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
grace which God almighty hath giuen or bestowed on him The first diuision is into Interiour attention and Exteriour Interiour attention is that by which one applieth his mind either to the holie words that he maie recite them or harken to them with due reuerence or to the pious signification of those words that he maie recreate his spirit thereby Exteriour attention is that by which one doth actually pronounce the words distinctly and without errour keeping his eies and the rest of the parts of his body in modest and decent composition doeing nothing willingly which maie diuert or hinder his saied interiour attention The second diuision is taken out of S. Thomas of Aquine and consisteth of 2. 2. â— 43. à 13. three pars The first is Attention to the words which maie be fulfilled by taking care that you read not one word for another ouerpasse nothing nor make too much hast and endeauouring to pronounce euery word distinctly and reuerently The second is Attention to the sense of the words which may be obserued by attending to the sense or meaning of the words either literall or mysticall that your affections maie be inflamed thereby The Third is Attention either to God or to the thing wee demaunde of him which maie alsoe be kept by attending to the presence of God contemplating his infinite goodnes that is gratiously pleased to be euer present with vs beholding our actions rewarding what is well done and rectifying what is amisse or by conuerting our thoughts to our sweet Sauiour Christ Iesus calling to mind the infinite loue where with he wrought that admirable worke of our Redemption and taking for our subiect to ruminate vpon some one or more of the passadges of his holy life or bitter passion afterwards sometimes darting our affections and gratitude towards him by some short but efficacious or burning aspiration or by hauing attention to the benefitts â—e aske of God vizt either Chastitie Humilitue Patience Faith Hope the diuine loue euerlasting life or the like As for example whilest we recite the Psalme Venite exultemus to thinke vpon these words in the mystery of our Creation Let vs make maÌ„ to our image and likenes discoursing breifly there of in our interiour As thus O great dignitie to be like to God With what care ought I to conserue this thy image in my soule Graunt me my deare Lord that I neuer defile it or the like And whilest we recite the rest of the parts of the office to take to coÌ„sideratioÌ„ some thing of the life passioÌ„ or death of our Sauiour beginning with the mysterie of his holy Incarnation discoursing thereof in our interiour As thas O my soule behold the force of loue That we might become the sonnes of God God became the sonne of à poore maide or the like sometimes praising almightie God sometimes giuing thankes vnto him and sometimes begging some grace or benefitt according to our necessitie at other tymes wishing that his will may be accomplished in and by vs and all creatures resigning our selues to be disposed of by him for tyme and eternitie as maie be for his greater glory In which imployment if we spend the whole tyme that we are reciting the office it will be very profitably spent notwithstanding that we be soe attent thereunto that we scarce perceiue that we are reciting the words of the office The first member of this diuision will suffice but yet it is the meanest Attention The second is better but yet is proper onely to schollers or such whome God almightie hath illuminated by extraordinarie fauour whoe can picke out here and there pious considerations to moue their affections The Third is generally held the best is indiffereÌ„t both to the learned and vnlearned Sharpnesse of witt and subtilitie of vnderstanding is not soe much required to performe this well as is à good will and pure intention for as S. Thomas affirmeth in the place à fore saied euen Idiotes by this attention are very often eleuated in spirit aboue themselues and all things created If those that are learned will vse their vnderstanding in this affaire noe further or other wise but to excite their will by proposing sweet and mouing considerations vnto her and helping her by prettie industries of loue to continue her holie desires and affections then they maie seeme to haue aduantage of the simple and vnlearned in the practise of this attention but if they doe vse their vnderstanding to search curiously into hidden Mysteries with quiddities of art and busie themselues more in speculation then in procuring and conseruing good affections then are they farre short of simple and ignorant but well minded soules for such their meditation will proue sterill and altogether voide of that fruit which should be sought by meditation which it pious holie and ardent affections and desires to inflame our soules with diuine loue Moreouer those that are learned are for the most part more subiect to distractions as hauing their heads filled with multiplicitie of conceipts caused by sciences and much speculation whereas the simple and vnlearned are free from such thoughts contenting themselues to admire high mysteries with an humble reuerence captiuating their vnderstandings to beleeue with all obedience simplicitie of heart whatsoeuer their Pastors and spirituall guides shall declare vnto them concerning almightâ—e God and how they ought to serue reuerence worship and loue him in noe sort presuming to search into high misteries further then he is pleased to reueale them either by this ordinarie meanes vizt by his substitutes or by himself when they are treating with him in their interiour and soe doe for the most part make lesse vse of their vnderstanding in praâ—er and more vse of their will and consequently Caeteris paribus as they tearme it the praier of such simple poore wretches is as gratefull to almightie God and beneficiall to their owne soules as is the praier of à great Doctor and perhaps more In the Cronicles of S. Francis his order it is registred that one Brother Giles of the order of S. Francis an vnlearned but à holie man on à time spake to S. Bonauenture the Generall of the saied holy order and à great light of Gods Church in these words Great mercy hath God shewed to you learned men and great meanes hath he giuen you wherewith to serue and praise his diuine Maiestie but we ignorant and simple people whoe haue no parts of witt or learning what can we doe which maie be pleasing vnto him Vnto whome the holy Saint answered If our Lord did no other fauour to man then that he might be inabled to loue him this alone were sufficient to oblige him to do God greater seruice then all the rest putt together The good Brother Giles replied And can then an ignorant person loue our Lord Iesus Christ as well as à learned man Yea saied S. Bonauenture à poore old woman maie perhaps loue our Lord better then à great
repaired that the number of the blessed maie become compleate and the Kingdome of the triumphant Church fully established and being taken in this sense the iustmen and such alsoe who are imperfect but yet doe imploy their bâ—â—â— endeauours to moâ—tify their inordinate affections and to reforme the image of God in their soules maie recite this Petition with much feruour and expect this Kingdome of God with longing desire wâ—ich our Sauiour â—ath promised shall come or beginne vpon that terrible and ioyfull daâ—e when the Angells shall place such well minded soules on his right hand and he pronounce that Math. 25. happy seteÌ„ce Come yee blessed of my Father possesse you à â—ingdome which hath been prepared for you euer from the beginning of the world S. Gregory the great in his Homily Lucâ— 12 vpon these words of S. Lâ—ke Be yee like to men expecting their Lord when he shall returne from the marriadgâ— that when he doth come and knocke fortâ— with they maie open vnto him hath this inter prâ—tatioÌ„ Our â—ord comâ—th saieth he when he hastneth à to iudgment but he knocketh when by the pangs of sicknâ—s he sheweth that death is neare at hand vnto whome we open readily if we receaue him with loue For he will not open to the iudgâ— that knocketh who trembleth to depart out of his body fearing to behold him as iudge whome his conscience accuseth him to haue greatly offended But he that is assured of his life well spent doth quickly open because he doth ioyfully expect his iudge and when the tyme of death approacheth doth reioyce with confidence that ere long his labours shall be rewarded with à crowne of glory Let vs therefore endeauour to liue with such innocency and puritie that we maie recite this petition with sincere affection Expecting the blessed hope and aduenâ— of the glory of the great God and our Sauioâ—â— Iesus Christ begging with sighes and teares that almighty God will be pleased euen at this present to reigne in our hearts and graunt vs light to see and know his will in all things and grace to performe it in the most perfect manner saying to that end the ensuing Petition Let thy will be done 〈◊〉 earth it is in heauen THat is graunt vs that liue vpon earth grace to obey thee as proÌ„ptly reuerently and purely as the blessed doe that liue in heauen according as our frailtie will permit There cannot be à more excellent praier then to beseeâ—h almighty God that 〈◊〉 things maie be parallel'd with the celestiall And what other thing doe we desire when we saiâ— Let thy will be done vpon earth as â—â— is in heauen but that men maie be made like to Angells and that is the will of God is accompliâ—â—ed by them in heaueâ— soe all we that liue vpon earth maie not doe our owne wills but his diuine pleasure 〈◊〉 man is able to saiâ— this Petition with à sincere heart and true affection but he who doth vndoubtedly beleeue that God almighty doth dispence all things both prosperous and aduerse for our best â—â—aile and that he is more pro 〈◊〉 and solicitous for our welfare and 〈◊〉 dirâ—â— then we are for our owne VVhose will is as the Apostlâ— witnesseth â— ad Tim. that all men he saued come to the knowledge of the truth And therefore we maie boldly confiding in his immense goodnes recite the Petition following Giue vs this daie our supersubstantiall bread FOr soe â—â— is called by S. Mathew he Math. 6 signifying thereby the nobilitie and â—â—anscendent qualitie of that substance which exceedeth all creatures in magnificence and sanctification The saied supersubstantiall bread is tearmed by S. Luke Daily bread he expressing thereby Luca 11 the propertiâ— or nature of the vse thereof By thâ—â— word Daily is signified that we are not able to subsist one whole daie without this admirable foode When we aske this foode we demand as S. Augustine S. Cyprian and other holy Doctors of the Church doe affirme not onely all necessary sustenance for the body but alâ—oe much more all spirituall food for the soule as namely the bread of the hoâ—y Euchaâ—ist which S. Denis calleth supersubstantiall bread to witt Christ Iesus the bread of life that came from heauen and the bread of life to vs that eate his bodie moreouer the bread of vnderstanding the bread of grace and holy inspirations For we are not to thinke that our Sauiour taught vs by this PetitioÌ„ to aske materiall bread alone and other corporall sustenance for we haue another life to prouide for besides that of the body vz the life of the soule which is farre more to be regarded Not in bread alone that is in corporall Math. 4 food doth man liue according to both parts vz body and soule but in euery word that proceedeth from the mouth of God that is from the diuine vnderstanding and is reuealed by the Angells to holy men The body indeed maie be sustained and conserued in the life of nature by materiall bread but the life of the soule is corroborated and conserued in the life of grace by the word of God according to that He that beareth my ward Ioan. â— and beleeueth him that sent one hath life euerlasting Let vs therefore begg this spirituall bread with much instance for our soule will soone saint and be in danger to perish if God almighty doe witâ— draw his good motions and instigations to vertue and we through want of them doe falle to dispose ourselues that we maie daily receaue the body and bloud of our sweet Sauiour Sacramentally and spiritually or at least spiritually B. the word to Daie is signified that this foode is daily to be taken and that the foode we receaued yesterdaie is not sufficient to sustaine vs vnlesse it be giuen vs to daie alsoe or if it be not graunted vnto vs that this happen not through our neglect and soe in like manner during our whole life for there will be no daie wherein we shall not haue need of this bread to â—orroberate the heart of our interiour man The word to Daie maie alsoe be vnderstood for this present life in which sense we desire that God almighty will be pleased to graunt vs this bread whilest we remaine in this life For we are assured that he will giue it in the future life to all well deseruing people VVhen they shall eate and drinke vpon his table in his kingdome and Luc. 12. VVhen he shall make them sitt downe and minister Luc. 12. vnto them at he passeth byâ— yet notwithstanding we desire him to bestow it vpon vs this daie because vnlesse we receaue it in this life we shall not be partakers thereof in the next And forgiue vs our debts as we alsoe doe forgiue our debtors THat is Forgiue vs our sinnes the punishment which we haue deserued by sinning as we forgiue them that haue offended vs and are obliged to make vs recompence O
ineffable goodnes of God I who by these words is pleased not onely to prescribe vs à sweet and easie meanes how to mitigate the seueritie of his iudgments but alsoe doth seeme to be graciously content to leaue it in our power to limit him as it were to à certaine forme of sentence For what other thing can we conceaue to be meanâ— hereby then that our Sauiour who is to be our Iudge desiring that wâ— should experience him in that dreadfull daie à mild and facile iudge was pleased to fore warne vs according to what forme he purposeth to proceed Which vndoubtedly will be in euery point answerable to the rigour or mercy we shall here shew in pardoning one another as we maie gather by the Parable of the vngracious Math. 18. seruant who for that he did not shew mercy to his fellow seruant was deliuered ouer to the tormentors vntill he had paâ—ed the whole debt which himself did owe vnto his Lord our Sauiour affirming â—n the same place that euen soe our heauenly Father will doe to vs if we doe not euery one of vs forgiue our brethren from our hearts And moreouer our Sauiour saieth If you will forgiue men their offences your heauenly Father will forgiue Math. 6 you your offences but if you will not forgiue men â—â—ther will your Father forgiue you your offences Wâ—ence it appeareth that if we will not now vse mercy we cannot then eâ—pect any fauour but istice without mercy In the first Chapter of Iudges is related that Iudas hauing taken Adonibezeâ— prisoner did cut of the extreame parts of his hands and feete and Adonibezeâ— saied Seuentie kings hauing the extreams parts of their hands and feete cut of did gather vp the reliques of meate vnder my table As I haue done soe hath God repaiâ—d me The debts here mentioned are in two kinds The one are offeâ—cs done directly contrary to the will of God â—hicâ— induce death to the soule and are therefore called mortall sinnes The other are done indirectly against the will of God or rather Praeter voluntatem ipsiâ—s that is to saie they are not done contrary to his will but yet they doe not square agreable to his wills or thus they are such that if we doe them he will not be soe highly displeased with vs that we shall loose his fauour and be altogether dâ—priued of his grace thereby but if we doe them not he will be the better pleased with vs. As for example if we adhere to any of his creatures â—et â— such sort that we will not any wise giue consent to auert our selues from him to enioy them but would willingly hauâ— him and them alsoe These debts are commonly called veniall sinners and doe not induce death to the soule but yet doe diminish the seruour of Charitie and maie be an occasion if we committ them often without seruple or remorse to produce à bad effect If we will onely pardon trifles and slight iniuries as some vnkind words some crossing of our desires or the like God almighty will onely remit these our lesser offences and perhaps not them neither if we haue greater iniuries to remit and shall refuse or neglect to doe it But if we ill gladly and from our hearts pardon all sorts of wrongs be they neuer soe litle or neuer soe great soe they be all we haue to pardon as when we are taxed in our honor and good name defrauded of our goods or that violence is offered to our person or the like then our heauenly Father will no doubt cancell and deface the scedule wherein we haue mortgaged our euerlasting patrimony Let vs therefore be facile in pardoning one another for if we be otherwise we praie against ourselues by this petition Some there are who will faie we are content to remitt the fault but noâ— the punishment or satisfaction due thereunto for that we purpose to infliet or exact according to the proceedings of iustice and equitie but let such beware least God almightie render them the like when their faults are discussed before his tribunall Neuer the lesse punishment or satisfaction is not alwaies to be remitted especially by à Prelate or iudge For it would not be expedient for the offendor who perhaps would abuse such clemency and be imboldned thereby to offend Wherefore if à man had rather for his part benignely forgiue the punishment then scoke his remedy by order of iustice but that brotherly charitie or fraternall correction doth require the contrary such an one maie securely and confidently begg of almlghty God not onely for the remission of the guilt of his sinnes but alsoe for the relaxation of the punishment due vnto them We read in Ecclesiasticus that He that will be reuenged shall find reuenge of our Lord and keeping he shall keepe his sinne Vdzt if he seeke reuenge contrary to the course of iustice out of euill intentioÌ„ or out of ancor of mind and in the same plate Forgiue thy neighbour harting thee and theÌ„ shall thy sinnes be loosed to thee when thou praiest Charitie requireth that we remiâ—t inâ—uries with three conditions vdzt if the offendor be truely penitent if the remission of punishment be not against iustice nor against necessary discipline Concerning which some may aske how M. arci euery man that is offended can forgiue the offendor his sinnes since it is written VVho can forgiue sinnes but onely God To whome maie be answered that God alone doth remitt sinne simply by grace â—aking away the guilt or staine of the fault and releasing the punishment which according to diuine iustice was due to the sinne but man doth remitt sinne after â— fashion vdzt as much as concerneth the iniurie or offense done to himself and the satisfaction due to him According to which the holy Church doth doth teach all good Christians à forme how to absolue their neighbour in such cases which pious Catholiques doe vse that is to saie I beseech God toforgiâ—e you and I doe â—or the offences we doe by commission or â—omâ—ssion against our neighbour aâ—e done alsoe against God who saiâ—tâ— â—s long as you did it to one of these my leaâ—â— brethren you did it to me and Math. 25. à little after 〈◊〉 long as you did it not to one of these lesser neither did you it to me And lead vs not into temptation ACcording to S. Iames God tempteth Iaco. 1. no man Which is to be vnderstood of the â—ostile and deceitfull tentation which is ordained to the euill or detriment of him that is tempted for with this sort of tentation God tempteth not any man as the Apostle witnesseth in the same place saying that God is not à rempter of euills but that to this Euery man is tempted by his owne concupiscence abstracted and allured the which concupiscence when it hath conceiued that is when by some imperfect consent our mind not resisting or reiecting it we doe obey yeeld or giue way vnto it bringeth forth
in the Canticles Thou art all fâ—ire o my beloued and there is no blemish in thee but alsoe she did and doth procure puritie in others by her exemplar life Blessed art thou among women THree maledictions did sinne bring vpon mankind from all which the B. Virgin was most free The first was layed vpon the woman that with corruption she should conceane with greife she should beare her burthen and with paine she should bring forth But the B. Virgin conceaued of the holie Ghost bore and bred with comfort and brought forth our Sauiour with ioye Springing it shall spring saieth the Prophet Isai 35. and shall reioyce ioyfull and praising The second Malediction was giuen to the man In the sweat of thy face thou shall eare bread from which the B. Virgin was free whoe attended to those things that appertaine to our 1. Cor. 7 Lord that she might be holy both in body and Spirit The Third Malediction was common to both sexes vdâ—t that 〈◊〉 should returne to dust and froÌ„ this the B. Virgin was alsoe free for we beleeue that he was raised after her death and assumpted into heauen which the holy Prophet foretold Psal 131. saying Aâ—ise Lord into thy rest thou and the Arke of thy sanctification Blessed is the fruit of thy wombe Iesus IN the fruit which Eue did eate she sought for three things and was defrauded of her expectation in them all but the B. Virgin found in her fruit all she could desire The First thing which Eue sought for in her fruit was that which the deuill did falsly promise vdâ—t that she should be like vnto God but he lied for she by eating that fruit was not made like but vnlike vnto God for by sinning his image in her soule was much defaced and she estranged from God and banished out of Paradise But the B. Virgin the true mother of the liuing and all that by her meanes doe liue in spirit did and doe experience this in the sacred fruit of her wombe for through Christ both she and they are made like vnto God VVe kâ—ow saieth the Euangelist Ioh. 1. c. 3. that when he shall appeare we shall be like vnto him The Second thing which Eue expected was delectation because it seemed good to eate but alas it proued à bitter sweet for she knew he self straightwaies to be naked and had great serrow But in the fruit of the B. Virgin we find sweetnes and saluation He that eateth my flesh hath life euerlasting Ioh. 6. The Third thing which Eue sought in her fruit was the delight in beholding it because it was faire to the eye but of this alsoe she was soone defrauded when she considered with the eyes of her mynd that the beautie thereof 〈◊〉 false and deceiptfull But the fruit of the B. Virgin was most beautifull to behold as the Prophet witnesseth Psal 44 Goodly of beautie aboue the sonnes of men and most delightfull to contemplate as being the glory of the eternall Father whome the Angells behold with excessiue ioy and admiration Eue could not find in her fruit what she longeâ— for neither can à sinner in any sinne whatsoeuer Let vs therefore detest those false deceiuing fruits which exteriourly appeare faire and pleasant but interiourly are full of corruption and breed the worme of conscience and let vs seeke in the fruit of the B. Virgin the fulnesse of our hearts delight in which truely and onely it maie be found Holie Marie MOst fitly was the name of Marâ—e giuen vnto her for 〈◊〉 is by interpretation Stella mariâ— that is the starre of the sea and as those that saile by sea are directed by the starre of the sea vnto their desired hauen soe all Christians are directed by the B. Virgin â—arie vnto eternall rest Moreouer as that starre doth send forth it's raies without hurt to it self soe did the B. Virgin bring forth her sonne the light of the world without preiudice to her Virginitie The raies of à starre doe not diminish the brightnes of the starre neither did the Sonne of the B. Virgin diminish her integritie S. Bonauenture speaking of this holie pag 430 Lect. 1. name of Marie hath words to this effect This most holie most sweet and most worthy name saieth he was most sitly giuen to soe holie soe sweet and soe worthy à Virgin for Marie is by interpretation à bitter sea or the starre of the sea Marie signifieth illuminated or illuminatrice and Marie signifieth likewise Lady Marie is à bitter sea to the deuill drowning his power and brusing his head against the rocke which is Christ Marie is the starre of the sea to men guiding them through the turbulent waues of this world vnto the celestiall hauen Marie is illuminated by the glory of her diuine sonne Marie is an illuminatrice to the Angelicall spirits by the glory wherewith she is soe illuminated and vnto men by her exemplar life and exquisite vertues And Marie is the Lady of all creatures by being Mother to their Lord. O Marie thou bitter sea help vs that in true repentance we maie become bitter totally O Marie thou starre of the sea help vs that we maie be directed through the sea of this world spiritually O Marie thou illuminatrice help vs that we maie be illuminated in heauen eternally O Lady Marie help vs that we maie be gouerned by thy direction and power filially Mother of God S. Thomas of Aquine saieth that in the 3. p. q. 35. a. 4. sedcon Chapters of S. Cyrill approued by the Ephesine Councell is read I hat if any one doe not confesse Emanuel which is God Amoungst vs to be God in very truth and which followeth the B. Virgin to be the Mother of God for she carnally or according to the flesh conceiued and brought forth the word of God made flesh let him be Anathema that is excommunicated ad 1. In the same Article be further saieth That although it cannot be expressely found to be affirmed in the holy Scriptures that the B. Virgin is the Mother of God yet is expressely found in them that Iesus Christ is true God as in the first and in the 20. chapt of S. Iohn and that the B. Virgin is the Mother of Iesus Christ as appeareth in the first of S. Mathew wherefore it necessarily followeth out of the words of the holy Scriptures that she is the Mother of God Moreouer S. Paul teacheth That Christ who is aboue all things God â—d Rom 9. blessed for â—uer is according to the flesh of the Iewes but he is not otherwise of the Iewes then by the meanes of the B. Virgin therefore he who is aboue all things God blessed for euer is truely borne of the B. Virgin as of his Mother Alsoe in the same Article he alleadgeth these words of S. Cyrill in his first â—d 2. Epistle As the soule of man is borne together with it's body and is reputed to be one therewith soe
note that the Iewes in reuerence of their Sabbaoth did number the daies of the weeke from that daie calling the daie immediatly following the first of the Sabbaoth and soe forth of the rest The Gentils called the daies of the weeke by the names of the Planets to wit SuÌ„nedaie Moonedaie c. but the holie Church doth call our Sabbaoth which was the first of the Sabbaoth according to the Iewish accouÌ„t our Lords daie in honour of the Resurrection of our Sauiour on that daie and the daie immediatly following the first Feria and soe forth of the rest signifying thereby that all good Christians ought euery daie to feriate that is to liue holily abstayning from sinne vaine vnnecessary imployment yet not desisting from lawfull labours The sense therefore of this title is The Psalme written by Dauid for the glorie of the Resurrection of Christ which was to bee vpon the first of the Iewish Sabbaoth when Christ rysing on that daie should haue all power giuen him in heauen and vpon earth THE ARGVMENT HOlie Dauid by this Psalme doth intend to shew how of the innumerable multitude of men onely Christ and some few few indeed I maie saie in respect of the multitude of others shall enter into the celestiall house of our Lord. And therefore least perhaps any should beleeue that the residue of mankind did not belong to God but were created by some other Principle as afterwards the Marcionists and Manichees did suppose he declareth and prooueth in the beginning of this Psalme that man and all things else whatsoeuer are our Lords as being their Creator and conseruer which being soe he admireth the inscrutable iudgements of almightie God that out of the plenitude of the earth soe small à number compared with the rest should ascend inâ—o the mount of our Lord that is into his holie Church and that euen of those all should not perseuer in his holie place and dispose themselues to receaue the benediction and the mercie from their Sauiour that is to bee made partakers by him of the merits of his death and Passion but onely such as should haue the fower conditions he there specifieth Next the Prophet addresseth himself towards the Princes of darknes commaunding them to open their gates that Christ maie enter and set free the captiue soules whose ransome he hath paied vpon the Crosse And lastly he speaketh â—o the celestiall powers to open their gates that Christ and his blessed traine and all others that shall euen vntill the end of the world take vp their Crosse and follow him maie enter and keepe an eternall Sabbaoth The exposition of the Psalme THe earth is our Lords and the fulnes thereof all things therein contained to wit men beasts all that groweth thereon or is within her bowells the round world the circumference of the earth and all that dwell therein all these are our Lords as being their Creator gouernour conseruer Because he hath founded firmely placed it the earth or round world vpon the sea vpon certaine armes of the Ocean which inuiron it Yet this is not to bee vnderstood as though the earth properly speaking were aboue the sea for the earth is the Center of the vniuerse whence it is necessarie that it bee in the middest of the world and consequently according to its naturall seate incompassed by the waters and for the greatest part in the middest of them but it is saied to bee placed aboue the sea because by the diuine prouidence it is not wholly ouerwhelmed by the waters but that part which boundeth vpon the sea and the superficies thereof is higher then the sea that creatures maie liue and feed thereon Me then saieth our Lord will Ierem. 5. v. 22. you not feare who haue set the sand à limit for the sea an euerlasting precept that shall not passe the waues thereof shall swell and shall not passe ouer it And vpon the riuers hath prepared it made it an habitation fit for men and other liuing creatures The two precedent verses as likewise the rest of this Psalme maie bee explained in à more spirituall sense as followeth The earth the Church militant remaining vpon earth producing plentifull fruit of holie conuersation is our Lords and the fulnes thereof the whole vertue grace perfection of the faithfull ought by all right to bee ascribed vnto him as being the author and giuer thereof the round world the holie Church spread through all the confines of the earth or collected of people from all the ends of the earth and all that dwell therein all the true beleeuers established in Ecclesiasticall vnitie of faith and operation All these belong to our Lord Iesus Christ who hath purchased them with his pretious bloud That he might present to himself Ephe. 5. à glorious Church not hauing spot or wrinkle Because he hath founded it vpon the Sea vpon secular men wallowing and wauering as the Sea from one vanitie and inconstancie into an other or thus He hath founded it he hath strengthned his Church vpon the Sea vpon the persecutions tribulations bitternesses and inconstances of the world Yet this is not to bee vnderstood that these before named are the bases or foundations of the Church but that Christ hath established his Church in such sort against them that although they should neuer soe much endeauour to subuert her as the vast billowes of the sea doe menace to inuolue and swallow vp the earth yet she shall subsist and neuer bee altogether ouercome by them And vpon the riuers vpon vices gliding like riuers inordinately and without ceasing from one sensuall pleasure to another but neuer satiating hath prepared it disposed the holie Church to combate against them VValking in flesh saieth the Apostle we 2. Cor. 10. warre not according to the flesh for the weapons of our warfare are not carnall but mightie to God Since therefore all things are our Lords as hath been proued VVho shall ascend into the Mount of our Lord who from the seruitude of sinne shall ascend to the obedience of the holie Church who shall forsake the world and enter into religion who from imperfection shall ascend to perfection who from this vale of teares shall ascend into the Kingdome of heauen Or who shall stand in his holie place who shall perseuer to the end in the saied mount of our Lord verily all men shall not It is true indeed that many wicked and reprobate people doe ascend into the mount of our Lord but they stand not there for that belongeth onely to them in whome are found the fower properties following The innocent of hands who hath not iniured any man by his actions and of cleane heart who hath his heart purified from the staine or guilt of sinne and affection thereunto that hath not taken his soule in vaine that hath not neglected to fulfill those things for which his soule was created and infused into the body to wit to adorne it with vertues
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
Luâ— 1. Act. 6. and in the Acte of the Apostles S. Stephen is tearmed likewise full of grace and Christ himselfe saied of the Apostles you Math. 5 are the light of the world Moreouer Christ is called in the holie Scriptures Master Father Pastor and Bishop and yet it is manifest that these titles are giuen to the Apostles in many places of the saied holie Scriptures Wherefore Peter Martyr doth not rightly gather that because God is the Father of merâ—ies they are impious who salute Marie with the title of Mother of mercie Next he sheweth in particular how euery part of the saied Antiphone doth most fitly agree vnto the blessed Virgin and First the title of Queene both because all the Blessed amongst whome she hath deseruedly allotted vnto her the most eminent place of dignitie are Kings or Queenes for of them our Sauiour saied Blessed are the poore in spirit for theirs is the Kingdome of heauen and againe Come yee blessed of my Father possesse you the Math. 25. 1. Math. 5. Kingdome prepared for you as alsoe because she had King Dauid for her Father and Christ Iesus the King of Kings for her Sonne Secondly the title of Mother of mercie both for that she is the Mother of Christ through whome we haue obtained mercie of God almighty as alsoe for that she doth dailie impetrate mercie for vs of God almighty Moreouer she is called according to the Hebrew phrase Mother of mercie that is to saie Mother very mercifull in which sense we vnderstand The Father of mercies that is to saie the Father exceeding mercifull Thirdly she is called Life not that she is essentially life it selfe in such sort as God nor that she is the principall cause of life as it is saied of Christ in the Actes of the Apostles The authour of life you Act. 3. killed but because she brought forth Christ and by him is made Mother of all that liue à spirituall life for soe Eue was called Life because she was to be the Mother of all that should liue à sensuall life Yet S. Epiphanius doth note that Haeres 78. Eue was called life not for that she was of herselfe worthy of soe excellent à name but because she was à type of Marie who doth truely merit to be called life she being the Mother of Christ and through him of all the brethren of Christ alsoe and by this of all the liuing Fowerthly the name of Sweetnesse is by all right due vnto her in respect of the innumerable and most excellent benefits wherewith she hath reioyced all mankind and doth daily comfort all that suffer for the loue of God in what sort soeuer for indeed tâ—ere is not any corner of the world in which there doth not shine some memory of her gracious sweetnesse Whilest she yet liued vested with a mortall body she was sweet to behold as being the most beautifull amoÌ„g women which the spouse witnesseth of her in the Canticles she was sweet in her words sweet in her gestures and finally sweet in all things and shall we beleeue that she is lesse sweet being now adorned with à glorified body and exalted aboue the quires of Angells certainly the reason why some doe not experience how exceeding sweet she is can be not other but because they liue impurely and immerge theÌ„selues in carnall delights and thereby doe render themselues as it were insensible of the sweetnesse that maie be found in her by spirituall and pure minds for such doe behold her as their princesse harken to her as their Mistresse loue her as their Mother follow her as their Queene and haue her their propitious Patronesse in the presence of almighty God and doe experience her wonderfully efficacious Fiftly she is called our Hope because next vnto our Lord in whome wee repose our confidence cheefly wee put our trust in the intercession of his blessed Mother as in à secondary and instrumentall agent which S. Thomas of Aquine 2. 2. act 4. sheweth to bee law full Neither is it an vnusuall Phrase to call others our Hope besides almightie God for the Apostle saieth speaking to the Thessalonians 1. These 2. VVhat is our Hope or ioy or crowne of glorie are not you before our Lord Moreouer our Sauiour speaking to the Iewes Thinke not Ioh. 5. that I will accuse you to the Father there is that accuseth you Moyses in whome you trust did not reprehend them that they trusted in Moyses but that they gaue not credit to Moyses The place therefore of Ieremy aboue Ierem. 17. cited to witt Cursed bee the man that trusteth in man is to bee vnderstood of them that place their cheifest hope in man and doe soe confide in man that they doe not in any sort confide in God for it followeth in the same place and his heart departeth from our Lord. But those who piously and rightly doe confide in Marie haue their cheifest hope in God for noe good Christian is ignorant that he ought to relye principally vpon God and onely secondarily vpon the assistance of his Saints To conclude this forme of speaking as alsoe the former is frequent in the workes of S. Bernard and S. Ephrem whome noe man as yet euer dared to accuse of impiety for S. Bernard called the Serm. 1. de Assumpt Virgin Marie Queene and Lady Mother of mercie Holie sweet and 〈◊〉 〈◊〉 â—other place he saieth of her that she is his greatest confidence Serm. de Aquaeductu Serm. de Deipara and all the subiect of his hope S. Ephrem alsoe calleth her His hope and the hope of all Christians Sixtly it is well saied to the blessed Virgin And shew 〈◊〉 â—fâ—er this exile the blessed fruit of thy wombe Iesus For truely it is not lesse to saue men then to shew vnto them the Sauiour and it is cleare by the authority of holie writ that men may rightly be saied to be saued by men as for example by these places To all men 1. Cor. 9. 1. Tim. 4. Iacob 5. I became all things that I might saue alle Thou shalt saue both thy selfe and them that â—eare thee He which maketh à sinner to be connected from the errour of his way shall saue his soule from death Them saue pulling out of the â—â—re In Ep. Iudae If therefore the Apostles did not feare to saie that men might be saued by them who laboured for the saluation of their soules by word example and praiers why should the holie Church feare to speake to the blessed Virgin reigning with Christ and possessing â—â—e first place in heauen next after his sacred humanity to shew Iesus vnto vs after this exile for noe good Catholike doth doubt but this ought to be vnderstood in à orthodoxe manner to witt by intercession in which manner these places following in the houres of the blessed Virgin are vnderstood to witt Giue me strength against thy enimies Protect vs from our foe and Receaue vs
at the houre of our departure with others of like nature This I conceiue maie suffice for explication of such titles as are giuen to the blessed Virgin in this and the other Antiphones yet for more full satisfaction in this point I referre the studious reader to the place aboue cited of Peter Canisius where he maie fynd them expressed more at lardge and confirmed with more authorities out of the holie Scriptures and Fathers The Explication of the rest of the houres as the occurre in order of the office and first of Prime AFter Mattines and Laudes followeth next in order Prime soe called from the first houre of the artificiall daie to witt from sunne Rising at which time or soone after our holy Mother the Church hath ordained and appointed that it should be recited thereby to begg the light of grace from the Sunne of iustice to guide our soules in the darkenesse of ignorance as the corporall sunne doth giue light to the eie and helpelth to direct our pathes By Prime according to some writers is signified the contumelioâ—s vsage which our blessed Sauiouâ— suffered in the morning after he was apprehended and brought before Pilate Others and amongst the rest Hugh of S. Victor saie that it was instituted in memorye of the Resurrection of our blessed Sauiour The title and argument of the 53. Psalme and First of Prime VNto the end in songs vnderstanding for Dauid when the Zepheits were come and saied to Saul Is not Dauid hid with vs This title seemeth to shew that the Psalme following ought to be vnderstood of Dauid in the manner as some doe expound it Yet others doe affirme that the Psalme doth not soe properly treat of the history of the title as of the matter which is mistically signified thereby according to whome I purpose to proceed in my explication In the first booke of Kings it s recorded â—hat Dauid with his adherents declining from the furie of King Saul did hide himselfe in the desert neare Ziph and that the Zipheits desirous to please their King betraied him which Dauid vnderstanding of and considering the extremitie he was then in composed this Psalme thereby imploring the diuine assistance being destitute of all humane help Zepheits are by interpretation flowrishing and doe designe the Iewes flowrishing at that tyme in all temporall prosperitie by Dauid is signified Christ and by Saul Pilate The Zepheits therefore to witt the Iewes did saie to Saul that is to Pilate Is not Dauid hid which vs haue not wee found Iesus seducing the People and doe not wee hold him bound with vs And consequently the Prophet here in the person of Christ or Christ himselfe as man being neare his Passion and knowing that Iudas was gone to betraye him to the Iewes and that shortly after they would deliuer him vp into the hands of Pilate speaketh to God the Father as followeth The explication of the Psalme O God saue me in thy name O God by the singular vertue and infinite power of thy sacred name and for thâ— glorie thereof conserue and strengthen me in my Passion which I am shortly to endure against all naturall horror and the feare of approaching death and in thy strength iudge me Be thou my iudge rendring vnto me for my merits and innocency thy powerfull defence and vnto them that persecute me the seuere effects of thy iust indignation O God heare my praier which I present vnto thee for my mysticall body to witt for the congregation of the elect that they maie participate of my sufferance In which manner our Sauiour praieâ— neare the time of his dolorous Passion saying Not for the world â—â—e I praie but for them whome thou hast giuen me and againe Holie Father keepe them iâ— thy name whomâ— thou hast giuen mee c. With thyne eares â—11 〈◊〉 to witt with thy wisdome in which thoâ— knowest all things and thy mercieâ— wherewith thou gratiously affordest releefe to them that praie receiue the words of my mouth beseeching in my owne behalfe for the glorification of my body Glorify me o Father with thy selfe with the Ioh. 17. glorie which I had before the world was Because strangers to witt the Iewes who though they be of the same extract or linage that I am yet are farre alienated from me in manner of life and will not be drawne to contract spirituall affinitie with me Or thus Because strangers to witt the Gentils haue risen vp against me For both of them sought to apprehend our Sauiour according to that of the Euangelist The Band therâ—fore and the Tribune Ioh. 18. and the mynisters of the Iewes apprehended Iesus c. And the strong to witt the high Priests and Princes of the people haue sought my soule to extinguish my corporall life and all memory of me they haue not set God before their â—ies in this action they haue not feared God but men for the Iewes saied If we let him alone all will beleeue in him and the Romans Ioh. 11. will come and take awâ—y our place and nation Yet I weigh not their malice For behold God helpeth me to witt my diuinitie doth cooperate with my assumpted humanitie Or thus It is manifest that they proposed not God before their eies in this their vehement pursâ—ite of me for behold God helpeth me and frustrateth their malicious designes that they shall not preuaile against me Indeed he will permit them to vse my body for à time at their pleasure but my soule they shall not haue power to hurt Whence it followeth here and our Lord is the receiuer of my soule For the word to witt the sonne of God true God assumpted his soule to his diuine personalitie neither did he abandone it in the three daies of his death for although at the time of his death and during the space he remained in the sepulcher his soule was separated from his bodie yet both of them remained vnited to the Word Turne away the euills to myne enemies The mischeâ—fe that is intended against me turneâ— it vpon the deuisers heads This was fulfilled accordingly For the Iewes sought to kill our Sauiour and extinguish his name vtterly but the contrary happened for he was raised from death and his name became glorious through out the whole vniuerse and they in reuenge of his innocent bloud were killed dispersed and made ignominious to all nations Therefore it followeth here and in thy truth as thou hast foretold by the holie Prophets destroy them with plague warre and famine as it came to passe in the raigne of Titus Here you are to note that Christ maketh this praier either as conforming himselfe to the diuine iustice or as foretelling what was to come to passe or els as insinuating what they deserued to haue fall vpon them for he doth not absolutely wish euill to his aduersaries especially since he himselfe hath commaunded vs saying Loue Math. 5 your enemies and praie for them that persecute and
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
thee to witnesse whome no subtile glosses can deceaue and may doe it with securitie I haue no internall pride neither doe I expresse any by externall gestures Neither haue I walked in great matters nor in maruelous things aboue mee Neither haue I vainely bragged of any matters of consequence I haue done can yet performe or inted to archieue affecting popular applause or being ambitious of glorie neither haue I presumptuously attempted any worke beyond my power to accomplish If I was not humbly minded but exalted my soule If I haue not composed my selfe â—o equalitie with others but haue had an higher esteeme of myselfe then was fitt or haue arrogated any thing to my selfe as of my selfe my soule not acknowledged her sufficiencie to haue been froÌ„ thee As the weaned child is towards his Mother sâ—e retribution in mysoule As it fareth with an Infant by some bitter oyntment newly forced to forsake the Mothers brest sitting sadly on her lap now with a longing appetite looking towards the teat and straite with drawing his waterie eies with à loathing disdaine beating the place he chiefly loued lamenting to bee depriued of the pleasant food he sucked fromthence soe let it bee with my soule Let her bee debarred of the delightfull influence of thy diuine comforts remaine respectiuely to her capacitie a like discoÌ„solate A more vnhappie punishment I cannot conceiue the greatnesse of which miserie he alone doth know to whome thou hast graciously afforded à tast of their excessiue sweetnesse Let Israel hope in our Lord from hence forth now and euer Since I then whome thou hast aduanced to such high dignitie as to bee the King of Israel and hast enriched with such exquisite dowries of nature grace dare not eleuate my selfe aboue the vulgar nor presume any thing of my selfe as of my selfe but haue the eie of my hope euer fixed on thee let my people of Israel doe the like both at this present from this time forward for eternitie The Exposition of the Chapter in Compline I Am the Mother of beautifull loue and of feare and of knowledge and of holie hope These words spoken by Ecclesiasticus of the eternall and increated Wisdome are fitly applied by the Catholique Church to our blessed Ladie not onely as being Mother to Christ whoe is the Word Wisdome of his eternall Father but alsoe as being an especiall singular Mediatrix for al faithful soules She is therefore saied to be Mother of beautifull loue which is the prime act of perfect charitie in as much as by her mediation and intercession wee begge and obtaine that guift of almightie God 〈◊〉 in like fort of filiall feare whereby wee are deterred from doeing â—uill because it is dipleasing to God whome wee truly loue and of Knowledge to witt the guift of vnderstanding which the Prophet begged of almigâ—tie God thereby to direct him else in the search of his law and could act himselfe in the path of his commaundements and of holie hope which is à pious confidence in God from whose goodnesse and mercie wee may with out presumption expect to receiue eternall happinesse in the future life if soe bee wee loue and feare him in this present and endeauour to conforme our wills to his by obseruing his precepts The Argument of the Canticle of Symeon ALthough this Saintlike old Father reputed himselfe very vnworthie to touch the holie of holies yet excesse of loue ouercame reason imboldening him to receaue the child Iesu froÌ„ the armes of his blessed Mother whome when he had embraced with much affection deuotion and reuerence like to the Swan before her departure he sung this Canticle blessing praysing and giuing thankes to God that had now been better vnto him then his promise which was that he should not die till he had seene Christ our Lord he now not onely beholding Christ Luc. 2. but being vouchsafed the comfortable honour to beare him in his armes This Canticle is fitly placed at the end of Compline it happily crowning that houre which compleateth the rest of the diuine office In religious Conuenâ—s recited it is last at night because at that time chiefly men ought to lay aside all thoughts but of God and their saluation that with internall peace they may dispose themselues to rest piously in our Lord bearing with holie Symeon Christ Iesus if not in their armes yet with much feruour in their deuoutly amorous hearts The Exposition of the saied Canticle 1. Now thou doest dismisse thy seruant â— Lord according to thy word in peace 2. Because myne eies haue seene thy saluation 3. VVhich thou hast prepared before the face of all peoples O Lord I haue languished long in restlesse expectation longing for that happie day wherein trusting in thy promise I might solace my heart and delight myne eies in beholding myne and the worlds Sauiour the onely thing that strengthned my Soule patiently to sustaine her wearisome confinement in the dangerous prison of this bodie of death but now I hope thou wilt not prolong her enlardgement thy promise being fulfilled for thou doest dismisse thy seruant according to thy word in peace my desires being amply satisfied Because with my corporall and intellectuall eies I haue beheld Christ God and man by whome thou hast decreed to saue all mankind Which saluation of thyne thy onely begotten Sonne who according to his Diuinitie is incomprehensible and with thee doth in 〈…〉 light inaccessible thou hast maruelously by the operation of the holie Ghost rendred manifest and visible to men and disposed fitly to conuerse and dwell amongst them he assuming our humane nature to his Diuinitie in the vnitie of his person that he might be seene and knowne both by the Iewes and Gentils dispensing his ineffable mercie betweene them as agreed bâ—â—t with their condition respectiuely A light to the reuelation of the Gentils who sitt in the darknesse of infidelitie shaddow of death ignorant in the sauing knowledge of the true God A light illuminating them internally by infusion of diuine grace and externally by word and example And the glory of thy people Israel And the glorie of the progenie of Iacob the peculiar elect people of God whome he hath honored with that high prerogatiue as of their line to take humane flesh whome he now visiteth in person and for whose redemption he is princip 〈…〉 descended à glorie not graunted to any other people of the world wherein they excell all other how potent rich or magnificent soeuer By what is saied in this small treatise it will appeare I hope to the indifferent and courteous Reader that all things in this office of our blessed I adie are instituted ordained and disposed according to right reason true prudence diuine wisdome which I doe heartily wish and humbly begge may be vsed frequently recited deuoutly by all euerie one as well to the great honour and glorie of almightie God and of the blessed Virgin as to the singular profit and spirituall benefit of themselues FINIS