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
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
for thy loue for he is the Lord thy God and they to wit all that shall beleeue in him shall adore him according Daniel 7. to that of the Prophet All peoples Tribes and tongues shall serue him And the daughters of Tyre of that great cittie neare to the land of Iuda called Tyre by whome are signified the Gentils shall present him with gifts all the rich of the earth shall beseech thy countenance shall with humble praiers and gifts seeke to winne thy fauour that they maie bee admitted to bee of thy traine and by thy meanes bee brought vnto his presence All the glorie of that daughter of the King who sometymes is called the Queene the spouse of Christ and the Church is within in interiour vertues and beautie of her mynd not in exteriour vaine fading things in borders of gold in workes of charitie clothed round about with varieties with the acts of diuers vertues In these consisteth her glorie and with these she trimmeth and adorneth herselfe that she maie appeare amiable in the eies of her spouse who is not delighted with exteriour vaine dressings and attyre Virgins shall bee brought to the King after her in the first principall place after her Virgins shall bee brought to thee ô Christ and next after them her neighbours holie widowes and such as lead their liues in lawfull wedlocke vsing it for the true end for which marriage was instituted and not for carnall delectation shall bee brought to thee They shall bee brougâ—t in ioy and exultation of body and spirit they shall bee brought into the temple of the King into the Kingdome of heauen after their passadge out of this place of banishement For thy Fathers in the place of the holie Patriarks and Propâ—ets thy Fathers ô holie Church ô spouse of Christ there are borne to thee sonnes Apostles Bishops and Priests thou shalt make them Princes ouer all the earth and they shall prescribe lawes to the whole earth which neuer yet any temporall Monarch could doe They and all those they shall begett in Christ Iesus shall bee mindfull of thy name in all generation and generation shall seeke to dilate thy glorie in all ages Therefore shall peoples of all nations â—â—ome the holie Apostles and their successors haue taught and instâ—ucted Confesse vnto thee for euer shall praise thee vnto the end of the world and for euer and euer for eternitie This their praise shall beginne in this world and continue in the future without end By the espoused here mentioned all Expositors doe vnderstaÌ„d the holie Church because the Apostle in the 5. to the Ephesians doth most clearly teach that the holie Church is the espoused of Christ Notwithstanding all that is here spoken of her in this Psalme maie alsoe bee fitly applied to euery perfect soule and principally to the Blessed Virgin who although she bee the Mother of Christ according to the flesh is neuerthelesse the espoused of Christ according to the spirit and amongst the members of the holie Church is deseruedly alotted vnto her the cheifest place of dignitie which is the reason that this Psalme is appointed to bee song in all her feasts and in the feasts of the other holie virgins The title and argument of the 45. Psalme and fift in the Nocturne Office VNto the end to the Sonnes of Chore A Psalme directing to the end which is Christ to the faithfull who shall imitate Christ crucified For secrets for hidden mysteries which shall bee reueiled in the later daies This Psalme is fitly placed next to the former for in the former was foretold the exaltation of the holie Church by the spirituall nuptialls with Christ our Lord in this is foreshewed the persecution which shall happen vnto her after the departure of her beloued spouse vnto his heauenly Kingdome her deliuery from those afflictions which shall principally come to passe towards the end of the world The exposition of this Psalme OVr Lord is à refuge vnto vs when we are inforced to fly persecution and strength when we tollerate it and in both flying and tollerating he is an helper and comforter in tribulations which haue found vs exeeedingly which haue happened vnto vs aboue measure Therefore will wee not feare when the earth shall bee troubled although the earth bee wonderfully shaken and mountaines transported into the heart or middest of the sea with great violence Or thus therefore we that hane placed our confidence in God will not feare when earthly men who haue had their affections wholly bent vpon terrene transitory things shall tremble with great horror in the daie of iudgement and the proud and mightie men of the world shall bee throwne into the very depth and middest of hell Or thus as being the words of the Primitiue Church hauing placed her hope in our Lord Iesus Christ Therefore we will not feare with à carnall humane and inordinate feare when the land of Iuda or the people of the Iewes shall bee troubled labouring in vaine to extirpate the young plants of Christ and blot out the memory of him in mens hearts neither will we then feare when the Apostles and disciples of Christ shall bee inforced to leaue Iewrie and passe to the Gentils inhabiting the middest of the earth Their waters haue sounded the clamours false accusations of the Iewes and Gentils haue sounded before the tribunalls of the Presidents Kings whither they haue conuented the disciples of Christ and were troubled to behold that they laboured in vaine to hinder the propagation of the Christian faith the mountaines were troubled the high Priests and the Princes and Potentates of the earth were moued some to impatience and persecution and others to Pennance and imitation in his strength beholding his diuine power in whose name the Apostles wrought wonderfull signes and miracles for confirmation of the doctrine which they promulgated The two following verses are expounded diues waies and first of the Militant Church The violence of the riuer the fountaine of sacred Baptisme maketh the militant Church the Citty of God ioyfull with spirituall gladnesse The highest God who alone can make cleane him that is conceiued of vncleane seed hath sanctified his tabernacle the Church of the elect or the elect themselues who according to the Apostle are the temple of the liuing God in whome he will dwell walke God is in the middest thereof of the foresaied temple as à strong pillar sustaining it on all sides who saieth of himself that VVhere there bee two or three gathered Math. 18. together in his name there he is in the middest of them It shall not bee moued the holie Church shall not faile in her faith nor bee suppressed or ouerwhelmed by tentation and tribulation because God will help it in the morning presently soe soone as she shall call vpon him for aide early in the spirituall Aurora to wit in the instant of infusion of grace or illumination of the holie Ghost Secondly they are
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
endeauour to make good progresse in the true loue of God and our neighbour weighing and fulfilling carefully that of the Apostle I beseech you that you walke Ephes 4. worthie of the vocation in which you are called with all humiliâ—â—e and râ—â—dnesse with patiencee supporting one another in charitie carefull to Keepe the vnitie of the spirit in the bond of peace for conuersing in the Militant Church in this sort they will bee esteemed worthie to bee introduced into the triumphant Church as being vpon earth imitators of the celestiall Cittizens Concerning the Expâ—cation of the Chapters as well of this Houre as of Sext and None I referre the Reader to what hath alreadie been 〈◊〉 in the explication of the lessons out of which the Chapters of these three Houres are taken The rule and argument of the 122. Psalme and first in Sext. IN this fourth Graduall Psalme is treated of the fourth step of internall ascension to witt To haue an vndaunted confidence in the diuine mercie amidst all aduersities and distresses in such sort that one maie bee able to saie with holie Iob. 13. 〈◊〉 Although he shall kill me I will trust in him The Prophet therefore speaking in the person of a man extreamely afflicted yet confiding immoueably in our Lord saieth The explication of the Psalme TO thee ô my God my sole comforter in tribulation I haue lifted vp â—yne eies attending succour who dwellest in the heauens where thou art pleased to manifest thy selfe in an ineâ—â—able manner is thou art indeed in thy selfe Behold as the eies of seruants are as it were fixt On the hands of their Maisters obseruing their commounds expecting their fauour and assistance and receiuing with humble thankfulnesse what benefitt or recompense soeuer they shall please to bestow vpon them and As the eies of the handmaid on the hands of her Mistresse in like sort soe are our eies to our Lord God imploring and hoping for aide pardon and grace Vntill he haue mercie on vs by graunting what wee require or at least wise doing what he knoweth to be most expedient for vs and this not onely in one or two necessities but vntill the houre of our death for during our whose life wee shall stand in need of his mercie Haue mercie on vs o Lord haue mercie 〈◊〉 vs because we are much replenished with contempt The elect indeed are despised by the reprobate Religious men by seculats humble men by the proud and poore men by the wealthie and as Iob afâ—â—rmeth The simplicitie of the iust is derided Iob. 12. The reason of this is manifest because good and euill are contraries and contraries cannot be at peace and vnitie one with another and therefore in respect that the iust are mild and patient as hauing learnt of our Sauiour not to resist but contrary wise when they are buffeted an one cheeke to turne the other they are contumeliously handled troden vnder foote vexed and scorned Because our soule is much replenished to witt with confusion and is made reproach to them that abound and contempt to the proud Yet a time will come that this reproach will be conuerted to their eternall benefitt and fall heauie vpon their aduersaries when at the daie of iudgement the Sap. 5. impious shall saie These are they whome we had sometime in derision and in à parable of reproach we senselesse esteemed their liues madnesse and their end without honour behold how they are counted among the children of God c. In this Psalme we are taught to raise the eies of our heart towards God in all our necessities and not to desist vntill we haue obtained mercie for it behoueth vs to praie alwaies and not to faile but to perseuere therein soe long as we are vested with mortalitie We are alsoe induced to this confident and holie eleuation by the example of our Sauiour of whome it is written That lifting vp his Ioh. 17. eies to heauen be saied Father the houre it come c And againe Iesus lifting his eies Ioh. 11. vpward saied Father I giue thee thaâ—kes c. The argument of the 123. Psalme and Second in Sext. ALthough this Psalme maie very fitly bee expounded in the person of the holie Martyrs now triumphing with Christ or of any other of the Saints now in glorie who haue entred into the eclestiall Kingdome by many tribulatione yet it maie noe lesse properly be applied to them that are vpon the waie toâ—ards eternall life who being by the diuine goodnesse freed from the euill of tentations passions and persecutions doe render thankes hereby for their deliuerie In this fift graduall Psalme is treated of the fift degree of internall ascension to witt Not to relie vpon our owne forces but to ascribe our deliuerie to the grace of almightie God whence our Lord saieth Least Israel glorie against â—ud 7. me and saie by my oâ—ne force I am deliuered The Prophet therefore in the person of such as haue experienced the gratious assistance of almightie God amidst their most greeuous tentations and mortall dangers saieth The explication of the Psalme BVt that our Lord was in vs let Israel saie let the people seeing God by faith acknowledge with à gratefull heart saying but that our Lord was in vs with vs and for vs directing and protecting vs in all occurrences VVhen men to witt infidels heretiks tyrants and maleuolent people rose vp against vs conspiring our ruine inâ—licting seuere punishments and endeauoring to the vtmost of their power to induce vs to the euill of fault perhaps they had swallowed vs aliue we hauing noe meanes to escape their furie for noe humane succour could protect or secure vs. This properly suteth with the persecutioÌ„ of the holie Martyrs whome Tyrants sought by all the waies they could cogitate to induce to Idolatrie 〈◊〉 the deniall of our Sauiour Christ whereunto if they had yeelded consent their soules had been absorpt not the bodie and soe they had been swallowed aliue for liuing in bodie they had been dead in soule and retaining the life of nature they had lost the life of grace and glorie VVhen their furie was angrie against vs perhaps waters of tribulations vehement persecutions had swallowed vs had prouailed against vs. By waters are signified great tribulations according to that of the Prophet Isaie Our Lord will bring vpon Isa 8. them the waters of the riuer strong and many the King of the Assirians and that of Ieremie Thren 3. The waters haue stiâ—ed euer my beâ—d Isaied I am vndone c. Our soule hath passed through à torrent to witt suddaine great troubles and â—entations patiently sustaining them and refusing to consent to what was suggested perhaps our soule had passed through 〈◊〉 intollerable water that is to saie Vnlesse 〈◊〉 Lord had succoureth vs we had been â—â—presse drand teÌ„pted aboue our strength â—o 〈◊〉 ouâ— soule had been inforced to passe through aâ— intollerable water to suffer such à persecution as we
These are they that ouâ— mightie God hath heard elected placed in honour and glorie immutable The hungrie he hath filled with good things and the rich he hath sent away emptie He hath replenished with solide and true benefits the poore hungrie and needâ—â— those that haue suffered necessâ—â—ies for his name whilst worldlings were glutted with excesse of 〈◊〉 He hath comforted them that cannot bee sufficiently 〈…〉 iated with other nutriment then his word and the celestiall food of his Sacraments and with workes of iustice pietie those that leaue all to follow him and make profession of exact pouertie relying onely vpon his munificent goodnesse and mercie Contrariewise he hath alsoe forsaken abandoned pridecausing riches and audacious impudent people that haue noe other stay then their owne vaine greatnesse and confide altogether in their proper industrie sufficiencie faculties and honours These presumptuous auaritious rich men he hath depriued of his succours soe as finally he reduceth them to nothing He hath receiued Israel his child being mindfull of his mercie He hath extended his assisting hand to his poore people of Israel his faithfull seruents who not hoping but in his aide lay prostrate cast downe vnder the feete of their enemies and did not expect succour from any but him alone He hath been mindfull of his auncient mercies of which he had promised to make the effects appeare to his elected long time since he remembred the paines and languishments which his beloued suffered in the expectation of the comming of the Messias he hath heard and attended to their cries praiers and â—owes to their common and ardent desires soe continually repeated As he spake to our Fathers to Abraham and his seed for euer Conformably to the word he had giuen to our Fathers to Abraham his beloued and his childrenâ— hauing assured them that from their seed he should be borne in whome all nations should receiue benediction Saluation that he would raise from their seed to posteritie his deare Messias who should sweetly gouerne his people and of whome the Scepter should bee eternall without end durable through â—â— infinitie of ages To whome with the Father and the holie Ghost bee all honour and glorie Amen The Preamble to Compline or Compleat THe Etymologie of this word Compline sheweth that this Canonicall houre or part of the office is the last of all which concludeth finisheth and shutteth vp as it were the whole diuine office and therefore the glorious Patriarke S. Benedict from whome both Prime and Compline first receiued their names alluding to the word in his holie Rule vseth this phrase Omnes in vnum positi compleant Cap. 42. which is as much as to saie All the Religious being assembled after the spirituall lesson which was to bee read before this houre let them finish and accomplish their daily taske in singing of Compline Thus Smaragdus and other learned Commenters expound that place By this houre according to S. Rupert is designed our blessed Sauiours sorrow in the garden his agonie and bloudie sweat alsoe the apparition made to his Disciples when he entred into the house where they were the doores being shut and gaue them that heauenlie salutation Peace bee with 〈…〉 As for the time prescribed by the holie Church for the reciting of his hourâ— Bellarmine clearely sheweth out of S. Rupert S. Isidore and others that it was ordained and instituted to bee saied after sunne setting in the first houâ—e of the night that is within the comâ—asse of the first station or watch of the night which consisted of the three first houres after sunne setting in memorie of the à fore saied mysteries 〈◊〉 Other reasons likewise of the institution thereof are deliuered by S. Iohn Chrisâ—stome and others of the holie Fathers where they saie That the praier made at this time is first in thankesgiuing for the benefits bestowed vpon vs all that daie Secondly to begge pardon for all faults committed being truely sorrowfull for them and purposing firmely amendment Thirdly to obtaine the diuine protection help from heauen against our Ghostly enemies that they being driuen from vs our good Angels garding vs we maie passe the night without harme or sinne The Argument and Title of the 128. Psalme and first in Compline THis Psalme is a Gradvall Psalme doth treat of 〈…〉 of a spirituall ascâ—◠〈…〉 placed next after th◠〈…〉 â—â—rd it well befitting 〈…〉 God with a quiet mind 〈…〉 things for Iustice sake The fâ—â—â—â—◠〈…〉 to bee the words of our Mâ—â—â—â—â—lie Catholike Church 〈…〉 the mouthes of her couâ—â—â—â—â—â—â—â—â—pions to the thoughts or 〈…〉 the infirmer sort of her distresse 〈…〉 â—â—ewing them by her exampâ—◠〈◊〉 no new thing to suffer 〈…〉 And in the later part is declared how it will fare in the end with her and their persecutors The explication of the Psalme OFten haue they impugned mee from my youth let Israel say Often haue they impugned mee from my youth yet they haue not preuailed against me Let the holie Church now saie for her owne comfort and as an encouradgement for her afflicted children to bring forth fruit in Patience That euen from Aâ—el the â—ust all along in euery age per 〈…〉 malicious blasphemous misb 〈…〉 g or ill liuing people haue 〈◊〉 〈◊〉 by all faire and foule me 〈◊〉 〈…〉 pt my â—â—dgement induce m 〈…〉 come as bad as themselues or 〈◊〉 â—o supplant 〈◊〉 but such hath been the mercies of God towards mee that they haue still failed of their aime Sinners haue builded vpon my backe they haue prolonged their iniquitie The blacke workers of iniustice haue made my backâ— their Anuile hammering vpon mee their wicked practises with frequent beauie stroakes neither will they desist but they and their bad of spring doe still draw out the rodde of their iniquitie And I must Math. 13. beare them thus till our Lord dismount them for soe haue I receaued commaund from him Our iust Lord will cut the neckes of sinner It is not mee they chiefly persecute but God in mee or the good in mee that is his For the words I speake which they dislike are his the doctrine I defend is his the workes I doe his grace operateth with mee And therefore though our iust Lord permit them for à space such freedome to vent their spleene on mee yet in the daie of reuenge his iustice shall appeare by striking them in that part where they depressed mee and exalted themselues not onely bowing but cutting in peeces those stiffe neckes of theirs that they may neuer more lift vp their heads And since they will not bee reclaimed Let them be confounded and turned backward all that hate Syon Be of good cheere my children Our Lord will wipe the teares from your eies and for the reproches you now sustaine you shall behold him standing with much confidence when they that hate you and mee shall trembling bee abasshed you shall see them throwne headlong in such sort as they shall
metaphorially be vnderstood of the celestiall Ciâ—tizens themselues in whome he is after à most excellent and singular manner by his beatificall presence or of vertuous and deuout soules here on earth whose conuersation is in heauen for of those the Apostle saieth You are the Temple of the liuing God God is in all things by his essence presence and power penetrating inuironing and conseruing all things and is more neare and intime to euery thing then any part is to it 's whole or any thing is to it self for he alone slideth as it were into the essences of things neither is any thing present to an other but onely by vertue of the diuine presence The Prophet witnesseth VVâ—â— doe not I fill heauen Ierem. 23. Psal 138. and earth VVâ—â—ther shall I goe saieth holie Dauid fâ—om thy Spirit or whither shall I flâ—â— fâ—om thy face If I shall ascend in to heauen thou art there If I descend into hell thou art present vizt exerâ—â—sing the act of Iustice S. Augustine affirmeth that God is in li. medita c. 29. all places without place that he containeth all things not being inuironed by them that he is present in all places withouâ— motion that he beareth all things and is not burthened and that he filleth all things not being included Yet he is truely saied to dwell in Heauen particularly according to what he hath insinuated by his Prophet Isaie Heauen is my seat and the earth my footestoole and wee reade in the Psalmes Our Lord his seat is in Heauen hauing designed that place as his court and there placed his royall tâ—rone where hee doth particularly manifest himselfe to his beloued Since then by these words Our Father which art in heauen we acknowledge God almighty now in the law of grace to haue aduanced vs to soe eminent à degree of honor as to adopt vs his Sonnes and coâ—eires with his owne naturall Sonne Christ Iesus let vs esteeme ourselues to remaine in this world as in à place of banishement farr distant from that happy region whereunto we confesse ourselues to laie claime let vs hastâ—n thither and haue all our affections bent thither wards auoiding all things that maie be any hinderance vnto vs in the pursuite thereof let vs I saie behaue ourselues in all things as besitteth the Sonnes of soe potent and glorious à Father in nothing regarding our owne priuate commoditie but rather imploying our whole forces to set forth his glory and magnificence saying to that end the first Petition Sanctified be thy Name THese words maie be taken in diuers senses as First for the holy name of God it self which the Iewes did hold in such exceeding reuerence that they dared not to pronounce the word Iehoua which signified the essence of God and it is à constant tradition that is was onely once à yeare spoken and that by the high Priest when he entered into Sancta Sanctorum Ps 75. God is knowne in Iewrie saieth the Prophet in Israel his name is great Ps 112. and in an other place From the rising of the sunne vnto the going downe the name of our Lord is laâ—dable Praise yee his name because Ps 99. our Lord is sweet S. Thomas of Aquine â— 56 Isaâ—ae saieth the name of God is great to be feared holy to be â—euerenced sweet to be meditated on copious to giue mercy efficacious to impetrate powerfull to cause saluation secret to be knowne Secondly they maie be vnderstood soe that we desire hereby that all nations of the earth maie come to the light of Faith and that they maie know that God alone is worthy of all praise and glory and consequently that they maie tremble at his Maiestie admire his works be enamoured with his beautie and euen languish to behold his vnspeakable goodnes Ps 65. saying with the holy Prophet Let all the earth adore thee and sing to thee let it sing à Psalme to thy name and in an other Ps 95. place Shew forth his glorie amongst the Genâ—iles his maruelous workes in all people Alas wretched vngratfull and indeuoute as we are how often doe we pronounce this petition without due attention and consequently without due reuerence and spirituall feruour Let vâ— therefore doe ourselues what we desire should be done by all men that is to saie let vs endeauour by frequenting learned exhortations reading pious bookes and exercising ourselues in holy contemplations to come to know how excellent how infinitely good sweet and mercifull à God we haue that by sucâ— knowledge we maie be excited to serue and honor loue and praise him euery where and at all tymes Lastly they maie be vnderstood that we desire by those words that our heauenly Father will be pleased either to make vs capable to comprehend his sanctification or at least to appeare holy in our religious conuersation which will be fulfilled in vs when mens all see the workes which he hath perfected in vs and glorify his name therefore Vertuâ—â— men doe sanctify God whilâ—â— by liuing holily they demonstrate God whoâ—â— they soe serue to be holy And contrary wise Vitious men by their iniust and irreligious conuersation are truely saied to commaculate and defile the name of our Lord because they liue in such à manner as though God did approue of iniustice and were not holy and doe as much as in tâ—e lieth embolden others by their wicked and dissolute example to dishonor him Hence it is that almighty God vpbraiding the perfidious children of Israel saieth You haue polluted my holy Ezech. 36. name and againe I will sanctify my great name which you haue polluted amidst the Gentiles Let thy Kingdome come THe Kingdome here mentioned is by some expounded of the militant Church as thus Let thy Kingdome come that is let the militant Church in which thou reignest by faith and grace be multiplied and spred through the whole world and let her enimies especially the deuills be cast forth of her that thou alone maiest peaceably reigne in â—er By others it is expounded of the Kingdome of God which the holy Euangelist saieth is within vs and being Luc. 17 taken in this sense the Kingdome of God cannot come whilst sinne reigneth in our hearts and we doe obey to the concupiscences thereof and therefore we praie Let thy Kingdome come that is streÌ„gthen vs by thy grace that we maâ—â— be enabled through tâ—e assistance thâ—reof to free our hearts from the seruitude of sinne and to dispose ourselues by the practise of vertues that thou maiest peaceably enter and assume the gouerment of our hearts Of this Kingdome the Prophet maketh mention where he Ps 22. saieth Our Lord ruleth me and nothing shall bee wanting to me He hath condâ—â—ted me vpon the pathes of iustice c. Finally it is expounded of the Triumphant Church as that we praie hereby that the walls of the Celestiall Ierusalem maie be reedified and the ruine of the Angells
knowledge necessary to saluation and the like nor sworne to his nighbour in guile hath not promised any thing which he intended not to performe hath not constantly auerred for truth what he could not prooue nor confirmed any thing with an oath with intent to deceaue his neighbour by which meanes he will neither haue sinned in thought word nor deed against God himself or his neighbour He whosoeuer he bee that obserueth these things he it is that shall receaue blessing diuine guifts and graces together with increase of them and prosperous successe in all he vndertaketh and mercie the grace of perseuerance of God his Sauiour to wit of our Lord Iesus Christ. This is the generation of them that seeke him Such iust and innocent men as this are the generation that seeke God their Sauiour by faith holie desires and good workes of them that seeke by Praier and contemplation in present with confidence hereafter clearely to behold the face of the God of Iacob incouradged by those words of our Sauiour Blessed are the cleane of heart for they shall see Math. 5. God Behold what is required of such as desire once to enioy the cleare vision of God from which we are as farre distant as we faile of this innocencie The words following are esteemed to bee the voice of the Angells that attended vpon our Sauiour after the separation of his blessed soule from the body vpon the Crosse and first to the Princes of darknes when they descended with him into Lymbo Patrum Lift vp your gates yee Princes desist yee Princes of darkenes from further exercising the right and power you haue hitherto had to detaine the soules of the elect for the guilt of originall sinne and hee yee lifted vp ô eternall gates which haue been shut from the beginning of the world that none could depart thence and shall remaine shut for euer to the damned for as much as concerneth their freedome and the King of glorie shall enter in and set free the captiue soules whose ransome he hath paied vpon the Crosse The deuills strucken with admiration at this voice demaund of the Angels VVho is this King of glorie that descendeth vnto vs in soe vnusuall à manner with such splendor and securitie Vnto whome the Angels make answer it is Our Lord strong in regard of his diuinitie and mighty in regard of his humanitie our Lord mighty in battle in his Passiō wherein as in à new sort of combate not by force and contention but by suffering innumerable indignities reproaches scoffes stroakes wounds and finally an ignominious death he hath vanquished Goliath subdued the Prince of the world bound him cast him forth and taken from him his spoiles Againe the Angels attending vpon our Sauiour at his Ascension into heauen doe call to the celestiall powers saying Lift vp your gates yee Princes set open the passadge into heauen ô yee celestiall powers The tyme that God prefixt by his inuiolable decree that none should enter Heauen till his Iustice were satisfyed is now happily expired the dreadfull schedule of mans condemnation is cancelled Open therefore your gates at lardge and the King of glory will enter in triumph attended with à specious trayne the trophies of his glorious victory ouer theirs and our mortall enemies being the first fruits of his painefull labours and an earnest penny that he will infallibly repaire our ruine bring vs daily à blessed sort of Citizens into the vacant habitations of Lucifer and his adherents that rebellious crue that once disturbed our ioy And bee yee lifted vp ô eternall gates and bee yee layed open ô yee gates of eternall life and the King of glorie shall enter in The celestiall powers hearing this voice and beholding Christ to ascend with such brightnes and Majestie doe inquire of the superiour Angels VVho is this King of glorie vnto whome the Angels attending vpon our Sauiour doe make answer The Lord of powers the onely Sonne of God the Father who is the Lord of the Sabbaoth and of all the celestiall powers He is the King of glorie the Prince of ioy the fountaine of eternall felicitie who is of such excellencie that euen according to his humanitie all power Math. 23. is giuen him in heauen and vpon earth Behold how excellently and breifly the holie Prophet doth teach vs by this Psalme to contemplate the diuine Majestie to the end to excite vs to reuerence and holie feare He teacheth alsoe how we must dispose our selues if we desire to be numbred in the list of the elect thereby exhorting vs to puritie cleanenesse of heart finally he vnfoldeth vnto vs the happy mystery of Christs Ascension thereby to erect our hearts to the loue of heauenly things according to that of the Apostle Seeke the things that are aboue where Christ is fitting Collos 3. on the right hand of God mynd the things that are aboue not the things that are vpō the earth The exposition of the 44. Psalme and 4 in number in the nocturne Office The title an exposition thereof VNto the end for them that shall bee changed to wit for Gentils and Iewes who shall bee conuerted to Christianitie and other sinners who shall bee changed here in this world by iustification and in the next by glorification To the sonnes of Chore to those that shall imitate Christ crucified on Mount Caluary for Chore is by interpretation Caluaria for vnderstanding for their instruction in the mysteries treated of in this Psalme A Canticle for the beloued for Christ of whome God the Father affirmed This is my welbeloued Math. 17. sonne THE ARGVMENT THis Psalme is à Epithalamy or wedding song composed in honour of the spirituall nuptialls betweene Christ the Spouse and the holie Church the Espoused The two first verses maie bee vnderstood in two senses The first and most profound sense which is set downe by S. Augustine in his exposition of this Psalme is to suppose them as spoken by God the Father and then they importe the incomprehensible generation of the Sonne of God before all world The second sense is that they bee vnderstood as spoken by the Prophet of himselfe and then they seeme to bee à Preface or dedication of this worke of his to the Kingly Spouse whose vertues and excellencies he setteth forth most elegantly in the following verses shewing how the daughters of Kings and euen the Queene herselfe inamoured of his beautie and exquisite vertues doth couet to assist in his presence Next he proceedeth to celebrate the praise of the Espoused describing her ornaments and instructing her how to comport herselfe that she maie become most pleasing in his sight And lastly he sheweth what ofspring they shall haue and how pious and diligent they shall bee to promote the honour of the Spouse and the Espoused The exposition of the Psalme MY heart hath vttered à good word my Paternall mynd or I my selfe who am the paternall mynd most simple and pure or my
thy irrepreheÌ„sible righteousnes in words deeds mildnesse affabilitie sweetnes and mercie towards the humble and obedient and iustice seueritie towards disobedient and haughtie spirits and thy right hand thy diuine nature which is the right hand of thy humanitie shall conduct thee maruelously shall direct teach thee the principles of gouernment how to rule thy people subdue thy enimies dilate thy dominion Or thus because of thy truth and mildnes and iustice that is because of the acts of these vertues and their merit in regard thou hast been true in thy life doctrine mild and patient in aduersitie and in all things iust and righteous not seeking thy owne but thy Fathers glorie and the saluation of mankind therefore thy right hand shall conduct thee maruelously eleuating thee from the earth to heauen and constituting thee Iudge of the vniuerse For Christ did merit his Ascension and iudiciary power by his holie conuersation and exinanition of himselfe taking vpon him the forme of à seruant humbling himselfe becoÌ„ming obedient euen to the death of the Crosse Christ in all things spake and obserued the truth as he witnessed of himselfe before Pilate saying For this I was borne Ioh. 18. and for this I came into the world that I should giue testimony to the truth He was alsoe mild for he taught his disciples saying Learne of me for I am meeke and Math. 11. humble of heart And he was iust as S. Stephen affirmed of him to the Iewes saying VVhich of the Prophets did not your Fathers persetute and they slew them Act. 7. that foretold of the comming of the iust one c. The verse following is both written and distinguished diuersly whereby the sense doth differ much Some write it point it as followeth Thy sharpe arrowes the peoples vnderneath thee shall fall into the heart of the Kings enimies and being soe written it seemeth to yeeld this sense Thy diuine doctrine and thy grace mouing the hearts of the heaâ—ers are thy sharpe arrowes With these the Infidelles who before were rebellious and disobedient to thee being wounded shall bee conuerted and become obedient to thy holie lawes and by their example draw thy aduersaries many of the obdurate Iewes and other Tyrants that persecute thee thy holie Church to embrace thy doctrine alsoe Others make two points after the word fall expound it as followeth The Gentils and many alsoe of the Iewes wounded with the forementioned arrowes of Christ shall become obedient to the faith and those arrowes shall haue such force and efficaciâ— that they shall preuaile against the hearts of the enimies of Christ the King and Messias as maie appeare by the example of S. Paul other persecutors of the Christian faith Finally others to with S. Augustine and Dyonisius the Carthusian write it as followeth Thy sharpe arrowes the peoples vnderneath thee shall fall in the heart of the Kings enimies that is in the middest or the thickest of them Or thus they sâ—all fall in the heart that is their fall shall bee spirituall by the obedience of the mynd not corporall And hauing thus obtained a full conquest Thy seaâ—e ô God for euer and euer thy tribunall of Iustice and thy throne of glorie ò Christ who art true God shall bee firmely established remaine for euer à rod of direction of iustice and equitie is the rod of thy Kingdome the scepter by which thou shall gouerne the holie Church which is thâ— KingdoÌ„e with iust correction and equall retribution according to that of the Prophet Isaie He shall not iudge according to the sight of the eies nor rebuke according to the hearing of the eares but he shall iudge the poore in iustice and shall rebuke in equitie and he shall strike the earth with the rod of his mouth and with the spirit of his lippes he shall kill the impious Thou hast loued iustice and hated iniquity whereof thou hast giuen good testimony by becoÌ„ming obedient euen to the death of the Crosse to satisfy the iustice of God and take away the sinnes of the world therefore God thy God or according to S. Augustine and others that follow the Greeke text therefore ô God ô Christ true God and true man thy God the God of all who is in à most singular manner thy God hath annoynted thee in respect of thy humanitie with oyle of gladnes with the glorie of resurrection and ascension aboue thy consorts in à more full and excellent manner then he hath King Dauid and all other holie Kings exalting thee in glorie placing thee at his right hand and giuing thee à name which is aboue all names that in thy name euery knee bow of the celestialls terresttialls and infernalls Myrrhe and Aloes and Cassia from thy garments By Myrrhe which preserueth dead bodies from putrifaction is signified Mortification which preserueth soules from the filth and corruption of concupiscence By Aloes which taketh away hardnesses asswageth swellings of the Lunges is signified Humilitie which taketh away the obduratenesse stubbornesse of the mynd and the vaine puffings vp of Pride And finally by Cassia which groweth in moist places springeth very high is signified Faith which groweth in Baptisme The vertues therefore which are designed by Myrrhe Aloes and Cassia doe proceede from thy humanitie ò Christ which is as it were the garment of thy diuinitie and not onely from it but alsoe from howses of Iuorie from chast pure soules in whome thou dwellest as in cleane shining odoriferous howses out of which vertues the daughters of Kings religious soules that haue got dominion ouer the world the flesh and the deuill haue delighted thee haue giuen thee exceeding great contentment to behold them runne soe fast after the sweet odors of thy garments by exercising themselues continually in those thy vertues in thy honor with pure intention meerely to please glority thee The Queene the holie Church thy beloued spouse stood on thy right hand in golden rayment cloathed with charitie compassed with varietie of all other vertues and graces inwardly and enuironed outwardly with varietie of estates â—rders and professions all vnited in one faith Heare daughter attentiuely what thy spouse who is alsoe thy Father shall saie vnto thee either by himself or by the mouthes of his holie seruants and see consider by faith all things which he shall propose vnto thee and incline thy eare with all humilitie and readines to obey his holie will and forget thy people laye à side all inordinate affection to thy old consorts and the howse of thy Father cease alsoe to loue thy kindred carnally And then the King will couet thy beautie Christ Iesus will bee inamoured of the beautie of thy mynd desire to vnite thee vnto him in spirituall wedlocke Bee careful therefore to dispose thy selfe in this sort because he fane exceedeth in beautie power wisdome wealth and glorie all the Princes of the world who haue hitherto sued
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
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
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
abuse you I will voluntarily freely of my owne accord and with most ardent charitie sacrifice to thee offer vp my selfe vpon the Crosse to thee o eternall Father to regaine thine honour and reconcile man vnto thee as the Prophet Isaie foretold saying He was offered because himselfe Isa 55. Ioh. 10. would and as hee affirmed saying I am the good Pastor I yeeld my life for my sheepe and againe Noe man taketh away my life from me Ibid. but I yeeld it of my seâ—fe c. And will confesse to thy name with confession of praise because it is good essentially good pure perfect and infinite goodnesse as it is written One is good God who alone is Math. 19. most praise worâ—hy for himselfe Christ our Sauiour in all his life did confesse to his eternall Father with confession of praise whence he saieth of himselfe I Ioh. 8. seeke not my owne glorie and againe The things that please God I doe alwaies I confesse vnto thee alsoe Because thou hast deliuered me out â—f tribulation in the daie of my resurrection when thou wilt raise-me to an impassible life whereof the Apostle maketh mention saying Christ risyng againe from the dead now dieth noe more death shall noe more haue dominion ouer him c. And myne eie hath looked downe vpon myne enemies I haue not feared them nor regarded their malice but haue remained constant and victorious in all conflicts Although Christ when his Passion approached did of his owne accord admitt some apprehension of feare yet he had not any inordinate feare but of his owne power when himselfe pleased did depose that feare he foe admitted and went bouldly to meete his enemies that caâ—n to lay hands on him whence is that of the Prophet He is neare Isa 50. that iustifieth mee who is he that shall condeme mee Let vs stand together who is myne aduersarie Let him come Behold the Lord God my helper c. There are two causes for which we ought cheefly to praise almight is God The first is his goodnesse for which reaâ—oÌ„ our Sauiour saieth in the first place I will confesse to thy name because it is good The second cause is the exhibition of his benefits which is signified by those words Because thou hast deliuered me c It is more worthy and meritorious to praise honour and loue God in respect of his goodnesse then for his benefits because it proceedeth purely from the diuine charitie yet in imitation of our Sauiour we ought to praise and loue him for both respects Concerning the words in the 3. Verse to witt They haue not set God before their eies That man is truely saied not to set God before his eies who either doth not beleeue or if he doe doth not attend the diuine prouâ—dence who doth not feare the iudgements of God who cannot be withdrawne from committing sinne neither by the terror of paines nor the loue of reward but transgresseth the law of God without remorse and conâ—erseth without reuerence in the sight of â—â—e eternall iudge who beholdeth allthings Ioh 15. Of such an one it is written Distresse shall compasse him as a King that is prepared to battle for â—e hath stretched out his hand against God and hath runne against him with necke vpright c. and in another place They subuerted their sense and declined their eies that they would not see heauen nor remember iust iudgements Behold here how great à fire of loue is contained in this short Psalme Let vs learne out of it to offer ardent praiers to God to haue recourse vnto him with confidence in all persecution and tentation to addresse our speech vnto him amorously confidently and faithfully to sacrifice ourselues vnto him promptly to praise and giue thankes vnto him in all occurrences ioyfully and to acknowledge his benefits gratefully The title and argument of the 84. Psalme and second in Prime VNto the end to the children of Chore à Psalme In the following Psalme the Prophet treateth of the captiuitie of mankind vnder the Prince of darknesse from which we are set free by Christ our Lord. In the three first verses he forerelleth our freedome from that thraldome and in the rest he praieth that this his Prophesie maie quickly bee fulfilled The reason why he expresseth things to come by words of the pretertense is because what vnto vs is future in the prescience and decree of almightie God is already done The explication of the Psalme O Lord thâ—â— hast blessed thy land At length thine anger o Lord which thou didtâ— conceiue against mankind is appeased and in stead of the malediction which thou gauest after sinne to thy creature thou hast now brought a benediction and hast sanctified it by the comming of thy deare Sonne who must saue it Thou hast turned away the â—aptiâ—itie of Iacob to witt the sentence of being eternally depriued of thy blessed Sâ—cieâ—ie in heauen for originall sinne and the spirituall captiuitie whereby man was detained in thraldome by the deuill This captiuitie of Iacob to witt of thy elected people corporally or spiritually desceâ—ded from the Patriarke Iacob thou hast â—uerted from them Thou hast for giuen the iniquitie of thy people pardoning thy poore creatures as well the originall sinne where with they were defiled as all their other iniquities and chardging thy onely beloued sonne Christ Iesus with them according to that of the Prophet Isaie Our Lord hath put Isa 53 vpon him the iniquities of vs all c. Thou hast couered all their Sinnes vnder the mantle of thy infinite charitie by which thou hast graâ—â— iustified sinners Yet we must noâ— thinke to haue this thy iustification imputed vnto vs and to participate of the merits of the Passion of thy deare Sonne Christ Iesus vnlesse they be applied vnto vs in due manner by faith charitie and the Sacraments Thou hast mâ—â—gated all thy wrath Indeed the meritorious satisfaction which our beloued Sauiour hath giuen thee in our behalfe hath soe fully appeased thyâ—e anger that thou hast conuerted the seuere reuenge of thy iustice into the mild effects of mercie Thou hast turned away from the wrath of thy indignation from the great reuenge of thy iustice Conuert vs o God our Sauiour and 〈◊〉 thy wrath from vs. Since thou art â—oe sweetly inclined to mercie on thy part bring to passe I beseech thee that we maie performe what is requisite on our part permitt not that the continuation of our wicked liues depriue vs of the benefitâ— of this vniuersall ransome but conuert vs totally vnto thee and thy seruice ô God our saluation O Iesus in whome alone lies our assurance our conuersion is in thy hands Hasten it benigne Lord for by this meanes thou wilt hinder that wee shall noe more prouoke thy iust indignation which we most humbly beseech thee to diuert from vs. VVilt thou be wrath with vs for euer subtracting thy helpe and grace for our demeritt or wilt thou extend thy
wrath to witt wilt thou continue thy reuenge from generation to generation vpon all the race of men from the Father to the Sonne for euer Noe truely for thy mercies are aboue all thy workes It is thy property to spare and shew pitie as thou hast declared by thy Prophet saying I know the cogitations that I intend vnto you Ierem. 29. cogitations of peace and not of affliction to giue you an end and patience Therefore O God thou being turned towards vs by the Incarnation and corporall presence of thy onely Sonne shalt quicken vs who lye dead in the guilt of sinne by the life of grace in present and by the life of glorie hereafter Whence our Sauiour saieth I came that they maie haue life and Ioh. 10. maie haue more aboundantly c. And thy people soe quickned shall reioyce not in carnall vaine and vnlawfull things but in thee congratulating with thee in thy goodnesse perfection and beatitude and exulting at thy singular benefits and promisses Of this ioy the Prophet Isaie speaketh in the person of the Christians Loe this is our God we haue expected him Isa 25. and he will saue vs this is our Lord we haue patiently waited for him we shall reioyce and be ioyfull in his saluation Shew vs o Lord thy mercie let Christ thy beloued Sonne the fountaine of mercie manifestly appeare vnto vs thy poore creatures who liue in this hope and giue vs thy saluation to witt Christ by whome thou doest saue vs and whome thou doest giue vnto vs gratis of thy owne immense charitie and goodnesse not in respect of our iustice I will heare I will obserue attentiuely with the eares of my mind VVhat our Lord will speake in me by internall inspiration or Angelicall illustration because by such internall discourse he will speake peace vpon his people he will inspire such things as conduce to the peace of his people things concerning the Incarnation Passion and death of Christ whereby the whole world hath acquired true celestiall peace for Christ is called the Prince of Isa 9. Luc. 2. peace at whose birth the Angells sung In earth peace to men of good will whence it followeth here Peace vpon his saints and vpon them that are conuerted to the heart This manner of expression of peace doth not onely extend it selfe to the perfecter sort of peoples but to all sinners who from Idolatrie sensualitie and peruerse iudgement doe returne to the heart to witt to the vse of reason becoÌ„ming obedient to the diuine law and what solide and sincere reason doth dictate Wee are taught here to obserue diligently what our Lord God doth speake in vs that wee maie condescend to his holie inspirations for therefore it is that Abacuc saieth I will Abacus 2. stand vpon my watch and I will contemplate to see what maie be saied to mee but to this it is requisite that wee be able to discerne which is à diuine which an Angelicall which à naturall and which à diabolicall instinct But yet his saluation Christ the Sauiour is nigh to them that feare him All men will not cooperate with his grace nor consequently participate of the merits of our Sauiours Passion but onely such as feare our Lord. The Prophet saieth not that the saluation of God is nigh to all men but onely to them that feare him with a filiall feare for such will freely and gratefully accept of his mercie and cooperate with his grace endeuoring the best they can to decline from euill and doe good according to that of Ecclesiasticus They that Eccles 2. feare our Lord will prepare their hearts and in his sight will sanctifie their soules c and by this meanes detaine Christ in their hearts who saieth If any loue me he will keepe my word and my Father will loue him and we will come to him and abide with him His saluation then shall be nigh to them that feare him That glorie to witt Christ the King of glorie who is the image of the liuing God the splendor of his glorie and figure of his substance maie inhabite in our land in the land of Iuda where be conuersed corporally amongst men as the Prophet Zachary witnesseth saying Praise and reioyce o daughter of Sion because loe I come and will dwell in the middest of thee Mercie and truth haue met each other in Christ for the mercie of God appeared in his Incarnation because â—t was effected by the ineffable mercie of God that he should assume humane flesh and the truth of God shined therein because he fulfilled in the Incarnation of Christ what he had foretold and promised by his Prophets Iustice and peace haue kissed to witt The iust satisfaction wherewith Christ satisfied for vs by waie of iustice sustaining paine for our faults and the confederation of mankind with God accompanying this satisfaction are most amorously vnited in Christ for he according to the Apostle is made vnto vs 1 Cor. 1 Ephes 2 from God iustice and redemption He is alsoe our peace who hath made both one c. This iustice and pâ—ace doe alsoe mutually kisse in vs who are redeemed by him for immediatly vpon this iustification there followeth peace in vs whereby we are reconciled to God and set at vnitie and concord with him S. Bernard vpon these words saieth that The Mercie Truth of God did seeme in à sort to contradict one another about the mysterie of the Redemption of man Mercie exacting that the miserable should be freed but Truth dictating that the guilty should be damned yet in this meeting together Iustice and peace haue kisled because the miserable is redeemed and his fault was not vnpunished Truth to witt Christ who saieth of Ioh. 14. himselfe I am the waie and the veritie and the life is risen out of the earth hath assumed flesh in the wombe of the most glorious Virgin by beiÌ„g borne of her did spring forth as out of the earth of which Prophet Isa 45. Isaie saieth Bee the earth opened and bud forth à Sauiour c. And iustice hath looked downe from heauen at the birth of Christ both because then true iustice did descend from heauen iustifying men by faith as alsoe because then the wrath of Roma 1 God was reuealed vpon iniquitie For it had neuer been knowne how great the wrath of God is against sinne but that he was pleased to expiate it by the death of his onely Sonne neither had it euer been fully knowne how great the indignation of God will bee in the daie of iudgement against the vniust had we not seene how exceeding greeuous the Passion of Christ hath been to satisfie for the sinnes of others For if in the greene Luc. 23. wood they doe such things in the daie of iudgement what shall bee done The blessed Virgin is fitly designed by the earth as S. Bernard sheweth For as à feild saieth he or the earth without all humane labour