wrought saluation to himselfe hath raised his mortall body from death to life or thus hath saued mankind for himselfe and his arme his vertue and fortitude is holie God the Father Our Lord hath made knowne his saluation hath proclaimed to Zachary and the shepheards by his Angels to S. Elizabeth S. Anne and holie Symeon by the holie Ghost afterwards to S. Iohn the Baptist and finally to the Apostles in the transfiguration of our Lord that Christ Iesus is his beloued Sonne whome he promised should come and worke saluation to all mankind In the sight of the Gentils he hath reuealed his iustice first by the starre which appeared to the three Kings and afterwards by the preaching of the Apostles he hath reuealed Christ our Lord who is tearmed his iustice because by him God hath redeemed the world not by his power onely but bâ— the way of iustice or thus hath reuealed the precepts couÌ„sells of the Euangelicall law in which the plenitude of iustice is contained The words and sense of this most sweet verse are frequent in tâ—â— Prophesie of Isaâ—â— The Isa 40. glorie saiet he of our Lord shall bee reuealed and all flesh together shall see that the mouth of our Lord hath spoken And our Lord 52. hath prepared his holie arme in the sight of all the Gentils and all the ends of the earth shall see the saluation of our God and againe I 56. haue made my iustice neere it shall not bee farre of and my saluation shall not tarrie He hath remembred his mercy wherewith he mildly and sweetly not onely spared our first parents but alsoe promised that the seed of tâ—e woman should crush the serpents head and he hath remembred his truth to the bouse of Israel to performe faithfully what he promised to Abraham Iacob and his progeny according to that of S. Luke He hath receiued â—srael his child Luc. 1. being mindfull of his mercy As he spake to our Fathers to Abraham and his seed for euer All the ends of the earth haue seene the saluation of our God by saith in Christ our Lord diuulged by the holie Apostles Marc. 16. vnto whome our Sauiour saied Going into the wâ—ole world preach the Gospell to all creatures For which singular benefit the Propâ—et doth here inuite all creatures to praise and giue thankes to our Lord saying Make ye iubilation to God all the earth O all ve inhabitants of the earâ—h with excessiue and vnspeakable ioy of heart saie ye praise to Christ our God chaunt with your voices reioyce in your hearts and sing on instruments Sing to our Lord on harpe on harpe voice of Psalme on long drâ—wne trumpets and voice of câ—rnet of horne According to the letter the Hebâ—â—wes did â—se â—uch musicall instruments as these therewith to set forth the praise of God But being taken in à spirituall sense by the harpe is vnderstood the workes of mercy or mortification of the flesh by the long drawne trumpets are signified the tribulations and aduersities oâ— this life and by the cornet of horne the contemplation or celestiall things by which all transitory things are transcended The sense therefore of this verse seemeth to bee Sing to our Lerd on harpe with mortification of your flesh and workes of mercy that your song maâ—e bee acceptable and deligâ—tfull On harpe and voice of Psalme with life answerable and concording to your voice On long drawne trumpets in aduersities tribulations and tentations giue thankes to God esteeming it all ioy when you fall Iac. 1. into diuers tentations And voice of cornet of horne with vocall praise proceeding from diuine contemplation Make ye iubilation in the sight of the King our Lord to wit Christ Iesus Let the Sea bee moued and the fulnesse thereof the round world and they that dwell therein The riuers shall clappe with hand This is Bellarme in bunc locum Metaphorically spoken in regard that the noise of their motion compared with the roaring of the sea is like to that of clapping of hands The mountaines together shall reioyce at the sight of our Lord because he cometh to iudge the carth If this bee referred to the first comming of our Sauiour all these are saied to reioyce because he cometh to gouerne the world with most iust lawes not onely as in tymes past with the Majestie of his inuisible diuinitie but alsoe in a corporall and visible Philip. 2. forme Made into the similitude of men and in shape found as à man But if it bee referred to â—is second comming these are inuited to reioyce because God will then exterminate all sinners and renew all the elements Some expound the two precedent verses as followeth Let the Sea bee moued and the fulnesse thereof to wit those that negotiate on the sea and such as
that inuented the origine of all c. O all yee His elected people and the sheepe of his pasture whome he feedeth with his Sacraments and sustaineth nourisheth in mynd and body with his guifts and graces enter yee not so much with corporall steps as with aduancement of your mynds into the practise of vertues which are his gates through which you are to passe into eternall life enter I saie in Confession of your sinnes For proceeding according to order this ought to precede our other workes of vertue for by such confession sinnes are remitted grace giuen and men are fitly disposed to praise God But if we omit to doe this it will bee in vaine for vs to seeke to enter into his saied gates neither will any thing we doe seeme gratefull vnto him as he affirmeth by the mouth of the Prophet Isaie saying VVhen you shall stretch forth Isaie 1. your hands I will turne away myne eies from you and when you shall multiply praier I will not heare for your hands are full of bloud VVash you bee cleane and take away the euill of your cogitations from myne eies c. Being therefore thus prepared enter yee alsoe with humble confidence into his courts in Hymnes for your praises will then be most delightfull vnto him By the courts of our Lord diuers of the holie Fathers doe vnderstand the latitude of Charitie and other principal vertues which à soule soe cleansed by Sacramentall confession practised in inferiour vertues ought to aspire vnto by which they maie attaine to perfection in this life and acquire an answerable place of glory in the next but some others doe suppose the Prophet to allude to the Three Courts of the Temple whereof one was for the Priests another for laye men and the third for women Amongst the diuine Attributes for all which he is most praise worthy Praise yee his name here for three of them cheefly First because our Lord is sweet mild benigne and soone moued to pittie and compassion Which if you desire to make tryall of Tast ye and see that our Psal 3â— 2. Cor. 1. Lord is sweet He is the Father of mercies and God of all comfort Secondly praise him because his mercy is for euer Our Psal 102. Lord is pittifull and mercifull long suffering and very mercifull As à Father hath compassion of his children soe hath our Lord compassion on them that feare him Thirdly and lastly praise him because his truth is euen vnto generation and generation As he is most mercifull promising benefits gratis soe he is most faithfull and true in constantly performing what he hath promised as he witnesseth of hymselfe saying Heauen and earth shall Luc. 21. passe but my words shall not passe Behold here à Psalme replete with Angelicall sweetnes which we ought to sing in the person of the holie Church with diligent attention rendering our selues efficaciously obedient to the pious exhortations therein contained by iubilating to our Lord seruing him with gladnesse attending to his presence incessantly and confessing him to bee our God by faith workes which we cannot by any meanes performe vnlesse we doe daily with intire hearts abhorre and detest the greater sort of vices and diligently to the vtmost of our power shunne correct deplore the lesser sort of sinnes by frequent confession firme purpose of amendement weighing carefully that saying of Salomon He that hideth Prouer. 28. v. 13. his wicked deeds shall not bee directed but he that shall confesse and shall forsake them shall obtaine mercie These things are requisite to the due performance of the acts where vnto we are inuited in this present Psalme for those acts are altogether deiforme celestiall Angelicall and of incomparable merit The title and argument of the 62. Psalme and third in the Laudes A Psalme of Dauid when he was in the deserâ— of Iuda called Ziph or of Idumea Holie Dauid when he was inforced to hide himselfe in the desert from the furious persecution of Saul and could not haue accesse to the Tabernacle of God nor to Ierusalem where he had à longing desire to bee in the inheritance of our Lord did take occasion by that his affliction to deplore his owne estate and the estate of all other iust men liuing in the exile of this present life and vale of teares whcih is repleate with vices and tribulations sterill of good things and true felicity and to expresse the exceeding great desire he had to passe out of this world vnto the celestiall countrey The exposiiion of the Psalme O God of all and in a speciall manner My God in regard of thy peculiar fauours graces aboundantly bestowed vpon me the vnworthiest of thy creatures protecting me from euill things promoting me in good things and directing me in à particular manner to my last end as alsoe in respect of the singular loue and reuerence wherewith I loue worship thee alone and aboue all things to thee â— watch from the morning light presently â—oâ— soone as the daie appeareth and the spendor of thy diuine grace doth illustrate mâ— soule I arise by erecting my mynd towards thee with à cordiall affection to contemplate loue and adore thee My soule hath thirsted after thee The appetite of my soule to wit my will hath coueted with an intellectuall and exceeding great desire to obtaine thee the fountaine of all goodnesse who alone canst satiate her and my flesh to wit my body or my sensuall appetite hath thirsted to thee very many waies by reason of diuers and manifold necessities Concerning these words of the Prophet you are to note that whether the Flesh bee taken for the body onely or for the sensitiue appetite it cannot fitly bee saied to thirst to God directly and immediatly for God being an immateriall and simple essence can onely bee attained with à sole immateriall appetite as he is onely comtemplated with a sole intellectuall eie neither can the flesh precisely taken according to it selfe desire properly speaking or thirst but for as much as it is informed with the soule for desire rather belongeth to the whole compound and to the soule then to the flesh Whereas therefore the flesh is here saied to thirst to God it maie bee vnderstood two waies First because it is an an occasion to the soule to tâ—irst to God For The body that is corrupted burdeneth the Sap. 9. soule and the soule by reason of her vnion with the body falleth into many necessities solicitudes afflictions and miseries and consequently tâ—ereby she hath soe many causes or motiues of sighing and longing after God as she experienceth in herselfe impediments which interpose themselues betweene her and Godâ— and doe retract remoue her à farre of from him Such impediments as these the Apostle felt when he saied Vnhappy man that I am who shall deliuer me from the body Rom. 7. of this death Secondly it maie bee vnderstood thus My flesh to wit
not failing According to Origen Zachary being replenished with the Holie Ghost did declare two prophesies The first concerning Christ which extendeth it selfe thus faâ—re and the Second of S. Iohn as followeth And thou child shalt be called the Prophet of the highest to witt of Christ who according to the Apostle is aboue all things Rom. 9. God blessed for euer There maie two questions bee asked coÌ„cerning these words The first how this prophesie was verified in S. Iohn in respect that he being asked if he were à Prophet did answere that he was not Concerning which you are to note that S. Iohn did not absolutely denie himselfe to bee à Prophet which was very manifest by the authoritie of this place as alsoe by the words of our Sauiour who saied That à greater Prophet Luâ— 7. among the children of women then Iohn the Baptist there is noe man but he denied himselfe to bee such à Prophet as the Pharisees intended by their interrogation to witt one of the common sort of Prophets of the old testament which indeed was true he being as our Sauiour witnessed more 〈◊〉 à Prophet whoe did not onely foretell that Christ should come but alsoe did demonstrate shew him present The Second question is why Zachary spake to à child of eight daies old who could not according to the course of nature haue the vse of reason Whereunto S. Ambrose maketh answere That Zachary knew the infant did supernaturally vnderstand his words as he vnderstood the incarnation of the Sonne of God his corporall presence being in his Mothers wombe For saieth he S. Iohn being now botâ—â—e could heare the words of his Father who did heare the salutation of the blessed Virgin Marie before he was borne and had sense to vnderstand who had affection to exult Yet others with venerable Bede seeme to hold that Zachary foretold these things not in respect of S. Iohns taking notice of them but for the instruction of those that were present For we speake to vnreasonable creatures and things without life inuiting them to set forth the praises of God not that they haue vnderstanding but that we and those intelligible creatures that heare this inuitation maie bee excited thereunto For thou shalt goe before the face of our Lord to prepare his waies By these and the following words Zachary sheweth the reason why he hath saied that S. Iohn shall bee called the Prophet of the highest to witt because he shall goe before the fate of our Lord that is before his corporall and manifest presence to prepare his waies to dispose the hearts of men to faith charitie and receauing of Christ This 〈◊〉 fulfilled by S. Iohaâ— for he was borne before our Sauiour he beganne to preach and baptize before him and he went before him into Lyâ—bo He prepared the waies of Christ likewise for the meanes whereby Christ came into the hearts oâ— men was the preaching and baptisme of S. Iohn or if by his waies bee vnderstood the preaching and baptisme oâ— Christ the doctrine and baptisme of S. Iohn was à disposition to them both To giue knowledge of saluation to his people to witt to exhibite or preach to the people of the Ieâ—es knowledge by which true felicity maie bee acquired knowledge concerning Christ who is our saluation and knowledge disposing vnto remission of their sinnes for this knowledge was of force vnto remission of sinnes as à disposition and incitement in respect that the people were induced thereby to pennance and the explicite faith of Christ Through the bâ— wells of the mercie of our God to witt through the intime secret and amorous mercie of the onely sonne of God Charity and mercie are metaphorically called the bowells through which God was graciously moued to worke our saluation according to that of the Apostle God for his exceeding charitie wherewith be loued vs euen when we were dead by sinnes quickned vs together in Christ These bowels of God in tymes past did as it were lve hid from vs according to that of the Prophet Isaie The multitude of thy bowells and of thy mercies they haue held backe themselues towards me In which to witt bowels of his mercie the orient Christ our Lord who is the brightnesse of the eternall light and splendor of his Fathers glory from on high hath visited vs descending from the bosome yea from the heart of his eternall Father into the wombe of the blessed Virgin Christ is called Orient by the Prophet Zachary Zach. 6. where he saieth Behold à man Orient is his name And indeed that name is fitly appropriated vnto him for like as the light of the sunne doth arise from the orientall part of heauen soe the light of grace doth arise from Christ who shined vnto vs by his humanitie Whence it followeth here that this diuine Orient hath visited vs To illuminate them that sitt in darknesse of ignorance and error or insidesitie and in the shadow of Death to witt to impletie of life which is called the shadow of Death because it seperateth the mâ—nd from God as naturall death doth seâ—ere the soule from the bodie according to that of the Prophet Your iniquities haue Isa 59. deuided betweene you and your God By the shadow of Death maie alsoe be vnderstood this present world which in respect that it is a vale of teares and à place of peregrination and exile maie be tearmed à shadow or solitude of death being compared with the celestiall countrey Moreouer some by them that sitt in darknesse doe vnderstand the Fathers that were detained in Lymbo whome Christ descended to illuminate presently after his death vpon the Crosse yet properly by them that sitt in darknesse the Gentils are designed for whose illumination our Sauiour descended as appeareth by that of S. Iohn And other sheepe I haue that are Ioh. 10. not of this fold them alsoe I must bring c. by diuers places in the Prophesie of Isaic where it is saied The people that walked an darknesse hath seene à great lightt to them Isa 9. that dwelt in the countrey of the shadow of death light is riseÌ„ The eternall Father alsoe speaking to Christ saieth I haue giuen thee for à light of the Gentils that thou mightest Isa 42. open the eies of the band and bringforth the prisoners out of prison and them that sitt in darâ—nesse out of the prison house To direct our feete to witt our affections into the way of peace that is into iust and vertuous conuersation which is the way to peace of heart in present and to peace of eternitie in tyme to come Christ came into this world and suffered death cheefly that he might impart vnto vs this twofold peace for which reason he saied to the Apostles Peace I leaue to you my peace Ioh 14. Eph. 2. I giue to you and the Apostle saieth of Christ And comming he Euangelized peace to you that were farre of and peace to them
endeauour to make good progresse in the true loue of God and our neighbour weighing and fulfilling carefully that of the Apostle I beseech you that you walke Ephes 4. worthie of the vocation in which you are called with all humiliâ—â—e and râ—â—dnesse with patiencee supporting one another in charitie carefull to Keepe the vnitie of the spirit in the bond of peace for conuersing in the Militant Church in this sort they will bee esteemed worthie to bee introduced into the triumphant Church as being vpon earth imitators of the celestiall Cittizens Concerning the Expâ—cation of the Chapters as well of this Houre as of Sext and None I referre the Reader to what hath alreadie been 〈◊〉 in the explication of the lessons out of which the Chapters of these three Houres are taken The rule and argument of the 122. Psalme and first in Sext. IN this fourth Graduall Psalme is treated of the fourth step of internall ascension to witt To haue an vndaunted confidence in the diuine mercie amidst all aduersities and distresses in such sort that one maie bee able to saie with holie Iob. 13. 〈◊〉 Although he shall kill me I will trust in him The Prophet therefore speaking in the person of a man extreamely afflicted yet confiding immoueably in our Lord saieth The explication of the Psalme TO thee ô my God my sole comforter in tribulation I haue lifted vp â—yne eies attending succour who dwellest in the heauens where thou art pleased to manifest thy selfe in an ineâ—â—able manner is thou art indeed in thy selfe Behold as the eies of seruants are as it were fixt On the hands of their Maisters obseruing their commounds expecting their fauour and assistance and receiuing with humble thankfulnesse what benefitt or recompense soeuer they shall please to bestow vpon them and As the eies of the handmaid on the hands of her Mistresse in like sort soe are our eies to our Lord God imploring and hoping for aide pardon and grace Vntill he haue mercie on vs by graunting what wee require or at least wise doing what he knoweth to be most expedient for vs and this not onely in one or two necessities but vntill the houre of our death for during our whose life wee shall stand in need of his mercie Haue mercie on vs o Lord haue mercie 〈◊〉 vs because we are much replenished with contempt The elect indeed are despised by the reprobate Religious men by seculats humble men by the proud and poore men by the wealthie and as Iob afâ—â—rmeth The simplicitie of the iust is derided Iob. 12. The reason of this is manifest because good and euill are contraries and contraries cannot be at peace and vnitie one with another and therefore in respect that the iust are mild and patient as hauing learnt of our Sauiour not to resist but contrary wise when they are buffeted an one cheeke to turne the other they are contumeliously handled troden vnder foote vexed and scorned Because our soule is much replenished to witt with confusion and is made reproach to them that abound and contempt to the proud Yet a time will come that this reproach will be conuerted to their eternall benefitt and fall heauie vpon their aduersaries when at the daie of iudgement the Sap. 5. impious shall saie These are they whome we had sometime in derision and in à parable of reproach we senselesse esteemed their liues madnesse and their end without honour behold how they are counted among the children of God c. In this Psalme we are taught to raise the eies of our heart towards God in all our necessities and not to desist vntill we haue obtained mercie for it behoueth vs to praie alwaies and not to faile but to perseuere therein soe long as we are vested with mortalitie We are alsoe induced to this confident and holie eleuation by the example of our Sauiour of whome it is written That lifting vp his Ioh. 17. eies to heauen be saied Father the houre it come c And againe Iesus lifting his eies Ioh. 11. vpward saied Father I giue thee thaâ—kes c. The argument of the 123. Psalme and Second in Sext. ALthough this Psalme maie very fitly bee expounded in the person of the holie Martyrs now triumphing with Christ or of any other of the Saints now in glorie who haue entred into the eclestiall Kingdome by many tribulatione yet it maie noe lesse properly be applied to them that are vpon the waie toâ—ards eternall life who being by the diuine goodnesse freed from the euill of tentations passions and persecutions doe render thankes hereby for their deliuerie In this fift graduall Psalme is treated of the fift degree of internall ascension to witt Not to relie vpon our owne forces but to ascribe our deliuerie to the grace of almightie God whence our Lord saieth Least Israel glorie against â—ud 7. me and saie by my oâ—ne force I am deliuered The Prophet therefore in the person of such as haue experienced the gratious assistance of almightie God amidst their most greeuous tentations and mortall dangers saieth The explication of the Psalme BVt that our Lord was in vs let Israel saie let the people seeing God by faith acknowledge with à gratefull heart saying but that our Lord was in vs with vs and for vs directing and protecting vs in all occurrences VVhen men to witt infidels heretiks tyrants and maleuolent people rose vp against vs conspiring our ruine inâ—licting seuere punishments and endeauoring to the vtmost of their power to induce vs to the euill of fault perhaps they had swallowed vs aliue we hauing noe meanes to escape their furie for noe humane succour could protect or secure vs. This properly suteth with the persecutioÌ„ of the holie Martyrs whome Tyrants sought by all the waies they could cogitate to induce to Idolatrie 〈◊〉 the deniall of our Sauiour Christ whereunto if they had yeelded consent their soules had been absorpt not the bodie and soe they had been swallowed aliue for liuing in bodie they had been dead in soule and retaining the life of nature they had lost the life of grace and glorie VVhen their furie was angrie against vs perhaps waters of tribulations vehement persecutions had swallowed vs had prouailed against vs. By waters are signified great tribulations according to that of the Prophet Isaie Our Lord will bring vpon Isa 8. them the waters of the riuer strong and many the King of the Assirians and that of Ieremie Thren 3. The waters haue stiâ—ed euer my beâ—d Isaied I am vndone c. Our soule hath passed through à torrent to witt suddaine great troubles and â—entations patiently sustaining them and refusing to consent to what was suggested perhaps our soule had passed through 〈◊〉 intollerable water that is to saie Vnlesse 〈◊〉 Lord had succoureth vs we had been â—â—presse drand teÌ„pted aboue our strength â—o 〈◊〉 ouâ— soule had been inforced to passe through aâ— intollerable water to suffer such à persecution as we
and repaire the holie Cittie were hindred and molested by the bordering nations in such sort that they were constrained to build with one hand and hold their sword in the other Which expositioÌ„ seemeth to accord with the title This exhortation therefore is giuen by the Prophet to Salomon because he first of all built the house of God and amplified the Cittie of Ierusalem in respect whereof he is fitly introduced as who should admonish Zorobabel that was as it were another Salomon how he ought to comport himselfe in reedifying keeping and inlardging the house of God the holie Cittie But in à higher sense the true Salomon to witt the peace maker Christ Iesus who is our peace doth admonish vs that aspire to true peace aspiring doe ascend from this vale of teares to the vision of peace the celestiall Ierusalem how we ought to build and gard the house or Cittie of the holie Church and exhorte euery man in particular by good workes to erect himselfe à house in heauen and keepe it carefully that he maie when time cometh ascend to inhabite and possesse it for euer according to which later sense I purpose to proceed In this Eight Graduall Psalme the Prophet treateth of the Eight degree of internall ascension to witt of the manner houre and order of rising to adore God A morall exposition of this Psalme VNlesse our Lord Iesus Christ or God the holie Trinitie build interiourly by faith Charitie and grace the house the holie Church or euery member thereof in whome God doth reside as our Sauiour saied we will come to him Ioh. 14. and make abode with him c. They the Prophets Apostles and their successors haue laboured in vaine that build it that by preaching teaching liuing exemplarily and working miracles haue endeauored to conuert soules informe the faithfull and erect the saied house For vnlesse God almightie infuse internall light externall preaching will profitt litle if any thing at all whence is that of the Apostle Neither he that planteth is any thing nor he 1. Cor. 3. that watereth but he that giueth the encrease God Vnlesse our Lord keepe the Cittie the holie Church which is tearmed à Cittie in respect of the vnion of the faithfull He euerie Doctor Pastor or Prelate watcheth Philip. 2. in vaine that keepeth it For not onely the beginning of our good but alsoe our conseruation protection and perfection is of God and therefore as he alone doth build the holie Church interiourly by infusing faith Charitie hope and the gifts of the holie Ghost to which infusion holie Prelates Pastors whome he hath called to that function doe dispose the minds of men soe he alone doth keepe it by himselfe by conseruing those gifts in being which he hath soe infused and the Angells and men to whome he hath recommended the chardge or gouernmeÌ„t of his Church doe keepe it instrumentally and dispose it exteriourly by exhorting to goodnesse and remouing the impediments of liuing well It is in vaine for you Prelates Pastors of the holie Church to rise before light to applie your selues with all diligence to build and gard this house this Cittie of our Lord before the infusion of grace before the irradiation and reception of the diuine assistance As if he should saie Your labour will produce noe effect or profitt nothing at all vnlesse the grace of God bee propitiously present both with you and your audience Rise ye therefore to execute the office recommended vnto you after ye haue sitten after you haue humbly implored the diuine assistance and with drawing your selues from exteriour affaires haue rested for some space at the feet of à Crucifix meditating contemplating and praying that you maie bee admitted to enter into the wine Cellar of the holie Ghost and into the treasurie of the wisdome of God Being therefore spiritually inebriated with the ardour of diuine loue and irâ—adiated by the light of veritie you maie arise and passe to instruct others communicate with them of your plenitude for then God will graunt à blessing to your labours and one word of your mouth shall make deeper impression in the heart of your audience then whole sermons will otherwise doe Rise then bouldly after you haue sitten in this sort VVho eate the bread of sorrow vnto whome the teares of fraternall compassion are food daie and night For it behoueth you daily to condole with your subiects and not alone to bewaile your owne but their offences alsoe Thou Ezech. 5 shall beare saieth the Prophet Ezechiel the iniquitie of tho house of Israel whence 2. Cor. 11 the Apostle saieth of himselfe VVho is weake and I am not weake VVho is scandalized and I am not burnt and holie Iob I Iob. 30. wept sometime vpon him that was afflicted and my soule bad compassion on the poore VVhen he shall giue sleepe to his beloued when our Lord who is the prime architect of this spirituall fabricke shall after you haue faithfully cooperated with his grace graunt you and the residue of his chosen friends à long desired rest from your labours that is à happie death Behold the inheritance of our Lord are children the reward of the fruit of the wombe Then to witt at the daie of iudgement it shall appeare that you and they who haue been regenerated to God by Baptisme and adopted his children are his inheritance for then both you and the rest of his selected friends shall passe into his eternall possession and inheritance and become the reward of Christ Iesus the sweet fruit of the wombe of the blessed Virgin who by his passion and death hath purchased grace and glorie for you and them As arrowes in the hand of the mightie soe are the children of them that are shaken By these children are vnderstood all the elect who are the inheritance and reward of Christ and by that comparison of them with arrowes in the hand of the mightie is designed the spirituall power of the seruants of Christ which was apparent and manifest both in their actions as conuerting infidels to the Catholicke saith or sinners to peÌ„nance with the efficacie of their doctrine splendor of sanctitie and force of miracles alsoe in their passions as suffering all sorts of torments with incredible patience and fortitude euen to the last gaspe for the defence of the truth These are alsoe tearmed The children of them that are shaken because they are the disciples and followers of the Prophets and Apostles whome the world did persecure euen to death it selfe Blessed is the man Christ true God and true man that hath filled his desire of them of the saied children That is to saie He is truely blessed because he hath brought his desire to the end he aimed at which was to behold the saluation and glorie of his children for whome he hath done and suffered soe exceeding much Therefore he shall not be confounded when he shall speake to his enemies in the gate When