common onely to Angells and Men yet in as much as all creatures being the workes of God are good the diuine goodnesse doth shine in them each of them is as it were à certaine rave of its Creators perfection which thereby is knowne and made manifest for as the Apostle witnesseth The inuisible things of God are seene being vnderstood by those things which are made his power alsoe and diuinitie Consequently in this respect all creatures whatsoeuer are truely saied to blesse and praise their Creator All the workes of God therefore are here inuited to blesse praise and superexalt our Lord euery one according to its nature Angells mentally Men with their voice mynd and both Angells and Men as alsoe all other creatures the workes of God by exciting and stirring vp the minds of those that shall rightly consider their natures actions and proprieties to extoll the Creator and acknowledge his infinite glory and magnificence Blesse our Lord yee Angells of our Lord After the generall inuitation of all creatures they descend to particulars beginning with the Angells who are most immediate to God and most like vnto him as being pure immateriall substances By the name of Angells in this place are vnderstood all the celestiall and blessed spirits which as S. Gregorie sheweth out of the holye scriptures are diuided into nine quires or orders and although sometymes the name of Angells bee appropriated to those blessed spirits which are ranked in the lowest quire yet all the nine quires of them are alsoe truly and properly called by that name which as she saied S. Gregorie doth saie is imposed vpon them by reason of the functions and chardges wherein they are employed by almightie God concerning which the Apostle speaking of them in generall sayeth Are they not all ministring spirits sent to minister for them which shall recerue the ininheritance of saluation Yee Heauens blesse our Lord. By the Heauens are vnderstood the celestiall orbes of which by reason of their greatnesse beautie actiuitie motioÌ„s seueralâ— other properties the Prophet Dauid doth in particular and expressely assâ—uere That Psal 18. they shew forth the glorie of God All waters that are aboue the heauens blesse yee our Lord. Here it is câ—earely saied that there are waters aboue the heauens and it agreeth with that we read in Genesis Gen. 1. to wit that God made à firmament and diuided the waters that were vnder the firmament from those that were aboue the firmament and God called the firmament Heauen It agreeth alsoe with that of the Psalmist Praise him ye heauens of heauens Psal 148. Psal 103. and the waters that are aboue the heauenes and in another place Stretching out the heauen as à skin which couerest the highest parts theâ—eof with waters Which although it maie perhaps seeme at the first veiw contrary to naturall reason the sayings of the Philosophers yet as S. Augustine writeth vpon Genesis The authority of that part of holie writ is farre to bee preferred aboue the perspicacity or capacity of humane vnderstanding But what manner of waters they are it is not certaine The common opinion is that they are corporall waters and morally by them are vnderstood the eleuated and illuminated mynds of the Saints in which as in à mirrour diuine things are clearely represented Blesse our Lord all ye powers of our Lord. By these Powers some doe vnderstand the mouers of the celestiall orbes whome the Philosophers called Intelligences and S. Thomas in his Summe affirmeth to bee of the middle Hierarchy of Angels of the quire of Vertues of whome holie Dauid maketh mention saying Blesse our Lord Psal 148. all yee his vertues you his mynisters that doe his will Others by these powers of our Lord doe vnderstand the efficient vertues in the celestiall orbes which at their first Creation God almighty ingrafted in them or which are naturally in them whereby they gouerne and worke vpon the elements and mixt bodyes according to that of the Philosopher Man and the Sunne ingender man for the celestiall bodies by these vertues are generall causes of all motions and alterations generations and corruptions in these inferiour things Sunne Moone blesse yee our Lord These are the two great lights of which is made mention in Genesis the greater of them to wit the Sunne to gouerne the daie and the lesser to wit the Moone to gouerne the night In the diligent consideration of which lights especially of the Sunne the Majesty of God doth wonderfully appeare according to that of S. Denis This li. de diuinis nâ—minibus c. 4. visible Sunne saieth he is an euident representation of the diuine goodnesse who is the eternall intellectuall Sunne the Sunne of wisdome and iustice Yea in the greatnesse swiftnesse of motion brightnesse power and influence of the Sunne we cannot sufficiently admire the eminency of the diuine power and wisdome By the Sunne is spiritually signified the vnderstanding of truth and goodnesse and the splendor of Reason aboue the other powers all which are subiect to it illuminated and directed by it least erring in the lubricity of vice they fall violently to their owne destruction Bâ— the Moone is signified the inferiour portion of the soule as is is gouerned and ruled by the superiour portion thereof and obedient to its direction Starres of heauen blesse yee our Lord The starres doe manifold waies represent the magnificence of their Creator in their beautie motion vertue pluralitie situation order influence They seeme indeed vnto vs but small yet the least of them is affirmed to bee greater then the whole earth and the cause of their appearing soe small is onely in regard they are situated most remote from vs. The glory of the starres saieth Ecclesiasticus is the beautie of heauen our Lord illuminating the Eccles 43. world on high By them are designed vertuous men indued with wisdome who shine to others in words of edification example fame and good life according to that of the Apostle Doe yee all Philip. 2. things without murmurings that you maie bee without blame and the simple children of God without reprehension in the middest of à crooked and peruerse generation amongst whome you shine as lights of the world and Daniel 12. that of Daniel the Prophet They that instruct many to iustice shall shine as starres vnto perpetuall eternities Euery shower and dew blesse yee our Lord. These are produced in the aire and are very profitable for the making fertile all such things as spring out of the earth and the conseruation of the life of man A shower or raine is caused by heate reuerberating vpon à clowd and dissoluing it into drops of water The shower saieth the Prophet Isaie commeth downe from Isai 55. heauen and returneth noe more thither but inebriateth the earth and watereth it and maketh it to spring and giueth seed to the sower and bread to him that eateth In the manner of the descending whereof
after their conuersion for the most part are accustomed to praise our Lord with à gratefull heart saying with the Psalmist But that our Lord hath holpen me within very Psal 9â— litle my soule had dwelt in hell Yet in regard that bruit sauadge and vntamed creatures are properly called beasts and bruit tame domesticall creatures cattell by beasts may fitly bee vnderstood carnall cruell vntractable men by cattell gentle courteous and tractable men Sonnes of men blesse yee our Lord. Reasonable and intellectuall creatures as the Sonnes of Men are ought to blesse our Lord not onely by affording matter of the diuine praise to such as rightly consider them but by considering their owne excellencie and perfection as alsoe the perfections in other creatures to magnifie and extoll with heart and mouth the infinite goodnesse wisdome and power of almigtie God acknowledging him by words and deeds the author and fountaine of all perfection cordially giuing thankes vnto him for all benefits gifts bestowed either vpon them or vpon other creatures Indeed if we will attentiuely consider Man as touching his body and soule and other circumstances concerning him we shall find soe much the more copious and excellent matter of the Creators praise by how much man is of à more high and excellent nature then the rest of the forenamed creatures For in the body of Man how great goodnesse of God how great prudence of soe mighty à Creator doth appeare Are not the places of the senses and the rest of the members soe disposed the forme shape and stature of the whole body soe delineated that they clearely shew they were made for the seruice of à reasonable soule Man is not created as we see irrationall creatures inclining towards the earth but with the forme of his body bolt vpright towards heauen whereby he is admonished according as the Apostle exhorteth To mynd the things that are aboue and not the things that Collos 3. are upon the earth By how much the more and greater benefits therefore are bestowed vpon him by soe much the more he is obliged to praise God and by soe much the more seuere and terrible shall his doome of reprobation bee if he bee found defectiue herein Let Israel blesse our Lord. Amongst all the generations of men the Israelits are most obliged to God almighty for his especiall graces and singular patronadge and consequently are bound by all the lawes of gratitude to render him due praise VVho declareth his word to Iacob his Psal 147. iustices and iudgements to Israel He hath noe done in leke manner to any nation and his iudgements he hath not made manifest to them Yet in respect that the people of Israel for their incredulity and obstinate blindnesse are become vnworthy of that name of whome the Apostle saieth Behold Israel 1. Cor. â—0 according to the flesh by Israel is now to bee vnderstood the people that are Christians by faith and workes of whome the same Apostle saieth Peace vpon the Israel of Gal. 9. God for they are frequently designed in the Prophets vnder the names of Ierusalem Sion and Israel especially in regard that the Primitiue Church consisted of the saied people Priests of our Lord blesse yee our Lord. These holie men hauing in generall tearmes inuited all Israel to blesse our Lord doe now here especially nominate the Priests on whome greater gifts are bestowed then vpon the vulgar and who in respect of their office or function are peculiarly obliged to spirituall exercises and the praise of God vnto whome Ezechias saied My children be not negligent 2. Paralip 29. our Lord hath chosen you to stand before him and to minister to him and to worship him and to burne incense to him and of whome our Lord hath saied I will replenish the soules of the Priests with fatnesse and in Exodus it is alsoe saied that The Priests shall be holie to their God If then the Priests Exod. 29 of the old law were bound to liue soe spiritually continently and soberly whose priesthood was but as à type and figure of the priesthood of Christ and his holie Church how spiritually continently and temperately are the Priests of the holie Church obliged to liue Verily so much the more perfectly ought they to frame their liues by how much their priesthood is more spirituall and diuine and the sacrifice they offer more excellent and the Sacraments they handle of greater value Seruants of our Lord blesse yee our Lord. These words doe seeme to bee spoken to those cheefly who ministred to the Priests in the diuine worship to witt to the Leuites vnto whome Deacons doe succeed in the holie Church yet they maie alsoe be vnderstood as spokeÌ„ to all the faithfull for they are all properly stiled the seruants of God as being Created by him redeemed with the pretious bloud of his most deare and onely sonne Christ Iesus Spirits and soules of the iust praise yee our Lord. You are to know that these words Spirit soule doe expresse one the same essence of à reasonable soule which in as much as it informeth and giueth life to the body is called Anima that is à soule and by reason of its simplicity and in as much as it contemplateth heauenly things it is called à Spirit Holie and humble of heart blesse yee our Lord not attributing your vertues and merits to your owne proper power labour or industry but to the piety and grace of the holie Ghost who operateth in you both à good will and ability to performe your duties Ananias Azarias and Misael blesse yee our Lord. These holie men hauing inuited all creatures to praise our Lord doe now prouoke themselues thereunto in consideration of their present benefit being miraculously preserued from the fire of that flaming furnace The verse following is not in the Text but hath been added by the holie Church in the praise of the most blessed Trinity in the place of Gloria Patri which Pope Damasus by the perswasion of S. Ierome did institute to be recited or sung at the end of euery Psalme as hath been saied heretofore Let vs Blesse that is Let vs with heart and mouth exhibite deuotion praise honour reuerence and diuine worship in spirit and truth to the Father our Creator and the Sonne our Redeemer with the Holie Ghost our Comforter and for that these trhee persons are one vndiuided and most amiable God Let vs praise him in three persons with one praise and superexalt him for euer speaking well of him thinking well of him and ascribing vnto him all that is good Thou art blessed o Lord in the firmament of heauen and laudable and glorious and superexalted for euer The argument of the 148. Psalme intituled Alleluia that is to saie Praise our Lord. THe Prophet intending to inuite all creatures to praise our Lord doth reduce them to two Classes to witt Heauen and earth for these are the two principall
of the highest the first begotten of all creatures Our Lord sware God the Father firmely promised and sealed it with an oath and it shall not repent him he shall not retract what he hath soe auerred for he hath well weighed all circumstances before he soe sware to witt that thou ô Christ as man art à Priest according to the order of Melchisedech The office of a Priest is to be à Mediator and aduocate betweene God and his people to offer their praiers vnto him to pacifie him and blesse them All which are found in Christ and therefore he is à Priest Of him it is written If any man shall sinne we 1. Ioh. 2. haue an aduocate with the Father Iesus Christ the iust and againe VVhen we were enemies Rom. 5. Ephes 2. we were reconciled to God by the death of his sonne who by the Crosse killed the eâ—mities in himselfe Moreouer he is à Priest for euer according to that of the Apostle Christ for that he continueth for euer hath an Heb. 7. euerlasting priesthood whereby he is able to saâ—e alsoe for euer going by himselfe to God alwaies liuing to make intercession for vs. Finally he is à Priest according to the order of Melchisedech First because as Melchisedech offered to almightie God bread and wine soe he did offer or giue to his disciples his body and bloud vnder the formes of bread and wine by conuerting the bread into his bodie and the wine into his bloud Secondly because as Melchisedech is affirmed to be with out Father Mother and genealogie not that he had none of these but because the holie Scriptures for some hidden reason doe passe them ouer in silence soe Christ is borne out of the naturall course of humane generation in heauen without à Mother and vpon earth without à Father and VVho shall declare his generation Isa 53. Hebr. 6. Whence the Apostle to Hebrewes saieth Iesus the precursor for vs is entred made à high Priest foreuer according to the order of Melchisedech Our Lord on thy right hand Christ our Lord sitting on thy right hand ô God the Father Hath broken kings in the daie of his wrath such as haue opposed his holie Doctrine and persecuted him in his members These he hath broken by depriuing some of the life of grace others of their corporall life alsoe and condemning many to hell fire He shall iudge in nations he shall iudge nations themselues in his first comming with the iudgement of discretion mercifully assisting some and iustly relinquishing others and in his Second comming with the iudgement of remuneration rendring to euerie one according to his workes as the Euangelist witnesseth saying The houre cometh wherein all that Ioh. 5. are in the graues shall heare his voice and they that haue done good things shall come forth into the resurrection of life but they that haue done euill into the resurrection of iudgement He shall fill ruines supplie humane defects in his first comming by infusion of grace into emptie hearts and enriching voide minds with spirituall benedictions and in his Second comming he shall fill ruines to witt of the Angels with them that are saued repairing the celestiall mansions made vacant by the fall of the rebellious spirits He shall crush the heads he shall humble the hearts in the land of many in many places and habitations of men For in euery land he hath humbled some hautie spirits and at the last iudgement he shall by the sentence of eternall death crush the heads in the land of many captaines and potent men reigning with much ambition in many lands according to that of the Prophet The Lord of hostes hath Isa 23. thought it that he might plucke downe the pride of all glorie and bring all the glorious of the earth to ignominie Of the torrent in the waie â—e shall drinke Christ in this world shall suffer paine tribulation and most bitter death of which torrent he spake to S. Iohn Iames saying Can you drinke of the cuppe that I shall drinke of Therefore he shall exalt the head he shall glorifie and erect himselfe by rising in à glorified bodie and ascending to the Father that he maie sitt with him as iudge and Lord of all for Christ as God raised exalted and glorified himselfe as man according to that I haue power to yeeld my life and I haue power Ioh. 10. to take it againe Behold here à Psalme short in words but infinite in sense In it the twofold nature and simple personalitie of Christ is shewed Moreouer in it the session of Christ on the right haÌ„d of his Father the deiection of his enemies the promulgation of the Christian faith and the coetermitie and consubstantialitie of the Father and the Sonne is described and finally in it is declared the Priesthood and iudiciarie power of Christ We ought therefore to sing this Psalme with much reuerence singular deuotion and profound contemplation in regard of the dignitie sweetnesse and sublimitie of the sense thereof The Title and Argument of the 112 Psalme and Second in Vespres THe title is Alleluia which fitly agreeth with the Psalme it being wholly composed in the praise of almightie God cheefly for that he being of such excellencie as therein is declared doth not despise poore abiect and simple soules but contrary to the proceeding of worldlie Potentates doth elect them for his peculiar friends aduance them to great honours and showre his singular benefits vpon them The explication of the Psalme PRaise our Lord yee children pure and innocent people of what age soeuer The Apostle doth exhort vs to become such children saying Bretheren be not made 1. Cor. 14 children in sense but in malice be children and in sense perfect and our Sauiour saieth Math. 18. vnlesse ye be conuerted and become as litle children you shall not enter into the Kingdome of heauen Praise the name of our Lord to witt his infinite power and gâ—orie or himselfe who is signified by his name Be the name of our Lord blessed from henceforth now for euer from this instant with out delay and for eternitie let his name be celebrated From the rising of the Sunne vnto the going downe From morning vntill euening or from the East to the West the name of our Lord is laudable is à subiect worthie of all praise Our Lord is high aboue all nations of greater dignitie and excellencie then all the generations of men according to that of the Prophet Isaie All nations as if Isa 40. they were not soe are they before him and they are reputed of him as nothing and à vaine thing c. And his glorie aboue the heauens aboue the celestiall cittizens VVho is as our Lord who maie be found of soe great Maiestie and sublime nature that he maie be paralelled with the Lord our God VVho dwelleth on high and beholdeth the low things in heauen and vpon earth the blessed Spirits who by the
vertue of true humilitie doe euen from the fall of Lucifer acknowledge all their excellencie as receiued from him and mankind depressed by the Serpent alsoe in particular such as resigne themselues to his holie will and for his loue doe submitt themselues vnder all creatures Raising vp from the earth from carnall life from the loue of transitorie things and terrene thoughts the needie such as are voide and destitute of spirituallitie inriching them with diuine gifts with the loue of heauenly things and the contemplation of high mysteries and lifting vp to the Kingdome of glorie the poore the humble out of the dung of this corruptible bodie To place him there with Princes with the holie Angels with Princes of his people with the cheifest of his elect for the Triumphant Church is one vnited of good men and holie Angels Or thus That he maie place him on his right hand in the daie of iudgement with the Princes of whome the Prophet Isaie speaketh saying Our Isa 3. Lord shall come to iudgement with the ancients of his people and his Princes VVho maketh the barren woman the congregation of the Gentils to dwell in à house in the militant Church à ioyfull Mother of spirituall children whome she regenerateth of water and the holie Ghost In this sense the Apostle alleadgeth Gala. 3. that of the Prophet Isaie Reioyce thou barren that bearest not breakeforth and crie that trauailest not because many are the children of the desolate to witt of Gentilitie then of her that hath à husband to wit the Synagogue whose spouse husband was God almightie but he left her for her incredulitie as the Prophet Ieremy Iere. 12. doth manifestly declare saying I haue forsaken my house I haue left my inheritance I haue giuen my beloued into the hands of her enemies myne inheritance is become vnto me as à Lyon in à wood The Prophet tearmeth Gentilitie or the people of the Gentils Sterill and desoâ—ate because they were long forsaken by almightie God for their Idolatrie in such sort that they brought forth noe fruit of the holie Ghost nor generated any children to Christ whence is that of Amia the Prophetesse The barren woman bare verie manie and she that had manie children was weakened It is meet that we sing this Psalme with spirituall ioy it being composed wholly in the diuine praise It importeth vs alsoe to striue to become children that is pure innocent and humble that soe we maie merit to praise God worthily and to bee beheld by him with a gratious eie for Praiso is not comely Eccles 15 in the mouth of the vitious The third Psalme in Vespres which is the last in Tierce as alsoe the fourth Psalme which is the second in None are alreadie expounded in the saied Houres The title and argument of the 147. Psalme and last in Vespres THe title is Allelâ—ia In this Psalme the Prophet doth exhort the people of God both of the Triumphant and Militant Church to sing his praise incessantly giuing thankes for his singular benefits showred vpon them in particular for that he hath fortified them on all sides placed peace in their borders blessed their of spring fed them with the bread of life and manifested his hidden mysteries vnto them aboue all other people The explication of the Psalme O Ierusalem praise our Lord render the tribute of praise thankfulnesse to the Soueraigne Monarch of heauen and earth you Cittizens of the holie Ierusalem the Cittie of peace and vnitie of blessed spirits that see him face to face Praise thy God ô Sion ô all you that are called to the vnion of the holie Catholicke Church and doe contemplaâ—e God your Creator redeemer conseruer by the eies of faith praise him in the best manner you can excogitere to witt in puritie of heart and conuersation without blame And that you maie praise him the more worthily remember the singular testimonies of his good will shewed towards you Because he it is that hath strengthned the lockes of thy gates to hinder the enemie from surprising thee at vnawares and moreouer he hath blessed thy children in thee If this bee referred to the celestiall Ierusalem by the Gates here mentioned is vnderstood the admission where by any of the elect are admitted to the fellowship of the blessed by the Lockes is vnderstood the confirmation whereby the elect are firmely established in God and soe the sense of those words He hath strengthned the lockes of thy gates is that God hath made the confirmations of the celestiall Cittizens soe immoueable and secure that they cannot bee broken à suÌ„der by any slight or force The lockes of the gates of this Ierusalem are metaphorically saied to bee confirmed because as à Cittie of this world whilst it is fortified with strong lockes boults and barriers is held secure neither the enemies being of power to make forceable entrance nor the inhabitaÌ„ts willing or able to depart out of it soe the holie Cittie is altogether most secure in respect that neither the reprobate can enter it nor the blessed will or can abandon it But if they bee referred to the Militant Church by the Gates thereof are vnderstood Vertues especially Faith hope and charitie and by the Lockes are vnderstood the Sacraments which our Lord hath fortified by giuing the efficacie of sanctification vnto them in vertue of the Passion of our Sauiour in such sort that noe man soe long as he shall remaine within the fortresse of the Catholike Church and keep himselfe in the shelter of the infused vertues through the force of the Sacraments which he therein receiues need to feare the machinations of the euill enemie VVho hath sett thy borders peace ô celestiall Ierusalem He it is that hurld downe to the abisse of hell like to à flash of lightâ—ing that mutinous crue that once to disturbe thy peace and in an instant begirt thee with à wall of concord of warreproofe which noe dissention shall euer penetrate And filleth thee with the fatte of corne with the fruition of his diuinitie For the superessentiall diuinitie is the foode of the blessed whose vision or fruition maie well bee tearmed the fatte of corne that is to saie the sweet refection of the eternall bread which refection is the essentiall reward of the blessed wherewith they are soe fully enriched that they can desire noe more Iâ— is his paternall prouidence likewise that hath established within thy circuits â— Militant Church that happie peace which the world cannot giue to witt tranquillitie of conscience which all those enioy who remaine within thy precincts Christ alsoe doth daily fill thee with that Soueraigne foode the holie Sacrament of his owne bodie vnder the species of the purest wheat bread VVho sendeth forth his speech to the earth He it is who sendeth his onely Sonne the eternall word into the world to assume humane flesh for the saluation of mankind Or thus He it is who sendeth forth by
whole world Attend therefore to him and he will attend to thee But the way how to make it is not yet shewed which notwithstanding is noe lesse needfull for the vnlearned to know Wherefore for the benefite of simple but well minded soules I will as plainly and breifly as I can sett downe à meâ—â—ode how to prepare the mynd and keepe it well imploied which they maie make vse of and I hope with profitt vntill God almightie shall please to inspire them with à better and more agreeable to the affections of their soules CHAPT XI Câ—ntaininge à forme of Preparation before praier with Aspirations of diuers Kindes THe Ecclesrastes giueth this aduice Ecclesiastes c 5. Speake not any thing rashly neither let â—hy heart be swif to vtter à word before God Wherefore it will be good that when they come to pray they pause à while in silence and consider attentiuely what à waightie matter they goe about vizt to treate with God almightie concerning the busines of their saluation Next let them frame to themselues à firme beleâ—fe that God is there present before thâ—â— thoughâ— disguised and that perhaps if they proue faithfull feruent and perseuerant he will if it be â—o â—â—nieâ—â— for them manifest himself vnto them as he did to S. Marie Magdalâ—â—e and since hath often done to many holie Sâ—ints Yet they ought not to frame vnto themselues any positiue coÌ„ceipt of him as pâ—re God supposing him to bee present in this or that forme or shape for he is à most simple Spirit and cannot be compreh â—ndâ—d vnder any corporall Specieâ— or Image but à negatiue that is that he is neither 〈◊〉 nor that nor any thing which their â—aâ—tafie can represent vnto them They are alsoe to beleeue that he vieweth all their externall comportment and all the internall desires and affections of their hearts proue cleanely â—â—eâ— if their bodies â—erâ— composed of transparent â—â—riâ—â— all â—and iâ—â—â—â—â—â—d with the sonne beames This done let them â—â—deâ—â—our â—o gâ—â— into theiâ—â—â—t 〈◊〉 by soâ—e â—â—ouâ— Aâ—piration For â—â— the 〈◊〉 saiâ—th Oâ—â— mile will dâ—iâ—â— out another Wherefore those that seeke to free 〈◊〉 â—â—luâ—s from distractionâ— and to â—â—der the passâ—â—â—â— aâ—â—e into their Interiour must endeâ—â—our by some internall imployment such as is the exercise of Aspirations to expell the images of their externall affaires and by little and little to winne their minds 〈◊〉 their passions and draw neare to the image of God which he hath impressed or stamped in the Fund or bottome of their soules as the Prophet witnesseth The light of thy countenance o Psal 4. Lord is signed vpon vs where they may find him soe often as they will withdraw themselues from the mâ—â—â—â—ltuous noise of exteriour busines and conuert their hearts towards him sweetly and with à filiall reuerence But least this tearme Interiour maie seeme to obscure it will be needfull to giue this short explication thereof Mysticall diuines doe â—â—ach that whilest our minds are busied in any exteriour imployment although it be good and laudable 〈◊〉 not yet directly tending towards God almightie â— that the saied imploimâ—nâ— doth mediate or interpose it self betweene vs and hiâ— and doth as it were keepe vs out of ourselues that is doth hinder vs from working immediatly to the end for which we were created which is to haue our eies and hearts fixed vpon God and to direct all our actions and thoughts to praise and glorifie him immediatly Our first parents did performe this immediate tendance towards God and soe remained alwaies in their interiour vntill they did voluntarily extrouert and distract themselues to reflect vpon the forbidden fruit of which fruit after they had tasted both they and all that descend from them found and doe find great repugnance and difficultie to keepe themselues introuerted or to remaine in their Interiour for any long space and therefore God almightie who is most gracious and benigne hauing regard to humaine infirmitie doth not exact of vs the practise of this introuersion at all times out of praier but in à very imperfect manner Yet when we come to praier he doth expect that we practise it in some better measure that our praier maie be performed with due reuerence which we cannot well doe vnlesse we auert our minds from all exteriour things vnto which things whilst we remaine attent we are properly teamed to be extrouerted or out of ourselues and that we conuert of hearts to tend immediatly towards God where in whilest we continue we are tearmed to be introuerted or to remaine and dwell in our interiour This maie suffice for the explication of that tearme The Aspirations that I here speake of maie be these that follow or such like either in à few words or in many as they shall find most proper for them I desire that they may not be recited vocally but pronounced as it were mentally yet herein alsoe let such proceed as they shall experience themselues best recollected and moued to deuotion Aspirations in à few words INdeed our Lord is in this place and Gen. 28. I was not aware of it I will hold him I will not let him goe vntill he haue giuen me his benediction O Lord thou commaundest me to loue giue what thou commaundest and commaund what thou wilt O that I knew thee and knew my self What is there for me in heauen or what desire â— on earth besides thy self Heauen is not heauen to me without thee O Lord thou knowest all things thou knowest I loue thee When shall I come before the face of our 〈◊〉 I desire to be dissolued and to be with Christ Woe is me that my soioâ—rning is prolonged Praise our Lord o my soule let his praise be alwaies in thâ— mouth My beloued to me and I to him one to one all to all à creature to his Creator My beloued is all faire all sweeâ—â— all delightfull He hath wounded my heart If I maie find fauour in thy sight shew me thy face Let thy voice sound in myne eares for thy voice iâ— sweet and thy face beautifull Thou art worthy o Lord to receiue glory and honor and vertue and benediction Aspirations in more words Speaking to the soule DVst and ashes as I am how dare I appeare in the sight of my God before whome the powers of heauen doe tremble Yet be not dismaied o my soule He hath saied that he came to calumners and whâ—t would he but they should come vnto him How sweetly and mildly did he absolue the woman that was taken in adultery who stood wholy abashed and confounded in his presence VVoman where are thy accusers Hath none of them condemned thee Neither doe I Goe thy way and sinne noe more O wonderfull meâ—â—y O sweete answer I how can we feare to open our greifes vnto him He hath saied come all to me that are heauy lâ—aden and I will refresh you Be confident therefore o my soule heauen and earth may passe but he will not
signified the coÌ„duits of grace and the preachers of Gods holie word and by lightnings the corruscation of miracles and the commination or threatning of the terrible iudgements of God according to that of the Prophet Isaie I will command the Clowds that they rayne Je. 5. noe shower vpon it and that of the Psalmist His lightnings shined to the round Psâ—l 96. world c. Let the earth blesse our Lord. The earth is the lowest and least of the sower Elements and à greate part thereof is ouer flowne with waters neuerthelesse it doth afford aboundant matter of the Creators praise to all that shall rightly consider the quantity disposition fertility and other properties thereof as alsoe how it is as it were the center of the Vniuerse and remaineth firme and immoueable in its place notwithstanding its exceeding weight which is not supported by any thing but hangeth wonderfully in the middest of the world By the stability and fertility thereof is signified constant and vertuous men whome the holie Ghost doth make fruitfull with the celestiall seed of the word of God according to that of S. Luc. 8. Luke The seed is the word of God and that which fell vpon good ground are they who in à good and perfect heart hearing the word doe retayne it and yeeld fruit in patience Mountaines and little hills blesse yee our Lord. By them are designed those that are of great and of small power authority in the holie Church and especially Prelates and such as excell in the gifts of grace according to that of the Prophet Ioell Mountaines shall distill sweetnesse and Ioell 3. the hills shall flow with milke All things that spring in the earth blesse yee our Lord. If we attentiuely consider the value beautie sweetnesse delightfulnesse and other innumerable properties of the things that are produced within the earth and of those that spring out of it we cannot sufficiently admire in them the wisdome sweetnesse and beautie of the omnipotent Creator Blesse our Lord yee fountaines Fountaines are certaine euident representations of almightie God who by reason of his Munificence liberalitie and immense goodnesse towards mankind is often tearmed in holye Scriptures à Fountaine By theÌ„ are signified Doctors preachers and Priests vnto whome it belongeth Psal 67. to communicate and impart to others the streames of wisdome and knowledge to saluation and distribute the gifts of grace and the holie Sacraments and of whome it is written In Churches blesse yee God our Lord of the Isa 12. fountaines of Israell and in another place You shall draw waters in ioy out of the Sauiours fountaines Seas and Riuers blesse yee our Lord There is one great sea called the Ocean and diuers other particular seas as it were armes of the saied great sea From the sea ' as from the first fountaine or head all Riuers issue according to that of Ecclesiastes All riuers enter into the sea and the Eccl. 1. sea ouerfloweth not to the place whence riuers issue forth they doe returne that they muie flow againe By the sea is sometymes expressed the inquietude restlesnesse bitternesse and commotion of this world to witt of secular men according to that of the Prophet Isaie The impious are as it were Psa 57. the raging sea which cannot be quiet Sometimes alsoe by the sea are designed the hearts of penitents mouing themselues with bitternesse and the waues of internall compunction By the riuers are signified the copious gifts of grace according to that of our Sauiour He that Ioh. 7. beleeueth in me out of his belly shall flow riuers of liuing waters and sometymes the excesse of tribulations according to that of Psal 92. the Psalmist The riuers haue lifted vp their waues about the voices of many waters VVhales and all things that moue in the waters blesse yee our Lord. These are the principall ornaments of the element of water and what mortall man is able to explicate the variety profit strength and other properties of the fishes of the sea Verily if we attend to what is written by Philosophers concerning the Whale we shall find an ample subiect of the Creators praise By that our Sauiour speaking to S. Peter and S. Andrew Mat 4. saied Come yee after mee and I will make you to bee fishers of men it should seeme that by fishes are vnderstood men in such sort that by the VVhale are designed the great powerfull men and by the other creatures mouing in the waters are signified the lesser simpler sort of people all regenerated by the waters of Baptisme receiuing thereby infused vertues and life of grace Blesse our Lord all yee foules of heauen to witt of the aire where birds flie Who can worthily admire the wisdome perfection and Maiesty of God in the diuersity sweet modulation swift motion and other proprieties of birds By them are sometymes signified proud men raysing themselues vnto the height of vanity and diuells flying in the aire of whome our Sauiour saied The fowles of the aire did eate Luc. 8. it that is did take away the seed of the word of God Yet in this place by the fowles of the aire some doe vnderstand Contemplatiues eleuated aloft by the wings of Praier and Meditation vnto whome maie fitly be applied that of the Psalmist VVho will giue me the wings of Psal 54. à doue and I will fly and rest and that of the Prophet Isaie VVho are these that Isa 60. fly as clowds and as doues to their windowes and againe in another place They that hope in our Lord shall change their Isai 40 strength They shall take wings as Eagies they shall runne and labour they shall walke and not faint All beasts and cattell blesse yee our Lord. In these alsoe the magnificence of the most high artificer is vnspeakably commended who to declare his singular wisdome in these his effects doth speake many things of them to his seruant Iob. S. Augustine affirmeth that those creatures which haue the least of quantity haue the most admiration for we more admire the workes of the Ante and Bees theÌ„ the vast bodies of other beasts Hugh alsoe of S. Victor conformably speaking saieth That the creatures which we admire for their littlâ—nes are soe artificially and wisely formed that we can scarce discerne whether we ought rather to admire the tushes of the Bore or the wings of the Moath the wings of the Griffon or of the Gnat the head of à Horse or of à Locust the thigh of an Elephant or of an Eagle c. For in these small bodies God almighty hath soe fully distributed all manner of lineaments sutable to their seuerall natures that nothing seemeth to bee wanting to them which nature hath formed in the greatest By beasts and cattell are signified men following sensuality who are inuited to blesse our Lord in that he hath soe gratiously spared them and with such pacience expected their amendment These
parts of the world according to that of Genesis In the beginning Gen 1. God created heauen and earth Heauen is the seate of the Angels and therefore he beginneth with Praise our Lord from the Heauens and referreth to it all superiour things and the earth is the seate of men and therefore he addeth in the 7. verse Praise our Lord from the earth referring vnto it all inferiour things The exposition of the Psalme PRaise yee our Lord from the Heauens praise yee him in the high places Praise yee him all his Angells praise yee him all his hostes S. Augustine well noteth vpon this place that the Prophet doth not by these words commaund the Angells to praise our Lord or exhort them to praise him as though they were slacke and remisse in this happy office or did euer cease or desist from praising him for as S. Iohn affirmeth The Apocalip 4. Psal 83. fower beasts had noe rest daie and night saying holy holy holy Lord God omnipotent and the Psalmist saieth Blessed are they that dwell in thy howse ô Lord for euer-and euer they shall praise thee But he doth hereby congratulate them in this their praising God like as we are accustomed to congratulate those whome wee see doing some worke with ioy wherewith we are well pleased saying courage goe too my Masters or the like which words we vse vnto them not that they stand in need of our incouragement to moue them to beginne that worke but that we are delighted with that they are already in hand with Praise yee him Sunne and Moone praise yee him all Starres and light The Sunne Moone Starres and light are saied to praise our Lord when by their beautie efficacy swittnesse and other proprieties they doe induce intellectuall creatures to admire praise their Creator Praise him yee heauens of heauens to witt the greatest and highest heauens and the waters that are about the saied heauens let them praise the name of our Lord as hath been saied in the precedet Canticâ—e Because he saied intellectually within himselfe to witt in his practical vnderstaÌ„ding that they should bee created and they were made of nothing that which they now are he commaunded by his diuine will and they were created for according to the Apostle God almighty calleth those Rom. 4. things that are not as those things that are as alsoe that of Genesis And God saied Gen. 1. bee light made bee à firmament made c Soe by saving all things were created for God is the cause of all things by his vnderstanding according to that Thou Psal 103. Psal 134. hast made all things in wisdome and by his will according to that All things whatsoeuer our Lord would he hath done in heauen and earth He established them to witt the Angels Sunne Moone Starres and the heauens for euer and for euer and euer for he hath giuen them an incorruptible being Notwithstanding we beleeue that the heauens and the lights of the heauens in as much as concerneth their accidentall forme shall bee changed and renewed for the better as hath been saied in our former explications He put à precept he prefixed them à certaine forme or manner of working and it shall not passe but remaine as he hath decreed He put à precept to the Sunne that it should shine by daie and behold in soe many yeares this hath been obserued to the Moone that it should increase and decrease for thirty daies and this course hath not been altered to the Sea that it should not transcend its limits and behold the surging billowes of the Ocean come wallowing to the shore burst and returne Praise our Lord from the earth all you that any wise appertaine thereunto Yee Dragons and all depthes By Dragons are here vnderstood great fishes which some call Leuiathans or VVhales and by the depthes are vnderstood the deepe placee where such fishes remaine according to that Thou hast crushed the heads of the Dragons in Psal 73 the waters Yet some in this place by Dragons doe vnderstand great serpents rough with scales which dwell in dennes caues and hollow moist places to temper their naturall heat and doe not creepe vpon the earth but fly in the aire and doe exceed other creatures in vast quantity and horrid aspect Fire haile snow yee spirit of stormes to wit tempestious winds exciting suddaine whirl winds and stormes at Sea VVhich doe his word doe obey his diuine will performing that for which they were ordained Mountaines and little hills trees that beare fruit and all Cedars Beastes wild and vntamed and all cattell tame domesticke Serpents and fethered fowles All these the Prophet doth inuite to praise our Lord according as hath been explicated in the precedent Canticle Finally the Prophet inuiteth Man to praise our Lord for whome all things were created saying Kings of the earth all that haue independent temporall authority and absolute right to gouerne and all peoples that owe fealty homage and obedience to their lawfull Soueraignes Princes that haue absolute right to gouerne their subiects within their principalities but yet are subordinate themselues to the saied Kings in some respects and all Iudges of the earth that haue authority from Kings Princes to determine differences betweene party and party and to pronounce sentence of death in criminall causes And that he might comprehend all sorts of people of what age sexe condition soeuer he addeth Yong men and Virgins old with yong All people therefore whether they bee Kings Princes or priuate persons men or women old or yong let them praise the name of our Lord because the name of him alone is exalted that is he himselfe alone doth infinitely surpasse all things in nobility and perfection Eccles 1. Whence Ecclesiasticus saieth There is one most high Creator omnipotent and mighty King and to bee feared exceedinglâ— and Mâ—yses saieth Neither is there other God Deut. 3. either in heauen or on earth that is able to doe thy workes and to bee compared to thy strength The Coâ—fession of him aboue heauen and earth to witt His praise is song in the triumphant and militant Church His glory saieth the Prophet shall couer the heauens and the earth is full of his praise Yet in neither of them can he be praised to the full for all the tongues of men and Angells are altogether in sufficient to expresse Abacuc 3. his immense goodnesse and infinite perfection He hath exalted the horne of his people to witt the power and glory of the people of Israel electing them amongst all the generations of the earth giuing them diuine lawes written with his owne finger protecting them miraculously against the fury of their enimies and gouerning them with singular prouidence and vnspeakable loue An Hymne which is the praise of God with à spirituall song properly belongeth to all his Saints in heauen and earth for they are worthy of all praise and they praise God incessantly to the Children
Israel hath erected saluation to vs and deliuered vs from our enimies To worke mercie to our Fathers to witt to the end that he might procure impart compleat felicity to the Patriarks Prophets and other iust men long since departed this life transporting them out of Limbâ— and placing them in the celestiall pallace as it is saied of Christ Thou alâ—oâ— Zacha. 9. in the bloud of thy testament hast let forth the prisoners out of the lake wherein is not water Or To worke mercie to our Fathers to witt to the end that he might mercifully fulfill what he hath foretold he will performe vnto them For this reason alsoe these words are saied because Christ assumed humane nature not moued thereunto by our iustice but of his owne immenâ—e piety as the Apostle writeth to Titus The ad TituÌ„ 9. beuigâ—â—ty and kindnesse towards man of our Sauiour God appeared not by the workes of iustice which we did but according to his mercie he hath saued vs. And to remember his holie testament to witt that by this worke of our deliuery he might shew that he was mindfull of his holie couenant and firme league which he entred into with the Patriarkes and Prophets vnto whome Christ as God promised he would bee incarnated come into the world according to that of Isaie For this cause shall my people know my name in that daie because I Isaie 52. my selfe that spake loe I am present Of this testament therefore he shewed himselfe mindfull by assuming humane nature in the wombe of the blessed Virgin The oath which he sware to Abraham our Father Of this oath we read in Genesis By Gen. 22. my owne selfe haue I sworne saieth the Lord because thou â—ast done this thing and hast not spared thyne onâ—ly begotten sonne for my sake I will blesse thee and I will multiplie thy seed as the â—â—arres if heauen and in thy seed shall bee blessed all the nations of the earth Where by the seed of Abraham according to the Apostle Christ is vnderstood 〈◊〉 Abraham saieth he were the promiseâ— saied Galath 3. and to his seed He saieth noâ— And to seeds as in many but as in one And in thy seed which is Christ By this oath therefore the eternall Father promised that his onely Sonne should be incarnated of the seed of Abraham Who by giuing his Sonne vnto vs in the mistery of the Incarnation did alsoâ— bostoâ— himselfe vpon vs by â—â—â—â—â—â—ple 〈◊〉 hence it followeth in this place That he would giue â—onself 〈◊〉 〈◊〉 the Sonne hath giâ—â—◠〈◊〉 〈◊〉 to 〈◊〉 ting â—imselfe ouâ— brâ—ther our Sauiour c our aduocate 〈◊〉 â—is hath communicated himselfe vnto vs diuers waies for being borne â—oâ—mersing in the world he hath madeâ— himselfe à companion of men in his lâ—st sâ—â—â—â—â—s he gaue himselfe for our soâ—â—â—â—e dying â—e gaue himselfe for the price of our redemption aâ— râ—igning in the celestiall to 〈◊〉 for our bâ—atificall re◠〈◊〉 God a brighty â—s alsoe 〈◊〉 to giue himselfe 〈◊〉 into 〈◊〉 he infuseth charity and diuine grace beâ—â—â—â—â— such haue and possesse God as the obiect of the 〈◊〉 light and occupation â—nd which wonderfull â—dignation the aboundant liberality exceeding fauour and 〈◊〉 of God towards vs is clearely 〈◊〉 〈◊〉 because giuing vnto vs his gifts he imparteth himselfe withall to bee had possessed be held beloued enioyed to bee our conseruer helper and protector euer at hand Yet in this place Zachary speaketh literally of the donation wherein the onely begotten Sonne of God is giuen to vs by this that he hath assumpted our nature to worke and consummate our saluation whence is that of the Prophet A litle child is borne Isa 9. to vs and à Sonne is giuen to vs. That without feare to witt inordinate earnest secular or semile being deliuered by the intarnation and Passion of Christ from the hand of our enimies both visible and inuisible We maie serue him the true God with the seruice of diuine worship In holinesse in purity of body but much more of the mind all terrent and carnall affection being excluded that is to saie in à perfect conuersion of the heart all affections of the soule being reformed rectified and reduced towards God for in this sort God ought to bee serued according as he exacteth of vs its Leuitâ—â—us Doe not contaminate your soules 〈…〉 for I am the Lord your God bee holie because I am holie and our Sauiour Christ reacheth vs Bee you perfect as alsoe your heauenly Maâ— 5. father is perfect It is therefore requisite that wee doe not onely exhibite our selues reuerently purely towards God rendring what is due vnto him to â—itt all thankfulnesse and praise all honour and glory but alsoe that wee comport ourselues iustly towards our neighbours rendring to our Superiours equalls and inferiours respectiuely what belongeth to all and euery of them and giuing them good example and edification in all things according to that of the Apostle The things that are of peace let vs pursue and Roma 14. the things that are of edifying one towards another let vs keep Put not a stumbling block or à scandall to your Brother doe not destroy him for whome Christ died Whence it followeth here and iustice to witt that we maie not onely serue him in holinesse but alsoe in iustice rendring vnto him for his immense goodnesse and mercie shewed towards vs all obedience and loue praise and thankfulnesse and to our neighbours respectiuely what is due vnto each one before him to witt with à pure intention and internall attention placing our selues as in his presence considering him as the King and iudge beholding all things and soe desiring to please him alone seeking his honour and glory in all things and doing all things freuerently witâ— a filiall â—â—are and simple heart not like vnto hypocrites doing good workes before men for humane respects and to bee praised and rewarded by them that foe we maie truely saie with the Psalmist I haue kept thy commaundâ—â—neurs and thy testimonies Psal 118. because all my waies are in the fight All our daies to witt incessantly and perseuerantly There is noe greater folly then to spend this tyme not onely vnfruitfully but alsoe vitiously which is alotted vnto vs wherein to worke our saluation with feare and trembling for after this life there will be noe occasion offered of merit or demerit Let vs therefore now whilst we haue health ability of bodie and mynd and many other meanes to serue our Lord labour to performe our dutie towards him and our neighbour and to increase in perfection and his diuine loue Let vs doe this I saie not one daie or seldome or for à small tyme but continually perseuering therein to our last breath for He that shall â—ath 10. perseuer vnto the end he shall be saued and the Apostle saieth Doing good let vs not Gala. 6. faile for in due tyme we shall reape
confesse o Lord that I am not worthy to beare the name of thy sonne and yet I cannot choose but acknowledge thee to be my father for in very deed thou art my father and my onely confidence Thou art the fountayne of mercy which doest not repell vncleane persons that come vnto thee but doest wash them and giue them consolation Behold then o sweet comforter how I the most desolate and abiect creature of all others come vnto thee bringing nothing at all with me but the burthen of my sinns I most humbly prostrate my self at the feete of thy diuine goodnes crauing mercy at thy hands Pardon me o my assured confidence and through thy infinite â—lâ—mency vouchsafe to purify my soule and conduct it to eternall life Amen This maiâ— be done diuers waies either mentally or vocally according as you shall eâ—petience most spirituall aduancement You maie take out of these aspirations such as shall best relish with your deuotion some at one tyme and some at another Yet I could wish you would at first take them as they are â—â—râ— placed and exercise yourself in soe many of them at one tyme as your leasure will permit and the next daiâ— begin where you left and soe forth continue vntill you haue at seuerall tymes gone through them all I could with alsoe that you would performe them in like manner sower or fiue tymes if you fynd them needfull and by that tyme I confide in God almighties goodnes that you will be enabled if you make vse of these in due manner to frame such of yourself and to expresse our affections and desires with facilitie and sweetnes And such expression made bâ— yourself moâ—â—d out of some pious consideration of the goodnes of God shewed vnto vs in the worke of our Redemption or some other of his benefites will be farre more gratefull vnto him then if you expressed your mind vnto him by reading vocally or pronouncing mentally these I haue â—here sett downe or any other how learnedly or excellently penned soeuer For God almightie regardeth not whether that we saie be elequently deliuered and the words placed in moode and figure but â—e attends our hearts and what we desire to saie and doe expresse in our poore manner Not much vnlike to à tender mother who is well pleased with the expression of loue in her litle Infant that can scarce vtter à word or Speake intelligibly yet comes and clips her as farre as it 's short armes can extend and in it's imperfect language laies open it's affections ioyes desires wants and troubles running to her as it 's best louing and beloued friend refuge and hope of redresse in all occurring exigents Some amorous soules will be moued with pronouncing onely the holy name of Iesus or the word Loue or such like Others haue need of many pious considerations to excite their hearts to deuotion Moreouer one and the self same consideration will not produce the like effect at all tymes through our indisposition of body or mynd yet the most simple plaine and humble way and least affected with curious set speeches or tearmes is the best for you are not so much to regard what to saie as how to loue Wherefore you may proceed herein as louers doe who neuer thinke of obseruing order or methode in their discourses but speake according as their affections guide them litle caring whether there be connexion in the words or no or whether the words be proper and significant or no but take those which first occurre After you haue by such like industries as these gotten into your interiour and disposed yourself to treat immediatly with God you may confidently begin your Office for this manner of preparation will aboundantly suffice on your part that distractions maie not haue soâ— free accesse into your mynd not be imputed to you when they occurre whereas otherwise if you presumptuously attempt to begin it abruptly you will expose yourself to be tossed here and there with the wind of euery vaine imâ—gination CHAPT XII Shewing what manner of reciting the Diuine office and coâ—sequently the office of the B. Virgin is conuenient or necessarie to be obserued IT appeareth by the common practise in aâ— ages that the diuine office and this like wise of the B. Virgin sâ—nce it was instituted hath been performed in publique by mutuall reciting wherefore the same order noe doubt maâ— securely and profitably be obserued in priuate it being à resemblance of 〈◊〉 quire Moreouer the custome of two or more to recite the office together seemeth to haue been founded vpon good reasons first for that it is à great ease and consolation next for that it â—ncreaseth alacritie and feruour one exciting the other with à pious emulation finally for that charitie by this meanes is well practised and much conserued It is alsoe consonant to the holy Scriptures for the Apostle commaundâ— to that each one doe Galla. 6. beare an others burthen affirming that by soe doing they fulfill the law of Christ And our Sauiour himself saied If two of Math. 18. you shall consent vpon â—arth concerning euery thing what soeuer they shall aske it shall be done to them of my Father which is in heauen For where there be two or three gathered together in my name there am I in the middest of them The Prophet Isaie witnesseth alsoe that â—e saw this forme of praising God obserued in heauen Seraphins saieth Isaie 6. he stood vpon the same six wings to one and six wings to the other and à little after And they cried one to an other and saied Holie holie holie c. Supposing therefore that it is not onely lawfull but exceeding commendable for two or more to recite this office together I will here set downe what Order is to be obserued when any number aboue two doe concurre thereunto If Three or more desire to performe the Office together they are to diuide themselues into two parts that is to saie if there be three of them two are to recite one verse and the third the verse following if there be Fower of them two are to recite one verse and the other two the verse following and soe forth be they neuer soe many Yet this alternation is properly vsed in reading the Psalmes and Hymnes for in the other parts of the office it sufficeth that one or two doe recite them and the rest attend with diligence The preparatiue Praiers are to be saied by all in à low voice onely audible by themselues but the Psalme Venite exultemus the Chapters and Praiers are to be saied by one alone the rest answering as is appointed in those places The Antiphones Lessons and Responsories are to be read by one of each side the rest giuing attention When many recite the office together it is not needfull to haue attention to all of them but it sufficeth to heare any of them I haue obserued some in reciting the office with others to mumble softly
and recouer life Thirdly she was most secure by the presence of God Our Lord is with thee Saint Bernard saieth that not onely our Lord the Sonne was with her whome she clothed with her flesh but alsoe our Lord the holie Ghost by whome she conceiued and our Lâ—rd the Father who begat whome she did conceiue Fourthly she was most worthy for the reuerence due vnto her person Blessed art thou among women The saied S. Anselme seeming to be astonished at this benediction saieth O B. and more then B. Virgin by whose benediction not onely all creatures are blessed by the Creator but euen the Creator himself is blessed by this creature Fiftly she is most profitable for the excellencie of her ofspring Blessed is the fruit of thy wombe For she brought forth that most excellent and potent fruit which gaue saluation to the whole world Saint Anselme vpon these words saieth By the fecunditie of the B. Virgin the impure sinner is iustified the condemned is saued and the banished man is restored for her happy child-birth redeemed the inthralled cured the diseased and raised to life the dead world Saint Iames in his Liturgy hath words to this effect Let vs make commemoration of our most holie most immaculate most glorious and most B. Lady Mother of God Marie euer à Virgin and of all the Saints and iust men that all of vs maie obtaine mercy by their praiers and intercession à little after he addeth Haile Marie full of grace our Lord is with thee c. because thou hast brought forth the Sauiour of our soules It is meet we call thee truely B. euer B. Mother of God more honorable then the Cherubins and more glorious then the Seraphins who hast brought forth the Word of God without corruption O full of grace all creatures the companies of Angels and generations of men doe congratulate thee who art à sanctified Temple à spirituall Paradise a glory to Virgins of whome God assumed flesh and our God is made à child who is before all worlds He hath made thy wombe his throne and thy bowells more lardge and ample then the heauens O full of grace all creatures doe congratulate thee Glory be to thee Saint Chrisostome in his Liturgy saieth It is truely meet and iust to glorify thee the Mother of God and euer most blessed and altogether incontaminate Mother of God more honorable then the Cherubins and more glorious then the Seraphins who didst bring forth without corruption We magnify thee the truely Mother of God Haile Marie full of grace c. because thou hast brought forth the Sauiour of our Soules S. Augustine affirmeth that the Angell descended from heauen sent by God the Father to giue the beginning to our Redemption by saluting B. Marie Haile full of grace our Lord is with thee She is therefore filled with grace and the fault of Eue euacuated the malediction of Eue is changed into the benediction of Marie after he hath leardnedly handled the rest of the words of this holie salutation he addeth O blessed Marie who is able worthily to repaie thee thy due of thanks and renowne of praises who hast succoured the perishing world with thy peerelesse assent what praises can humaine frailtie render vnto thee who with thy sole commerce hast found out the waie of recouery Accept neuerthelesse our thanksgiuing of how small value soeuer or how farre soeuer inferiour to thy merites and when thou shalt receiue our desires by thy praiers excuse our faults Admit our praiers into thy holie place of audience and bring vs backe the Antidote of reconciliation Accept what we offer returne what we request excuse what we feare By thee we hope to haue pardon of our offences because thou art the sole hope of sinners and in thee most blessed is the expectation of our rewards Holie Marie succour the afflicted help the weake minded cherish those that weepe praie for the people be à meane for the Clergy make intercession for the deuout feminine sexe Let all feele thy assistance whosoeuer doe celebrate thy commemoration Let it be thy care to praie incessantly for the people of God who hast deserued to beare the Redeemer of the world Saint Ambrose vpon the 2. of Saint Luke saieth That she alone is fitly stiled to be full of grace who alone did obtaine that grace which none other had euer merited vdzt that she should be filled with the author of grace Saint Athanasius a soe vpon Saint Luke saieth That since he is King Lord and God who is borne of the B. Virgin the Mother that bore him is properly and truely esteemed Queene Lady and Mother of God This new Eue is stiled the Mother of life wherefore we call her againe and againe and alwaies and euery way most blessed We crie vnto her be myâ—ndfull of vs most holy Virgin Haile full of grace our Lord is with thee The Hierarchies of all the Angels and men doe promulgate thee Blessed art thou among women and blessed is the fruit of thy wombe Mistresse and Lady and Queene and Mother of God intercede for vs. Petrus Chrisologus Archbishop of Rauenna saieth That an Angell did treat with Marie concerning Saluation because an Angell had treated with Eue concerning Ruine in another place he saieth She is truely blessed who was greater then heauen stronger then the earth and more spacious then the world for she contained God whome the world is not able to containe she bore God who beareth the world she brought forth her Creator and nourished the nourisher of all the liuing Fulgentius Ruspensis in à Sermon in the praise of the B. Virgin hath these words When saieth he the Angell pronounced All Haile he gaue her a celestiall salutation wheÌ„ he saied Full of grace he shewed that the indignation of the first sentence was fully excluded and the full grace of benediction restored when he saied Blessed art thou among VVomen he expressed the blessed fruit of her Virginitie in vertue whereof all women but especially those who shall perseuer in Virginitie maie become blessed Eue was accursed whome we beleeue to haue passed to the benediction of glory through Marie Come therefore all you that are Virgins to the Virgin Come all you that conceiue to her that conceiued Come all you that bring forth to her that did bring forth Come all you that giue sucke to her that gaue sucke and you little young maids come alsoe to her that was à little young maid for the B. Virgin Marie hath for this cause vndergone in our Lord Iesus Christ all these courses of nature that she might be able to comfort and assist all sorts of women that should haue recourse vnto her It will not be needfull that I insist any longer vpon this subiect for that the studious reader will find nothing more frequent in the writings of most of the auncient Fathers and therefore I will onely set downe two examples which maie be à meanes to confirme such as
there bee many mansions The exaltations to witt the highest praises of God in their throate If this bee vnderstood of the corporall throate it seemeth to follow that in the celestiall countrey there shall bee vocall praises which Dionysius the Carthusian doth most probably coniecture Yet saieth he it maie bee expounded of the spirituall throate of which we read in the Canticles His fruit was sweet vnto Cant. 2. Prouerb 8. my throate and in the Prouerbs of Salomon My throate shall meditate truth This is the throate by which the word of the heart is vttered and in which spirituall sweetnesse is tasted and two edged swords in their hands By these two edged swords is vnderstood the sentence of reprobation which shall bee pronounced against the impious in the daie of iudgement by the Saints of God especially by the holy Apostles such as haue for Gods sake giuen all they had to the poore and haue followed Christ our Lord not contenting themselues to obserue the commaundements onely but alsoe the Euangelicall counsells of which number are many of the Primitiue Church and all Religious that haue liued according to their holie Institutes labouring for perfection in the best manner they could of which our Sauiour saieth You which haue Math. 19. followed me in the regeneration when the sonne of man shall sit in the seate of his Maiestie you alsoe shall sit vpon twelue seats iudging the twelue tribes of Israel To doe reuenge in the nations chastisements among the peoples These words and the rest following in this Psalme doe shew to what end the Saints haue such swords in their hands to witt that together with Christ they maie take reuenge on peruerse people for the sinnes and iniuries done against God and themselues inflict due punishement vpon them Moreouer To binde their Kings to witt the vniust Kings of the impious in fetters and their nobles in iron manicles by saying with our Sauiour Bind his hands and feete and Math. 22. cast him into vtter darknesse And finally That they maie doe in them the iudgement written to witt that they maie soe iudge the impious as it is decreed in the diuine prescience ordered in the holie scriptures whence is that promise of our Lord to the iust You shall goe forth and Malac. 4. shall leape as Calues of the heard And you shall tread the impious when they shall bee ashes vnder the sole of your feete in the daie that I doe saieth the Lord of hostes This glory to witt to sit with Christ in iudgement and denounce sentence against the world and the princes thereof is to all the Saints belongeth to all the Saints by the ordinance of almighty God Behold here à Psalme inuiting vs to the diuine praise and spirituall gladnesse In it the beatitude of the elect is discribed and the paines of the reptobate are profitably set before vs that we maie bee excited thereby to doe our best to attaine to the society of the Saints and to abhorre the workes and flie the torments of the impious The title and argument of the 150. Psalme and last in the Laudes THe title is Aleluia The Prophet doth by the insueing Psalme inuite all creatures but principally those of the triumphant Church to praise the fountaine of their beatitude and author of their saluation In the precedent Psalme he hath vnfolded the translation of the Saints into the celestiall countrey and therefore he doth with good reason in this exhort the same societie to render thankes to our Lord for soe ineffable à benefit with all sorts of musicall instruments thereby expressing the ardour of his affection to haue the praises of God set forth by all the best meanes possible The exposition of the Psalme O Yee celestiall Cltizens Praise yee our Lord the obiect and cause of your felicity in his holies to witt in his heauenly sanctuary and in the blessed spirits which are his sacred temples rendring the tribute of thankes vnto him for the ineffable benefits he hath bestowed on them and ascribing vnto him all the dowers of blisse and glory where with they are happily inriched Praise yee him in the firmament of his strength to witt in the Imperiall heauen or in the stability of fortitude which he hath giuen to the blessed confirming them in grace and goodnesse Praise yee him in his powers to witt in his holie Angells which are called Vertues or powers or in his potent effects who hath done and suffered soe great things for men and hath soe wonderfully exalted his saints in iudgement in the celestiall countrey Praise yee him according to the multitude of his greatnesse according as he is diuersly great in himselfe and in his workes He is great in wisdome Psal 1â—9 Luc. 1. of which there is noe number He is alsoe great in power because there shall not be impossible with him any word Moreouer he is great in Mercy great in Iustice great yea immense in all perfection But here ariseth à doubt how any man can praise God according to the multitude of his greatnesse in regard that he is infinitely greater and more worthy then all the praise that any creature can exhibite vnto him To which maie be answered That to praise God according to the multitude of his greatnesse is to praise him in the best manner wee can and with all our forces humbly acknowledging our selues altogether insufficient to sett forth his praise and this will suffice on our part that we maie be reputed to haue praised him in that sort The Prophet doth here nominate Seauen instruments wherewith he desireth the Saints should praise our Lord not that musticall instruments haue place in heauen but to designe the ineffable and manifold delectation and iollitie of the blessed in their praysing of God and therefore they are to bee vnderstood in à spirituall sense Praise yee him in the sound of the trumpet to witt with à magnificent praise as being the King of Kings and the giuer of all triumph by whose gracious assistance you haue happily passed the warfare with the world the Diuell and the flesh and obtained à full victory ouer them Praise yee him on Psalter to witt in thankfulnesse for that he hath effected by his grace that you haue been able to keepe his commaundements the obseruance whereof is the Psalter and Harpe to witt in thanksgiuing for the mortification of our flesh in this world Praise yee him on tymbrell to witt for the gift of immortalitie bestowed vpon your bodies sometymes corruptibile and in quire to witt in the quire or order of Angells whereunto you are vnited praise yee our Lord who hath made you equall to them praise yee him on strings to witt with the consonances of Vertues and Organ to witt â—n the sweet harmony of all things conducing to the diuine praise Praise yee him on well sounding Cymballs to witt with heart and mouth Praise yee him on Cymballs of iubilation to witt in the