note that the Iewes in reuerence of their Sabbaoth did number the daies of the weeke from that daie calling the daie immediatly following the first of the Sabbaoth and soe forth of the rest The Gentils called the daies of the weeke by the names of the Planets to wit SuÌ„nedaie Moonedaie c. but the holie Church doth call our Sabbaoth which was the first of the Sabbaoth according to the Iewish accouÌ„t our Lords daie in honour of the Resurrection of our Sauiour on that daie and the daie immediatly following the first Feria and soe forth of the rest signifying thereby that all good Christians ought euery daie to feriate that is to liue holily abstayning from sinne vaine vnnecessary imployment yet not desisting from lawfull labours The sense therefore of this title is The Psalme written by Dauid for the glorie of the Resurrection of Christ which was to bee vpon the first of the Iewish Sabbaoth when Christ rysing on that daie should haue all power giuen him in heauen and vpon earth THE ARGVMENT HOlie Dauid by this Psalme doth intend to shew how of the innumerable multitude of men onely Christ and some few few indeed I maie saie in respect of the multitude of others shall enter into the celestiall house of our Lord. And therefore least perhaps any should beleeue that the residue of mankind did not belong to God but were created by some other Principle as afterwards the Marcionists and Manichees did suppose he declareth and prooueth in the beginning of this Psalme that man and all things else whatsoeuer are our Lords as being their Creator and conseruer which being soe he admireth the inscrutable iudgements of almightie God that out of the plenitude of the earth soe small à number compared with the rest should ascend inâ—o the mount of our Lord that is into his holie Church and that euen of those all should not perseuer in his holie place and dispose themselues to receaue the benediction and the mercie from their Sauiour that is to bee made partakers by him of the merits of his death and Passion but onely such as should haue the fower conditions he there specifieth Next the Prophet addresseth himself towards the Princes of darknes commaunding them to open their gates that Christ maie enter and set free the captiue soules whose ransome he hath paied vpon the Crosse And lastly he speaketh â—o the celestiall powers to open their gates that Christ and his blessed traine and all others that shall euen vntill the end of the world take vp their Crosse and follow him maie enter and keepe an eternall Sabbaoth The exposition of the Psalme THe earth is our Lords and the fulnes thereof all things therein contained to wit men beasts all that groweth thereon or is within her bowells the round world the circumference of the earth and all that dwell therein all these are our Lords as being their Creator gouernour conseruer Because he hath founded firmely placed it the earth or round world vpon the sea vpon certaine armes of the Ocean which inuiron it Yet this is not to bee vnderstood as though the earth properly speaking were aboue the sea for the earth is the Center of the vniuerse whence it is necessarie that it bee in the middest of the world and consequently according to its naturall seate incompassed by the waters and for the greatest part in the middest of them but it is saied to bee placed aboue the sea because by the diuine prouidence it is not wholly ouerwhelmed by the waters but that part which boundeth vpon the sea and the superficies thereof is higher then the sea that creatures maie liue and feed thereon Me then saieth our Lord will Ierem. 5. v. 22. you not feare who haue set the sand à limit for the sea an euerlasting precept that shall not passe the waues thereof shall swell and shall not passe ouer it And vpon the riuers hath prepared it made it an habitation fit for men and other liuing creatures The two precedent verses as likewise the rest of this Psalme maie bee explained in à more spirituall sense as followeth The earth the Church militant remaining vpon earth producing plentifull fruit of holie conuersation is our Lords and the fulnes thereof the whole vertue grace perfection of the faithfull ought by all right to bee ascribed vnto him as being the author and giuer thereof the round world the holie Church spread through all the confines of the earth or collected of people from all the ends of the earth and all that dwell therein all the true beleeuers established in Ecclesiasticall vnitie of faith and operation All these belong to our Lord Iesus Christ who hath purchased them with his pretious bloud That he might present to himself Ephe. 5. à glorious Church not hauing spot or wrinkle Because he hath founded it vpon the Sea vpon secular men wallowing and wauering as the Sea from one vanitie and inconstancie into an other or thus He hath founded it he hath strengthned his Church vpon the Sea vpon the persecutions tribulations bitternesses and inconstances of the world Yet this is not to bee vnderstood that these before named are the bases or foundations of the Church but that Christ hath established his Church in such sort against them that although they should neuer soe much endeauour to subuert her as the vast billowes of the sea doe menace to inuolue and swallow vp the earth yet she shall subsist and neuer bee altogether ouercome by them And vpon the riuers vpon vices gliding like riuers inordinately and without ceasing from one sensuall pleasure to another but neuer satiating hath prepared it disposed the holie Church to combate against them VValking in flesh saieth the Apostle we 2. Cor. 10. warre not according to the flesh for the weapons of our warfare are not carnall but mightie to God Since therefore all things are our Lords as hath been proued VVho shall ascend into the Mount of our Lord who from the seruitude of sinne shall ascend to the obedience of the holie Church who shall forsake the world and enter into religion who from imperfection shall ascend to perfection who from this vale of teares shall ascend into the Kingdome of heauen Or who shall stand in his holie place who shall perseuer to the end in the saied mount of our Lord verily all men shall not It is true indeed that many wicked and reprobate people doe ascend into the mount of our Lord but they stand not there for that belongeth onely to them in whome are found the fower properties following The innocent of hands who hath not iniured any man by his actions and of cleane heart who hath his heart purified from the staine or guilt of sinne and affection thereunto that hath not taken his soule in vaine that hath not neglected to fulfill those things for which his soule was created and infused into the body to wit to adorne it with vertues
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
exercise this deuotion towards the B. Virgin and encouradge others to the like office of pietie In the first Tome of the flowers of examples is related out of diuers graue authors that à certaine venerable Archbp of Canterburie returning from the court of Rome did take vp his lodging in the famous and Princely Monasterie of Saint Bertin in the Citie of Saint Omers of the holie Order of Saint Benedict and the daie following was conducted into the Chapter howse where he made à speech to the Religious in which amongst other remarkable things he declared vnto them that when he was at Benenentum he vnderstood of à certaine Religious man who was accustomed to recite daily Fiue Psalmes in the honor of the B. Virgin which began with the fiue letters of her name The Psalmes were these Magnificat Ad Dominum Retribue In conuertendo and Ad te leuaui before euery one of which he saied the Angelicall Salutation or Aue Maria. There was present at this Sermon one Ioseius à Monke of the saied Monasterie of S. Bertin who gaue diligent attention to what was saied and did from that tyme daily when he had ended Mattins recite the saied Psalmes in the manner aboue saied It happened one night about the feast of S. Andrew the Apostle that the rest of the Religious rising to the night office the saied Ioscius was absent The Subprior therefore looking about the Quire as the manner is to see who was absent perceaued him wanting and went straight to his chamber and found him dead wherevpon returning to the Quire he called together the Religious and brought theÌ„ to their deceased Brother where after they had vncouered his face they beheld this wonderfull spectacle Fiue Rofes did issue out of his face one whereof sprong out of his mouth and tongue one out of each eie and one out of each nostrill There former sorrow therefore being changed into excessiue ioy at the sight of this soe great à miâ—acle they carried him into the Quire and laying him with his face open they againe more curiously veiwed the saied Roses and found the word Maria written as it were in the Rose which issued out of his mouth whereupon they kept him vnburied Seuen daies in which space three Bishops and very many of the Clergy Laietie beheld this admirable worke of God This happened about the yeare of our Lord 1162. Leo being Abbot of the saied Monasterie and Theodoricus Earle of that I rouince Cantiprat in his second Booke of the Vniuerse relateth à wonderfull miracle not vnlike to the former of à certaine auncient souldier who being admitted into the Nouiship in à Monastery of Cistercians proued soe indocible that he could not be brought to learne our Lords Praier wherefore his Maister endeauored with much labour to reach him the Angelicall Salutation which likewise proued soe difficult à taske vnto him that he could not after much tyme and industry retaine in memory any more of it then these words Aue Maria gratia plena Dominus tecum These words therefore by aduice of his Maister he volued and reuolued and ruminated in all places yea euen at meale tyme and at length by long continuance conceiued soe great sweetnes in them that the sole memory of the Mother of God did possesse his heart and mouth in what busines soeuer he was imploved Some yeares being passed in this deuotion this holie man exchanged this life for à better and being buried in the Church yard shortly after there grew out of his graue à tree of such à sort of wood which was not vsuall in those parts in the leaues where of were ingrauen in golden letters Aue Maria gratia plena The Bishop of the Diocese hauing notice giuen him hereof by the Abbot of that Monasterie came to the graue accompanied with à great multitude of people and after he had veiwed the saied tree caused some to digge about it and found that it tooke roote in the mouth of the saied holie man The saied tree hauing as it should seeme performed the office for which it grew vdzt to giue restimonie of the sanctitie of that holie man and how gracious the B. Virgin is to such as are deuoted vnto her as alsoe how pleasing it is to almightie God that we honor his blessed Mother did wither and consume in the sight of them all then present like as the Iuie tree we read of in Ionas the Prophet Wherefore by this holie Praier let vs often renew in our memory the benefit of our Redemption which began with this holie Salutation and let vs beseech her who was is and euer shall remaine most gracious in the sight of God to be our aduocate and patronesse in our greatest extremities A praier appointed by the holie Church to be saied before the diuine office OPen my mouth o Lord to praise thy holie name cleanse my heart from all vaine peruerse and impertinent thoughts illuminate my vnderstanding inflame my affection soe that I maie be able to recite this office worthily attentiuely and deuoutly and maie merite to be heard before tâ—e face of thy diuine Maiestie through Christ our Lord. Amen Pope Leo the X.th to such as after the office shall deuoutly recite the ensuinge Praier hath graunted pardon of all the defects and faults contracted out of human frailtie in the performance thereof TO the sacred and vndeuided Trinitie to the humanitie of our Lord Iesus Christ crucified to the fruitfull integritie of the most Blessed and glorious Virgin Marie and to the generalitie of all the Saints be sempiternall praise honour vertue and glorie from all creatures and to vs remission of sinns for infinite worlds of worlds Amen And blessed be the bowells of Marie the Virgin which bore the sonne of the eternall Father and blessed be the brests that gaue sucke to Christ our Lord. Pater noster c. Aue Maria c. A praier to be saied after the office of the B. Virgin approued by Pope Pius the fift of that name REceaue most mild God for the praiers and merits of B. Marie euer à Virgin and of all the Saints the office of our seruice and if we haue done any thing praise worthy behold it propitious but what hath beene negligently performed doe thou benignely pardon who liuest raignest in perfect Trinitie for all worlds of worlds Amen An other Praier or oblation before the diuine office Ludouicus Blofius declareth that it was Moni spi c. 3. reuealed to S. Mecthild as à most gratefull thing to God that those wâ—o are about to recite the Canonicall howers doe vnite them with the praiers of our Sauiour For saieth he by this meanes they will be reputed one exercise with his like as à small quantitie of water mixed with à great Vessel of Wine is noe more reputed water and therefore he aduiseth such to recite this short Praier to that end O Lord in vnion of the perfect attention wherewith thou vpon earth didst offer
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