2. â—ies haue seene thy saluation which thou hast prepared before the face of all people à light to the reâ—elation of the Gentils c. and in another place All flesh shall see the saluation Luc. 3. of God By this verse therefore the faithfull doe praie for the illumination of the holie Ghost that they erre not in the way of this present life but by working maie know and by knowing maie walke in the way of our Lord of which our Sauiour speaketh in the Ghospell Straâ—â—e Math. is the way that leadeth to life and few there are that fynd it and by these words in all nations thy saluation they praie that Christ maie be acknowledged and honoured by all nations Let people ô God Confesse to thee let all people Confesse to thee Let the worship and veneration of the false Gods cease and to thee alone the liuing God let all diuine honour be giuen by all people Let nations called to the faith of Christ be glad with interiour ioy and exult by shewing exteriour signes of their inward ioy and this because thou ô God by thy annoynted iudgest people in equitie that is the seruile yoake of the Prince of darknesse being taken away thou hast constituted à most iust Kingdome in thy holie Church and the nations in earth thou doest direct gouerning them and directing them by most wholsome lawes to the port of eternall saluation S. Augustine interpreteth the words of this verse in the future tense as thus Thou wilt iudge people in equitie and referreth them to the last iudgement And the nations in earth thou wilt direct referreth them to the direction of this present life according to whome the sense of this verse is Let nations bee glad and exult because if they happen to suffer any euill here from men the tyme will come when thou ô God wilt iudge people in equitie and in the meane tyme the nations in earth which are subiect and deuoted to thee thou wilt direct Let people ô God Confesse to thee let all people Confesse to thee Here the Prophet againe exhorteth all people to praise and giue thankes to God adding à new reason or motiue to wit because the earth hath yeelded her fruit This fruit is Christ our Lord borne of the terrene substance of the blessed Virgin à fruit of such excellency that in coÌ„parison thereof all the fruit the earth hath heretofore brought forth maie well bee esteemed briers and thornes Of this fruit the Prophet Isaie maketh mention saying In that Isaiae cap. 4. daie the bud of our Lord shall bee in magnificenee and glory and the fruit of the earth high Yet taking the last words of this verse in à morall sense The earth is saied to yeeld her fruit when the holie Church doth spiritually instruct perfect and conserue her children and when our body liueth soberly and serueth to the aduancement of the soule obeying in all things The Prophet doth here as in many other places of the Psalmes vse the preterperfect tense for the future because in his prenotion that was now done which he foretelleth to bee done God our God blesse vs God blesse vs and let all the ends of the earth feare him This in effect is as much as if he had saied Since all people doe praise thee ô God and the earth hath yeelded her fruit let there henceforth bee a gratefull vicissitude betweene thee vs doe thou open thy liberall hand and fill vs with all benediction to wit with aboundance of all temporall and spirituall benefits and we as it is most meet will serue thee with à filiall reuerence and render thee the tribute of obedience and praise for euer The threefold repetition of the word God in this verse signifieth the affection of the Prophet Yet it seemeth likewise to insinuate the mystery of the blessed Trinitie which was afterwards manifested to the whole world by our Sauiour and his hole Apostles A certaine graue author vpon these words in the first verse of this Psalme to wit God blesse vs and illuminate his countenance vpon vs hath this obseruation Because saieth he many desire to bee blessed by God with aboundance of temporall benefits to wit with beautie power riches honour and the like all which indeed doe come from God but yet are common to the iust and vniust therefore the Prophet addeth what is proper to the iust to wit illuminate his countenance vpon vs. This is proper to the iust whereas the other mentioned things are common to all both good and euill almightie God soe disposing least if they should bee giuen solely to the good euill men would thinke that God were to bee worshipped for them and if to the euill onely infirme and fraise people would feare to conuert themselues to God least these things should bee wanting vnto them Behold here à short Psalme but full of feruour deuotion Let vs conforme the affections of our heart to the sacred words thereof with the whole forces of our mynd let vs implore the diuine mercy that he will bee pleased to inrich vs with the benedictions of Christ and instruct vs with the light of his countenance Let vs alsoe most heartely pray for the common good and for the generall soules health of all men that all men maâ—e confesse to God honour and loue him The argument of the Canticle of the three children BY the insuing Canticle the three men Sidrach Misach and Abdenago who were throwne into the furnace of burning fire by the commandement of Nabuchodonosor because they refused to adore the golden statue he had erected as is at lardge related by the Prophet Daniel did inuite all creatures in their seuerall Daniel 3. degrees and natures to praise God and they themselues did praise and glorifie him who preserued their bodies that they were not touched by the fury of those flames and made their hearts inflamed with the fire of his loue Indeed by how much the more one is inflamed with his loue by soe much the more intensly doth he desire that God maie bee praised loued and honoured by all l. 1. de doctrina Christiana creatures according to that S. Augustine By how much the more feruent any one is in the loue of God by so much the more doth he endeauour by all the meanes he can diuise that God maie bee beloued of all men by how much the more sincerely any one doth coÌ„template God by soe much the more he doth vnderualue and humble himselfe esteeme the praise wherewith he doth set forth the glory of God to bee the more insufficient and therefore doth earnestly desire that God maie bee magnificently praised by all creatures and doth his best to procure it The exposition of the Canticle ALl workes of our Lord blesse ye our Lord praise and superexalt him for euer Although euerie Creature doth not blesse and praise almightie God with voice which is proper to Men nor mentally which is
signified the coÌ„duits of grace and the preachers of Gods holie word and by lightnings the corruscation of miracles and the commination or threatning of the terrible iudgements of God according to that of the Prophet Isaie I will command the Clowds that they rayne Je. 5. noe shower vpon it and that of the Psalmist His lightnings shined to the round Psâ—l 96. world c. Let the earth blesse our Lord. The earth is the lowest and least of the sower Elements and à greate part thereof is ouer flowne with waters neuerthelesse it doth afford aboundant matter of the Creators praise to all that shall rightly consider the quantity disposition fertility and other properties thereof as alsoe how it is as it were the center of the Vniuerse and remaineth firme and immoueable in its place notwithstanding its exceeding weight which is not supported by any thing but hangeth wonderfully in the middest of the world By the stability and fertility thereof is signified constant and vertuous men whome the holie Ghost doth make fruitfull with the celestiall seed of the word of God according to that of S. Luc. 8. Luke The seed is the word of God and that which fell vpon good ground are they who in à good and perfect heart hearing the word doe retayne it and yeeld fruit in patience Mountaines and little hills blesse yee our Lord. By them are designed those that are of great and of small power authority in the holie Church and especially Prelates and such as excell in the gifts of grace according to that of the Prophet Ioell Mountaines shall distill sweetnesse and Ioell 3. the hills shall flow with milke All things that spring in the earth blesse yee our Lord. If we attentiuely consider the value beautie sweetnesse delightfulnesse and other innumerable properties of the things that are produced within the earth and of those that spring out of it we cannot sufficiently admire in them the wisdome sweetnesse and beautie of the omnipotent Creator Blesse our Lord yee fountaines Fountaines are certaine euident representations of almightie God who by reason of his Munificence liberalitie and immense goodnesse towards mankind is often tearmed in holye Scriptures à Fountaine By theÌ„ are signified Doctors preachers and Priests vnto whome it belongeth Psal 67. to communicate and impart to others the streames of wisdome and knowledge to saluation and distribute the gifts of grace and the holie Sacraments and of whome it is written In Churches blesse yee God our Lord of the Isa 12. fountaines of Israell and in another place You shall draw waters in ioy out of the Sauiours fountaines Seas and Riuers blesse yee our Lord There is one great sea called the Ocean and diuers other particular seas as it were armes of the saied great sea From the sea ' as from the first fountaine or head all Riuers issue according to that of Ecclesiastes All riuers enter into the sea and the Eccl. 1. sea ouerfloweth not to the place whence riuers issue forth they doe returne that they muie flow againe By the sea is sometymes expressed the inquietude restlesnesse bitternesse and commotion of this world to witt of secular men according to that of the Prophet Isaie The impious are as it were Psa 57. the raging sea which cannot be quiet Sometimes alsoe by the sea are designed the hearts of penitents mouing themselues with bitternesse and the waues of internall compunction By the riuers are signified the copious gifts of grace according to that of our Sauiour He that Ioh. 7. beleeueth in me out of his belly shall flow riuers of liuing waters and sometymes the excesse of tribulations according to that of Psal 92. the Psalmist The riuers haue lifted vp their waues about the voices of many waters VVhales and all things that moue in the waters blesse yee our Lord. These are the principall ornaments of the element of water and what mortall man is able to explicate the variety profit strength and other properties of the fishes of the sea Verily if we attend to what is written by Philosophers concerning the Whale we shall find an ample subiect of the Creators praise By that our Sauiour speaking to S. Peter and S. Andrew Mat 4. saied Come yee after mee and I will make you to bee fishers of men it should seeme that by fishes are vnderstood men in such sort that by the VVhale are designed the great powerfull men and by the other creatures mouing in the waters are signified the lesser simpler sort of people all regenerated by the waters of Baptisme receiuing thereby infused vertues and life of grace Blesse our Lord all yee foules of heauen to witt of the aire where birds flie Who can worthily admire the wisdome perfection and Maiesty of God in the diuersity sweet modulation swift motion and other proprieties of birds By them are sometymes signified proud men raysing themselues vnto the height of vanity and diuells flying in the aire of whome our Sauiour saied The fowles of the aire did eate Luc. 8. it that is did take away the seed of the word of God Yet in this place by the fowles of the aire some doe vnderstand Contemplatiues eleuated aloft by the wings of Praier and Meditation vnto whome maie fitly be applied that of the Psalmist VVho will giue me the wings of Psal 54. à doue and I will fly and rest and that of the Prophet Isaie VVho are these that Isa 60. fly as clowds and as doues to their windowes and againe in another place They that hope in our Lord shall change their Isai 40 strength They shall take wings as Eagies they shall runne and labour they shall walke and not faint All beasts and cattell blesse yee our Lord. In these alsoe the magnificence of the most high artificer is vnspeakably commended who to declare his singular wisdome in these his effects doth speake many things of them to his seruant Iob. S. Augustine affirmeth that those creatures which haue the least of quantity haue the most admiration for we more admire the workes of the Ante and Bees theÌ„ the vast bodies of other beasts Hugh alsoe of S. Victor conformably speaking saieth That the creatures which we admire for their littlâ—nes are soe artificially and wisely formed that we can scarce discerne whether we ought rather to admire the tushes of the Bore or the wings of the Moath the wings of the Griffon or of the Gnat the head of à Horse or of à Locust the thigh of an Elephant or of an Eagle c. For in these small bodies God almighty hath soe fully distributed all manner of lineaments sutable to their seuerall natures that nothing seemeth to bee wanting to them which nature hath formed in the greatest By beasts and cattell are signified men following sensuality who are inuited to blesse our Lord in that he hath soe gratiously spared them and with such pacience expected their amendment These
vertue of true humilitie doe euen from the fall of Lucifer acknowledge all their excellencie as receiued from him and mankind depressed by the Serpent alsoe in particular such as resigne themselues to his holie will and for his loue doe submitt themselues vnder all creatures Raising vp from the earth from carnall life from the loue of transitorie things and terrene thoughts the needie such as are voide and destitute of spirituallitie inriching them with diuine gifts with the loue of heauenly things and the contemplation of high mysteries and lifting vp to the Kingdome of glorie the poore the humble out of the dung of this corruptible bodie To place him there with Princes with the holie Angels with Princes of his people with the cheifest of his elect for the Triumphant Church is one vnited of good men and holie Angels Or thus That he maie place him on his right hand in the daie of iudgement with the Princes of whome the Prophet Isaie speaketh saying Our Isa 3. Lord shall come to iudgement with the ancients of his people and his Princes VVho maketh the barren woman the congregation of the Gentils to dwell in à house in the militant Church à ioyfull Mother of spirituall children whome she regenerateth of water and the holie Ghost In this sense the Apostle alleadgeth Gala. 3. that of the Prophet Isaie Reioyce thou barren that bearest not breakeforth and crie that trauailest not because many are the children of the desolate to witt of Gentilitie then of her that hath à husband to wit the Synagogue whose spouse husband was God almightie but he left her for her incredulitie as the Prophet Ieremy Iere. 12. doth manifestly declare saying I haue forsaken my house I haue left my inheritance I haue giuen my beloued into the hands of her enemies myne inheritance is become vnto me as à Lyon in à wood The Prophet tearmeth Gentilitie or the people of the Gentils Sterill and desoâ—ate because they were long forsaken by almightie God for their Idolatrie in such sort that they brought forth noe fruit of the holie Ghost nor generated any children to Christ whence is that of Amia the Prophetesse The barren woman bare verie manie and she that had manie children was weakened It is meet that we sing this Psalme with spirituall ioy it being composed wholly in the diuine praise It importeth vs alsoe to striue to become children that is pure innocent and humble that soe we maie merit to praise God worthily and to bee beheld by him with a gratious eie for Praiso is not comely Eccles 15 in the mouth of the vitious The third Psalme in Vespres which is the last in Tierce as alsoe the fourth Psalme which is the second in None are alreadie expounded in the saied Houres The title and argument of the 147. Psalme and last in Vespres THe title is Allelâ—ia In this Psalme the Prophet doth exhort the people of God both of the Triumphant and Militant Church to sing his praise incessantly giuing thankes for his singular benefits showred vpon them in particular for that he hath fortified them on all sides placed peace in their borders blessed their of spring fed them with the bread of life and manifested his hidden mysteries vnto them aboue all other people The explication of the Psalme O Ierusalem praise our Lord render the tribute of praise thankfulnesse to the Soueraigne Monarch of heauen and earth you Cittizens of the holie Ierusalem the Cittie of peace and vnitie of blessed spirits that see him face to face Praise thy God ô Sion ô all you that are called to the vnion of the holie Catholicke Church and doe contemplaâ—e God your Creator redeemer conseruer by the eies of faith praise him in the best manner you can excogitere to witt in puritie of heart and conuersation without blame And that you maie praise him the more worthily remember the singular testimonies of his good will shewed towards you Because he it is that hath strengthned the lockes of thy gates to hinder the enemie from surprising thee at vnawares and moreouer he hath blessed thy children in thee If this bee referred to the celestiall Ierusalem by the Gates here mentioned is vnderstood the admission where by any of the elect are admitted to the fellowship of the blessed by the Lockes is vnderstood the confirmation whereby the elect are firmely established in God and soe the sense of those words He hath strengthned the lockes of thy gates is that God hath made the confirmations of the celestiall Cittizens soe immoueable and secure that they cannot bee broken à suÌ„der by any slight or force The lockes of the gates of this Ierusalem are metaphorically saied to bee confirmed because as à Cittie of this world whilst it is fortified with strong lockes boults and barriers is held secure neither the enemies being of power to make forceable entrance nor the inhabitaÌ„ts willing or able to depart out of it soe the holie Cittie is altogether most secure in respect that neither the reprobate can enter it nor the blessed will or can abandon it But if they bee referred to the Militant Church by the Gates thereof are vnderstood Vertues especially Faith hope and charitie and by the Lockes are vnderstood the Sacraments which our Lord hath fortified by giuing the efficacie of sanctification vnto them in vertue of the Passion of our Sauiour in such sort that noe man soe long as he shall remaine within the fortresse of the Catholike Church and keep himselfe in the shelter of the infused vertues through the force of the Sacraments which he therein receiues need to feare the machinations of the euill enemie VVho hath sett thy borders peace ô celestiall Ierusalem He it is that hurld downe to the abisse of hell like to à flash of lightâ—ing that mutinous crue that once to disturbe thy peace and in an instant begirt thee with à wall of concord of warreproofe which noe dissention shall euer penetrate And filleth thee with the fatte of corne with the fruition of his diuinitie For the superessentiall diuinitie is the foode of the blessed whose vision or fruition maie well bee tearmed the fatte of corne that is to saie the sweet refection of the eternall bread which refection is the essentiall reward of the blessed wherewith they are soe fully enriched that they can desire noe more Iâ— is his paternall prouidence likewise that hath established within thy circuits â— Militant Church that happie peace which the world cannot giue to witt tranquillitie of conscience which all those enioy who remaine within thy precincts Christ alsoe doth daily fill thee with that Soueraigne foode the holie Sacrament of his owne bodie vnder the species of the purest wheat bread VVho sendeth forth his speech to the earth He it is who sendeth his onely Sonne the eternall word into the world to assume humane flesh for the saluation of mankind Or thus He it is who sendeth forth by
whole world Attend therefore to him and he will attend to thee But the way how to make it is not yet shewed which notwithstanding is noe lesse needfull for the vnlearned to know Wherefore for the benefite of simple but well minded soules I will as plainly and breifly as I can sett downe à meâ—â—ode how to prepare the mynd and keepe it well imploied which they maie make vse of and I hope with profitt vntill God almightie shall please to inspire them with à better and more agreeable to the affections of their soules CHAPT XI Câ—ntaininge à forme of Preparation before praier with Aspirations of diuers Kindes THe Ecclesrastes giueth this aduice Ecclesiastes c 5. Speake not any thing rashly neither let â—hy heart be swif to vtter à word before God Wherefore it will be good that when they come to pray they pause à while in silence and consider attentiuely what à waightie matter they goe about vizt to treate with God almightie concerning the busines of their saluation Next let them frame to themselues à firme beleâ—fe that God is there present before thâ—â— thoughâ— disguised and that perhaps if they proue faithfull feruent and perseuerant he will if it be â—o â—â—nieâ—â— for them manifest himself vnto them as he did to S. Marie Magdalâ—â—e and since hath often done to many holie Sâ—ints Yet they ought not to frame vnto themselues any positiue coÌ„ceipt of him as pâ—re God supposing him to bee present in this or that forme or shape for he is à most simple Spirit and cannot be compreh â—ndâ—d vnder any corporall Specieâ— or Image but à negatiue that is that he is neither 〈◊〉 nor that nor any thing which their â—aâ—tafie can represent vnto them They are alsoe to beleeue that he vieweth all their externall comportment and all the internall desires and affections of their hearts proue cleanely â—â—eâ— if their bodies â—erâ— composed of transparent â—â—riâ—â— all â—and iâ—â—â—â—â—â—d with the sonne beames This done let them â—â—deâ—â—our â—o gâ—â— into theiâ—â—â—t 〈◊〉 by soâ—e â—â—ouâ— Aâ—piration For â—â— the 〈◊〉 saiâ—th Oâ—â— mile will dâ—iâ—â— out another Wherefore those that seeke to free 〈◊〉 â—â—luâ—s from distractionâ— and to â—â—der the passâ—â—â—â— aâ—â—e into their Interiour must endeâ—â—our by some internall imployment such as is the exercise of Aspirations to expell the images of their externall affaires and by little and little to winne their minds 〈◊〉 their passions and draw neare to the image of God which he hath impressed or stamped in the Fund or bottome of their soules as the Prophet witnesseth The light of thy countenance o Psal 4. Lord is signed vpon vs where they may find him soe often as they will withdraw themselues from the mâ—â—â—â—ltuous noise of exteriour busines and conuert their hearts towards him sweetly and with à filiall reuerence But least this tearme Interiour maie seeme to obscure it will be needfull to giue this short explication thereof Mysticall diuines doe â—â—ach that whilest our minds are busied in any exteriour imployment although it be good and laudable 〈◊〉 not yet directly tending towards God almightie â— that the saied imploimâ—nâ— doth mediate or interpose it self betweene vs and hiâ— and doth as it were keepe vs out of ourselues that is doth hinder vs from working immediatly to the end for which we were created which is to haue our eies and hearts fixed vpon God and to direct all our actions and thoughts to praise and glorifie him immediatly Our first parents did performe this immediate tendance towards God and soe remained alwaies in their interiour vntill they did voluntarily extrouert and distract themselues to reflect vpon the forbidden fruit of which fruit after they had tasted both they and all that descend from them found and doe find great repugnance and difficultie to keepe themselues introuerted or to remaine in their Interiour for any long space and therefore God almightie who is most gracious and benigne hauing regard to humaine infirmitie doth not exact of vs the practise of this introuersion at all times out of praier but in à very imperfect manner Yet when we come to praier he doth expect that we practise it in some better measure that our praier maie be performed with due reuerence which we cannot well doe vnlesse we auert our minds from all exteriour things vnto which things whilst we remaine attent we are properly teamed to be extrouerted or out of ourselues and that we conuert of hearts to tend immediatly towards God where in whilest we continue we are tearmed to be introuerted or to remaine and dwell in our interiour This maie suffice for the explication of that tearme The Aspirations that I here speake of maie be these that follow or such like either in à few words or in many as they shall find most proper for them I desire that they may not be recited vocally but pronounced as it were mentally yet herein alsoe let such proceed as they shall experience themselues best recollected and moued to deuotion Aspirations in à few words INdeed our Lord is in this place and Gen. 28. I was not aware of it I will hold him I will not let him goe vntill he haue giuen me his benediction O Lord thou commaundest me to loue giue what thou commaundest and commaund what thou wilt O that I knew thee and knew my self What is there for me in heauen or what desire â— on earth besides thy self Heauen is not heauen to me without thee O Lord thou knowest all things thou knowest I loue thee When shall I come before the face of our 〈◊〉 I desire to be dissolued and to be with Christ Woe is me that my soioâ—rning is prolonged Praise our Lord o my soule let his praise be alwaies in thâ— mouth My beloued to me and I to him one to one all to all à creature to his Creator My beloued is all faire all sweeâ—â— all delightfull He hath wounded my heart If I maie find fauour in thy sight shew me thy face Let thy voice sound in myne eares for thy voice iâ— sweet and thy face beautifull Thou art worthy o Lord to receiue glory and honor and vertue and benediction Aspirations in more words Speaking to the soule DVst and ashes as I am how dare I appeare in the sight of my God before whome the powers of heauen doe tremble Yet be not dismaied o my soule He hath saied that he came to calumners and whâ—t would he but they should come vnto him How sweetly and mildly did he absolue the woman that was taken in adultery who stood wholy abashed and confounded in his presence VVoman where are thy accusers Hath none of them condemned thee Neither doe I Goe thy way and sinne noe more O wonderfull meâ—â—y O sweete answer I how can we feare to open our greifes vnto him He hath saied come all to me that are heauy lâ—aden and I will refresh you Be confident therefore o my soule heauen and earth may passe but he will not
and recouer life Thirdly she was most secure by the presence of God Our Lord is with thee Saint Bernard saieth that not onely our Lord the Sonne was with her whome she clothed with her flesh but alsoe our Lord the holie Ghost by whome she conceiued and our Lâ—rd the Father who begat whome she did conceiue Fourthly she was most worthy for the reuerence due vnto her person Blessed art thou among women The saied S. Anselme seeming to be astonished at this benediction saieth O B. and more then B. Virgin by whose benediction not onely all creatures are blessed by the Creator but euen the Creator himself is blessed by this creature Fiftly she is most profitable for the excellencie of her ofspring Blessed is the fruit of thy wombe For she brought forth that most excellent and potent fruit which gaue saluation to the whole world Saint Anselme vpon these words saieth By the fecunditie of the B. Virgin the impure sinner is iustified the condemned is saued and the banished man is restored for her happy child-birth redeemed the inthralled cured the diseased and raised to life the dead world Saint Iames in his Liturgy hath words to this effect Let vs make commemoration of our most holie most immaculate most glorious and most B. Lady Mother of God Marie euer à Virgin and of all the Saints and iust men that all of vs maie obtaine mercy by their praiers and intercession à little after he addeth Haile Marie full of grace our Lord is with thee c. because thou hast brought forth the Sauiour of our soules It is meet we call thee truely B. euer B. Mother of God more honorable then the Cherubins and more glorious then the Seraphins who hast brought forth the Word of God without corruption O full of grace all creatures the companies of Angels and generations of men doe congratulate thee who art à sanctified Temple à spirituall Paradise a glory to Virgins of whome God assumed flesh and our God is made à child who is before all worlds He hath made thy wombe his throne and thy bowells more lardge and ample then the heauens O full of grace all creatures doe congratulate thee Glory be to thee Saint Chrisostome in his Liturgy saieth It is truely meet and iust to glorify thee the Mother of God and euer most blessed and altogether incontaminate Mother of God more honorable then the Cherubins and more glorious then the Seraphins who didst bring forth without corruption We magnify thee the truely Mother of God Haile Marie full of grace c. because thou hast brought forth the Sauiour of our Soules S. Augustine affirmeth that the Angell descended from heauen sent by God the Father to giue the beginning to our Redemption by saluting B. Marie Haile full of grace our Lord is with thee She is therefore filled with grace and the fault of Eue euacuated the malediction of Eue is changed into the benediction of Marie after he hath leardnedly handled the rest of the words of this holie salutation he addeth O blessed Marie who is able worthily to repaie thee thy due of thanks and renowne of praises who hast succoured the perishing world with thy peerelesse assent what praises can humaine frailtie render vnto thee who with thy sole commerce hast found out the waie of recouery Accept neuerthelesse our thanksgiuing of how small value soeuer or how farre soeuer inferiour to thy merites and when thou shalt receiue our desires by thy praiers excuse our faults Admit our praiers into thy holie place of audience and bring vs backe the Antidote of reconciliation Accept what we offer returne what we request excuse what we feare By thee we hope to haue pardon of our offences because thou art the sole hope of sinners and in thee most blessed is the expectation of our rewards Holie Marie succour the afflicted help the weake minded cherish those that weepe praie for the people be à meane for the Clergy make intercession for the deuout feminine sexe Let all feele thy assistance whosoeuer doe celebrate thy commemoration Let it be thy care to praie incessantly for the people of God who hast deserued to beare the Redeemer of the world Saint Ambrose vpon the 2. of Saint Luke saieth That she alone is fitly stiled to be full of grace who alone did obtaine that grace which none other had euer merited vdzt that she should be filled with the author of grace Saint Athanasius a soe vpon Saint Luke saieth That since he is King Lord and God who is borne of the B. Virgin the Mother that bore him is properly and truely esteemed Queene Lady and Mother of God This new Eue is stiled the Mother of life wherefore we call her againe and againe and alwaies and euery way most blessed We crie vnto her be myâ—ndfull of vs most holy Virgin Haile full of grace our Lord is with thee The Hierarchies of all the Angels and men doe promulgate thee Blessed art thou among women and blessed is the fruit of thy wombe Mistresse and Lady and Queene and Mother of God intercede for vs. Petrus Chrisologus Archbishop of Rauenna saieth That an Angell did treat with Marie concerning Saluation because an Angell had treated with Eue concerning Ruine in another place he saieth She is truely blessed who was greater then heauen stronger then the earth and more spacious then the world for she contained God whome the world is not able to containe she bore God who beareth the world she brought forth her Creator and nourished the nourisher of all the liuing Fulgentius Ruspensis in à Sermon in the praise of the B. Virgin hath these words When saieth he the Angell pronounced All Haile he gaue her a celestiall salutation wheÌ„ he saied Full of grace he shewed that the indignation of the first sentence was fully excluded and the full grace of benediction restored when he saied Blessed art thou among VVomen he expressed the blessed fruit of her Virginitie in vertue whereof all women but especially those who shall perseuer in Virginitie maie become blessed Eue was accursed whome we beleeue to haue passed to the benediction of glory through Marie Come therefore all you that are Virgins to the Virgin Come all you that conceiue to her that conceiued Come all you that bring forth to her that did bring forth Come all you that giue sucke to her that gaue sucke and you little young maids come alsoe to her that was à little young maid for the B. Virgin Marie hath for this cause vndergone in our Lord Iesus Christ all these courses of nature that she might be able to comfort and assist all sorts of women that should haue recourse vnto her It will not be needfull that I insist any longer vpon this subiect for that the studious reader will find nothing more frequent in the writings of most of the auncient Fathers and therefore I will onely set downe two examples which maie be à meanes to confirme such as
the lib. 9. Confes c. 1. li. 4. de oratione c. 2. â— 10. saied hymnes of the orientall Church as S. Augustine affirmeth Suarez saieth that the holie Church was moued by the especiall prouidence of God to institute that the confession and glorification of the B. Trinitie by the accustomed Hymne Glorie be to the Father c. should be added to the end of euery Psalme because saieth he the vse of the Psalmes was of greater antiquitie then the law of grace and by this meanes they doe participate the proper perfection thereof and become compleate and consummate Cornelius à Lapide dilating vpon these words of the Apostle For of him and by Rom. 11. him and in him are all things to him be glorie for euer Amen doth expound this hymne of glorification in fauour of such who repeat it often Glorie saieth he be to the Father of whome all things are as of the prime origine Glorie to the Sonne by whome all things are made as by wisdome and men redeemed as by their mediator Glorie to the holie Ghost in whome are all things as it were in à bond and consummation Glorie to the Father of whome is all paternitie in heauen and vpon earth Glorie to the Sonne by whome is all filiation Glorie to the holie Ghost in whome is all holines and sanctification Glorie to the Father of whome is eternitie Glorie to the Sonne by whome is all forme beautie Glorie to the holie Ghost in whome is all felicitie and fruition Glorie to the Father of whome is all vnitie glorie to the Sonne by whome is all equalitie glorie to the holie Ghost in whome is all loue and concord Glorie to the Father of whome is all powâ—r glorie to the Sonne by whome is all wisdome glorie to the holie Ghost in whome is all goodnes Glorie to the Father who created me glorie to the Sonne by whome I am redeemed glorie to the holie Ghost in whome I am iustified Glorie to the Father who hath predestinated me glorie to the Sonne by whose precious bloud I am washed and made cleane glorie to the holie Ghost in whome I shall be glorified for euer Amen Alleluia NEXT in order followeth the Angelicall Hymne Alleluia which is song froÌ„ Easter vntill Septuagesima not without good reason for holie Dauid Psal 146. Psa 99. exhorteth To our God let there be à pleasant and comely praise againe Make ye iubilation to God all the earth serue ye our Lord in gladnesse enter ye before his fight in exultation And this hymne signineth praise God with à heart dilated through excesse of ioye The holie Church therefore because we ought neuer to surcease from praising God noe not then when we recount the miserable estate of man by the fall of our first parents hath ordained that in lieu of this hymne of exultation the verse Praise be to thee â— Lord King of eternall glorie shall be recited from Septuagesima vntill Paster which is à tyme of mourning and pennance li. 2. de Ritibuâ— c. 20. Stephen Durantus disputeth this question at lardge why the holye Church should omitt Alleluia from Septuagesima and yet place in lieu thereof à praise which seemeth equiualent thereunto after many solutions at length he answereth with S. Thomas and the Glosse vpon the ninth of the Apocalipse that this Hymne Alleluia besides the ordinary praise doth insinuate à iubilation which cannot be expressed in words Leo the 9. saieth that these two Hymnes Cap. de Consecr Hi. duo Dist. 1. onely are mentioned in the New Testament to haue been song by the Angells that is to saie Alleluia and Gloria in excelsis both which are intermitted in Septuagesima to shew that for the sinne of our first parents we are banished from communicating with the Angells in Iubilation which Adam in the state of innocencie did enioy as S. Iohn Damascene li 2. de Paradis affirmeth in these words Adam in bodie was delighted in the terrestriall paradise but in mind he was present with the quires of Angells in the paradise of holie spirits The same alsoe in effect S. Gregorie the Great affirmeth in his Dialogues Dialog 2. to witt that man in paradise was accustomed to enioy the words of God and to be present with the blessed Angeliall Spirits in puritie of heart and hight of contemplation But we alas doe now Psal 64. sit and weepe in Babilon of this wretched life and vpon the bankes of the riuers thereof whilest we remember that Syon where the Prophet saieth An hymne becommeth God VVisupra â— S. Leo aboue named giueth this reason why Alleluia is intermitted for nine weeks precisely and reassumed in the tenth weeke There are saieth he nine quires of Angells and the tenth quire sell by the sinne of Pride and thereby disturbed the ioye of the rest vntill Man was created to supplie their number but when he fell alsoe by disobedience they were againe greatly discomforted vntill our Sauiours birth at which tyme they begane to reassume their songe of ioye and afterwards at his Resurrection and Ascension together with those blessed soules which accompanied him vnto his throne of glorie they conceiued full hope that their number should be made compleate and their praise perfect S. Augustine saieth that although this Li. 2. Hymne might be interpreted both in de doctrina Christiana c. 10. Greeke and Latin yet it hath remained intire because it relisheth best in its owne originall to witt in the Hebrew Whosoeuer out of curiositie shall desire to soe more of the signification of this Hymne let him peruse the 137. Epistle of S. Ierome to Marcella where he maie receiue satisfaction The Inuitatorie verse IN the diuine office the Inuitatorie verse is vsually varied according to the nature of the office appointed for each daie and it is thus defined by Peter Damian Tom. 3. c. 7. in his booke intituled Dominus vobiscum The Inuitatorie saieth he is that by which the communion of the faithfull is inuited to the praise of God Concerning which you must note that the communion of true beleeuers be they scattered abroad in neuer soe many seuerall countreys doe yet make but one mysticall bodie whereof Christ is the head in whome they maie and doe meete together in spirit in the diuine praises by the feete of their soules which are the affections and in this sort they are inuited to come and ioyne with vs in the praise of almightie God S. Augustine affirmeth that if two iust In Psal 94. men be placed one in the East and the other in the West yet maie they truely be saied to be together because they are both in God but although à iust man and à wicked man be linked in one chaine yet are they farre à sunder for the one by louing iniquitie hath seperated himself farre from God and the other by louing God is nearely adioyned vnto him and if two such should praise
The Canticles of the old Testament might not bee song but onely in the land of Promise but such new songs as these of the new Testament maie bee song by all the inhabitants of the earth and therefore Sing to our Lord all the earth this new and most sweet song That for the excessiue Charitie Ephes 2. wherewith God the Father hath loued vs he hath sent his onely Sonne into the world Sing ye to our Lord and blesse his name praise him and recount his wonderfull benefits with iubilation of heart saying See what manner of Charitie the Father hath 1. Ioâ— 3. giuen vs that we should bee named and bee the Sonnes of God Such sweete sentences as these are called à new song not onely in regard of the newnesse of tyme but alsoe in respect of the new and fresh deuotion of the mynd and for that they ought to bee song by renewed men in whome vaine and dishonest loue raigneth not any more but true Charitie Let vs therefore reforme the affections of our heart and out of the feruent loue we beare towards our Sauiour seeke for and inuent new songs in his praise according to the grace and internall light that God hath giuen vs as the fond louers of the world doe compose songs of him or her whome they loue carnally Shew forth his saluation praise ye and diâ—ulge ye Christ by whome in whome God the Father doth saue vs from daie to daie euery daie for as daie doth succeed to daie without ceasing soe it is meet that praise should succeed to praise O all ye Apostles and Disciples of our Lord and all others whosoeuer their lawfull successors that haue the zeale of the diuine honour and brotherly charitie Shew forth his glorie among the Gentils which shall bee conuerted that they may beleeue and to those that are already conuerted that they maie encrease in loue and shew forth his maruelous workes in all peoples his creation of the world Redemption of mankind sending of the holie Ghost all other his wonderfull workes It is most meet that ye doe this Because our Lord is great and exceeding laudable He is an infinite and immense goodnes and he is as laudable as good therefore cannot bee sufficiently praised by any creature he is terrible aboue all Gods more to bee feared then all those which the Gentils did adore as Gods Almightie God in himselfe is all sweet benigne and louely for as S. Iohn affirmeth 1. Ioh. 4. God is charitie Yet he is saied to bee terrible in regard that he is as it were constrained to seeme soe to proud stubborne and disobedient people who will not bee wonne by lenitie and sweetnes Moreouer he is saied to bee terrible because it is more greeuous to bee separated from him then from all the creatures or delightfull things in the world as alsoe for that none can inflict soe cruell torments as he can whence is that of the Euangelist Feare not them that kill the Math. 10. body and are not able to kill the soule but rather feare him that can destroy both soule and body into hell For all which reasons it is manifest that he is more to bee feared then the Gods of the Gentils as alsoe Because all the Gods of the Gentils are Diuels reprobate Angels who for their pride and disobedience were throwne downe by him from heauen and cannot hurt vs further then he shall please to permit but our Lord made the heauens It is generally knowne that many of the Gentils did worship certaine wicked men for Gods to wit Saturne Iupiter Mercury Priapus c. and that many others did adore the Sunne Moone Starres fire water and the beasts of the earth as S. Paul doth infinuate to the Romans How then can all the Gods of the Gentils bee saied to bee diuels To which maie be answered that those wicked men are called diuels by participation of diuellish wickednesse like as some men are called Angels by participation of Angelicall dignitie and office as S. Iohn calleth the Pastors or Apoc. 2. Bishops of the Seauen Churches in Asia Angels and the Prophet Malachias calleth Malach. 2. à Priest the Angell of the Lord of hostes as concerning the other things which were adored for Gods although they were not diuels yet because those that exhibited worship vnto them beleeuing certaine deities to bee in them did by such their worship serue the diuels therefore it is that all the Gods of the Gentils are saied to bee diuels and the things that are immolated to them to bee immolated to diuels Confession and beautie in his fight holinesse and magnificence in his sanctification This verse is expounded by the holie Fathers fower seuerall waies and in effect as followeth First that in contemplating God is seene all beautie and matter of praise holinesse and magnificence in his sanctuary Secondly that praise and puritie is exercised in his presence holinesse and diuine worship in his sanctuary Thirdly that praise is sung to God by his Saints in heauen for the beautie which they behold in him who is indeed the fountaine of all sanctitie puritie glory and Maiestie as is acknowledged by those blessed spirits of whome consisteth the triumphant Church wherein he doth manifest this his beautie which is here tearmed his sanctification or is sanctuary Fowerthly that in those whome God almighty is graciously pleased to behold with the eies of his mercie this his sight causeth remorse of conscience and confession or acknowledgement of their faults by which meanes they attaine to interiour beautie and puritie of heart Bring ye to our Lord ye families of Gentils bring ye to our Lord glorie and honour bring ye to our Lord glorie vnto his name The Prophet repeateth here Bring ye to our Lord three tymes and endeth with glorie to his name as in the beginning of the Psalme he repeated thrice Sing ye to our Lord ending with blesse his name thereby as the holie Fathers doe note obscurely insinuating the most high mistery of the B. Trinitie which afterwards in the new testament was to bee diuulged more clearely Take ye vp hoastes bring with you gifts and sacrifices not such bloudy sacrifices as are now offred in the Temple but such as the Apostles and their successors shall teach you to offer to wit the sacrifice of à contrite heart confession of sinnes praier fasting almesdeeds and the like according to that of S. Peter Bee ye Epist 1. c. 2. à holie priesthood to offer spirituall hoastes acceptable to God by Iesus Christ And enter into his courtes into the Catholike Churches and other places deputed to the diuine worship and especially into the Temple of your hearts descending into your interiour and there praising and adoring God within you by contemplation loue and watchfull custody of your senses for The temple of God is holie 1. Cor. 3. which you are Adore ye our Lord in his holie courts adore ye in his
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
exteriour affaires must of necessity meditate on him and consider seriously his benefits and promises before when they are in bed that is in rest or tranquility of mynd and body For the cheefe onely reason why most men doe behaue themselues in exteriour imployments as if there were noe God that tooke notice of their actions is because they doe not take some tyme of respite wherein to recollect themselues and attend to the consideration of the end for which they were created And in the couert of thy winges I will reioyce I will not confide in my owne strength neither will I reioyce in my selfe but vnder the protection shelter and safegard of thy power mercy I will ioyfully rest and securely reioyce for vnder thy eagles wings I need not feare the gleade My soule hath cleaâ—ed after thee hath adhered to thy footsteps obeyed and kept thy commandements not with an aride affection but with the strong glew of feruent charitie in such sort that noe force of tentation hath been able to seperate me from thee and thou most graciously not onely hast not reiected me but thy right hand hath receiued me to wit thy preuenting grace hath drawne me vnto thee as if he had saied Therefore I follow thee because thou hast drawne me and therefore I loue thee and adhere to thee because thou hast first loued me and by louing me hast caused me to loue thee But they in vaine haue sought my soule I being thus sheltred vnder thy wings and receiued by thy right hand my enimies haue in vaine endeauored to extinguish my spirituall life seduce my soule or otherwise to hurt me for they shall not onely not preuaile against me but alsoe They themselues for their sinne and malice shall enter into the inferiour parts of the earth to witt in to Hell which the Prophet Isaie tearmeth The deeepe lake Isa 14. They shall bee deliuered into the hands of the sword to witt into the hand of the tormentors they shall be the portions of foxes that is they shall noe more dominere ouer iust men but shall be subiect to the vniust deuills as their part and inheritance The deuills are here rather tearmed foxes then wolues or Lions because they doe more circumuent and ouercome sinners by foxelike subtilitie then by Lionlike force and strength for they cannot inforce our will yet they maie suggest alluring tentations But the king Dauid himselfe of whome he speaketh in à third persoÌ„ who shortly after Saul was slayne receiued the gouernement shall reioyce in God that hath reuenged him of his enimies aduanced him to soe great glory and all shall be praised that sweare by him to witt by the health or life of the king because the mouth is stopped of those that speake wicked things that heretofore haue falsly accused him as though he should conspire the death of his soueraigne Some doe expounde these last words of all Reprobates whose mouthes in the daie of iudgement shall be stopped for all eternitie when as truth shall be manifested and none shall bee able to denie it in soe much as their owne consciences shall then accuse them and they shall then confesse and acknowledge despairing VVe haue erred from th way of Sap. 5. truth and the light of iustice hath not shined to vs. Behold here à most sweet and affectionate Psalme the vertue and sweetnesse whereof à deuout and piously amorous soule maie relish spiritually with vnspeakable contentment Let vs therefore endeauour to be euer mentally attent to God according to that of the Apostle to Timothy But bee thou Vigilant labour in 2. Timo. 4. all things bee sober and of Christ to his Disciples VVatch yee and pray that yee Math. 26. enter not into tentation Let our soule thirst to God and liuing in flesh let vs not conuerse according to the flesh following the tracts thereof but let vs exhibite ourselues in the presence of our Lord God in holie desires and lâ—t vs aboue all things be most sollicitous to remaine in the state of grace rather wishing not to haue being then to be without the mercy charitie and grace of God To conclude let vs praise God at all tymes in all places and in our conuersation lifting vp pure hands vnto him and labouring to the vtmost of our power to profit in his diuine loue The title and argument of the 66. Psalme and 4. in the Eâ—udes VNto the end in Hymnes à Psalme of Canticle to Dauid According to the letter this Psalme is an inuocation and thankesgiuing for the Incarnation of our Sauiour or an expression of the vehement desire holie Dauid had to behold the comming of the Messias It consisteth cheefly of three parts In the first he beseecheth God to blesse and illuminate him with his grace that he maie know his waies In the Second he exhorteth all people to praise God for his directioÌ„ and iust iudgements in the Third to praise God foâ— the fruit which the earth bath brought forth to wit Christ Iesus the happy fruit of the wombe of the blessed Virgin The exposition of the Psalme O God haue mercy on vs blot out our offences and remoue all impediments which maie delaye the comming of him whome thou hast promised to send to worke our redemption aâ—d blesse vs not onely with plâ—nty of all temporall benefits but much rather illuminate thy counteuance vpon vs. These words are taken in diuers senses for first God almighty is saied to illuminate his countenance vpon vs when â—e remoueth the clowds of his indignation and beholdeth vs midly as his Sonnes as his freinds and as being reconciled to his fauour Secondly when he illuminateth vs by infusion oâ— wisdome and charitie and disposeth vs to contemplate his diuine vnderstanding Thirdly and lastly when he as it were vnmasketh himselfe that we maie behold him which he cheefly performed when by the mystery of the Incarnation he was seene vpon earth and conuersed amongst men This manner of illumination the Prophet doth seeme to aske for in this place that God will bee graciously pleased to shew vnto vs his countenance if not in the forme of God yet at least in the forme of man which request he likewise maketh Psal 79 in another Psalme saying Thou who fittest vpon the Cherubs bee manifested before Ephraim Beniamin and Manasses raise vp thy might and come to saue vs. And haue Mercy on vs preserue vs from future euills least by loosing thy grace we become vnworthy to receine the Messias That we liuing in the banishment of this life Maie know thy way vpon earth leading vnto our true countrey to wit how to walke in tâ—e precepts of thy diuine law Or thus That we maie know thy way to witt Christ our Lord who saieth of himselfe I am the way and the veritie and the life no man cometh to the Father but by me who is alsoe in all nations thy saluation according to that of S. Luke Myne Luc.
common onely to Angells and Men yet in as much as all creatures being the workes of God are good the diuine goodnesse doth shine in them each of them is as it were à certaine rave of its Creators perfection which thereby is knowne and made manifest for as the Apostle witnesseth The inuisible things of God are seene being vnderstood by those things which are made his power alsoe and diuinitie Consequently in this respect all creatures whatsoeuer are truely saied to blesse and praise their Creator All the workes of God therefore are here inuited to blesse praise and superexalt our Lord euery one according to its nature Angells mentally Men with their voice mynd and both Angells and Men as alsoe all other creatures the workes of God by exciting and stirring vp the minds of those that shall rightly consider their natures actions and proprieties to extoll the Creator and acknowledge his infinite glory and magnificence Blesse our Lord yee Angells of our Lord After the generall inuitation of all creatures they descend to particulars beginning with the Angells who are most immediate to God and most like vnto him as being pure immateriall substances By the name of Angells in this place are vnderstood all the celestiall and blessed spirits which as S. Gregorie sheweth out of the holye scriptures are diuided into nine quires or orders and although sometymes the name of Angells bee appropriated to those blessed spirits which are ranked in the lowest quire yet all the nine quires of them are alsoe truly and properly called by that name which as she saied S. Gregorie doth saie is imposed vpon them by reason of the functions and chardges wherein they are employed by almightie God concerning which the Apostle speaking of them in generall sayeth Are they not all ministring spirits sent to minister for them which shall recerue the ininheritance of saluation Yee Heauens blesse our Lord. By the Heauens are vnderstood the celestiall orbes of which by reason of their greatnesse beautie actiuitie motioÌ„s seueralâ— other properties the Prophet Dauid doth in particular and expressely assâ—uere That Psal 18. they shew forth the glorie of God All waters that are aboue the heauens blesse yee our Lord. Here it is câ—earely saied that there are waters aboue the heauens and it agreeth with that we read in Genesis Gen. 1. to wit that God made à firmament and diuided the waters that were vnder the firmament from those that were aboue the firmament and God called the firmament Heauen It agreeth alsoe with that of the Psalmist Praise him ye heauens of heauens Psal 148. Psal 103. and the waters that are aboue the heauenes and in another place Stretching out the heauen as à skin which couerest the highest parts theâ—eof with waters Which although it maie perhaps seeme at the first veiw contrary to naturall reason the sayings of the Philosophers yet as S. Augustine writeth vpon Genesis The authority of that part of holie writ is farre to bee preferred aboue the perspicacity or capacity of humane vnderstanding But what manner of waters they are it is not certaine The common opinion is that they are corporall waters and morally by them are vnderstood the eleuated and illuminated mynds of the Saints in which as in à mirrour diuine things are clearely represented Blesse our Lord all ye powers of our Lord. By these Powers some doe vnderstand the mouers of the celestiall orbes whome the Philosophers called Intelligences and S. Thomas in his Summe affirmeth to bee of the middle Hierarchy of Angels of the quire of Vertues of whome holie Dauid maketh mention saying Blesse our Lord Psal 148. all yee his vertues you his mynisters that doe his will Others by these powers of our Lord doe vnderstand the efficient vertues in the celestiall orbes which at their first Creation God almighty ingrafted in them or which are naturally in them whereby they gouerne and worke vpon the elements and mixt bodyes according to that of the Philosopher Man and the Sunne ingender man for the celestiall bodies by these vertues are generall causes of all motions and alterations generations and corruptions in these inferiour things Sunne Moone blesse yee our Lord These are the two great lights of which is made mention in Genesis the greater of them to wit the Sunne to gouerne the daie and the lesser to wit the Moone to gouerne the night In the diligent consideration of which lights especially of the Sunne the Majesty of God doth wonderfully appeare according to that of S. Denis This li. de diuinis nâ—minibus c. 4. visible Sunne saieth he is an euident representation of the diuine goodnesse who is the eternall intellectuall Sunne the Sunne of wisdome and iustice Yea in the greatnesse swiftnesse of motion brightnesse power and influence of the Sunne we cannot sufficiently admire the eminency of the diuine power and wisdome By the Sunne is spiritually signified the vnderstanding of truth and goodnesse and the splendor of Reason aboue the other powers all which are subiect to it illuminated and directed by it least erring in the lubricity of vice they fall violently to their owne destruction Bâ— the Moone is signified the inferiour portion of the soule as is is gouerned and ruled by the superiour portion thereof and obedient to its direction Starres of heauen blesse yee our Lord The starres doe manifold waies represent the magnificence of their Creator in their beautie motion vertue pluralitie situation order influence They seeme indeed vnto vs but small yet the least of them is affirmed to bee greater then the whole earth and the cause of their appearing soe small is onely in regard they are situated most remote from vs. The glory of the starres saieth Ecclesiasticus is the beautie of heauen our Lord illuminating the Eccles 43. world on high By them are designed vertuous men indued with wisdome who shine to others in words of edification example fame and good life according to that of the Apostle Doe yee all Philip. 2. things without murmurings that you maie bee without blame and the simple children of God without reprehension in the middest of à crooked and peruerse generation amongst whome you shine as lights of the world and Daniel 12. that of Daniel the Prophet They that instruct many to iustice shall shine as starres vnto perpetuall eternities Euery shower and dew blesse yee our Lord. These are produced in the aire and are very profitable for the making fertile all such things as spring out of the earth and the conseruation of the life of man A shower or raine is caused by heate reuerberating vpon à clowd and dissoluing it into drops of water The shower saieth the Prophet Isaie commeth downe from Isai 55. heauen and returneth noe more thither but inebriateth the earth and watereth it and maketh it to spring and giueth seed to the sower and bread to him that eateth In the manner of the descending whereof
drop after drop with à certaine coherence in forme of little streames or most subtile water channels we cannot sufficiently admire the wisdome and goodnesse of God almighties prouidence For as holie Iob saieth If he hold in the waters all things Iob. 1â— shall be dried and if he sende them forth they shall ouerthrow the earth to witt if they should fall together with violence but God almighty of his woÌ„derfull goodnesse preuenteht this VVho bindeth the waters in Iob. 26. the clowds that they breake not forth together downewards Dew is à subtile and slender vapour compacted together in the superficies of the earth or vpon herbes by à teÌ„perate coldnesse both to nourish them and refresh the aire By Dew is signified the consolation and vnction of the holie Ghost and by à shower is signified doctrine and preaching according to that of the Prophet Isaie I will commaund the Isa 5. clowds that they raine noe shower vpon it speaking of the Synagogue of the Iewes All spirits of God blesse yee our Lord. The spirits here mentioned are taken for the winds which proceed from sundry parts of the earth and conduce very much to the budding forth of the fruits of the earth to the consolation and refreshing of mankind By them are signified the inspiration and refrigeration oâ— the holie Ghost Fire and heate blesse yee our Lord. If wâ— will seriously consider the subtility actiuity and greatnesse of the elementarie Fire it will aboundantly store vs with matter of it's Creators praise S. Thomas affirmeth that the properties of diuine things maie fitly bee exprest by Fire for God himselfe is tearmed by the Apostle à consnming Fire charitie alsoe yea the Luc. 12. holie Ghost is for diuers reasons called Fire By Fire is signified Charity and by Luc. 24. heate which is an effect of Fire the feruour of charity of which our Sauiour saied I came to cast fire on the earth and what will I but that it bee kindled and the two Disciples saied VVas not out heart burning in vs whilest he spake in the way Cold and summer blesse yee our Lord Cold is either taken for the aire or for the sharpe quality of the winter season By it is mystically vnderstood the extinguishing of vices and concupiscence and by summer the perfection of vertues in which the elect doe magnificently praise almighty God most humbly ascribing to his diuine goodnesse aswell their â—ecesse from euill as their accesse to good Dewes and hoarie frost blesse yee our Lord. The Dewes here spoken of are most frequeÌ„t in the spring tyme but hoarie frost is most vsually in Autumne By Dewe is designed prosperitie by hoarie frost aduersitie in both which pious Vertuous men doe equally giue thankes to God Frost and Cold blesse ye our Lord. Frost is caused by cold and the most vehement frost is occasioned by the North wind according to that of Ecclesiasticus The cold North wind blewe and of the water Eccles 43. Psal 147. there froze Christâ—all vpon the gatering waters it shall rest and as à brest plate it shall put it selfe vpon waters and that of the Psalmist He casteth his Christall as morsells before the face of his cold who shall endure By frost and cold is vnderstood the constriction or obduration of the mynd caused by substraction or suspension of diuine coÌ„ olations or sensible deuotion into which estate whosoeuer commeth by the diulne dispensation let him praise God in the best manner that he can and in noe sort neglect to prosecute those pious exercises he hath accustomed himselfe to performe nor condeseend to solace himselfe in exteriour vaine delights but busie himselfe in some profitable imployment as reading writing or hand labour and expect with patience the reinfusion of those subtracted gifts acknowledging his vnworthinesse resigning himselfe to beare that affliction euen during his whole life if soe it shall seeme good to the will of God and noe doubt these aridities and coldnesses will turne to his aduancement in the way of perfection and the comforts he will receiue afterwards from the diuine goodnesse wlll bee farre more reall and solide then he euer formerly experienced Yee and snow blesse yee our Lord. Some by yee doe suppose haile to bee vnderstood Snow is the dissolution of à cloud which by reason of excessiue cold cannot melt into drops but is congealed in its descent and falleth downe in forme of lockes of wooll The whitenesse thereof is caused by reason that the subtile and light spirits thereof in their congealing doe striue to exhale but are stroken suddainly by force of the cold and kept in by which meanes they are turned into à froth and seeme white and cleare In yee Psal 147. Psal 148. and snow we maie behold the immense wisdome of God who as the Psalmist affirmeth giueth snow as wooll and againe Haile snow yee spirit of stormes which doe his word By these two are signified the scourges of God wherewith we are chastized in which we ought to praise God saying with holie Iob I haue sinned Iob. 33. and indeed I haue offended and as I was worthy I haue not receiued Nights and daies blesse yee our Lord. There are two sorts of daies The one is called an artificiall daie which continueth during the space of tyme that the Sunne is seene in our Hemisphere the other à naturall daie which contayneth all that space of tyme which an artificiall daie doth the night following and is vsually diuided into 24. howers Night is caused by the shaddow of the earth and designeth tribulation and daie prosperitie By Night is alsoe designed the obscuritie of the old TestameÌ„t or darkenesse of vices and by daie the grace of truth in the New testament and illustration of the mynd according to that of the Apostle The night is passed and the daie is at hand Rom. 13. Let vs therefore cast of the workes of darkenesse and doe on the armour of light Light and darkenesse blesse yee our Lord. S. Paul defineth Light by its effect Light Ephes 5. saieth he is that which maketh all things manifest It is à celesâ—iall qualitie created the first daie by which is designed the increate brightnesse of God In à mysticall sense it is takeÌ„ for the illuminatioÌ„ of the vnderstanding or for the consolation exhilaration of the heart as darknesse which is à priuation of light is taken for ignorance or desolations and heauinesse of the heart Lightnings and clowds blesse yee our Lord. Lightning is à wonderfull hot and drie exhalation which after it is drawne aloft is inuironed on euery side and constrained into straight limits by the force of cold out of which it striuing to gett passage in that conflict fire flasheth forth the clowd bursting and thunder is heard Clowds are caused partly by the celestiall waters before mentioned and partly by moist vapours exhaled and drawne vp by the Sunne By them are spiritually
parts of the world according to that of Genesis In the beginning Gen 1. God created heauen and earth Heauen is the seate of the Angels and therefore he beginneth with Praise our Lord from the Heauens and referreth to it all superiour things and the earth is the seate of men and therefore he addeth in the 7. verse Praise our Lord from the earth referring vnto it all inferiour things The exposition of the Psalme PRaise yee our Lord from the Heauens praise yee him in the high places Praise yee him all his Angells praise yee him all his hostes S. Augustine well noteth vpon this place that the Prophet doth not by these words commaund the Angells to praise our Lord or exhort them to praise him as though they were slacke and remisse in this happy office or did euer cease or desist from praising him for as S. Iohn affirmeth The Apocalip 4. Psal 83. fower beasts had noe rest daie and night saying holy holy holy Lord God omnipotent and the Psalmist saieth Blessed are they that dwell in thy howse ô Lord for euer-and euer they shall praise thee But he doth hereby congratulate them in this their praising God like as we are accustomed to congratulate those whome wee see doing some worke with ioy wherewith we are well pleased saying courage goe too my Masters or the like which words we vse vnto them not that they stand in need of our incouragement to moue them to beginne that worke but that we are delighted with that they are already in hand with Praise yee him Sunne and Moone praise yee him all Starres and light The Sunne Moone Starres and light are saied to praise our Lord when by their beautie efficacy swittnesse and other proprieties they doe induce intellectuall creatures to admire praise their Creator Praise him yee heauens of heauens to witt the greatest and highest heauens and the waters that are about the saied heauens let them praise the name of our Lord as hath been saied in the precedet Canticâ—e Because he saied intellectually within himselfe to witt in his practical vnderstaÌ„ding that they should bee created and they were made of nothing that which they now are he commaunded by his diuine will and they were created for according to the Apostle God almighty calleth those Rom. 4. things that are not as those things that are as alsoe that of Genesis And God saied Gen. 1. bee light made bee à firmament made c Soe by saving all things were created for God is the cause of all things by his vnderstanding according to that Thou Psal 103. Psal 134. hast made all things in wisdome and by his will according to that All things whatsoeuer our Lord would he hath done in heauen and earth He established them to witt the Angels Sunne Moone Starres and the heauens for euer and for euer and euer for he hath giuen them an incorruptible being Notwithstanding we beleeue that the heauens and the lights of the heauens in as much as concerneth their accidentall forme shall bee changed and renewed for the better as hath been saied in our former explications He put à precept he prefixed them à certaine forme or manner of working and it shall not passe but remaine as he hath decreed He put à precept to the Sunne that it should shine by daie and behold in soe many yeares this hath been obserued to the Moone that it should increase and decrease for thirty daies and this course hath not been altered to the Sea that it should not transcend its limits and behold the surging billowes of the Ocean come wallowing to the shore burst and returne Praise our Lord from the earth all you that any wise appertaine thereunto Yee Dragons and all depthes By Dragons are here vnderstood great fishes which some call Leuiathans or VVhales and by the depthes are vnderstood the deepe placee where such fishes remaine according to that Thou hast crushed the heads of the Dragons in Psal 73 the waters Yet some in this place by Dragons doe vnderstand great serpents rough with scales which dwell in dennes caues and hollow moist places to temper their naturall heat and doe not creepe vpon the earth but fly in the aire and doe exceed other creatures in vast quantity and horrid aspect Fire haile snow yee spirit of stormes to wit tempestious winds exciting suddaine whirl winds and stormes at Sea VVhich doe his word doe obey his diuine will performing that for which they were ordained Mountaines and little hills trees that beare fruit and all Cedars Beastes wild and vntamed and all cattell tame domesticke Serpents and fethered fowles All these the Prophet doth inuite to praise our Lord according as hath been explicated in the precedent Canticle Finally the Prophet inuiteth Man to praise our Lord for whome all things were created saying Kings of the earth all that haue independent temporall authority and absolute right to gouerne and all peoples that owe fealty homage and obedience to their lawfull Soueraignes Princes that haue absolute right to gouerne their subiects within their principalities but yet are subordinate themselues to the saied Kings in some respects and all Iudges of the earth that haue authority from Kings Princes to determine differences betweene party and party and to pronounce sentence of death in criminall causes And that he might comprehend all sorts of people of what age sexe condition soeuer he addeth Yong men and Virgins old with yong All people therefore whether they bee Kings Princes or priuate persons men or women old or yong let them praise the name of our Lord because the name of him alone is exalted that is he himselfe alone doth infinitely surpasse all things in nobility and perfection Eccles 1. Whence Ecclesiasticus saieth There is one most high Creator omnipotent and mighty King and to bee feared exceedinglâ— and Mâ—yses saieth Neither is there other God Deut. 3. either in heauen or on earth that is able to doe thy workes and to bee compared to thy strength The Coâ—fession of him aboue heauen and earth to witt His praise is song in the triumphant and militant Church His glory saieth the Prophet shall couer the heauens and the earth is full of his praise Yet in neither of them can he be praised to the full for all the tongues of men and Angells are altogether in sufficient to expresse Abacuc 3. his immense goodnesse and infinite perfection He hath exalted the horne of his people to witt the power and glory of the people of Israel electing them amongst all the generations of the earth giuing them diuine lawes written with his owne finger protecting them miraculously against the fury of their enimies and gouerning them with singular prouidence and vnspeakable loue An Hymne which is the praise of God with à spirituall song properly belongeth to all his Saints in heauen and earth for they are worthy of all praise and they praise God incessantly to the Children
Israel hath erected saluation to vs and deliuered vs from our enimies To worke mercie to our Fathers to witt to the end that he might procure impart compleat felicity to the Patriarks Prophets and other iust men long since departed this life transporting them out of Limbâ— and placing them in the celestiall pallace as it is saied of Christ Thou alâ—oâ— Zacha. 9. in the bloud of thy testament hast let forth the prisoners out of the lake wherein is not water Or To worke mercie to our Fathers to witt to the end that he might mercifully fulfill what he hath foretold he will performe vnto them For this reason alsoe these words are saied because Christ assumed humane nature not moued thereunto by our iustice but of his owne immenâ—e piety as the Apostle writeth to Titus The ad TituÌ„ 9. beuigâ—â—ty and kindnesse towards man of our Sauiour God appeared not by the workes of iustice which we did but according to his mercie he hath saued vs. And to remember his holie testament to witt that by this worke of our deliuery he might shew that he was mindfull of his holie couenant and firme league which he entred into with the Patriarkes and Prophets vnto whome Christ as God promised he would bee incarnated come into the world according to that of Isaie For this cause shall my people know my name in that daie because I Isaie 52. my selfe that spake loe I am present Of this testament therefore he shewed himselfe mindfull by assuming humane nature in the wombe of the blessed Virgin The oath which he sware to Abraham our Father Of this oath we read in Genesis By Gen. 22. my owne selfe haue I sworne saieth the Lord because thou â—ast done this thing and hast not spared thyne onâ—ly begotten sonne for my sake I will blesse thee and I will multiplie thy seed as the â—â—arres if heauen and in thy seed shall bee blessed all the nations of the earth Where by the seed of Abraham according to the Apostle Christ is vnderstood 〈◊〉 Abraham saieth he were the promiseâ— saied Galath 3. and to his seed He saieth noâ— And to seeds as in many but as in one And in thy seed which is Christ By this oath therefore the eternall Father promised that his onely Sonne should be incarnated of the seed of Abraham Who by giuing his Sonne vnto vs in the mistery of the Incarnation did alsoâ— bostoâ— himselfe vpon vs by â—â—â—â—â—â—ple 〈◊〉 hence it followeth in this place That he would giue â—onself 〈◊〉 〈◊〉 the Sonne hath giâ—â—◠〈◊〉 〈◊〉 to 〈◊〉 ting â—imselfe ouâ— brâ—ther our Sauiour c our aduocate 〈◊〉 â—is hath communicated himselfe vnto vs diuers waies for being borne â—oâ—mersing in the world he hath madeâ— himselfe à companion of men in his lâ—st sâ—â—â—â—â—s he gaue himselfe for our soâ—â—â—â—e dying â—e gaue himselfe for the price of our redemption aâ— râ—igning in the celestiall to 〈◊〉 for our bâ—atificall re◠〈◊〉 God a brighty â—s alsoe 〈◊〉 to giue himselfe 〈◊〉 into 〈◊〉 he infuseth charity and diuine grace beâ—â—â—â—â— such haue and possesse God as the obiect of the 〈◊〉 light and occupation â—nd which wonderfull â—dignation the aboundant liberality exceeding fauour and 〈◊〉 of God towards vs is clearely 〈◊〉 〈◊〉 because giuing vnto vs his gifts he imparteth himselfe withall to bee had possessed be held beloued enioyed to bee our conseruer helper and protector euer at hand Yet in this place Zachary speaketh literally of the donation wherein the onely begotten Sonne of God is giuen to vs by this that he hath assumpted our nature to worke and consummate our saluation whence is that of the Prophet A litle child is borne Isa 9. to vs and à Sonne is giuen to vs. That without feare to witt inordinate earnest secular or semile being deliuered by the intarnation and Passion of Christ from the hand of our enimies both visible and inuisible We maie serue him the true God with the seruice of diuine worship In holinesse in purity of body but much more of the mind all terrent and carnall affection being excluded that is to saie in à perfect conuersion of the heart all affections of the soule being reformed rectified and reduced towards God for in this sort God ought to bee serued according as he exacteth of vs its Leuitâ—â—us Doe not contaminate your soules 〈…〉 for I am the Lord your God bee holie because I am holie and our Sauiour Christ reacheth vs Bee you perfect as alsoe your heauenly Maâ— 5. father is perfect It is therefore requisite that wee doe not onely exhibite our selues reuerently purely towards God rendring what is due vnto him to â—itt all thankfulnesse and praise all honour and glory but alsoe that wee comport ourselues iustly towards our neighbours rendring to our Superiours equalls and inferiours respectiuely what belongeth to all and euery of them and giuing them good example and edification in all things according to that of the Apostle The things that are of peace let vs pursue and Roma 14. the things that are of edifying one towards another let vs keep Put not a stumbling block or à scandall to your Brother doe not destroy him for whome Christ died Whence it followeth here and iustice to witt that we maie not onely serue him in holinesse but alsoe in iustice rendring vnto him for his immense goodnesse and mercie shewed towards vs all obedience and loue praise and thankfulnesse and to our neighbours respectiuely what is due vnto each one before him to witt with à pure intention and internall attention placing our selues as in his presence considering him as the King and iudge beholding all things and soe desiring to please him alone seeking his honour and glory in all things and doing all things freuerently witâ— a filiall â—â—are and simple heart not like vnto hypocrites doing good workes before men for humane respects and to bee praised and rewarded by them that foe we maie truely saie with the Psalmist I haue kept thy commaundâ—â—neurs and thy testimonies Psal 118. because all my waies are in the fight All our daies to witt incessantly and perseuerantly There is noe greater folly then to spend this tyme not onely vnfruitfully but alsoe vitiously which is alotted vnto vs wherein to worke our saluation with feare and trembling for after this life there will be noe occasion offered of merit or demerit Let vs therefore now whilst we haue health ability of bodie and mynd and many other meanes to serue our Lord labour to performe our dutie towards him and our neighbour and to increase in perfection and his diuine loue Let vs doe this I saie not one daie or seldome or for à small tyme but continually perseuering therein to our last breath for He that shall â—ath 10. perseuer vnto the end he shall be saued and the Apostle saieth Doing good let vs not Gala. 6. faile for in due tyme we shall reape