repaired that the number of the blessed maie become compleate and the Kingdome of the triumphant Church fully established and being taken in this sense the iustmen and such alsoe who are imperfect but yet doe imploy their bâ—â—â— endeauours to moâ—tify their inordinate affections and to reforme the image of God in their soules maie recite this Petition with much feruour and expect this Kingdome of God with longing desire wâ—ich our Sauiour â—ath promised shall come or beginne vpon that terrible and ioyfull daâ—e when the Angells shall place such well minded soules on his right hand and he pronounce that Math. 25. happy seteÌ„ce Come yee blessed of my Father possesse you à â—ingdome which hath been prepared for you euer from the beginning of the world S. Gregory the great in his Homily Lucâ— 12 vpon these words of S. Lâ—ke Be yee like to men expecting their Lord when he shall returne from the marriadgâ— that when he doth come and knocke fortâ— with they maie open vnto him hath this inter prâ—tatioÌ„ Our â—ord comâ—th saieth he when he hastneth à to iudgment but he knocketh when by the pangs of sicknâ—s he sheweth that death is neare at hand vnto whome we open readily if we receaue him with loue For he will not open to the iudgâ— that knocketh who trembleth to depart out of his body fearing to behold him as iudge whome his conscience accuseth him to haue greatly offended But he that is assured of his life well spent doth quickly open because he doth ioyfully expect his iudge and when the tyme of death approacheth doth reioyce with confidence that ere long his labours shall be rewarded with à crowne of glory Let vs therefore endeauour to liue with such innocency and puritie that we maie recite this petition with sincere affection Expecting the blessed hope and aduenâ— of the glory of the great God and our Sauioâ—â— Iesus Christ begging with sighes and teares that almighty God will be pleased euen at this present to reigne in our hearts and graunt vs light to see and know his will in all things and grace to performe it in the most perfect manner saying to that end the ensuing Petition Let thy will be done 〈◊〉 earth it is in heauen THat is graunt vs that liue vpon earth grace to obey thee as proÌ„ptly reuerently and purely as the blessed doe that liue in heauen according as our frailtie will permit There cannot be à more excellent praier then to beseeâ—h almighty God that 〈◊〉 things maie be parallel'd with the celestiall And what other thing doe we desire when we saiâ— Let thy will be done vpon earth as â—â— is in heauen but that men maie be made like to Angells and that is the will of God is accompliâ—â—ed by them in heaueâ— soe all we that liue vpon earth maie not doe our owne wills but his diuine pleasure 〈◊〉 man is able to saiâ— this Petition with à sincere heart and true affection but he who doth vndoubtedly beleeue that God almighty doth dispence all things both prosperous and aduerse for our best â—â—aile and that he is more pro 〈◊〉 and solicitous for our welfare and 〈◊〉 dirâ—â— then we are for our owne VVhose will is as the Apostlâ— witnesseth â— ad Tim. that all men he saued come to the knowledge of the truth And therefore we maie boldly confiding in his immense goodnes recite the Petition following Giue vs this daie our supersubstantiall bread FOr soe â—â— is called by S. Mathew he Math. 6 signifying thereby the nobilitie and â—â—anscendent qualitie of that substance which exceedeth all creatures in magnificence and sanctification The saied supersubstantiall bread is tearmed by S. Luke Daily bread he expressing thereby Luca 11 the propertiâ— or nature of the vse thereof By thâ—â— word Daily is signified that we are not able to subsist one whole daie without this admirable foode When we aske this foode we demand as S. Augustine S. Cyprian and other holy Doctors of the Church doe affirme not onely all necessary sustenance for the body but alâ—oe much more all spirituall food for the soule as namely the bread of the hoâ—y Euchaâ—ist which S. Denis calleth supersubstantiall bread to witt Christ Iesus the bread of life that came from heauen and the bread of life to vs that eate his bodie moreouer the bread of vnderstanding the bread of grace and holy inspirations For we are not to thinke that our Sauiour taught vs by this PetitioÌ„ to aske materiall bread alone and other corporall sustenance for we haue another life to prouide for besides that of the body vz the life of the soule which is farre more to be regarded Not in bread alone that is in corporall Math. 4 food doth man liue according to both parts vz body and soule but in euery word that proceedeth from the mouth of God that is from the diuine vnderstanding and is reuealed by the Angells to holy men The body indeed maie be sustained and conserued in the life of nature by materiall bread but the life of the soule is corroborated and conserued in the life of grace by the word of God according to that He that beareth my ward Ioan. â— and beleeueth him that sent one hath life euerlasting Let vs therefore begg this spirituall bread with much instance for our soule will soone saint and be in danger to perish if God almighty doe witâ— draw his good motions and instigations to vertue and we through want of them doe falle to dispose ourselues that we maie daily receaue the body and bloud of our sweet Sauiour Sacramentally and spiritually or at least spiritually B. the word to Daie is signified that this foode is daily to be taken and that the foode we receaued yesterdaie is not sufficient to sustaine vs vnlesse it be giuen vs to daie alsoe or if it be not graunted vnto vs that this happen not through our neglect and soe in like manner during our whole life for there will be no daie wherein we shall not haue need of this bread to â—orroberate the heart of our interiour man The word to Daie maie alsoe be vnderstood for this present life in which sense we desire that God almighty will be pleased to graunt vs this bread whilest we remaine in this life For we are assured that he will giue it in the future life to all well deseruing people VVhen they shall eate and drinke vpon his table in his kingdome and Luc. 12. VVhen he shall make them sitt downe and minister Luc. 12. vnto them at he passeth byâ— yet notwithstanding we desire him to bestow it vpon vs this daie because vnlesse we receaue it in this life we shall not be partakers thereof in the next And forgiue vs our debts as we alsoe doe forgiue our debtors THat is Forgiue vs our sinnes the punishment which we haue deserued by sinning as we forgiue them that haue offended vs and are obliged to make vs recompence O
knowledge necessary to saluation and the like nor sworne to his nighbour in guile hath not promised any thing which he intended not to performe hath not constantly auerred for truth what he could not prooue nor confirmed any thing with an oath with intent to deceaue his neighbour by which meanes he will neither haue sinned in thought word nor deed against God himself or his neighbour He whosoeuer he bee that obserueth these things he it is that shall receaue blessing diuine guifts and graces together with increase of them and prosperous successe in all he vndertaketh and mercie the grace of perseuerance of God his Sauiour to wit of our Lord Iesus Christ. This is the generation of them that seeke him Such iust and innocent men as this are the generation that seeke God their Sauiour by faith holie desires and good workes of them that seeke by Praier and contemplation in present with confidence hereafter clearely to behold the face of the God of Iacob incouradged by those words of our Sauiour Blessed are the cleane of heart for they shall see Math. 5. God Behold what is required of such as desire once to enioy the cleare vision of God from which we are as farre distant as we faile of this innocencie The words following are esteemed to bee the voice of the Angells that attended vpon our Sauiour after the separation of his blessed soule from the body vpon the Crosse and first to the Princes of darknes when they descended with him into Lymbo Patrum Lift vp your gates yee Princes desist yee Princes of darkenes from further exercising the right and power you haue hitherto had to detaine the soules of the elect for the guilt of originall sinne and hee yee lifted vp ô eternall gates which haue been shut from the beginning of the world that none could depart thence and shall remaine shut for euer to the damned for as much as concerneth their freedome and the King of glorie shall enter in and set free the captiue soules whose ransome he hath paied vpon the Crosse The deuills strucken with admiration at this voice demaund of the Angels VVho is this King of glorie that descendeth vnto vs in soe vnusuall à manner with such splendor and securitie Vnto whome the Angels make answer it is Our Lord strong in regard of his diuinitie and mighty in regard of his humanitie our Lord mighty in battle in his Passiō wherein as in à new sort of combate not by force and contention but by suffering innumerable indignities reproaches scoffes stroakes wounds and finally an ignominious death he hath vanquished Goliath subdued the Prince of the world bound him cast him forth and taken from him his spoiles Againe the Angels attending vpon our Sauiour at his Ascension into heauen doe call to the celestiall powers saying Lift vp your gates yee Princes set open the passadge into heauen ô yee celestiall powers The tyme that God prefixt by his inuiolable decree that none should enter Heauen till his Iustice were satisfyed is now happily expired the dreadfull schedule of mans condemnation is cancelled Open therefore your gates at lardge and the King of glory will enter in triumph attended with à specious trayne the trophies of his glorious victory ouer theirs and our mortall enemies being the first fruits of his painefull labours and an earnest penny that he will infallibly repaire our ruine bring vs daily à blessed sort of Citizens into the vacant habitations of Lucifer and his adherents that rebellious crue that once disturbed our ioy And bee yee lifted vp ô eternall gates and bee yee layed open ô yee gates of eternall life and the King of glorie shall enter in The celestiall powers hearing this voice and beholding Christ to ascend with such brightnes and Majestie doe inquire of the superiour Angels VVho is this King of glorie vnto whome the Angels attending vpon our Sauiour doe make answer The Lord of powers the onely Sonne of God the Father who is the Lord of the Sabbaoth and of all the celestiall powers He is the King of glorie the Prince of ioy the fountaine of eternall felicitie who is of such excellencie that euen according to his humanitie all power Math. 23. is giuen him in heauen and vpon earth Behold how excellently and breifly the holie Prophet doth teach vs by this Psalme to contemplate the diuine Majestie to the end to excite vs to reuerence and holie feare He teacheth alsoe how we must dispose our selues if we desire to be numbred in the list of the elect thereby exhorting vs to puritie cleanenesse of heart finally he vnfoldeth vnto vs the happy mystery of Christs Ascension thereby to erect our hearts to the loue of heauenly things according to that of the Apostle Seeke the things that are aboue where Christ is fitting Collos 3. on the right hand of God mynd the things that are aboue not the things that are vpō the earth The exposition of the 44. Psalme and 4 in number in the nocturne Office The title an exposition thereof VNto the end for them that shall bee changed to wit for Gentils and Iewes who shall bee conuerted to Christianitie and other sinners who shall bee changed here in this world by iustification and in the next by glorification To the sonnes of Chore to those that shall imitate Christ crucified on Mount Caluary for Chore is by interpretation Caluaria for vnderstanding for their instruction in the mysteries treated of in this Psalme A Canticle for the beloued for Christ of whome God the Father affirmed This is my welbeloued Math. 17. sonne THE ARGVMENT THis Psalme is à Epithalamy or wedding song composed in honour of the spirituall nuptialls betweene Christ the Spouse and the holie Church the Espoused The two first verses maie bee vnderstood in two senses The first and most profound sense which is set downe by S. Augustine in his exposition of this Psalme is to suppose them as spoken by God the Father and then they importe the incomprehensible generation of the Sonne of God before all world The second sense is that they bee vnderstood as spoken by the Prophet of himselfe and then they seeme to bee à Preface or dedication of this worke of his to the Kingly Spouse whose vertues and excellencies he setteth forth most elegantly in the following verses shewing how the daughters of Kings and euen the Queene herselfe inamoured of his beautie and exquisite vertues doth couet to assist in his presence Next he proceedeth to celebrate the praise of the Espoused describing her ornaments and instructing her how to comport herselfe that she maie become most pleasing in his sight And lastly he sheweth what ofspring they shall haue and how pious and diligent they shall bee to promote the honour of the Spouse and the Espoused The exposition of the Psalme MY heart hath vttered à good word my Paternall mynd or I my selfe who am the paternall mynd most simple and pure or my
for thy loue for he is the Lord thy God and they to wit all that shall beleeue in him shall adore him according Daniel 7. to that of the Prophet All peoples Tribes and tongues shall serue him And the daughters of Tyre of that great cittie neare to the land of Iuda called Tyre by whome are signified the Gentils shall present him with gifts all the rich of the earth shall beseech thy countenance shall with humble praiers and gifts seeke to winne thy fauour that they maie bee admitted to bee of thy traine and by thy meanes bee brought vnto his presence All the glorie of that daughter of the King who sometymes is called the Queene the spouse of Christ and the Church is within in interiour vertues and beautie of her mynd not in exteriour vaine fading things in borders of gold in workes of charitie clothed round about with varieties with the acts of diuers vertues In these consisteth her glorie and with these she trimmeth and adorneth herselfe that she maie appeare amiable in the eies of her spouse who is not delighted with exteriour vaine dressings and attyre Virgins shall bee brought to the King after her in the first principall place after her Virgins shall bee brought to thee ô Christ and next after them her neighbours holie widowes and such as lead their liues in lawfull wedlocke vsing it for the true end for which marriage was instituted and not for carnall delectation shall bee brought to thee They shall bee brougâ—t in ioy and exultation of body and spirit they shall bee brought into the temple of the King into the Kingdome of heauen after their passadge out of this place of banishement For thy Fathers in the place of the holie Patriarks and Propâ—ets thy Fathers ô holie Church ô spouse of Christ there are borne to thee sonnes Apostles Bishops and Priests thou shalt make them Princes ouer all the earth and they shall prescribe lawes to the whole earth which neuer yet any temporall Monarch could doe They and all those they shall begett in Christ Iesus shall bee mindfull of thy name in all generation and generation shall seeke to dilate thy glorie in all ages Therefore shall peoples of all nations â—â—ome the holie Apostles and their successors haue taught and instâ—ucted Confesse vnto thee for euer shall praise thee vnto the end of the world and for euer and euer for eternitie This their praise shall beginne in this world and continue in the future without end By the espoused here mentioned all Expositors doe vnderstaÌ„d the holie Church because the Apostle in the 5. to the Ephesians doth most clearly teach that the holie Church is the espoused of Christ Notwithstanding all that is here spoken of her in this Psalme maie alsoe bee fitly applied to euery perfect soule and principally to the Blessed Virgin who although she bee the Mother of Christ according to the flesh is neuerthelesse the espoused of Christ according to the spirit and amongst the members of the holie Church is deseruedly alotted vnto her the cheifest place of dignitie which is the reason that this Psalme is appointed to bee song in all her feasts and in the feasts of the other holie virgins The title and argument of the 45. Psalme and fift in the Nocturne Office VNto the end to the Sonnes of Chore A Psalme directing to the end which is Christ to the faithfull who shall imitate Christ crucified For secrets for hidden mysteries which shall bee reueiled in the later daies This Psalme is fitly placed next to the former for in the former was foretold the exaltation of the holie Church by the spirituall nuptialls with Christ our Lord in this is foreshewed the persecution which shall happen vnto her after the departure of her beloued spouse vnto his heauenly Kingdome her deliuery from those afflictions which shall principally come to passe towards the end of the world The exposition of this Psalme OVr Lord is à refuge vnto vs when we are inforced to fly persecution and strength when we tollerate it and in both flying and tollerating he is an helper and comforter in tribulations which haue found vs exeeedingly which haue happened vnto vs aboue measure Therefore will wee not feare when the earth shall bee troubled although the earth bee wonderfully shaken and mountaines transported into the heart or middest of the sea with great violence Or thus therefore we that hane placed our confidence in God will not feare when earthly men who haue had their affections wholly bent vpon terrene transitory things shall tremble with great horror in the daie of iudgement and the proud and mightie men of the world shall bee throwne into the very depth and middest of hell Or thus as being the words of the Primitiue Church hauing placed her hope in our Lord Iesus Christ Therefore we will not feare with à carnall humane and inordinate feare when the land of Iuda or the people of the Iewes shall bee troubled labouring in vaine to extirpate the young plants of Christ and blot out the memory of him in mens hearts neither will we then feare when the Apostles and disciples of Christ shall bee inforced to leaue Iewrie and passe to the Gentils inhabiting the middest of the earth Their waters haue sounded the clamours false accusations of the Iewes and Gentils haue sounded before the tribunalls of the Presidents Kings whither they haue conuented the disciples of Christ and were troubled to behold that they laboured in vaine to hinder the propagation of the Christian faith the mountaines were troubled the high Priests and the Princes and Potentates of the earth were moued some to impatience and persecution and others to Pennance and imitation in his strength beholding his diuine power in whose name the Apostles wrought wonderfull signes and miracles for confirmation of the doctrine which they promulgated The two following verses are expounded diues waies and first of the Militant Church The violence of the riuer the fountaine of sacred Baptisme maketh the militant Church the Citty of God ioyfull with spirituall gladnesse The highest God who alone can make cleane him that is conceiued of vncleane seed hath sanctified his tabernacle the Church of the elect or the elect themselues who according to the Apostle are the temple of the liuing God in whome he will dwell walke God is in the middest thereof of the foresaied temple as à strong pillar sustaining it on all sides who saieth of himself that VVhere there bee two or three gathered Math. 18. together in his name there he is in the middest of them It shall not bee moued the holie Church shall not faile in her faith nor bee suppressed or ouerwhelmed by tentation and tribulation because God will help it in the morning presently soe soone as she shall call vpon him for aide early in the spirituall Aurora to wit in the instant of infusion of grace or illumination of the holie Ghost Secondly they are
materiall temple to wit in the house of Praier yet much rather in his immateriall temple to wit the mynd or spirit for our Sauiour saieth God is à spirit and they that adore Ioh. 4. him must adore in spirit and veritie and in another place VVhen thou shalt praie enter Math. 6. into thy chamber and hauing shut the dore praie to thy Father in secret to wit with à setled and recollected mynd Let all the earth bee moued before his face let all the inhabitants of the earth bee moued to chast loue admiration and obedience and bee auerted from their bad waies and conuerted to God attending the benigne presence and sweet Maiestie of Christ Saie ye ô ye Apostles and ye that shall succeed them vnto the Gentils to whose conuersion and information ye are sent that our Lord hath reigned in the whole vniuerse and especially in the hearts of the faithfull by faith and Charitie Concerning which you are to note that God hath raigned in heauen and earth by his omnipotency euen from the beginning but his spirituall Kingdome in the hearts of men where he raigneth by faith beganne not especially in the hearts of the Gentils vntill the coÌ„ming of our Sauiour who by his passion and death dispossessed and cast forth the diuell as maie bee gathered by these words of our Lord Now the Prince of the world Ioh. 12. shall bee cast forth and I if I bee exalted from the earth will draw all things to myselfe S. Augustine and diuers others of the auncient Fathers doe read the last part of this verse as followeth Our Lord hath reigned from the wood to wit from the holie Crosse whereon he redeemed the world Which words of the wood were aunciently in the interpretation of the 72. Interpreters and haue been raced out by the Hebrews as S. Iustine affirmeth which notwithstanding Fortunatus hath placed them in the Hymne which is sung by the holie Church in Passion weeke The Prophet sheweth here by the effect that our Lord hath raigned because he hath exercised his regall power For he hath corrected the round world which shall not bee moued he hath conuerted the vniuersall Church spread and diâ—ated through the whole world from Idolatry and vice by his owne increpation and reprehension according to that of the Prophet He stroke the earth with the rod of Isa 11. his mouth c. as alsoe by the preaching of his disciples and other seruants and hath established it soe firmely that notwithstanding it shall bee soie shaken by the tempests and whirlwinds of tribulation and tentation yet shall it not bee moued in whole whilst the world shall indure He will iudge peoples in equitie The iudgement here mentioned is the iudgement wherewith our Sauiour iudged in his first comming to wit the iudgement of discretion or seuering one from another mercifully calling some to faith and grace and iustly forsaking others which discretion was altogether most iust notwithstanding that our weake iudgements are not able to comprehend the reason thereof Let the heauens bee glad and the earth reioyce the Sea bee moued and the fulnesse thereof to wit all therein contained the fields shall bee glad and all things that are in them What is spiritually vnderstood by these hath been sufficiently declared in the precedent Psalmes Then shall the trees of the woods reioyce before the face of our Lord because he cometh because he cometh to iudge the earth By this repetition of be cometh is insinuated the two commings of Christ in both which the Prophet inuiteth all creatures to reioyce in his first comming because he came then in the forme and shape of à man and sought to winne all hearts vnto him by his sweet benigne conuersation consecrating and disposing all things towards their perfection and the end for which they were created and in his second comming alsoe because he will come to refine and renew and constitute them in such perfectioÌ„ that they shall remaine for eternitie He will iudge the round world in equitie to wit without respect of persons and peoples in his truth to wit in iustice rendring to euery one according to his workes Tha title and argument of the Psalme and 8. in the Nocturne Office TO this Dauid when his land was restored to him For that there is noe mention at all made in this Psalme of King Dauids recouery of his Kingdome which Absalon had taken from him the expositors thereof doe generally agree that King Dauid vpon occasion of the recouery of his land being inspired by the holie Ghost did sing the restoring of the Kingdome of Christ in the hearts of all maÌ„kind which the diuell had vsurped by fraudulently inducing our first parents to transgresse Gods commandement and had withheld from him vntill he by his painefull death vpon the Crosse vanquished that tyrant and obtained all power in heauen and vpon earth In the first verse the Prophet speaketh of this saied restoring of Christ our Sauiours Kingdome vnto him to wit al mankind or the Church of the elect according to that Aske of me and I will giue thee the Gentils Psal 2. for thy inheritance and thy possession the ends of the earth but in the rest of the Psalme he describeth the dreadfull comming of Christ to the generall Iudgement when his Kingdome shall bee established in such sort that it remaine for euer The exposition of the Psalme OVr Lord of whome it is saied in the Apoc. 19. Apocalipse That he hath in his garment and in his thigh written King of Kings and Lord of Lords from the tyme of his glorious Resurrection hath reigned in the militant Church or in the hearts of his elect wherefore let all the earth reioyce let all nations liuing vpon the continent or maine land congratulate him in this his regall dignitie and not onely they but alsoe let many Ilands bee glad let the inhabitants of great Britanie Ireland Cyprus Sicilie all other Ilands very many in number which shall bee conuerted make triumph and signes of ioy thereat for of these the Prophet Isaie saieth The Ilands shall expest his Isa 42. Ibidem law and againe They shall giue glorie to the Lord and shall declare his praise to the Ilands A cloud and mist shall appeare round about him when he shall come to iudge the world with much power and Maiestie that Infidels and reprobate Christians maie neither haue à cleare veiw of his glorified body with their externall eies nor of his diuinitie with their internall but onely some litle glimpse of his glorie to their greater confusion Iustice iudgement with mercy and iudgement seueritie of iustice shall bee the correction or supporters of his seate or the sentence of correction which shall proceed from his tribunall Iustice and iudgement according to S. Ierome is here saied to bee the correction of the seate of our Lord because the iudgements of God before he cometh to iudgement doe seeme somewhat imperfect in
alsoe very many from falling into sinne poureth forth a fragrant odour in so much that whosoeuer shall piously call her to mynd shall experience himselfe sprinkled there with Of the Canticle or Hymne Te Doum laudamus THe auncient custome of recyting this Canticle or Hymne in the diuine Office maie bee proued by the Rule of our holie Father S. Benedict where he appointeth that after the fouerth Responsory to wit of the third Nocturne the Abbot doe beginne the Hymne Te Deum laudamus Concerning the originall institution of this Hymne S. Darius Bishop of Milan who liued in the tyme of Iustine the elder about the yeare of our Lord. 540. as S. Gregory affirmeth in his 3. Booke of dialogues the 4. Chap. in his Chronicles writeth as followeth By l. 1. c. 10. Chronicâ— blessed Ambrose saieth he Augustine was baptised and confirmed in the name of the holie and vndiuided Trinitie all the faithfull of the Cittie being present and beholding it at which tyme according as the holie Ghost gaue them to speake they pronounced the Hymne Te Deum Laudamus all that were present hearing seeing and admiring which hath been generally receiued and religiously sung euer since by the vniuersall Church in all ages euen vnto these our daies The Title and argument of the 92. Psalme and first in the Laudes PRaise of Canticle to Dauid himselfe in the date before the Sabbaoth when the earth was founded It seemeth tâ—at he who appointed this title was desirous that the insuing Psalme should bee sung vpon the Sixt Feria or Fryday which is the daie before the Sabbaoth because therein is declared that the earth was founded or according to some bookes inhabited Which is fitly saied to haue been done on the Sixt Feria for on that daie maÌ„ was formed who should bee Lord of the earth and by this the earth was first established which was created for man On this daie not onely man but alsoe all liuing creatures were created which inhabite the earth and therefore on this daie the earth began first to bee inhabited On the same daie alsoe by the Passion and death of Christ Iesus our Lord and Sauiour the earth was renouated and the Kingdome of Christ established the Prince of the world being cast forth All which notwithstaÌ„ding the holie Church doth appoint this Psalme to bee sung at Laudes vpon Sunday about Sunne rising or daie breake because although our Sauiour purchased his Kingdome with the price of his most pretious bloud shed for mankind on the Sixt Feria and thereby layed the foundation of the new earth yet he receiued possession of his Kingdome at his glorious resurrection early in the morning vpon Sunday at which tyme he put on beauty and strength The words of this Psalme maie bee applied both to the Creation Reparation of the world as followeth The exposition of the Psalme OVr Lord hath reigned he hath put on beautie glorie and regall Majestie Our Lord hath alsoe put on strength power and fortitude which are equally requisite to support à Kingly diademe and hath girded prepared armed and setled himselfe to reigne If these words bee referred to the Creation of the world Christ as God is saied to haue begun to reigne when he had created the world for then he first of all began to haue subiects vpon the earth ouer whome he might exercise dominion But if they bee referred to the reparation of the world Christ as man at the tyme of his Resurrection did receiue the gouernment of the Vniuerse put on the beautie of à glorified body and put on fortitude all power being giuen him in heauen and vpon earth and girded or setled himselfe earnestly to ptopagatâ— his Kingdome to the vtmost confines of the earth It is manifest that our Lord hath reigned in this sort For he hath established firmely fixed the round world as the center of the vniuerse which shall not bee moued according to that of Ecclesiastes Generation passeth and generation Eccle. 1. cometh but the earth standeth for euer Christ likewise by his dolorous passion and glorious resurrection hath founded and established the Militant Church spred through all the regioÌ„s of the earth in one faith and religion which shall not bee moued but shall perseuer in the same faith and worship vnto the end of the world for Christ shall reigne in the house of Luc. 1. Iacob for euer and of his Kingdome there shall bee noe end Thy seat ô Lord is prepared from that tyme to wit from the Creation of the world or the resurrection of Christ Yet thou didst not theÌ„ beginne to haue à being for thou according to thy diuine nature art from euerlasting from eternitie Concerning which you are to note that the word art doth not here signify the simple existence of the diuine nature but the fulnesse of his being wherein all things are contained For God was not poore or had need of any thing before he created the world neither was he more wealthy or better stored after he had created it for he created not the world that himselfe might encrease thereby but that he might communicate his goodnesse to vs therefore he created not the world as being compelled by any necessitie but as being moued thereunto by his infinite charitie and mercy and with the same charitie and mercy he hath repaired it for Soe God loued the Ioh. 3. world that he gaue his onely begotten Sonne that euery one that beleeueth in him perish not but maie haue life euerlasting The riuers ô Lord haue lifted vp the riuers haue lifted vp their voices The riuers haue lifted vp their waues aboue the voices of many waters The surges of the Sea are maâ—uâ—lous maruelous is our Lord on high If the words of these verses bee referred to the first sense they signify the manner whereby God almightie made the earth habitable that it might bee à firme seate for all liuing creatures For iâ— the beginning of the Creation the waters couered the superficies of the Vniuerse and the inundations of the waters were eleuated with à terrible motion but God who is infinitely more high more excellent and powerfull repressed their furie closed part of them in the concauities of the earth and appointed limits to the rest which they shall not transcend In the Second sense by the riuers which lifted vp their voices is vnderstood the Apostles and other principall planters of the Christian faith who being filled with the waters of life did passe through the world like vnto soe many heauenly riuers and eleuate their voices preaching the Ghospell of Christ with great freedome By the riuers which lifted vp their waues is vnderstood the Iewes who euen in the very beginning contradicted the Ghospell in all places raised persecutioÌ„ against the disciples of Christ By the surges of the Sea which are farre greater theÌ„ the waues of the riuers is vnderstood the persecutions of the Infidels other aduersaries of the
and satisfied in this matter it will be necessary here in the beginning to take away such scruples and free the holy Church from falsly imposed errors superstition in the instititution and practise of saying the foresaid office The principall questions or doubts which may be made concerning it are these First by what authoritie and for what end it was instituted 2. ly why it was diuided into so many parts or howers and 3. ly why it is vsually said in the latine tongue by those who for the most part doe not vnderstand latine To all which I shall endeauour to giue soe cleare well groūded an swears that neither weake mynds shall haue occasion to complaine of hardnesse and obsuritie nor peruerse and froward iudgments if any such happen to peruse them shall iustly pretend any insufficiencie or want of soliditie in them After these generall points are clearely in their order discussed and some few slighter obiections of lesser moment answeared it will be easier both for me to proceed to the exposition of each particular part of the foremētioned Office and for the pious reader to vnderstand what I shall write Moreouer besides these I haue for the comfort and instruction of deuout but lesse learned Catholiks added some things to help such of them as recite this holy office that they may doe soe with due reuerence and spirituall profit This I conceaued necessary and hope will not proue vngratefull CHAPT II. Shewing that there hath beene euer both in the old and new law à publique forme of praier IT is easie to be demonstrated both out of the holy Scriptures Councells Fathers and the practise of the holy Church in all ages that besides mentall praier such vocall praier as euery one vsed priuatlie according to his owne necessitie and through pious particular instinct from God there was euer some more publique forme of praier instituted for the greater conformitie of all true beleeuers in their manner of praising almightie God and for the more solemne recounting of the benefits mercies shewed to his Church How many Psalmes Hymnes and spiritual Canticles do we find composed in the old Testament and accustomed to be said principally and generally by all those who were more particularly consecrated and addicted to the seruice of God and not onely by them but alsoe at tymes conuenient as their leasure did permitt by all sorts of people both men and women who although they were not obliged vnto any sett forme of publique praier yet they both might did vse it to the honor of God and with no small benefitt to their owne soules What hath bin said doth euidently appeare by the holy Scriptures first of the l. 1 Paralip c. 6 v. 31. old Testament These are they to witt the progeny of Leuj whome Dauid appointed ouer the singing men of the howse of our Lord since the Arke was placed and they mynistred before the Tabernacle of Testimony singing vntill Salomon built the howse of our Lord in Ierusalem And he King Dauid appointed before the Arke of our Lord of the Ibidem c. 16. v. 4. Leuites that should mynister and should remember his workes and glorifie and praise our Lord the God of Israel And the Priests stood in their offices and the Leuites with the instruments of the songs of our l. 2. Paralip c. 7. v. 6. Leuit. 8. v. 35 Lord which Dauid the King made to praise our Lord because his mercy is for euer Daie and night shall you tarrie in the Tabernacle obseruing the VVatches of our Lord which no doubt was à type of the Canonicall howers obserued in the Catholike Church Then sung Moyses the children of Israel Exod. 15. v. 1. this song to our Lord said Let vs sing to our Lord for he is gloriously magnified c. Marie Ibid. v. 20. therefore the prophetesse Arons sister tooke à timbrell in her hand and all the women went forth after her with timbrills and dances to whome she beganne the song saying Let vs sing to our Lord for he is gloriously magnified c. This laudable custome of reciting Psalmes was alsoe vsed by our Lord Sauiour Christ Iesus his Apostles as appeareth by the hymne they saied before they went forth vnto the Mount Oliuet Math. 26. v. 30. which was sung according to the custome of the Iewes after the eating of the Paschal lambe and as Paulus Burgensis writeth did containe Sixe Psalmes whereof the inscriptiō was Alleluia vz. The Psalme Laudate pueri with the fiue following Psalmes which the Hebrewes called the great Alleluia In the primitiue Church there was alsoe such a forme of publique praier euer obserued St. Paul in his epistle to the Ephesians did exhort them to the vse of singing Psalmes and Hymnes in these words Be you filled with the spirit speaking to Ephes c. 5. your selues in Psalmes and Hymnes and spirituall Canticles chaunting and singing in your harts to our Lord giuing thankes alwaies for all things in the name of our Lord Iesus Christ to God and the Father He expresseth singing in your harts because that is the cheifest of it self necessarie euen whilst we pray with our voice The same he doth admonish the Collossians saying Let the word of Christ dwell in you abondantly in all wisdome teaching Collos c. 3. and admonishing your owne selues with Psalmes Hymnes and spirituall Canticles c. Out of which sayeings of the Apostle we may gather with S. Augustine that the custome of the holy Church in singing of Psalmes and Hymnes hath had its beginning euen from Christ and his Apostles The custome saieth he of singing Hymnes Ep. 119. ad Ia. c. 18. and Psalmes may be defended by the Scriptures since we haue such profitable documents examples and precepts thereof both from our Lord himself and his Apostles S. Paul describing the manner of praier vsed by Christians of the primitiue Church hath these words VVhat 1. Ad Cor. 14. is it then Bretheren when you come together euery one of you hath à Psalme hath à doctrine hath à reuelation hath à tongue hath an interpretation c. In which place of the Apostle we haue à certaine type and example of the Canonicall praiers which the holy Church vseth at this prefent in which Psalmes and Hymnes are sung and the holy Scriptures are read togeather with their explications out of the holy Fathers According therefore to the foresaied custome of the primitiue Christians our mother the holy Church guided directed by the spirit of God hath conposed the office of the Breuiarye CHAPT III. Shewing the Antiquitie and by what authoritie the office of the B. Virrgin was instituted THe office of the B. Virgin is alsoe in euery point answerable to the forme of praier before mentioned as cōsisting principally of Psalmes Hymnes Canticles and Lessons out of the holy Scriptures and is in all things agreeing with the manner obserued in the
honor and praise of God which is principally intended by this and all other officesâ— secondarily did appointe Psalmes which speake in some of the verses of the B. Virgin as I shall shew hereafter in my explication of them And the same order is likewise obserued in all the feasts which are celebrated by the holie Church as for example in the feast of the Natiuitie of our Lord the second Psalme is ordained to be saied for the 7. verse The Lord saied to mee thou art my sonne I this daie haue begotten thee And in the Epiphany the 41. Psalme for the 10. verse The kings of Tharsis and the Ilands shall offer presents The kings of the Arabians and of Saba shall bring guifts And in the feasts of the Apostles the 18. Psalme for the 4. verse Their sound hath gone forth into all the earth c. And in the feasts of Martyrs the 115. Psalme for the 5. verse Pretious in the sight of our Lord is the death of his Saints And in the feasts of holy Virgins the 44. Psalme for the 15. verse Virgins shall be brought to the king after her And soe forth in all other feasts But the rest of the offices as the Inuitatories Antiphones Lessons Responsories Verses Chapters and Praiers are for the most part proper to the feasts CHAPT VII Shewâ—ng with what Reuerence the Canoniâ—all howeâ—s ought to bee reciâ—ed and vsually wâ—re recited by many Saints OVr glorious Father S. Benedict speaking in his holy Rule of the reuerence which is requisite to be vsed in Praier hath these words If when we desire to speake to any great person touching any busines we dare not doe it but with submission and reuerence with farre greater reason when we are to supplicate to God the Lord of all things we are to doe it with all humilitie and puritie of deuotion and in another place We beleeue saith he that Gods diuine presence is euery where and that in euery place the eies of our Lord behold the good and the euill Neuerthelesse we especially and without any doubt beleeue this when we present ourselues to the diuine office Wherefore let vs alwaies remember what the Prophet saieth Serue Psal 2. Psal 46. Psal 137. yee our Lord in feare againe Sing yee wâ—sely And In the sight of the Angells I will sing to thee Let vs therefore seriously consider with ourselues what our comportment ought to be in the presence of God and his Angells and let vs stand to sing in such manner that our mynd and voice may accord together S. Bernard in the 2. Tome of his works treating of the same subiect hath these words Let those that enter in to the Church put their had vpoÌ„ the doore and saie Expect here all euill thoughts intentions and affections of the hearts and desires of the flesh but Thou my soule enter into the ioy of our Lord God that thou maiest see his will and visite his temple Concerning which aduice of S. Bernard of putting their hand vpon the Church doore we may note out of Nauar in his Enchiridion de Horis that Cap. 17 n. 4. the holie Church did ordaine that there should be placed à holy-water pot at the entry in to euery Church to the end that those who came to pray there might take holy-water in token that they ought to leaue behind them at the Church dore all thoughts which maie distract or hinder them in their praier Which laudable institution hath been carefully practised in EnglaÌ„d as may yet be seene in diuers Churches where the holy-water pot is placed in the Church porch but now serues to no other vse then to testify with what reuerence our forefathers were accustomed to enter in to those Churches whilst they were holy hauing holy Altars holy Priests and a holy Sacrifice in them of all which since they are now emptied the holy water pot hath little reason to complaine of its vacuitie S. Bonauenture writeth that S. Francis De act S. FraÌ„c cap. 10. did beare such reuerence to the Canonicall howers that whilst he did recite them he would not leane to any place but stood vpright and bare headed that he omitted not this custome when he trauelled any iourney but would stay in that place where he happened to be when the tyme occurred that those howers were vsually recited and not remoue from thence although it rained neuer soe fast giuing this pious reason for his soe doing worthy of soe great à Sainte If the body doe quietly receiue its food which after wards will turne to wormes meate together with the body with what peace and tranquillitie ought the soule to receiue the food of life Moreouer he recited the Psalmes with such attention as if God were present and when the name of our Lord occurred in the office it relished most sweet with him and he was soe transported with interiour ioy when he pronounced the holy name of Iesus that he could not containe himself from manifestation thereof by exteriour signes Theodoricus de Apoldia in the life of Lib. 4. cap. 11. S. Dominike doth affirme that the face of this holy Saint was very frequently bedewed with teares whilst he was reciting the diuine office and that if he chanced to be forth of the Monasterie when the signe was giuen for the beginning of the office he would presently call the Religious together and performe it in that place Petrus Ribadeneira in the life of S. Lib. 5. cap. 1. Ignatius the Institutor of the famous and florishing Order of the Societie of Iesus writeth that when the said holy Saint did recite the diuine office he experienced such diuine consolations and shed teares in such aboundance that he was forced to stop at almost euery word by which meanes he was faine to imploy à good part of the daie in reading the Psalmes Horatius Turcellinus writheth alsoe Lib. 6. cap. 5. of S. Francis Xauerius the Apostle of Iaponia that before euery Canonicall hower he was accustomed to implore the assistance of the holy Ghost by saying the Hymne Veni Creator Spiritus which hymne he would pronounce with such feruour that his hart did seeme euen to leape in his body CHAPT VIII Shewing the necessitie of Attenâ—ion in praier what Attention is best and what will suffice ATtention is an intrinsecall and essentiall qualitie appertayning to praier that is to saie Attention is soe necessarily requisite whilst one praieth that Sotus affirmeth one is not esteemed to Sot lib. 10 de Iust. q. 5. à 5. praie any longer then his attention doth indure Which being à certaine truth it will be needfull in this place for the better instruction of the lesse learned and comfort of tender consciences to sett downe the diuersitie of Attentions which are described by the holy Doctors and to shew which of them will suffice that euery one may take his choise out of them as best futeth with his capacitie or the portion of
grace which God almighty hath giuen or bestowed on him The first diuision is into Interiour attention and Exteriour Interiour attention is that by which one applieth his mind either to the holie words that he maie recite them or harken to them with due reuerence or to the pious signification of those words that he maie recreate his spirit thereby Exteriour attention is that by which one doth actually pronounce the words distinctly and without errour keeping his eies and the rest of the parts of his body in modest and decent composition doeing nothing willingly which maie diuert or hinder his saied interiour attention The second diuision is taken out of S. Thomas of Aquine and consisteth of 2. 2. â— 43. à 13. three pars The first is Attention to the words which maie be fulfilled by taking care that you read not one word for another ouerpasse nothing nor make too much hast and endeauouring to pronounce euery word distinctly and reuerently The second is Attention to the sense of the words which may be obserued by attending to the sense or meaning of the words either literall or mysticall that your affections maie be inflamed thereby The Third is Attention either to God or to the thing wee demaunde of him which maie alsoe be kept by attending to the presence of God contemplating his infinite goodnes that is gratiously pleased to be euer present with vs beholding our actions rewarding what is well done and rectifying what is amisse or by conuerting our thoughts to our sweet Sauiour Christ Iesus calling to mind the infinite loue where with he wrought that admirable worke of our Redemption and taking for our subiect to ruminate vpon some one or more of the passadges of his holy life or bitter passion afterwards sometimes darting our affections and gratitude towards him by some short but efficacious or burning aspiration or by hauing attention to the benefitts â—e aske of God vizt either Chastitie Humilitue Patience Faith Hope the diuine loue euerlasting life or the like As for example whilest we recite the Psalme Venite exultemus to thinke vpon these words in the mystery of our Creation Let vs make maÌ„ to our image and likenes discoursing breifly there of in our interiour As thus O great dignitie to be like to God With what care ought I to conserue this thy image in my soule Graunt me my deare Lord that I neuer defile it or the like And whilest we recite the rest of the parts of the office to take to coÌ„sideratioÌ„ some thing of the life passioÌ„ or death of our Sauiour beginning with the mysterie of his holy Incarnation discoursing thereof in our interiour As thas O my soule behold the force of loue That we might become the sonnes of God God became the sonne of à poore maide or the like sometimes praising almightie God sometimes giuing thankes vnto him and sometimes begging some grace or benefitt according to our necessitie at other tymes wishing that his will may be accomplished in and by vs and all creatures resigning our selues to be disposed of by him for tyme and eternitie as maie be for his greater glory In which imployment if we spend the whole tyme that we are reciting the office it will be very profitably spent notwithstanding that we be soe attent thereunto that we scarce perceiue that we are reciting the words of the office The first member of this diuision will suffice but yet it is the meanest Attention The second is better but yet is proper onely to schollers or such whome God almightie hath illuminated by extraordinarie fauour whoe can picke out here and there pious considerations to moue their affections The Third is generally held the best is indiffereÌ„t both to the learned and vnlearned Sharpnesse of witt and subtilitie of vnderstanding is not soe much required to performe this well as is à good will and pure intention for as S. Thomas affirmeth in the place à fore saied euen Idiotes by this attention are very often eleuated in spirit aboue themselues and all things created If those that are learned will vse their vnderstanding in this affaire noe further or other wise but to excite their will by proposing sweet and mouing considerations vnto her and helping her by prettie industries of loue to continue her holie desires and affections then they maie seeme to haue aduantage of the simple and vnlearned in the practise of this attention but if they doe vse their vnderstanding to search curiously into hidden Mysteries with quiddities of art and busie themselues more in speculation then in procuring and conseruing good affections then are they farre short of simple and ignorant but well minded soules for such their meditation will proue sterill and altogether voide of that fruit which should be sought by meditation which it pious holie and ardent affections and desires to inflame our soules with diuine loue Moreouer those that are learned are for the most part more subiect to distractions as hauing their heads filled with multiplicitie of conceipts caused by sciences and much speculation whereas the simple and vnlearned are free from such thoughts contenting themselues to admire high mysteries with an humble reuerence captiuating their vnderstandings to beleeue with all obedience simplicitie of heart whatsoeuer their Pastors and spirituall guides shall declare vnto them concerning almightâ—e God and how they ought to serue reuerence worship and loue him in noe sort presuming to search into high misteries further then he is pleased to reueale them either by this ordinarie meanes vizt by his substitutes or by himself when they are treating with him in their interiour and soe doe for the most part make lesse vse of their vnderstanding in praâ—er and more vse of their will and consequently Caeteris paribus as they tearme it the praier of such simple poore wretches is as gratefull to almightie God and beneficiall to their owne soules as is the praier of à great Doctor and perhaps more In the Cronicles of S. Francis his order it is registred that one Brother Giles of the order of S. Francis an vnlearned but à holie man on à time spake to S. Bonauenture the Generall of the saied holy order and à great light of Gods Church in these words Great mercy hath God shewed to you learned men and great meanes hath he giuen you wherewith to serue and praise his diuine Maiestie but we ignorant and simple people whoe haue no parts of witt or learning what can we doe which maie be pleasing vnto him Vnto whome the holy Saint answered If our Lord did no other fauour to man then that he might be inabled to loue him this alone were sufficient to oblige him to do God greater seruice then all the rest putt together The good Brother Giles replied And can then an ignorant person loue our Lord Iesus Christ as well as à learned man Yea saied S. Bonauenture à poore old woman maie perhaps loue our Lord better then à great
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
faile of his promise Here Imagine that you behold our Sauiour nailed to the crosse and discourse with your selfe in this or the like manner O My soule behold the effect of loue Loue drew him from the bosome of his eternall Father loue caused him to conuerse with vs poore wretches loue hath nailed him vpon the crosse in this cruell manner loue hath done all this But what loue Verily noe other but that immense loue which he bore towards thee euen from eternitie Why tremblest thou at this Take courage his mercies are about all his workes Come let vs fall downe at his feete let vs weepe in his presence let vs open the secrets of our hearts vnto him he will gladly giue vs audience His feet are fast nailed he will not shrinke from vs. His armes are spred abroad to receiue and embrace vs. His precious bloud doth flow from all the parts of his body to cleanse and refresh vs His head is bowed downe to giue vs the sweet kisse of peace and reconciliation His heart is open to giue vs free entrance to his loue These tormeÌ„ts these wounds and all arâ— ours Come let vs offer him to his eternall father let vs beseech him to shew his precious wounds to his beloued father and what he hath suffered for vs and nothing will be denied Aspirations in forme of à Dialogue betweene Christ Iesus and à deuouâ— Soule Christ Iesus O My sonne behold how I haue loued thee I haue knowne thee in my offence from all eternitie I haue created thee and infused into thee à soule wherein I haue liuely impressed my owne image and that thou mightst know how noble à creature I haue made thee I haue not refused to assume the self same nature and to become vested with flesh and blood that I might redeeme thee Here it will not be needfull that I expresse all the signes of loue which God hath manifested by the admirable worke of our Redemption and the good inspirations and callings where by he hath withdrawne vs from bad courses and hath as it were lead vs by the hand vnto the way of life but it is much better that euery one call to mind excogitate the good motions and benefites he hath receiued and where with he finds himself best moued and suppose God almightie to haue charged him with these graces and testimonies of his loue answering in this or the like manner The Soule IT is most true my deare Lord thou didst create me and redeeme mee but I haue defiled my self and am not worthy now to looke thee in the face It was in thy power to haue made me à stone or à tree or what els had been thy pleasure but such was thy immense goodnes that thou hast made me one of thy most noble creatures I know most sweet Lord that thou hast made nothing in vaine Tell me then I beseech thee tell me thy poore seruant for thy owne sake what is it thou requirest of me Thou hast giuen me grace and light to decerne that I am not made for my self for I haue oft experienced that when I haâ—e giuen way to my owne desires and affections they haue lead me into manifold inconueniences Vouchsafe therefore to tell me what thou wouldst haue me to doe Behold I am ready to performe whatsoeuer thou shalt please to commaund Then saie vnto yourself these words of the Psalmist I will heare what our Lord will speake in me because he will speake peace to his people and listen in silence supposing him to answer thus your pious request Christ Iesus O My deare sonne I haue giuen thee all that thou art or hast yet I haue giuen thee one thing soe free at thy owne disposing that thou maiest giue it to whome or to what thou pleasest If thou art as thou saiest ready to doe whatsoeuer I commaund my will is that thou giue me this one thing and I freely permitt thee to vse all the rest of my gifts as best liketh thee This alone will content me and although thou shouldest giue me all the rest and detaine this from me I shall esteeme them all as nothing Thy Heart it is I aske Sonne giue me thy heart The Soule O My deare Lord who doth better deserue it then thy self who can more enrich it I wish it â—ere in my power to giue thee all mens hearts What doe I desire more then that my heart maie be inflamed with the fire of thy diuine loue Behold I giue thee my self doe thy will in me for tyme and eternitie O Lord such is thy gracious clemency and benignitie that thou despisest noe man reiectest noe man that desireth to come to thee yea thou callest euery man thou allurest euery man and vnto euery man thou shewest the way to come to thee for it is thy delight to be with the sonnes of men What is this o Lord but à most euident proofe that thou art soe good that thou art not able to denie thy self to them that seeke the with all their heart What greater loue dan one shew then â—o giue his owne self â—s thou arâ— alâ—â—â—â— ready and desirous to doe to all 〈◊〉 seeke after theâ— with à sinceere â—â—ynd Let vs therefore if it shall soe stand with thy blessed will make à couenant betweene vs. Thou shalt take care of my welfare and remedy and I will take care of thy honor and seruice and thou shalt doe with me what thou wilt and shall see to be expedient for thy greater glory and my saluation and I will be wholy thine and depend vpon thee alone Graunt me sweet Iesus that I may desire nothing but thee and that I maie soe intirely and absolutely resigne my self vnto thee without all reserhation that I maie neuer hereafter take my self from thee O fire vouchsafe to burne me o charitie vouchsafe to inflame me o light vouchsafe to illuminate me O my Repose o my Consolation o my Hope o my Treasure o my Life o my Loue that alwaies burnest and art neuer consumed When shall I perfectly loue thee When shall I embrace thee with the armes of my soule When shall I for the loue of thee contemne both myself and all the world When shall my soule with all her powers be perfectly vnited vnto thee When shall she be wholy drowned and immerged in the bottomelesse abisse of thy diuine loue O most benigne sweet beautifull wise rich noble precious and most worthy to be beloued and adored when shall I loue thee in such sort that I shall be wholy conuerted into loue O life of my soule who to giue me life didst suffer death O good Iesu o my sweet Lord and Sauiour Graunt me I beseech thee that I maie altogether shunne and detest all manner of sinne and that in all sinceritie of heart I maie conuert my self to thee in such sort that all my thoughts my desires my memory and all the powers of my soule and body maie be fixed on the alone I
he writeth That if we doe praie well and as we ought we cannot saie any thing which is not contained in our Lords praier For Praier is as it were an interpreter of our desire towards God Wherefore praying well we aske those things onely which we maie well desire And in our Lords praier are not onely asked all things which we maie well desire but alsoe in that order or methode wherein they should be desired For first of all the end it self is desired and afterwards the meanes which conduce thereunto Our end indeed is God towards whome our affectioÌ„ tendeth in à twofold manner the one by desiring his glory the other by desiring to be partakers thereof The first proceedeth from that charitie where with we loue ourselues in God and therefore the Petition Sanctified be thy name is put in the first place by which we first seeke the glory of God and next Let thy Kingdome cona by which we desire to attaine to the glory of his Kingdome The meanes by which wee are furthered in attaining this end doth conduce in one of these two manners vdzt either of it self or by accident Of it self that good doth conduce which is profitable for this end And that which is profitable for the obtaining beatitude is profitable two waies the one directly and principally of which sort are meritorious works and to this the Third Petition Let thy will be done hath relation The other instrumentally as it were helping vs to merit and to this the Fourth Petition Giue vs this daie our daily Bread doth correspond The meanes which doth conduce to eternall felicitie by Accident is by remouing the impediments of our saluation There are three of these impediments The first iâ— Sinne which directly excludeth vs out of the Kingdome of heauen and therefore we seeke to remoue this by the Fiâ—t Petition And forgiue vs our debts c. The Second is Tentation which hindreth vs in the obseruance of the diuine will against which the Sixt Petition is ordained And lead vs not c. The Third is present penaltie which Lindreth what is necessary for the sustenance of our life against which the Seauenth Petition is ordained Thus farre are the words of S. Thomas or to this effect AN EXPLICATION OF THE ANGELICALL SALVTATION OR AVE MARIA A Preamble to the Explication HAile Marie fall of grace c. Although the name of Marie was not pronounced by the Angell in this salutation yet it is fitly inserted by the holy Church both because we speake not now to the B. Virgin as being present with vs in such manner as the was then with the Angellâ— aâ— alsoe for that by this holy name we are excited to greater reuerence and deuotion which the Angell stood not in need of Some doe coniecture that the Angell did of purpose omitt to expresse her name in this place that he might stile her with the new and admirable title Full of grace reseruing her proper name till à â—itter tyme. For he added à litle after Feare not Marie when bâ—holding her surpriz'd with such exceeding basâ—fulnesse and humble modestie he thought it requisite to call her in a familiar manner by her owne name thereby to embolden her to giue audience and answere to the rest of his embassage Blessed art thou among women These words were spoken both by the Angell and by S. Elizabeth not without mistery tâ—at by this consent or accord of words the holy Ghost might appeare to be the author of born these salutations Blessed is the fruit of thy wombe Iesus These words were spoken by S. Elizabeth except the holy name of Iesus which the could not pronounce for that it was not then imposed Neuerthelesse the holy Church doth with good reason expresse it in this place both because no name can be more profitable vnto vs for there is no other naâ—â— vnder heauen giuen to men wherein we must be saued as alsoe because no name doth sound more harmonious and sweet in the eares of the B. Virgin nor consequently can be more proper to procure fauour which is obserued in all sorts of praier Holie Marie Mother of God c. These words and the rest following were added by the holie Church and as it is probably coniectured about the yeare of our Lord 431. when by the meanes of Pope Celestine the heresy of Nestorius who denied the B. Virgin to be the Mother of God was condemned in the Ephesine Councell Haile Marie full of grace our Lord is with the. IN auncient tymes it was held à very great matter that the Aâ—gells should appeare vnto men and esteemed exceeding much to his commendation that had receaued them with reuerence but that an Angell should shew signes of reuerence to any man or woman it was neuer heard of vntill the Angell Gabriel saluted the B. Virgin saying All haile which signifieth God saue you peace be with you or reioyce Three reasons maie be giuen why it was not meet that the Angells should in tymes past reuerence men but rather men reuerence Angells The first because the Angells are replenished with the splendor of the diuine grace which is the reason that they euer appeare with brightnesse and glory but in men if they participate any thing at all of this grace yet it is very little and euer for the most part accompanied with à certaine obscuritie The Second because the Angells are familiar with God and men are remote and estranged from him by sinne The Third because the Angells are pure Spirits and men of à nature subiect to corruption Wherefore it was not conuenient that the Angells should reuerence any humane creature vntill here might be found such an one who did exceed them in these three qualities and this one was the B. Virgin and therefore the Angell saluted her with these words Hâ—â—le full of grace as if he had saied for this reason I yeeld reâ—erence vnto thee because I acknowledge that thou doest excell me in fulnesse of grace It is à probable opinion that the diuine grace was in more ample measure infused into the soule of the B. Virgin then into the brightest and most excellent Angell that is in heauen Secondly he saied Our Lord is with thâ—â— shewing that the B. Virgin excelled him likewise in familiarity with God For our Lord was present with her as her sonne but with him as his Lord. Luc. â— Neither was it euer saied to any Angell as it was to her That which of thee shall be borne holie shall be called the Sonne of God and againe The holie Ghost shall come vpon thee and the power of the most high shall ouershadow thee By which it appeareth that not onely the sonne of God but alsoe God the Father and God the holie Ghost were present with her O great dignitie of which no Angell was euer held worthy I Thirdly she excelled him in puritie for she was not Cant. 4 onely most pure herself as the spowse witnesseth
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
stealth but our Lord made vs wherefore we are the people of his pasture and sheepe of his hands which he of his ineffable goodnes hath vouchsafed to make vnto himselfe Our Sauiour saieth My sheepe heare my Ioh. 10. voice If therefore you will be his sheepe To daie that is euery daie whilest it is saied to daie for the daie here mentioned shall endure vntill tyme shall cease If you shall heare his voice that is come to know his will either by the lawfull preachers of his holie word or by reading the holie Scriptures or the writings of the holie Fathers or by his interiour motion or otherwise in what manner soeuer he shall please to manifest his will vnto you Doe not harden your hearts be not disobedient to his gracious inuitation and call but receiue it thankfully and put it in execution without delaie The Hebr. 4. Apostle did exhort the Hebrews by these words to embrace the doctrine of Christ shewing that the daie was then come whereof the Prophet spake soe many yeares before For saâ—eth he if Iesus that is Iosue had giuen them rest the Prophet would not haue mentioned another daie In tymes past our Lord spake vnto his people by the mouth of Moyses and other his holie Prophets but now in the law of grace by his onely Sonne Christ Iesus Let vs therefore mollifie our hearts let vs not be As in the prouocation according to the daie of the tentation in the desert at the waters of contradiction and other places in the desert VVhere our Lord saieth your fathers tempted me proued me and saw my workes They doubted in their hearts whether I weâ—e of power to giue them food defend them from their enemies and bring them to the land of Promise but they experienced me by my wonderfull workes to be the onely true God What should moue my people to be soe incredulous and obdurate What could I haue done more to shew my loue vnto them then that I haue done I brought them from Aegipt where they were oppressed I dried à passadge in the red Sea that they might passe without difficultie drowned their enemies in their sight I went before them in forme of à clowde by daie and like à piller of fier by night I fed them with Manna for Fortie yeares space in all which tyme neither the garments they wore nor their shooes were the worse for wearing Fortie yeares was I nigh to this generation guiding them teaching them working wonders amongst them and experiencing alwaies to winne their hearts And saied by my Angel to Moyses by him to them These alwaies erre in heart They erre not through ignorance they know what they ought to beleeue what they maie lawfully desire and what to doe to please me but they will not know I haue often instructed them in my waies by my seruant Moyses But they haue not knowne my waies that is they haue disliked would not approoue of my waies and therefore all remedies fayling I haue sworne to them in my wrath We must not conceiue by these words that the passion of anger is in God but onely that he swore to proceed to punish them as if he had been possessed with anger and wrath against them for S. Thomas saieth Anger is attributed to God metaphorically If they shall enter into my rest that is into the land of Promise I will cease to be that I am as I liue they shall not enter for their incredulitie These oathes are vertually included in the former words which doe seeme to be spoken by the figure Aposiopesis wherein something is not formally expressed which yet is vertually included in the sense of the words By the place of rest here mentioned is signified eternall happines for the land of Promise was à figure of the celestiall countrie It is not here expressed who shall enter into that rest but in the booke of Numbers we read that our Lord Num 14. saied My seruant Caleb who being of another spirit hath followed me him will I bring into this land and Iosue and the litle ones whome they saied should be à prey to the enemies By Iosue and Caleb maie be vnderstood the small number of the Iewes who filled with the spirit of God did follow the doctrine of our Sauiour and by the multitude of those litle ones the fulnes of the conuersion of the Gentils whome the holie Church brought forth in the last age litle ones indeed because they entred by the gate of humilitie The Apostle speaking of the Rome 11. Gentils saieth that they were wild oliues were taken and grafted in some of the oline branches wich were broken and soe made partakers of the roote and fatnesse of the oliue The faithfull therefore of the Iewes wâ—ich are signified by the boughes of that oliue which were not broken all true Christians who shall perseuer in the vnion of the Catholike Apostolicall doctrine who are ment by the wild oliues which were inserted into the oliue tree these shall enter into that place of rest We hope alsoe that those broken branches shall againe be reunited to the naturall oliue towards the end of the world Behoâ—d à Psalme full of ioye and sweetnes à Psalme apt to inflame à pious soule with the fier of the holie Ghost It importeth vs to sing or recite it in the beginning of the morning office with all attention and spirituall feruour that soe by beginning the worke of God with ardour we maie passe the rest of the daie with profitt Let vs therefore doe that whereunto we are inuited in this present Psalme and when we rise to the morning office let vs beginne with couradge and alacritie let vs banish from our hearts all vaine thoughts impertinent fansies let vs carefully busie our hearts with God aloÌ„e saying to ourselues in our interiour or to such as are present Come let vs exult to our Lord c. and with à recollected and amorous mind let vs put in practise those most noble acts whereunto this Psalme doth inuite vs which are these that follow vdzt To exult and make iubilation to our Lord To preuent â—is face in confession of praise and confession of our sinns with teares of contrition To fall downe before him and adore our maker VVhat is vnderstood by Hymnes Psalmes and Canticles AFter the Inuitatorie Psalme followeth an Hymne by which is signified that the mind being now inflamed with the diuine loue cannot containe it self any longer but must needs breake forth into à more sweete expression of its interiour affections An Hymne maie be thus defined an Hymne is à Poeme declaring certaine workes of God benefits shewed towards mankind or thus An Hymne is à Poeme recounting the vertues and praise worthy actions of the holie Saints or exhorting vs to ameÌ„d our liues The vse of Hymnes is most auncient S. Ierome affirmeth that all the Psalmes of Dauid before or after which Alleluia is placed are
properly tearmed Hymnes Which words agree with that of S. Mathew where he Math. 16. saieth that our Sauiour and his disciples after they had recited an Hymne went forth which Hymne consisted of diuers Psalmes as hath been saied in our second Chapter of this worke In the primitiue Church the vse of them was wery frequent as maie appeare by diuers of the Epistles of S. Paul as namely by the first to the Corinthians the fowerteeneth the first to the Ephesians and the third to the Collossians Philo Iudaeus saieth that lib. de vita coÌ„templatiua De diuinis nominibus c. 4. Ibidem ca. 3. the disciples of S. Marke did not onely contemplate but alsoe compose Canticles Hymnes in the diuine praise and S. Dionysius maketh mention of one Hierotheus his instructor in the sacred letters whome he affirmeth to haue composed hymnes some of which he setteth downe and moreouer that he the saied Hierotheus together with the Apostles did set forth the diuine praises at the funerall of the B. Virgin mother of God which words Necephorus expounding saieth that 〈◊〉 22. they recited Hymnes The Hymnes which are vsed in the diuine office were for the greatest part composed by S. Hilarie S. Ambrose and S. Thomas of Aquine Yet our holie Father S. Benedict in diuers chapters of his Rule c. 9. 12 13. in stead of the word Hymne hath the word Ambrosian by which it maie be gathered that the Hymnes vsed in the diuine office in his tyme were principally if not altogether composed by S. Ambrose If we haue regard to the signification of the words there is small differeÌ„ce betweene an Hymne à Psalme and à Canticle Yet the holie Fathers doe vse these words diuersly for by the Psalmes they seeme to vnderstand those which Dauid composed to be song to the harp and other musicall instruments by the Canticles those Ten Canticles which are taken out of the other bookes of holie writ and appointed to be song at Laudes Vespres Compline Seauen whereof are taken out of the old Testament and the rest out of new and finally by Hymnes are vnderstood certaine Odes composed in the diuine praise by Ecclesiasticall though not Canonicall writers Those that are desirous to read à more exacte narration of the difference betweene these three words maie fynd them sufficiently discussed in the Commentaries of S. Ierome vpon the fift of S. Paul to the Ephesians in the Prologue of lib. 3. S. Hilarie to his explication vpon the Psalmes and in the Preface of Euthimius to the Psalmes whereunto for breuitie sake I referre the studious reader VVhy the holie Church hath made choice of the Psalmes of Dauid to be recited in the diuine office rather then other parts of the holie Scriptures CArdinall à Turre Cremata vpon the Tract 75. in c. 18. Regulae S. Bened. Rule of our holie Father S. Benedict doth set downe Eight reasons which maie seeme to haue moued the holie Church to make vse of the Psalmes of Dauid in the diuine office rather then the other parts of the holie Scriptures The First is because sinners by reading of the Psalmes are wonderfully excited and animated to doe pennance when they behold Dauid cheifly celebrated in the Church who by pennance became soe great à Prophet and more illuminated by the spirit of God then any of the rest of the Prophets of which opinion Praefa in Psal S. Ambrose seemeth to be where he saieth In the Psalmes I am taught to auoid sinne and to blush when I doe pennance Soe mightie à King soe great à Prophet doth prouoke me by his example that I studie with all diligence â—ither to extenuate the fault committed or to beware of the fault as yet not committed The Second is because there is not any one booke of the holie Scriptures that doth treat soe familiarly with God for in almost euery part of the Psalmes the Prophet seemeth to discourse with God almightie which is a very proper methode for such as praie The Third is because the Psalmes are as it were â— plentifull Mother of spirituall affections abounding with celestiall fruits as most of the holie Fathers doe witnesse The Fowerth is because the Psalmeâ— are very profitable to be read by all sorts for they minister spirituall nutriture sutable to the degree of perfection that each man hath attained or doth aspire vnto Such as haue newly laied the foundation of Câ—ristian discipline maie there find comfort and incouragement to prosecute their course proficients that are aduanced to an higher degree maie there find matter wherein to exercise themseâ—ues and finally those that are happily arriued at the top of perfection maie there â—nd fe well to maintaine their flames of loue The Fift is because this heauenly philosophy is most apt to furnish euery man aboundantly with all doctrine necessary to saluation as best agreeing with those words of the Apostle where he saieth That all Scripture inspired by God is 2. ad Timoth. 3 profitable to teach to argue to correct to instruct in iustice Concerning which point see the Glosse in the beginning of the Psalter The Sixt is because this Propâ—esie excelleth all others in perspicuitie The Seauenth is because there is almost nothing contained in the Psalmes but it is either the praise of God or a Praiâ—r vnto him both which are most proper for the diuine office The Eight end last is because they are diuided into verses and the manner of distinction there obserued is esteemed of learned men farre better then that of the other parts of the holie Scriptures by verses or numbers and consequentlie doe best Psal 17. v. 50. agree with the alternate modulation of à quite The Grecian Fathers in their exposition of these words of the Psalmist I will confesse to thee among nations O Lord and will saie à Psalme to thy name doe affirme that the Prophet did fore shew that the Psalmes by him composed should be song in all parts of the world in the Churches of the Gentils and the same in effect doth the Prophet expresse in diuers places as namely I will confesse to thee in the Psal 34. v. 18. Psal 56. v. 10. great Church in à graue people I will praise thee And againe I will confesse to thee among peoples O Lord I will saie à Psalme to thee among the Gentils in many other places which for breuitie I omitt Certaine memorable sayings of the auncient holie Fathers in praise of the Psalmes of Dauid S. Dyonisius doth affirme that the Psalter li de eis nominibus cap. 3. Homil. 1. de Ezechiele is à certaine Inuentorie of the whole Scriptures wherein all the mysteries thereof are succinctly discribed and tempered with à wonderfull sweetnes of the verse S. Gregorie the great doth write that if the Psalmes be song from the heart and not with the voice onely they doe prepare à waie for almightie God to enter into the most inward
parts of the Soule in soe much that either the hidden misteries of the Prophesie will be laied open vnto it or the good spirit will be infused S. Chrisostome after he hath admired Homil. 6. de Paenitentia why the Prophet Dauid whome he stileth the musicall Doctor of puritie should be more frequented in all parts of the world then the rest of the holie Scriptures addeth these words The Prophet Dauid doth adorne our life with all sorts of benefits making himself all to all growing in yeares with children inuiting youth to prudence giuing to virgins modestie and puritie and to old men strength Sinners he prouoketh to Pennance saying Confesse to our Lord for he is Psal 117. Psal 18 good He fortifieth those that haue made good progresse in pennance saying The sinns of my youth and my ignorances O Lord remember not He exciteth those that haue receiued great graces to thankes giuing saying VVhat shall I render to our Lord for Psal 115. all things he hath giuen me He recalleth to confession such as often fall into a â—â—lapse saying If thou wilt obserue iniquities O Psall 1â—9 Lord who shall sustaine it Finally he concludeth O excellent harpe congregating the minds of all men through out the earth like vnto certaine strings in one consonance S. Basill the great saieth that in this Homil. in Psal 1. one booke of the Psalmes is comprised whatsoeuer is necessarie for all mens vse in the rest of the holie Scriptures It foresheweth future things with most certaine oracles it containeth an historicall narration it establisheth lawes to order our liues more holily it prescribeth and aduiseth euery one what is best to be done and in à word it is à plentifull and common promptuarie of all doctrine wherein the Prophet by his onely prouident industrious care hath deuised and excogitated what maie best conduce to the saluation of euery one which the saied holie Saint doth particularly recount in the same place adding further that the verse of the Psalmes doth cure our soules with the well proportioned modulation of the numbers which is rather à pleasant then à bitter medecine and moreouer that the Psalmes are à preseruatiue to profligate the inchauntments of the deuills à meanes to procure the patronage of the Angells à target of securitie in the terrours of the night à quiet rest in our daily labours à protection to infants an ornament to those that are in the flower of their age à comfort to old men and finally à fit attire for women wherewith to set out their beautie S. Augustine amongst other praises of the Psalmes hath words to this effect The holie Ghost saieth he beholding the minds of men to resâ—st and draw backe from the waie of vertue and to be inclined to the delights of this life hath mixed the force and operation of his doctrine with the pleasant melodie of à song that soe whilest the hearing is delighted with the sweetnes of the verse the benefit of the diuine words maie there withall find entrance and make deeper impression according to the proceeding of skillfull phisitians who when the diseases of their patients doe require that they administer bitter yet soueraigne potions least the diseased should refuse to take that which by all probabilitie will cause their recouery in regard of the vnpleasaÌ„tnes and loathsome tast thereof are accustomed to anoynt the top of the cup wherein the saied remedie is contained with honey or some such pleasant iuice It will be ouer long to rehearse the praises of this admired booke which maie be read in almost all the workes of the most famous writers and therefore I will conclude with these words of S. Ambrose In all other parts of the holie Praefa in Psal Scriptures saieth he are here and there singular or speciall remedies for singular or speciall persons according to their singular or speciall needs but the booke of the Psalmes containes à certaine generall medicine or remedy for the soules health of all mankind for each soules particular infirmitie or need Whosoeuer doth read them maie haue there à speciall remedy wherewith to cure the wounds of his proper passions and whosoeuer alsoe doth desire to enter the lists in à spirituall combate maie there as in the common place for the exercise of soules in the martiall feates of vertues find diuers sorts of maisteries or coÌ„flicts prepared and make his choice of such as he shall iudge most fit for him wherein he maie with most facilitie attaine the crowne of victorie VVhat is meant by an Antiphone BEfore euery one of the Psalmes is placed an Antiphone in most parts of the diuine office S. Isidore saieth that the lib. 6. orig c. 9. word Antiphona signifieth in Latin vâ—x reciproca or à reciprocall voice that is à voice which one wing of the quire returneth to the other from whence it cometh singing it in an exchanged order It alsoe appeareth by the workes of the li. 1. de Eccles officijs c. 7. saied Saint in another place that Antiphones were first of all vsed in the Greeke Church and afterwards introduced into the Latin Church by S. Ambrose Antiphones are for the most part taken out of the Psalmes or else are some deuout sentences desumed out of some other part of the holie Scriptures and accoÌ„modated to the nature of the office of that daie according to the tune where of the Psalme following is sung They are as it were à breathing fit betweene the Psalmes wherewith the mind is recreated and recouereth new feruour and alacritie to prosecute that which followeth Amalar saieth that an Antiphone doth resemble the vertue of Charitie for it ioyneth the works of two brothers in one The Psalmes maie be referred to workes and the Antiphones to the loue wherewith each lendeth to other his helping hand An Antiphone is song by turnes alternatly by both quires because charitie cannot be exercised betweene fewer then two The two Cantors doe signifie the vicissitude of charitie who of both sides in their turne or order doe as it were lift or passe the Antiphones from one side to the other Finally the two quires were prefigured by the wings of the liuing creatures stretched forth in length and meeting together which the Prophet Ezechiel saw in the figure of the comming of Christ of the new testament for that coniunction of their wings is the same that the Antiphones doe performe The title of the 8. Psalme and 1. in number in the nocturne office of the B. Virgin A Psalme to Dauid himself belonging to the end for Presses SAint Augustine affirmeth that the Prophet In Psal 1. Dauid did sing but 9. Psalmes onely with his owne proper voice and that the residue according to their seuerall titles were pronounced by one of the fower cheife Chanters to witt either by Asaph Eman Ethan or Idithun In the persoÌ„ of Dauid is prefigured our Sauiour to whome of all others
soe great Maiestie as thou art pleased to manifest vnto me by these thy wonderfull and magnificent workes I cannot conclude my song more fitly then as I begane saying O Lord our Lord how maruelous is thy name in the whole earth because c. The auncient holie Fathers grounding themselues vpon the words of S. Paul the 2. to the Hebrews and the first to the Corinthians the 15. as alsoe vpon the authoritie of our B. Sauiour himself in the 21. of S. Mathew doe applie the words of this Psalme wholly to Christ our Lord and his holie Church Wherefore I shall here vnfold the propheticall sense of this Psalme vsing as neare as I can the very self same words which I find set downe in the workes of the saied holie Fathers which are to this effect The propheticall sense of this Psalme IN this vale of teares we cannot see God for it is written Man shall not see Exo. 33. him and liue nor consequently can we come to know how admirable he is other wise then by his effects which are in two sorts that is to saie naturall and supernaturall By the first God appeared alwaies and euery where sublime for by the contemplation of his naturall effects all men might perceiue how incomprehensible à workman he was But by the second he cheefly shewed himself to be of infinite power and Maiestie in the tyme of the law of Moyses not to all the world but to some few people but in the tyme of the law of grace he hath shewed himself admirable in the whole earth in all the parts whereof he hath wrought wonderfull things and manifested to the inhabitants the hidden and secret things of his wisdome reuealing vnto them the mysterie of the Incarnation Passion Resurrection and Ascensian of Christ and other wonderfull testimonies of the Christian law and faith by all which the name of our Lord is made exceeding admirable and altogether inscrutable euen to the vtmost confines of the earth Dauid therefore foreseeing in spirit the supernaturall workes of God which were to bee wrought in the comming of Christ and manifested to the whole world stroken with admiration saied as followeth O Lord of all things and particularly Our Lord who with true Religion and due reuerence doe worship thee in faith of the Messias to come how maruelous by the future preaching of the Gospell is thy name shall thy fame and glorie be not onely in Iewry but alsoe in the whole earth in all the parts whereof thy holie Church shall bee dilated Because thy magnificence the humanitie of Christ that most noble sumptuous and magnificent worke of thyne is eleuated shall bee exalted from terrene humilitie and placed at thy right hand aboue the materiall heauens and aboue all the Angelicall or celestiall powers for then it shall bee diuulged through the world that thou hast giuen to Christ thy Sonne in his assumpted humane nature all power in heauen and vpon earth Yet soe inscrutable are thy iudgements that thou wilt not make choice of such as swell with humane learning greatnes to promulgate these thy diuine misteries neither wilt thou reueale thy perfect praise to them but out of the mouth of abiect simple and vnlearned people who not so much in regard of age as in respect of their resemblance to the propertie of children maie well bee tearmed Infants and sucklings thou hact perfected thou wilt perfect diuine praise to bee song to thyne and thy Sonnes holie name and wilt by them proclaime thy law wherein thy praise is contained And this thou wilt doe because of thy enemies to conuince the Priests of the Synagogue as alsoe the Priests of the Idoles and the professors of humane wisdome who by impugning thy new law will become thy enimies that thou maiest destroie disperse and cause to desist from their manner of religious worship the enimie the people of the Iewes who will be the prime enimies of the Messias and the reuenger the Gentils who by thy diuine ordinance shall reuenge the iniuries done by the Iewes vnto him Because I who am onely one of those Infants and sucklings as hauing been brought vp à poore simple sheep heard shall see thy heauens shall attentiuely consider those woÌ„derfull subtile workes of thyne which thou didst make with exceeding facilitie as being the workes of thy fingers the moone and starres which thou hast founded which thou hast created of nothing to stable and incorruptible being I cannot sufficiently admire what is man the whole race of men what are they or what seruice are they able to doe thee that thou who art of soe great power and Maiestie as these thy workes shew thee to bee art mindfull of him of them preuenting them with thy diuine grace and heaping innumerable benefitts vpon them without any the least merit on their part but meerely moued therevnto by thy owne immense goodnes Or the sonne not of men that is begotten of men according to the ordinary course of nature but of man borne of the Virgin Mother of God Christ our Lord who in respect of his humanitie will bee in some sort à creature what is hee That thou visitest him that thou wilt visite him assuming his humane nature to the personall vnion of thy diuine nature Verily O Lord this thou wilt doe out of thy diuine grace alone not moued thereunto by any fore goeing merits of Christ as man Thou hast minished him vdzt Christ our Lord à litle lesse then the Angels If we consider his humane nature precisely abstracting from the graces which he shall participate by such hypostaticall vnion thou wilt make him in some respects inferiour to the Angells for thou wilt make him passible and mortall but if we consider him as he shall bee in that state of vnion he shall transcend them farre in dignitie and excellencie Indeed for à small tyme during his Passion thou wilt minish him à litle lesse then them but after his Resurrection with glorie with renowne and praise worthy fame and with honour with reuerence that shall bee exhibited in token of his vertue thou hast crowned him thou wilt crowne him and adorne him on all sides and hast appointed him ouer the workes of thy hands and wilt constitute him Lord and King ouer thy creatures and giue him all power in heauen and vpon earth Thou hast subiected all things except thy self alone vnder his feete vnder his humanitie by which his diuinitie will deâ—cend vnto vs. All sheepe simple deuout soules and oxen learned Doctors and Preachers who cultiuate the hearts of the faithfull Moreouer all the beasts of the feild sinfull loose liuing people who wander vp and downe without à guide in the broad way of the pleasures of this life following their owne concupiscence The birds of the aire proud men puffed vp with the wind of vaine glorie And the fishes of the sea that walke the pathes of the sea curious worldly men who imploy their wâ—ole study in search of temporall
pleasures and commodities which quickly vanish like to the passadges of the fishes in the sea The Prophet endeth with the same verse he beganne to shew that Christ is the beginning and the end and that we ought to beginne end all our workes with his praise S. Augustine vpon those words whaâ— is man that thou art mindfull of him or the sonne of man that thou visitest him distinguisheth man from the sonne of man in this sort Euery sonne of man saieth he is à man but euery man is not the sonne of man for Adam was à man but not the sonne of man Those that beare the image of the terrene man who was not the sonne of man are signified in this place by the name of man and are as it were disioyned à farre of from God and therefore he is saied to bee onely mindfull of them but those who beare the image of the heauenly man the new Adam who was the sonne of man are more properly called the sonnes of man with whome God is nearely present illustrating them with the light of his countenance and therefore he is saied to visite them The new man is borne of the old because spirituall regeneration beginneth by the change of the old secular life according to that of the Apostle That is not first which is spirituall but that 1. Cor. 15. which is naturall afterward that which is spirituall The first man of earth earthly the second man from heauen heauenly Such as is the earthly such alsoe are the earthly and such as the heauenly such alsoe are the heauenly Therefore as we haue borne the image of the earthly let vs beare alsoe the image of the heauenly By the birds of the aire which are borne aloft and sing continually maie bee vnderstood the Angells that inhabite the highest places and sing continually the praises of God And by the fishes of the sea which dwell in the lowest places and are mute maie bee vnderstood the deuills which inhabite the remotest places from the throne of God and are mute as to the praising of him The explication of the 18. Psalme and second in number in the Nocturne office THE ARGVMENT THis Psalme consisteth cheifly of two parts wherein the holie Prophet sheweth two waies whereby euery man maie come to the Knowledge of God and of diuine misteries The one by comtemplating the heauens which by their beautie greatnes exact motion doe expresse after à silent manner the Maiestie power and wisdome of their Creator according to that of the Isaiâ— 40. Prophet Isaie Lift vp your eies and see who hath created these things The other by the law of God whereby men are taught how to frame their liues conformable to the diuine will The holie Fathers grounding themselues vpon the authoritie of S. Paul in diuers places doe interpret the words of this Psalme to bee spoken by the holie Prophet of the Apostles Euangelists other preachers of the new law and of the sinceritie and excellencie of the same law wherefore I will first set downe the Propheticall or rather indeed the true literall sense of this Psalme and afterwards the plaine literall sense as the words seeme to import The heauens the Apostles and Euangelists who are tearmed heauens in respect of their celestiall conuersation and eminency of grace and for that God dwelleth in them in à sublime and vnspeakable manner in which sense likewise all perfect and spirituall men are called heauens in diuers places of holie writ Heare yee heauens what things I Deutero 32. Isa 1. speake and the earth heare the words of my mouth And the Prophet Isaie Heare yee heauens and giue eare ô earth These heauens declare the glorie of God to witt the Kingdome and excellencie of Christ and the firmament the holie Church established vpon the rocke which is Christ and perfect men who are firmely placed in her as starres in the firmament declareth vnto vs the workes of his hands to witt the vertues miraculous workes of Christ wrought by his diuine power principally which is as his right hand his humanitie instrumentally which is as his left hand Daie vnto daie vttereth the word wise holie and diuinely illuminated men doe impart vnto learned and spirituall men out of the fulnesse of their knowledge doctrine concerning the diuine nature of Christ according to that of the 1. Cor. 2. Apostle we speake wisedome among the perfect And night vnto night sheweth knowledge such contemplatiues from whom the sunne of Iustice they beinge now well grounded in à spirituall life for à long space withdraweth his rayes of sensible deuotion and comforts leauing them in aridity and darknesse of spirit and affordinge them only à glimpse of his beautie as through an obscure clowde leadinge them maruelously by à very painfull yet more secure and meritorious waye doe shew to others in this estate of desolatioÌ„ knowledge how to comport theÌ„selues in the like exigeÌ„ce to make right vse of such substraction of grace There are noe languages nor speeches whose voices are not heard vnderstood and spoaken by the Apostles for they spake with all toungs and euery one vnderstood them in his owne proper phrase of speech This verse according to the latin translation maie admitt this construction Non sunt loquelae neque sermones there are noe languages or speeches quorum non audiantur voces corum of which languageâ— and speeches the voices of them to witâ— of the Apostles are not heard and thâ—â— construction seemeth to agree with the verse following Their sound hath goone forth into all the earth for the Apostles did cast lots and diuide the nations of the earth amongst them and they in person visited the principall parts thereof and to the rest their sound hath gone forth videlicet their doctrine hath been published by their disciples Certes saietht he Apostle into all the earth hath the sound of them gone forth and vnto the ends of the whole world the words of them And vnto the ends of the round world the words of them this was foreshewed alsoe by the Prophet Isaie From the ends of the earth we haue heard praises the glorie of the iust one and Isa 24. in another place I will send of them that shall be saued to the Gentiles into the sea into Affrike and Lidia them that hold the arrow into Italie and Greece to the Ilands farre of to them that haue not heard of me and haue not seene my glorie c. The Apostle alleadgeth this verse to proue that faith is of hearing and of the preaching of the Apostles whence it followeth that this Psalme doth speake of Christ and his Apostles and of the preaching of the Euangelicall law He hath put his tabernacle in the sunne These words are expounded two waies The first is that he to wit Christ our Lord hath put his tabernacle his assumpted humane nature which is the temple of his inuisible deitie in the sunne to wit
things to embrace vertue and from vaine fading things to thirst after the cheife immutable good Secondly The testimony of our Lord is faithfull true and most worthy to bee credited reuealing and testifying the will of God what his pleasure is we should know what he requireth we should doe and what we should refraine from what paines and torments he will inflict vpon such that trangresse his cōmandements and what reward he hath prepared for those that obserue them giuing wisedome the light of spirituall prudence to litle ones to wit to simple and humble men that they may by the help thereof know how to decline from euill and doe good for to such God almightie vnfoldeth many high mysteries according to that of our Sauiour I confesse to thee ô Father Math. 11. of heauen and earth because thow hast hid these things from the wise and prudent and hast reuealed them to litle ones Thirdly The iustices of our Lord be right iust and full of equitie leading vs to beatitude without error and therefore making hearts ioyfull which obserue them for loue For it is naturally delightfull to à man to behold that he liueth well according to the rules of vertue and procureth internall peace securitie of conscience and firme hope of saluation but contrariwise it is à corrosiue to à mans heart to see himself à slaue to sinne and vice and procureth horror sadnesse and despaire if God doe not mercifully moue him to teares of repētance whereas A secure mind is as it were à continuall Prouerb 15. feast Fourthly The precept of our Lord is lightsome cleare and manifest illuminating the eies of our interiour to wit our vnderstanding and Memorie that we bee not immerged in the darknes of vice but maie remaine alwaies in God Fiftly The feare of our Lords is holie That seruile feare by which we tremble to offend God out of the consideration of the seueritie of his iustice is good but that filiall feare which ariseth out of the consideration of his goodnes and mercie by which we dread to displease God because we loue him tender his honour as being our benigne Lord and Father is truely holie and permament for euer and euer for it beginneth here and remaineth euen in the next world habitually and actually alsoe according to reuerentiall subiection but not according to flight which pertaineth to feare because the blessed are confirmed in grace and assured that they cannot bee auerted and therefore doe not feare any future euill but are subiect to God with à reuerentiall feare Sixtly The iudgments of our Lord be true iustified in themselues The commandements of our Lord which are called his iudgments because by them he will iudge mankind and which are the square or rule to discerne vertue from vice and good workes from euill these commandements I saie are most true and iustified in themselues that is they need not bee demonstrated to bee iust by any one for in respect they are the commandements of God they are sufficiently prooued to bee iust Moreouer the ten commandements of which Dauid cheifly speaketh in this place in regard they are all as principles of the law of nature doe containe in them such iustice that they are iust in all places times and particular cases and admit noe dispensation whereas other lawes doe often want the circumstances of time place and persons that they maie bee iust and therefore are to bee desired aboue gold and much precious stones to bee preferred before riches in what quantitie soeuer for the iust shall haue an hundred fold in this world in the world to come life euerlasting and enioy such blisse as farre exceedeth all terrestriall treasure and happines which either eie hath seene or eare hath heard or hath entred into the heart of mā They are alsoe more sweet pleasant and delightfull to our soules then honie or the honie combe is to our tast which contayneth plentie of the purest honie as I can saie by experience For thy seruant keepeth them in keeping them is much reward Many fauours and blessings are obtained euen at this present besides what may iustly bee expected hereafter relying vpon thy faithfull promises Sinnes who vnderstandeth who is able to perceiue or marke euery sinne truely noe man for such indeed is mans frailtie that he is in noe sort able to know shunne and deplore his daily defects and ignorances He hopeth but not without some feare for he doth not certainly know whether he bee worthy of loue or hatred for man cannot bee iustified compared with God If he will Iob. 9. contend with him he cannot answer him one for à thousand Which being soe what better or more present remedy then to haue recourse to God by humble praier saying from my secret sinnes which either when I commit I am ignorant I doe commit or else doe not know to bee such cleanse mee ô Lord by causing me to remember them in as much as is expedient by infusing such sorrow as maie suffice in generall and graunting me grace from hence forth to beware of them as much as is possible and from other mens spare thy seruant and permit him not to bee seduced by their bad example or instigation nor to giue them iust cause of scandall or to doe any thing by which he maie be guiltie of their failings For such is my confidence in thy immense goodnes that notwithstanding I happen to fall into these secret defects and ignorances and that the euill enimie and wicked men doe suggest occasions of sinne vnto me Yet If thou mercifully aiding me they shall not haue dominion ouer me in such sort that wittingly and willingly I doe giue consent and yeeld myselfe subiect vnto them then shall I bee immaculate and shall bee cleansed although not altogeather for that cannot bee expected during this mortall life yet without doubt from the greatest sinne from pride which is the roote of all vice and most odious in thy sight And then exteriourly the words of my mouth shall bee such as maie please thee and interiourly the meditation of my heart gratefull in thy sight alwaies Which I beseech thee O Lord happily to bring to passe who in prosperous things art my light and fortitude and in aduerse my helper and redeemer In this Psalme are wonderfully expressed by the Prophet the grounds of the Christian faith the preaching of the Apostles the Incarnation of the diuine word the praise of the Euangelicall law an acknowledgment of his owne frailtie and an inuocation of the diuine mercie Let vs therefore sing it or recite it with all feruour of heart beseeching our sweet Sauiour who for our sake humbled himselfe soe low as to become the sonne of à poore maid to extinguish all pride in vs and to graunt vs his holie feare The exposition of the 23. Psalme and 3. in number in the Nocturne Office THE TITLE The first of the Sabbaoth the Psalme of Dauid COncerning which you must
eternall vnderstanding or my fruitfull memory out of the fulnesse of its infinite fecunditie and immense goodnes and out of the fountaine it selfe of my essence haue intellectually brought forth haue from eternitie saied and truely begotten an onely Sonne consubstantiall to me who is the Good word By that he is called good Mare 10. is shewed that he is God For none is good but one God I the eternall Father tell my workes to the King to Christ my beloued Sonne the King of Kings as Christ himself affirmeth The Father loueth the Ioh. 5. Sonne and sheweth him all things that himselfe doeth Whatsoeuer the Father knoweth in himselfe that he expresseth in his Word in such sort that whatsoeuer is contained in the essence of the Father that clearely shineth in the Sonne for he is the onely begotten of the Paternall mynd the eternall word the word of his vnderstanding and full expression of his wisedome Finally whatsoeuer the Father in order of things hath created euen from the beginning that he saied from eternitie in his word and made by him in conuenient tyme as S. Iohn witnesseth Ioh. 1. All things were made by him and againe That which was made in him was life My tongue my vnderstanding is the penne of à Scribe wriâ—ing swiftly maie bee compared to the penne of à Scribe writing swiftly in two respects First because as the word that is written with à penne doth not sound and passe away but is expressed in silence remaineth firmely soe the word of the Father is not sounding passing away and vnstable but secret firme immoueable and eternall Secondly because as the penne of à Scribe writing swiftly doth write à word without labour or notable delay soe the diuine vnderstanding speaking internally produced his word in the very instant of eternitie without motion labour or tarriance as the eternall wisedome who is the word and Sonne of God affirmeth saying Our Lord possessed Prouerb 8. me in the beginning of his waies before he had made any thing from the beginning from eternitie I was ordained The depthes were not as yet and I was now conceiued c. Moreouer he that writeth à great volume in à short tyme is not soe properly saied to write swiftly as he that comprehendeth that great volume in à few words and yet omitteth nothing God the Father in his eternall word comprehended all things that euer were are or shall bee and therefore he doth iustly affirme of himselfe that His tongue is the penne of à Scribe writing swiftly These two verses maie alsoe bee expounded as being the words of the Prophet and then the sense of them seemeth to bee as followeth My heart my vnderstanding out of the plenitude of diuine illumination Propheticall knowledge hath vttered hath produced saied internally and expressed with the mouth a good word this present Psalme which is à good word repleate with high most delightfull mysteries I tell my workes to the King I sing write and dedicate this present Psalme and all my other actions to the honour of the Mâ—ssias the King of Syon of whose spirituall nuptials I purpose to treate My tongue is the penne of à Scribe writing swiftly My toÌ„gue in writing this Psalme was the penne of one writing swiftly that is of my selfe who write it without premeditation or labour as I receiued it from the holie Ghost or of the holie Ghost who causeth those whome he doth inspire to write fast without searching for exquisite words to expresse what he dictateth O heauenly Spouse thou art Goodly of beautie aboue the Sonnes of men There was à threefold beautie in Christ The first eternall diuine and infinite which belongeth vnto him by reason of his diuine nature he being the figure substance of the Father whome the Angells behold with delight The second beautie of Christ was created and spirituall which consisted in the perfection of his wisedome the excellencie of his grace the eminencie of his charitie and other vertues and this his beautie was without comparison greater then of all the elect together The third beautie of Christ was created and corporall which consisted in the due proportion seate and quantitie of members and in the meet super infusion of liuely colour This beautie of Christ was exceeding great admirable First because noe naturall perfection was wanting vnto him Secondly because it was most fit that soe holie and faire à soule as his should bee infused into à body proportionate Thirdly because the body of Christ was assumed of most pure matter to wit of the purest bloud of the most worthy Virgin and Finally because it was formed and composed by à most skilfull infallible agent to wit the holie Ghost and therefore we maie piously beleeue that our Lord Iesus Christ in corporall beautie alsoe did excell all others euen Absolon himselfe Grace is powred abroad in thy lippes fruitfull and efficacious eloquence sweetnes affabilitie of speech is giuen thee that none shall bee able to resist thy words therefore in regard thou art soe powerfull to winne all hearts God hath blessed thee for euer The word Propterea in the latine text which here is Englished Therefore doth alsoe signify Because and being soe taken the sense of this verse is as followeth Thou art goodly of beauty aboue the Sonnes of men grace is powred abroad in thy lippes because God hath blessed thee for euer to wit with Hypostaticall vnion which shall remaine for euer and is the fountaine from which all gifts and graces doe flow most copiously into thy humanitie ô Christ The first sense is good and proper yet the Second seemeth to bee preferred Bee girded with thy sword vpon thy thigh ô most mightie ô Thou who art not onely most beautifull and gracious but alsoe most strong and â—aliant prepare thy selfe to combate with the vniust ryrant who hath by fraud circumuented thy beloued and detaineth her captiue for originall sinne The sword here mentioned is the doctrine of Christ who saieth of himselfe by the Prophet Isaie He hath made my mouth as à sharpe Isa 49. Ephe. 6. sword Take vpon you saieth the Apostle the sword of the spirit which is the word of God VVith thy beautie and fairenes not soe much with thy corporall beautie as with thy wisdome and Iustice which are the splendor of thy Soule Intend incline and haue pious regard to the saluation of thy people and endeauour to the vttermost to procure it Proceed prosperously aduance and march forwards with happy successe from the bosome of thy eternall Father into the wombe of thy immaculate Mother from her wombe into the manger from the manger to the Crosse and from thence extend thy dominion ouer the whole world and reigne in the militant Church placing thy throne in the hearts of thy people by faith and grace and in the triumphant Church by affording them the cleare vision of thy glorie And doe thou reigne in this sort Because of thy truth
expounded of the Triumphant Church as followeth The fountaine of wisdome or the inundation of the holie Ghost maketh the triumphant Church ioyfull with the ioy of beatificall fruition the highest Hath sanctified the hearts of the blessed which is hâ—s tabernacle God is in the middest of the triumphant Church therefore it shall not bee moued from the state of beatitude In the instant that any of the blessed thall bee receiued into the Kingdome of glorie God will confirme them in grace Thirdly they are applyed to the Blessed Virgin as followeth The word of God Christ Iesus our Lord in whome is the originall source immense plenitude of all true delight hath filled his blessed Mother with ioy exultation assuming humane nature in her sacred wombe Christ hath sanctified her and preserued her from all impuritie He hath rested nine monthes in her wombe and euer since in the Center of her immaculate soule She shall not bee moued from good to euill but shall remaine stable and immoueable in God because he will sanctifie her and fortify her in perfection of grace euen in her Mothers wombe Nations are troubled by the preaching miracles of the disciples of our Sauiour some to Pennance admiration others to obstinacy and opposition and Kingdomes are inclined are humbled to faith and holie obedient conuersation learning of Christ who was mild and humble of heart He Christ gaue his voice by himselfe his disciples and their successors and the earth was moued The saied humiliation of Kingdomes was foretold bythe Prophet Isaie in these words He to wit Christ Isa 26. will how downe them that dwellon hight thé high cittie he will abase By the high cittie is vnderstood Rome which at that tyme was Lady of the world of which the same Prophet à litle after â—aieth The foote shall tread it downe the feete of the poore maiâ— the steps of the needy By the poore man is vnderstood S. Peter à poore fisher man and by the steps of the needy the preaching of S. Peter and Paul who liued in voluntary pouertie for by their preaching the vnbeleeuing glorie and magnificent ostentation of the Romans was brought to embrace Christian humilitie The Lord of hostes is with vs Christ the King of glorie the vertue and wisdome of the Father who is stiled Emanuel that is God with vs hath come vnto vs and dwelled with vs in his assumpted humane nature the God of the Patriarke Iacob is our defender Come ye that desire saluation come not soe much by corporall motion as by faith and affections of the heart and see the workes of our Lord and consider and ponder seriously in your mynds what wonders he hath put vpon the earth to wit the Incarnation of his onely sonne the making of à Virgin to conceiue bring forth à Sonne and yet remaine à Virgin innumerable other admirable workes farre transcending the ordinary course of nature taking away warres euen vnto the end of the earth causing an vniuersall peace ouer all the world at the tyme of the birth of Christ our Lord as à figure of the spirituall peace which our Sauiour brought vnto all mankind to wit peace betweene God and man according to that of the Apostle God was in Christ reconciling 2. Cor. 5. the world to himselfe peace alsoe betweene the Iewes and Gentils He is our Ephes 2. peace who hath made both one c. He shall destroy the bow and breake weapons and shields he shall burne with fire This peace which Christ shall bring shall bee soe vniuersall and endure for soe long à space that men shall conuert their weapons and warlike engins to other vses according to that of the Prophet The Isa 2. law shall come forth of Sion and the word of our Lord from Ierusalem and he shall iudge the Gentils and rebuke many peoples they shall turne their swords into coulters and their speares into sithes c. This verse maie bee expounded in à more spirituall sense as followeth He shall destroy the bow Christ shall laie open and destroy the hidden deceits of the wicked endeauoring by flatery and faire promises to seduce the good and breake the weapons to wit open persecutions manifest diabolicall inuasions And the shields to wit the fallacies wherewith peruerse men doe couer and defend their errors he shall burne with fire by condemning the peruerse to hell fire or illuminating and inflaming the hearts of the faithfull to discerne resist their machinations Bee quiet abstract your hearts from vaine euill and vnprofitable things adhere to me with your whole mind attend to me fixe your desires vpon me and simplify your actions and see by affectionate contemplation and experimentall gust that I am God your Creator prouisor Sauiour gouernour that neuer cease to haue care of you that am alwaies ready to helpe you and to infuse consolation in such sort that you maie euen by experience acknowledge that I am your God Whosoeuer hath à desire to tast and proue this experimentall gust of God must of necessitie keepe à diligent watch ouer his heart flie concupiscence contemne pleasures shunne dissolution or loosenes of life repell and quit himselfe from superfluous imployments of body and minde seeke and sigh incessantly after that one thing onely necessary Make vnto you new fallow Ierem. 4. ground saieth the Prophet and sow not vpon thornes bee circumcised to our Lord and take away the prepuces of your hearts I shall bee exalâ—ed among the Gentils I the onely sonne of God and Sauiour of the world by the preaching of my disciples shall bee ackowledged honoured and worshipped by the Gentils according to that of the Prophet From the rising of Malach. 1. the sunne euen to the going downe great is my name among the Gentils I shall bee exalted in the earth in the peoples of the Iewes neare the end of the world when the fulnes of the Gentils hath entred The Lord of Hostes is with vs c. This verse in regard of the sweetnes of the signification and dignitie thereof is iterated for to imprint it the better in the heart of the Chanter What I haue saied before maie suffice for explication thereof with this obseruation That whereas Exod. 3. in Exodus we read that God almightie stiled himselfe the God of Abraham the God of Isaac and the God of Iacob affirming that this is his name for euer the Prophet here expresseth onely the God of Iacob for this reasoÌ„ as it maie seeme because as Iacob supplanted his brother of the benediction and inheritance soe the sonne of God who alone assumed humane nature supplanted the disobedient Angels of the benediction inheritance which was as it were due to them by prioritie of Creation and obtained it for man kind Behold how full this Psalme is of diuine misteries in which faith is corroborated hope in God is established fortitude is excited the beginning of the new
borne Church is explicated the grace of Baptisme is commended the benefits of God recounted the Incarnation of Christ is designed the faithfull are inuited to the consideration of the diuine workes the diuine power is openly declared à most sweet and paternall admonition is contained the magnificence of our Sauiour is set forth and finally the most excellent benefit of his holie Incarnation is repeated to shew that it cannot bee to oft remembred Let vs therefore endeauour to sing this Psalme with all feruour of deuotion beseeching almightie God in our hearts to bee our refuge and comfort in all our necessities both corporall and spirituall The title and argument of the 86. Psalme and 6. in The Nocturne Office TO the children of Chore to the faithfull imitators of Christ à Psalme of Canticle à Psalme containing spirituall ioy In this Psalme is sung the praise of the Cittie of Ierusalem by which noe doubt the Christian Church ought to bee vnderstood For although that which is saied in the beginning of the Psalme to wit That the foundations thereof are in the holie mountaines maie bee applied to the terrene Cittie of Ierusalem yet the rest to wit That the Babylonians Aegiptians and Tyrians are in it doth not squarre therewith But to the Church militant or triumphant all that is saied doth fitly agree The exposition of the Psalme THe foundations thereof The Prophet expresseth not the name of the thing whereunto the word thereof hath relation for the same reason as it maie seeme which moued S. Marie Magdalene to saie vnto him whome she supposed to bee the gardiner Sir if thou hast taken him away tell me where thou hast layed him c. O excessiue loue She beleeued noe mans minde could bee ignorant of him with whose feruent loue hers was filled and wholly possessed In like manner the Prophet in regard of the ardent loue he bore towards the holie Church doth not expresse the name thereof and yet the words following doe shew that he had relatiō thereunto as being the thing he foretold in his heart His words are these The foundations thereof to wit of the holie Church which I contemplate in spirit are collected and established in the holie mountaines in Christ the mount of mountaines principally and secondarily in the Apostles and Prophets who doe sustaine the spirituall fabricke of the Church according to that of the Apostle Other 1. Cor. 3. foundation noe man can laye beside that which is layed which is Christ Iesus and in another place Build vpon the foundation of Ephe. 2. the Apostles and Prophets Our Lord loueth the gates of this spirituall Sion our Lord accepteth and approueth of the Sacramēts vertues Exorcisme Catechisme Baptisme of the holie Church which are as it were the gates entrances into à spirituall life aboue the tabernacles of Iacob before or rather then the rites and ceremonies obserued by the children of Israell whilst they liued in tents and Pauilions In the Prophecy of Malachias God almightie doth seeme to dislike and reiect the Synagogue and her manner of worship and to approue and gratefully accept of the Christian Church and the forme of seruice vsed therein I haue noe Malach. 1. will in you to wit the Synagogue saieth the Lord of hostes and gift I will not receiue of your hand But of the holie Church he saieth From the rising of the Sunne euen to the going downe great is my name among the Gentils and in euery place there is sacrificing there is offered to my name à cleane oblatiō Morally by Sion are vnderstood the speculators of celestiall things and by Iacob the supplanters of vices Our Lord therefore doth loue Sion to wit the vertues and good workes of contemplatiue men more or better then the tabernacles of Iacob to wit the inhabitants of the earth designed by Iacob who although they liue in the grace of God haue not as yet throughly mortified their coneupiscences and altogether subdued vice but haue need to combate daily against inordinate motions Nothwithstanding that these labour more then speculatiue perfect mē yet they merit à lesser guerdon or reward then they because their acts doe not proceede from such sincere perfect and feruent loue as the acts of contemplatiue persons neither doe they operate soe readily peaceably sweetly and delightfully as contemplatiues and speaking absolutely by how much the more readily quietly delightfully any man doth execute the worke of God by soe much the more doth he merit Glorious things are saied of thee ô Citty of God not onely of the triumphant Church but alsoe of the militant to wit that the Sonne of God shall visite her in person and that all nations tribes and peoples shall flocke vnto her from all parts of the earth and make suite to be admitted to inhabite within her walls which is insinuated by the words that follow I will bee mindfull of Raab and Babylon knowing me Raab in this place is not the proper name of that woman who hid the messengers of Iosue but according to S. Ierome it is here an apellatiue name designing as à propertie pride or proud whereby are designed the Pagans giuen to idolatrie and rebellious to God and Babylon is by interpretation confusion The sense therefore of these words seemeth to bee I will bee mindfull by shewing mercie of Raab and Babylon to wit of the proud Gentils and of those that liue in the confusion of sinnes knowing me by faith after I am soe mindfull of them This our Lord performed sending his Apostles to the whole world of whome S. Simon and Iude preached the Gospell to the Babylonians and conuerted the greatest part of them to the faith of Christ Behold the forreiners the Philisthians and Tyre and the people of the Aethiopians these were there to wit in the Citty of Christ These nations are here expressed by name because they bordered vpon the land of Iuda and did first embrace the Christian faith yet by them are designed all the infidels of the whole world which came o◠shall come to ioyne in vnion of faith with the holie Church Shall it not bee saied of Sion Man and man is borne in her and the highest himselfe founded her As if he should saie yes it shall bee saied of Sion that many men or almost euery man shall bee regenerated in her by the Sacrament of Baptisme and that God founded her These words are otherwaies deliuered by very many of the most learned and auncient Fathers as followeth Shall not man saie to Sion and man is borne in her and he the most high hath founded her As if the Prophet had saied Yes verily Man shall saie to Sion to wit to the holie Church as followeth and Man is borne in her Christ God and man is borne of the B. Virgin the most worthy member in the Church and he to wit Christ our Lord soe borne in the Church according to his humane nature being the most high according to his
respect that he permitteth wicked people to liue for the most part in great plentie ease pompe and delicacy and suffereth vertuous holie men to liue in want affliction contempt and misery but when he cometh to the generall iudgement that he maie render to euery one according to his workes his seate shall bee as it were corrected Fire which shall burne the whole world shall goe before him and inflame his enimies round about but shall not touch nor contristate his elected friends as is prefigured in the three children which the King of Babylon caused to bee throwne into â— furnace Daneil 3. of burning fire who were not touched by the flames but the Chaldeans burnt whoe were about the furnace The things that follow are denounced by the Prophet as though they were already done for the assured certaintie thereof His lightnings shined to the round world the earth sâ—w and was moued The inhabitants of the earth shall see his lightnings and the other terrible precedent signes of his dreadfull comming wither for feare and expectation of what shall come vpon the world The mountaines melted as wax before the face of our Lord before the face of our Lord all the earth Some expound these words literally of the materiall mountaines which shall bee dissolued the earth made plaine and perspicuous but others expound them morally of proud ambitious and vaine glorious men who shall bee confounded and dissolued in their hearts at the sight of our Lord and not onely they but alsoe terrene auaritious and sensuall men saying one to another VVhat hath pride profited vs Sap. 5. or what commoditie hath the vaunting riches brought vs all those things are passed away as à shadow and as à messenger running before and as à ship that passeth through the surging wanes whereof when it is past the trace cannot be found c. The heauens haue shewed forth his iustice the Sunne Moone and starres in which shall appeare great testimonies of the indignation of God shall as it were proclaime to the whole world with what seueritie rigour of iustice he will take reuenge of mankind for sinne and all peoples haue seene his glorie shall see his glorie in these all other his wonderfull workes And therefore since that our Lord is of such power and Majestie Let them bee confounded that adore sculptils statues and images as Gods framed by the hands of men which neither can hurt nor helpe them and let them blush for shame that glorie in their Idoles as though there were diuine power in them for they shall then behold that those things which they adored for Gods are mere painted blocks and engrauen stones and that our Lord whome they would not here acknowledge is the onely true God vnto whome all adoration and diuine worship is due Adore him all yee his Angels To the greater confusion of Idolaters doe ye ô ye his Angels adore Christ our Lord your Maker sitting vpon his tribunall This place is alleadged by the Apostle to the Hebrewes to proue Hebr. 1. our Sauiour to bee true God And when againe he bringeth in the first begotten into the world to wit at the daie of iudgement for he speaketh à litle before of his first comming he saieth And let all the Angels of God adore him Sion heard was glad The militaÌ„t Church shall heare all that hath been before mentioned concerning the Majestie of our Lord comming to iudgement the confusion of Idolaters the adoration of the Angels and shall exult with spirituall ioy And the daughters of Iuda reioyced because of thy iudgements ô Lord All particular Churches meÌ„bers of the vniuersall or all the soules confessing to our Lord in spirit and truth for Iuda is by interpretation confession shall reioyce being moued thereunto by the consideration of thy iust iudgements ô Lord who wilt leaue nothing neglected doe iniury to none nor let passe the oppression or violence vsed towards any vnreuenged but wilt exalt all those that haue been contemned afflicted and tormented for iustice sake and wilt condemne to eternall flames those that placed their felicitie in the pompes and delights of this world And they shall reioyce alsoe Because thou Lord art most high ouer all the earth thou art exalted exceedingly incoÌ„parably without measure aboue all Gods both aboue those that by participation of thy diuine power are called Gods and aboue those alsoe whome the Gentils falsly worship as Gods You that loue our Lord hate ye euill since that sinne is soe odious in the sight of our Lord that he will come with such furie and indignation to take reuenge thereof All you deuout soules that make profession to feare and loue him abhorre it in your hearts yet not in regard of the paine it induceth but because it is displeasing vnto him and contrary to his diuine will and then you maie bee confident that you shall not onely experience him à mild iudge towards you in that dreadfull daie but alsoe your protector and comforter in all your present dangers afflictioÌ„s For Our Lord keepeth the soules of his Saints in this present life by infusion of grace and the ministry of his Angels and in the daie of iudgement out of the hand of the sinner from the power of the first transgressor Lucifer and his complices he will deliuer them he will perfectly free them and wipe all teares from their eies for after that last sentence sinners shall noe more molest the iust with their malicious pretensions and false accusations Light is risen to the iust and ioy to the right of heart The light of iustice the Sunne of vnderstanding shall arise to iust men and direct them in the way of truth without errour teaching them to discerne betweene iust and iniust good and euill and exciting them to elect in all things what is most conforme to the diuine will whence will follow exceeding peace of conscience and vnspeakable ioy of heart to the righteous that shall walke simply and humbly therein or thus The light of glorie illuminating the vnderstanding or Christ our Lord the Sunne of Iustice shall then arise to the iust man directing him towards the cleare vision of God ineffable delight proceeding from the vision of God which he shall eternally enioy shall arise to the right of heart Wherefore Bee glad yee iust in our Lord your most pious Redeemer and most liberall benefactor who shall come to the last iudgement with such preparation and for soe great benefit vnto you and with confession of praise and thankfullnesse Confesse ye to the memory of his sanctification praise him that hath soe gratiously been mindfull of you that he might sanctify you and bring you to eternall felicitie for which his singular clemency and mercy shewed towards you without any merit on your part but meerely of his owne immeÌ„se goodnesse you are obliged by all the lawes of gratitude to glorify his name incessantly and neuer to forget
him who hath been mindfull of you euen before you had existence in nature In this Psalme we are admonished to weigh diligently the horrour distriction and seuere rigour of the last iudgement and to consider from our heart how horred Hebre. 10. it will bee then to fall into the hands of the liuing God to behold him à furious iudge to see the world all in flames to see the whole troupes of Angels assisting Christ our iudge against the vniust before heauen and earth to render an account of all our words deeds and thougts to bee confounded and reproued before men Angels and diuels to heare that most bitter and irreuocable sentence of damnation pronounced Goe Math. 25. ye accursed into eternall fire to expect the vncertaine or rather certaine sentence of the iudge to behold the wide gaping Chaos of the infernall dungeon and lastly to bee separated for euer from the societie of the iust and throwne into the abisme of hell there to bee scorched with vnextinguible flames without any the least hope of euer departing thence Wherefore let vs recite this Psalme with feare and trembling and beg of our Lord grace to coÌ„porte our selues in such sort in this life that we maie merit to behold him then as à gracious patrone and mild Father not as a seuere iudge The title and argument of the 97. Psalme and last in the Nocturne Office A Psalme to Dauid himselfe In the person of Dauid is prefigured Christ our Lord as hath been saied The Prophet doeth by this Psalme inuite all nations with heart voice and instruments ioyfully to celebrate the two foresaied commings of our Sauiour yet he cheefly treateth of his first comming to saue the world The Prophet doth in this as in many other of the Psalmes speake of things to come as if they were already passed for the infallible certainty of them all which we now behold to bee performed accordingly The exposition of the Psalme SIng ye to our Lord à new song because he hath done maruelous things farre surpassing mans capacitie which are at lardge recorded by the Euangelists His right band his diuine power hath wrought saluation to himselfe hath raised his mortall body from death to life or thus hath saued mankind for himselfe and his arme his vertue and fortitude is holie God the Father Our Lord hath made knowne his saluation hath proclaimed to Zachary and the shepheards by his Angels to S. Elizabeth S. Anne and holie Symeon by the holie Ghost afterwards to S. Iohn the Baptist and finally to the Apostles in the transfiguration of our Lord that Christ Iesus is his beloued Sonne whome he promised should come and worke saluation to all mankind In the sight of the Gentils he hath reuealed his iustice first by the starre which appeared to the three Kings and afterwards by the preaching of the Apostles he hath reuealed Christ our Lord who is tearmed his iustice because by him God hath redeemed the world not by his power onely but bâ— the way of iustice or thus hath reuealed the precepts couÌ„sells of the Euangelicall law in which the plenitude of iustice is contained The words and sense of this most sweet verse are frequent in tâ—â— Prophesie of Isaâ—â— The Isa 40. glorie saiet he of our Lord shall bee reuealed and all flesh together shall see that the mouth of our Lord hath spoken And our Lord 52. hath prepared his holie arme in the sight of all the Gentils and all the ends of the earth shall see the saluation of our God and againe I 56. haue made my iustice neere it shall not bee farre of and my saluation shall not tarrie He hath remembred his mercy wherewith he mildly and sweetly not onely spared our first parents but alsoe promised that the seed of tâ—e woman should crush the serpents head and he hath remembred his truth to the bouse of Israel to performe faithfully what he promised to Abraham Iacob and his progeny according to that of S. Luke He hath receiued â—srael his child Luc. 1. being mindfull of his mercy As he spake to our Fathers to Abraham and his seed for euer All the ends of the earth haue seene the saluation of our God by saith in Christ our Lord diuulged by the holie Apostles Marc. 16. vnto whome our Sauiour saied Going into the wâ—ole world preach the Gospell to all creatures For which singular benefit the Propâ—et doth here inuite all creatures to praise and giue thankes to our Lord saying Make ye iubilation to God all the earth O all ve inhabitants of the earâ—h with excessiue and vnspeakable ioy of heart saie ye praise to Christ our God chaunt with your voices reioyce in your hearts and sing on instruments Sing to our Lord on harpe on harpe voice of Psalme on long drâ—wne trumpets and voice of câ—rnet of horne According to the letter the Hebâ—â—wes did â—se â—uch musicall instruments as these therewith to set forth the praise of God But being taken in à spirituall sense by the harpe is vnderstood the workes of mercy or mortification of the flesh by the long drawne trumpets are signified the tribulations and aduersities oâ— this life and by the cornet of horne the contemplation or celestiall things by which all transitory things are transcended The sense therefore of this verse seemeth to bee Sing to our Lerd on harpe with mortification of your flesh and workes of mercy that your song maâ—e bee acceptable and deligâ—tfull On harpe and voice of Psalme with life answerable and concording to your voice On long drawne trumpets in aduersities tribulations and tentations giue thankes to God esteeming it all ioy when you fall Iac. 1. into diuers tentations And voice of cornet of horne with vocall praise proceeding from diuine contemplation Make ye iubilation in the sight of the King our Lord to wit Christ Iesus Let the Sea bee moued and the fulnesse thereof the round world and they that dwell therein The riuers shall clappe with hand This is Bellarme in bunc locum Metaphorically spoken in regard that the noise of their motion compared with the roaring of the sea is like to that of clapping of hands The mountaines together shall reioyce at the sight of our Lord because he cometh to iudge the carth If this bee referred to the first comming of our Sauiour all these are saied to reioyce because he cometh to gouerne the world with most iust lawes not onely as in tymes past with the Majestie of his inuisible diuinitie but alsoe in a corporall and visible Philip. 2. forme Made into the similitude of men and in shape found as à man But if it bee referred to â—is second comming these are inuited to reioyce because God will then exterminate all sinners and renew all the elements Some expound the two precedent verses as followeth Let the Sea bee moued and the fulnesse thereof to wit those that negotiate on the sea and such as
which I will here particularize First the mynd which is perhaps as it were tired with the intense study of praier maie by this meanes haue tyme to breath and gather new forces Secondly the mynd will bee much recreated and delighted with the gratefull variety profitable vicissitude of praier and reading Thirdly those who perhaps would not otherwise haue the opportunity by reasoÌ„ of their many exteriour imployements to heare the Scriptures read by this meanes doe participate of that benefit and Fowerthly the mynd is by such reading furnished with aboundant matter to moue holie affections becometh fattened strengtâ—ned with good desires in vertue where of it maie with much facilitie passe through the rest of the office according to that of the Psalmist As with marrow and fatnesse let Psal 62. my soule bee filled and my mouth shall praise with lippes of exultation Notwithstanding that the words of the insuing Lessons are literally applied to our Sauiour yet are they placed in this office by the holie Church which is directed by the holie Ghost according to that of the Euangelist The holie Ghost Ioh. 14. whome the father will send in my name he shall teach you all things and suggest vnto you all things whatsoeuer I shall saie to you and are mystically expounded of the blessed Virgin both by the auncient moderne Fathers in effect as followeth The explication of the First Lesson THe most blessed Virgin the immaculate Mother of the eternall wisdome saieth as followeth In all these things to wit which are before rehearsed in the saied Chapter I sought rest for indeed the most pious Aduocatrix of mankind doth aboue all the blessed spirits and next vnto her deare Sonne our Lord and Sauiour Christ Iesus couet the saluation of all people and desire to inhabite haue her place of residence and repose in all mens hearts by holie remembrance vertuous imitation and sweet louingnesse and I shall abide in the inheritance of our Lord to wit in the faithfull and vertuous elect who are the inheritance and Church of our Lord. Then the Creator of all commanded and saied to me that which immediatly followeth in the next sentence and he that created me to wit the eternall word hath rested in my Tabernacle to wit in my wombe where he assumed humane nature and being made an infant did reremaine for the space of nine moneths He hath alsoe most graciously rested in the tabernacle of my mynd euen from my first conception And he saied to me commanding that which followeth Inhabite in Iacob to wit in the Primitiue Church consisting of the Iewish elect for in it our most blessed Lady was corporally conuersant liued most exemplarily and holily and afterwards did and doth spiritually remaine in the whole militant Church possessing protecting gouerning the hearts of the faithfull and in Israel to wit contemplatiue religious and spirituall persons and eminent in the practise of all vertues inherite that thou maiest as it were by right of inheritance possesse them as being their Mother their Queene and their Aduocatrix and they alsoe maie possesse thee by incessant most pure and feruent loue as thy seruants and Sonnes and take roote in myne elect by impetrating for them the gifts of grace and vertues that soe they maie bee radicated in Christ and euer cohere and cleaue to thee At the end of this Lesson as like wise of the rest is added Tu autem Domine miserere nobis that is to saie But thou ô Lord bee mercifull vnto vs which custome is obserued at the end of the Lessons in all other offices except those of the faithfull departed By which words is signified as Rupertus affirmeth that euen the office l 1. de diuinis officijs c. 12. of shewing forth the diuine word cannot bee performed by vs without contracting some small dust of blame For as S. Augustine saieth The word of predication is heard with more securitie then pronounced and the reason thereof is because when the Preacher or denouncer of the word shall perceaue that he saieth well and deserueth praise it is à very hard matter if he bee not touched in some slight manner with the spirit of elation and therefore in respect that he walketh vpon the earth and hath his feete soiled with dust although he bee otherwise wholy pure and cleane yet in regard hereof it will bee needfull for him to implore the diuine mercy that soe he maie bee washed in that part and become altogether neate and pure After the Reader hath pronounced the foresaied words to wit But thou ô Lord bee mercifull vnto vs the whole quire answereth Deo gratias that is to saie l. â—itato c. 14. ThaÌ„kes to God which as Rupertus affirmeth is not referred to the saied last praier of the Reader but to the whole precedent Lesson the quire thereby giuing thankes to God for that he hath graciously vouchsafed to breake vnto them the bread of his diuine doctrine least they should haue perished with famine of hearing the word of God S. Augustine Ep. 77. Alipio Aurelio doth extoll this manner of thankes giuing as followeth What better thing saieth he can we beare in our mynd or pronounce with our mouth or expresse with our penne then Deo gratias there can noe sentence bee saied more breefly neither is there any thing more ioyfull to bee â—eard nor more loftie to bee vnderstood nor more fruitfull to bee done then this c. This it is which S. Paul doth soe frequently inculcate vnto 1. Thessal 5. vs in his Epistles saying In all things giue thankes for this is the will of God This the Prophet Dauid was most carefull to obserue Psalm 33. I will blesse our Lord saieth he at all tymes his praise alwaies in my mouth The holie Church therefore with good reason doth ordaine this manner of thankesgiuing to bee often iterated in the diuine office that thereby we maie ascribe to God vnto whome doth belong all that is best whatsoeuer is well done in our praier and render him thankes therefore Of Responsories NExt in order after euery Lesson there followeth à Responsory which is soe called because one alone hauing song à Lesson all the quire doth answer and sing that which followeth which vsually is taken out of the same part of the holie Scriptures as the Lesson or otherwise is composed of certaine amorous affections towards God and sweet sentences corresponding to the nature of the office of that daie The institution of them is very auncient and most authors are of opinion that the greatest part of the Responsories which are placed in the Breuiary were collected composed by S. Ambrose They seeme to bee ordained for this reason to wit that whereas in the Lessons we doe as it were heare God almighty most gratiously to speake vnto vs and put vs in mynd of his wonderfull workes and of his excessiue loue towards the saluation of mankind or to propose vnto
holie Church For like as wheÌ„ the riuers enter into the Sea the salt waters doe rage swell at the entrance of the fresh waters soe the Infidels did beginne to rage and swell at the preaching of the Apostles as being contrary to their doctrine and manners But our Lord dwelling on high hath shewed himselfe farre more to bee admired since he hath gotten the victory ouer all the persecutors and tyrants and propagated his Kingdome through out the earth notwitstanding they impugned it to the vtmost of their power For the word in altis which here is interpreted on high some read in high things and expound it as followeth The persecutions of the Infidels are indeed maruelous but our Lord is farre more maruelous in high things to wit in the wonderfull miracles sublime signes and neuer before heard of prodigies which he hath effected by those that beleeued in him in soe much that the holie Church amidst the most cruell persecutions that euer were did not onely not feare nor faile but was exceedingly dilated augmented strengthened and sustained all sorts of torments with wonderfull alacritie and cheerefulnesse vntill at length the tyrants yeelded and the Roman empire it selfe submitted its stubborne necke to the yoake of Christ And therefore ô Christ Thy testimonies thy words where with thou hast testified and solemnely promised by the mouthes of thy holie Prophets and Apostles concerning thy saied Kingdome that thou wilt establish it and defend it in such sort that hell gates shall not preuaile against it are made credible exceedingly are confirmed with soe frequent and euident miracles that they cannot bee denied to bee most true but doe as it were inforce vs to beleeue that thou wilt performe in due tyme and order whatsoeuer thou hast saied as maie appeare alsoe by what thou hast already most faithfully brought to passe From henceforth therefore it is most meet that the holie Church which is thy house bee holie immaculaâ—e and adorned with all puritie for euermore in respect that she hath for her guardian and protector soe mighty and prouident à Lord from whome she hath alreaôy receiued such singular benefits and maie iustly hereafter expect farre greater relying on thy most faithfull promises for Holinesse becometh thy house ô Lord for length of daies Behold here à short Psalme but yet replete with mysteries wherein the soule hath à sweet confident and amorous conference with God Let it not therefore bee sung by vs in à cold and aride manner but with feruour of deuotion and holie desires And that we maie bee able to sing it in this sort let vs cleanse our selues from all staine or impuritie of our flesh and spirit that our body maie bee the temple of the holie Ghost and our soule the seat of the eternall wisdome The Title and argument of the 99. Psalme and Second in the Laudes A Psalme in Confession The Prophet doth here inuite the people of God often and attentiuely to confesse vnto him with confession of praise both for that he hath created nourished and conserued vs as alsoe because the memory of him is most sweet his fidelitie and mercy towards vs perpetuall The exposition of the Psalme MAke ye iubilation to God all yee who inhabite the earth saie yee an Hymne vnto him with such aboundant and ineffable ioy of heart that the ioyfulnesse of your deuotion maie endure noe limits but through the excesse and vehemency thereof maie breake forth by exteriour signes which yet are farre short of expressing what you feele interiourly It is most meet that yee reioyce to God in this manner because as his Majestie doth infinitely exceed our imbecillitie and vnworthinesse soe the ioyfulnesse which we conceiue touching him ought to transcend our proper infirmity elocution manner of declaring our mynd Serue yee our Lord obey yee his diuine precepts not out of a seruile feare but in gladnesse willingly promptly and with à filiall loue for God loueth à cheerefull giuer 2. Cor. 9. Serue him with gladnesse yet not dissolutely or irreuerently but in gladnesse accompanied with feare or respect according to that Serue our Lord in feare Psal â— and reioyce to him with trembling It cannot bee hard to serue him in this manner loue being the summarie of his coÌ„mandements Rom. 13. and the fulnesse of his law For what is more sweet easie then to loue Enter yee in before his sight enter yee into the materiall temple of God where he is present in an especiall manner most graciously giueth audience to deuouâ— people My eies saieth he shall bee opened 2. Paralip 7. and my eares erected to his praier that shall pray in this place Enter I saie in exultation of heart and with an attentiue and inflamed mynd that he maie behold that your affection towards him hath moued you to come into his presence and that you come not of necessitie or coÌ„pulsion Enter yee alsoe into the immateriall temple of God to wit into your soules place your selues there neare vnto his sacred image and discusse your interiour open your hearts vnto him with an humble confidence and treate with him coÌ„cerning the businesse of your saluatioÌ„ inuenting many pretty industries of loue to expresse your affectioÌ„s gaine his fauour for he alone caÌ„ satiate your desires Know yee not onely by faith but alsoe by naturall reason experimentall gust that our Lord into whose presence I inuite you to come and praise him he is God our Creator and conseruer then whome nothing can bee imagined more excellent He it is vnto whome we are indebted for our being and all that we are or enioy For he made us and not we ourselues Although our parents doe cooperate to the vnion of our soules to our bodies which are begot by them yet doe they in noe sort concurre to the production of the soule it selfe it being created by almighty God of nothing as the world it selfe was created by him without the influence of any other cause besides himselfe and therefore we Men must needs acknowledge à more singular dependance of our Creator then any other of these sublunary things amongst which we are conuersant in this life For they are produced by the immediate causes vpon which they depend not onely by meanes of disposing the body and rendring it fit to receiue the soule or forme with which it is to bee animated or informed but alsoe by immediate influence coÌ„currence to the production of the soule or forme it selfe whereas in vs Men this is proper to God alone to produce our soule without the least helpe of any secondary cause at all This the Mother of the holie Machabees 2. Ma chab 7. did confesse saving vnto her children I know not how you appeared in my wombe for neither did I give you spirit and soule and life and the members of euery one I framed not but in deed the Creator of the world that hath formed the natiuitie of man and
that inuented the origine of all c. O all yee His elected people and the sheepe of his pasture whome he feedeth with his Sacraments and sustaineth nourisheth in mynd and body with his guifts and graces enter yee not so much with corporall steps as with aduancement of your mynds into the practise of vertues which are his gates through which you are to passe into eternall life enter I saie in Confession of your sinnes For proceeding according to order this ought to precede our other workes of vertue for by such confession sinnes are remitted grace giuen and men are fitly disposed to praise God But if we omit to doe this it will bee in vaine for vs to seeke to enter into his saied gates neither will any thing we doe seeme gratefull vnto him as he affirmeth by the mouth of the Prophet Isaie saying VVhen you shall stretch forth Isaie 1. your hands I will turne away myne eies from you and when you shall multiply praier I will not heare for your hands are full of bloud VVash you bee cleane and take away the euill of your cogitations from myne eies c. Being therefore thus prepared enter yee alsoe with humble confidence into his courts in Hymnes for your praises will then be most delightfull vnto him By the courts of our Lord diuers of the holie Fathers doe vnderstand the latitude of Charitie and other principal vertues which à soule soe cleansed by Sacramentall confession practised in inferiour vertues ought to aspire vnto by which they maie attaine to perfection in this life and acquire an answerable place of glory in the next but some others doe suppose the Prophet to allude to the Three Courts of the Temple whereof one was for the Priests another for laye men and the third for women Amongst the diuine Attributes for all which he is most praise worthy Praise yee his name here for three of them cheefly First because our Lord is sweet mild benigne and soone moued to pittie and compassion Which if you desire to make tryall of Tast ye and see that our Psal 3â— 2. Cor. 1. Lord is sweet He is the Father of mercies and God of all comfort Secondly praise him because his mercy is for euer Our Psal 102. Lord is pittifull and mercifull long suffering and very mercifull As à Father hath compassion of his children soe hath our Lord compassion on them that feare him Thirdly and lastly praise him because his truth is euen vnto generation and generation As he is most mercifull promising benefits gratis soe he is most faithfull and true in constantly performing what he hath promised as he witnesseth of hymselfe saying Heauen and earth shall Luc. 21. passe but my words shall not passe Behold here à Psalme replete with Angelicall sweetnes which we ought to sing in the person of the holie Church with diligent attention rendering our selues efficaciously obedient to the pious exhortations therein contained by iubilating to our Lord seruing him with gladnesse attending to his presence incessantly and confessing him to bee our God by faith workes which we cannot by any meanes performe vnlesse we doe daily with intire hearts abhorre and detest the greater sort of vices and diligently to the vtmost of our power shunne correct deplore the lesser sort of sinnes by frequent confession firme purpose of amendement weighing carefully that saying of Salomon He that hideth Prouer. 28. v. 13. his wicked deeds shall not bee directed but he that shall confesse and shall forsake them shall obtaine mercie These things are requisite to the due performance of the acts where vnto we are inuited in this present Psalme for those acts are altogether deiforme celestiall Angelicall and of incomparable merit The title and argument of the 62. Psalme and third in the Laudes A Psalme of Dauid when he was in the deserâ— of Iuda called Ziph or of Idumea Holie Dauid when he was inforced to hide himselfe in the desert from the furious persecution of Saul and could not haue accesse to the Tabernacle of God nor to Ierusalem where he had à longing desire to bee in the inheritance of our Lord did take occasion by that his affliction to deplore his owne estate and the estate of all other iust men liuing in the exile of this present life and vale of teares whcih is repleate with vices and tribulations sterill of good things and true felicity and to expresse the exceeding great desire he had to passe out of this world vnto the celestiall countrey The exposiiion of the Psalme O God of all and in a speciall manner My God in regard of thy peculiar fauours graces aboundantly bestowed vpon me the vnworthiest of thy creatures protecting me from euill things promoting me in good things and directing me in à particular manner to my last end as alsoe in respect of the singular loue and reuerence wherewith I loue worship thee alone and aboue all things to thee â— watch from the morning light presently â—oâ— soone as the daie appeareth and the spendor of thy diuine grace doth illustrate mâ— soule I arise by erecting my mynd towards thee with à cordiall affection to contemplate loue and adore thee My soule hath thirsted after thee The appetite of my soule to wit my will hath coueted with an intellectuall and exceeding great desire to obtaine thee the fountaine of all goodnesse who alone canst satiate her and my flesh to wit my body or my sensuall appetite hath thirsted to thee very many waies by reason of diuers and manifold necessities Concerning these words of the Prophet you are to note that whether the Flesh bee taken for the body onely or for the sensitiue appetite it cannot fitly bee saied to thirst to God directly and immediatly for God being an immateriall and simple essence can onely bee attained with à sole immateriall appetite as he is onely comtemplated with a sole intellectuall eie neither can the flesh precisely taken according to it selfe desire properly speaking or thirst but for as much as it is informed with the soule for desire rather belongeth to the whole compound and to the soule then to the flesh Whereas therefore the flesh is here saied to thirst to God it maie bee vnderstood two waies First because it is an an occasion to the soule to tâ—irst to God For The body that is corrupted burdeneth the Sap. 9. soule and the soule by reason of her vnion with the body falleth into many necessities solicitudes afflictions and miseries and consequently tâ—ereby she hath soe many causes or motiues of sighing and longing after God as she experienceth in herselfe impediments which interpose themselues betweene her and Godâ— and doe retract remoue her à farre of from him Such impediments as these the Apostle felt when he saied Vnhappy man that I am who shall deliuer me from the body Rom. 7. of this death Secondly it maie bee vnderstood thus My flesh to wit
my sensitiue appetite thirsteth to God not directly immediatly as if God were the obiect of its desire but because those things which it longeth for it desireth according to the will of God that is to saie according to the command of reason and the direction of morall vertues In à desert land and inaccessible and without water soe in the holie I haue appeared to thee The Prophet seemeth to signify by these words that the desert sterill place where he then remained barren of things necessary and much more of delightfull things was neuerthelesse profitable vnto him to fynd out God For the soule by how much more she is destitute of carnall delights or at least wise by how much more she remoueth her affection from terrene things and placeth herselfe in à certaine desert or abstraction of mynd by soe much the more easily she maie ascend to contemplate and relish heauenly things I saieth he remaining in à desert land and inaccessible and without water soe haue appeared to thee that is soe haue shewed presented my selfe before thee in ascensioÌ„ of mynd as in thy holie that is as if I were in thy sanctuary in Ierusalem where there are many motiues of pietie and the sollemne vse of Religion that I might sâ—e thy strength and thy glory thy power and Majesty S. Augustine doth expound this desert land to bee the world forsaken by true men and inhabited by beasts to wit by carnall or sensuall men which is saied to bee inaccessible because it is a difficult matter to passe through it and to fynd out the narrow way which leadeth vnto eternall life and to bee without water because although it hath some few puddles of putrified water to wit carnall wisdome yet it wanteth water from heauen to wit true wisdome vnlesse God of his singular grace doe vouchsafe to shew the way to those that wander in this desert and sprinkle his dewe from heauen vpon it In this desert land therefore saieth the Prophet I haue appeared to thee ô God as in thy holie For I haue not liued in this world after the manner of worldlings nor followed the steps of sinners but haue serued thee in hoâ—inesse and iustice that I might see clearely in the celestiall countrey thy vertue to wit thy omnipotency wherewith thou disposest all things in heauen and earth and thy glory to wit thy beatitude or thus that I might see thy vertue and thy glory to wit Christ our Lord. In both which waies by the vertue and glory of God is vnderstood God himselfe sublime and glorious soe that we ought to operate all things we doe to the end that we may attaine the diuine vision as being our finall reward for which reason our Sauiour saieth This is life euerlasting that they may know thee the onely true God and â— 17. whome thou hast sent Iesus Christ. Because thy mercy is better then liues my lippes shall praise thee The word because seemeth not to bee referred to that which goeth before but to that which followeth as thus My lippes shall praise thee because thy mercy to wit the presence of thy grace wherewith thou conseruest we in à spirituall being is better then liues that is to saie is better then all sorts of naturall liues for the gifts of grace doe farre excell those of nature and it is better not to bee not to liue à naturall life obnoxious to sinne then to bee without grace and charitie as our Sauiour affirmed of Iudas saying It Marâ— 14. were good for him if that man bad not been borne Moreouer the mercy of God giueth vs life and the same mercy conserueth it and if we shall loose our life for his loue he will restore it vnto vs in à farre more happy manner but if we fall from his mercy to conserue our life we shall deseruedly loose both our life and his mercy according to that of the Euangelist He that loueth his life shall loose it and Ioh. 12. he that hateth his life in this world doth keepe it to life euerlasting Soe I will blesse glorify and superexalt thee in my life to wit all the tyme I shall subsist and remayne in this life as the Prophet saieth in another Psalme I will blesse our Lord at all tymes his praise alwaies in my mouth Or thus In my life that is I will frame my life in such sort that my conuersation shall bee à certaine benediction of thy name for I will ordaine and direct all my actions and words to the honour praise and glory of thy holie name and in thy name I will lift vp my hands that is in the inuocation of thy name I will lift vp my hands in praier expecting aide and comfort in aduersities from rhee alone and giuing thankes to thee in my prosperities S. Augustine vpon these words giueth this admonition to wit that all those who lift vp their hands to God in praier ought alsoe to lift vp their hands to good workes if they desire to obtayne their requests The words immediatly following seeme to bee the praier which Dauid made when he soe lifted vp his hands to God As with marâ—ow and fatnesse let my soule bee filled and my mouth shall praise with lippes of exultation Let my soule o Lord bee replenished with spirituall marrow and fatnesse to wit with internall consolation ardent charitie and thy diuine grace which are not properly marrow and fatnesse for that is a certaine corporall thing but yet haue à certaine resemblance thereunto For as those who are adorned with marrow and solide fatnesse not with swollen and puffed vp fatnesse are healthfull strong faire well coloured and pleasant and contrariewise those that are very leane are aride weake sad and disfigured soe those that are replenished with spirituall grace as with wholsome fatnesse are deuout feruent and euer ioyfull and contrariewise such as want it are soone cloyed with spirituall things weake and ill disposed to doe good or to tolerate euill With this spirituall fatnesse therefore the Prophet desireth to bee filled then he doubteth not but he shall bee able to praise our Lord with such couradge sweetnes and alacritie that he shall bee inforced to discouer his mentall ioy and sweetnes by exteriour signes of exultation If I haue bein mindfull of thee in my bed in the night tyme in the morning I will meditate on thee and contemplate such things as will bee pleasing to thee because thou hast been my helper Let vs imitate this good example and place our selues in our bed as in our tombe for sleepe is à certaine resemblance of death and who knoweth when he layes him downe to rest whether he shall awake or noe vntill the sound of the trumpet doe summon him to the tribunall of God S. Augustine out of these words gatheretâ— this document to wit That they who desire to remember God to haue his loue feare before their eies whilest they are imployed or busied in
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
of Israel à people approching vnto him According to the letter the Prophet calleth the Children of Israel to witt of the Patriarke Iacob the Saints of God because in those daies almost all the world was inclined to Idolatry excepting they whence it is that Moyses often saieth of them Thou art à holie people to the Lord Deut. 7 thy God The Lord thy God hath chosen thee to be his peculiar people of all peoples that are vpon earth Yet in a spirituall sense by the Children of Israel are vnderstood all the faithfull whether they be descended from the Patriarke Iacob according to the flesh or not for as the Apostle teacheth Not Rom. 9. all that are of Israel be Israelites nor they that are the seed of Abraham all bee children but in Isaac shall the seed be called vnto thee that is to saie not they that are the children of the flesh they are the children of God but they that are the children of the promise are esteemed for the seed and to all such the Apostle saieth Let the word of Christ dwell in you Colos 3. aboundantly teaching and admonishing your owne felues with Psalmes Hymnes and spirituall Canticles in grace singing in your hearts to God These are à People approaching to God For as wee goe backe from him by sinne soe wee approach neere vnto him by vertues and good workes Faith sheweth the true end for which Man was created and the way leading thereunto Hope beginneth to tend thitherwards Charitie vniteth vs to our end and all other vertues in as much as they are informed with Charitie doe knitt vs indissolubly vnto our end which is God himselfe Behold here à Psalme replete with the zeale of diuine loue wherein the Prophet expressing some few creatures by name doth exhort the whole machine of the vniuerse to praise the most high and holie Trinity that soe by them might be fulfilled what he piously desired but was vnable by himselfe to performe Whilst we sing it let vs recollect our minds from all extrauagances inkindle in them the zeale of diuine loue and conserue it with all vigilancy Let vs contemplate in all especially in the celestiall creatures the excellency of the Creator In this contemplation let vs feast our spirit delighting ourselues in his praise and congratulating his ineffable felicity most affectionately Finally let vs personally ourselues fulfill what we excite all other things vnto by praising and glorifying almighty God for whose praise and glory all things were created for truely it is more possible for heauen and earth to be annihilated then for à man not to be saued who glorieth in the diuine praise The title and argument of the 149. Psalme THe title prefixed to this Psalme is Alleluia and it agreeth well with the words of the Psalme which doe wholy tend to set forth the praise of our Lord and Sauiour principally for the benefit of the perfect victory and finall triumph which the faithfull shall obtaine in his second comming when all the aduersaries of the elect shall bee damned eternally and the elect bee freed from all euill reassuming glorified bodies These three last Psalmes haue such connection coherence one with another that they seeme to bee à continuation one of another and this peraduenture is the reason why the holie Church placeth them together at the end of Laudes and appointeth them to bee song as one Psalme with one Gloria in the end The exposition of the Psalme IN the last verse of the precedeÌ„t Psalme the Prophet hath these words An Hymne to all his Saints c. and now he beginneth this Psalme with Sing yee to our Lord à new song as if he had saied O yee Saints that are à people approaching to him Sing yee to our Lord à new song for his new benefits to witt for the benefits of our Redemption renouation iustification and glorification let his praise bee in the Church of Saints in the congregation of deuout people in the Militant and triumphant Church as the Prophet Isaie recounteth Isa 51. Ioy and gladnesse shall bee found in it giuing of thankes and voice of praise Let Israel to witt all such of the Iewes that shall bee conuerted and all other Christian people who by faith good life are reputed to bee of the seed of the Patriarkes much rather then the children of the flesh according to that of the Apostle Know yee therefore that they who Gal. 3. are of faith the same are the children of Israel Let this true Israel bee ioyfull in him that made him to witt in his Creator and redeemer and let the Children of Sion to witt particular Churches members of the vniuersall Church or deuout soules who are the children of the holie Church designed by Sion reioyce in their King to witt the celestiall Spouse our Sauiour Christ of whome it is saied in the Canticles Cant. 1. The King hath brought me into his Cellars we will reioyce and bee glad in thee Let them praise his name in quire on timbrell and Psalter let them sing to him Let them not onely sing à new song vnto him with ioy and exultation but let them alsoe adioyne musicall instruments to their voices that his praise maie bee more solemnely set forth By the Timbrel is vnderstood the mortification of the flesh because à skin is extended vpon that instrument and by the Psalter vpon which many strings are stretched at length are designed good workes The children therefore of Sion ought to sing to our Lord on Timbrell to witt in chastisement of their flesh and refraining their inordinate concupiscences and on Psalter to witt in goodnesse of life and manners free from reprehension that their life and manners maie bee consonant to the words they pronounce which manner of quire is most delightfull to the eares of almighty God Let them doe this Because our Lord is well pleased in his people Prouerb 8. Ioh. 15. to witt in his elect whome he hath loued from all eternitie of his meere benignitie and of whome he saieth My delights to bee with the sonnes of men And he will exalt in the daie of iudgement Luc. 12. the meeke to witt those that are true Christians in faith conuersation and haue practised that lesson which our Sauiour proposed to all sorts of people saying Learne of me because I am meeke and Math. 11. humble of heart These he will exalt vnto Saluation of body and mynd giuing them à double stole compleat beatitude and life euerlasting The Saints shall reioyce in glory to witt in the celestiall Kingdome when as their weâ—ping and lamenting in this world shall bee turned into ioy they shall bee ioyfull in their bedds to witt in the celestiall mansions in which they shall sweetly and happily rest in God by the delightfull sleepe of sincere contemplation Of these bedds our Sauiour saieth I goe to prepare you à place and againe Ioh. 14. In my fathers howse
saied manner with great ioy exultation and gladnesse Let euery spirit praise our Lord. VVhat is vnderstood by the Chapters in this and the diuine office THe next in order followeth à Chapter The Chapters in this and the diuine office are nothing else but short Lessons taken out of the holie Scriptures by which name our holie Father S. Benedict maketh mention of cap. 12. 13. them in his Rule The holie Church well knowing the benefitt which is acquired by hearing the word of God read in due manner hath intermixed with all the houres of the diuine office Lessons out of the sacred Scriptures yet in such proportion that to the longer Nocturnes she assigneth longer Lessons and to the short daie houres shorter which she hath tearmed Chapters because they are short sections of Lessons which maie serue for refection of the mynd in all the daie houers The explication of the Chapter at Laudes taken out of the Canticles Cap. 6. Ver. 8. THe daughters of Sion haue seene her and declared her to bee most blessed All reasonable and intellectuall creatures vnited to God by Charity as well in the Militant as in the triumphaÌ„t Church doe frequently if not incessantly behold the most glorious Virgin and by how much the more eminent and illuminated they are by soe much the more profoundly and clearely doe they contemplate her dignity excellency and glory and deseruedly proclame her to be most blessed that conceiued and brought forth the Sauiour of all and the fountaine of true beatitude And the Queenes the soules of the Saints which haue gouerned themselues laudably and kept their flesh in due subiection to the spirit haue praysed her confessing her to bee the most pure of Virgins and the example of all perfection The exposition of the Canticle of Zachary commonly called Benedictus Luc. 1. BLessed bee our Lord God of all but in peculiar manner of Israel his elected people not onely of the progeny of Iacob according to the flesh but alsoe according to the Spirit because he hath visited assuming humane nature and wrought the redemption of his people freeing them from their inuisible enimies from eternall damnation from the guilt contracted by originall finne yea euen from all sinne in as much as is requisite on his part according to that of the Prophet Out of the Osee 13. hand of death I will deliuer them from death I will redeeme them The Incarnation of Christ is the beginning of our saluation which he accomplished by his passion for almightie God did not determine to saue vs by the Incarnation alone of his onely Sonne but he ordained to consummate our redemption by his passion What therefore Zachary saied He hath wrought is to be vnderstood as spoken in à propheticall manner for He will worke because he was afterwards compleatly to worke our saluation blot out our offences and reconcile vs to God according to that of Isaie He was wounded for our iniquities be was broken for our sinnes and againe Our Lord hath put vpon him the iniquity of vs all By his people are vnderstood not onely the Iewes but alsoe the elected people of what nation soeuer which are the people of God by eternall predestination and spiritually Israelites to witt the people seeing God or contemplating him by faith of whome the Apostle saieth Peace and mercy vpon the Gal. 6. Israell of God And bath erected the horne of saluation to vs. By à Horne is sometimes signified à publike denuntiation of some matter of momeÌ„t according to which interpretation these words of the Prophet may be thus expounded And hath published made knowne the Incarnation of Christ our Sauiour Sometimes alsoe by à Horne is designed power and strength particularly in diuers places of holy scriptures Royall Power and according to this sense the saied words are to bee vnderstood as followeth And hath erected that is hath raised vp the horne of saluation to vs to witt Christ his onely begotten sonne the King of Kings whome he sent into the world not to iudgs the world but that the world may bee saued by him In the house of Dauid his seruaÌ„t in the tribe familie of Dauid of whose seed progenie Christ was borne Some doe referre the erection of this horne of saluation to the Resurrection and Ascension of Christ because he did then clearely demonstrate the power and glory of beatitude by rysing to an immortall life bringing forth the Fathers out of Limbo ascending to the celestiall Kingdome This God almighty hath not done improuisedly but As he spake by the mouth of his holie Prophets that are from the beginning that is as he foretold by the Saints that haue been euer since the creation of the world who with words signes figures or deeds haue spoken of Christ and foreshewed his mysteries For as S. Augustine declareth Prophesie concerning Christ was not wanting in any age euen Adam by words and deeds did speake of him and in like manner the rest of the Patriarkes and Prophets haue done whence is that of S. Peter God who foreshewed by the mouth Act. 3. of all the Prophets that his Christ should suffer hath soe fulfilled it and againe To him all Act. 10. the Prophets giue testimony Indeed it was most meâ—t that soe great à mistery should bee foreshewed long before and diuers waies that the dignity thereof might bee knowne and being performed might bee proned more credible bee more firmely beleeued In this therefore our faith is most certainely confirmed that all things which we beleeue and hold concerning Christ we can proue to haue been in such manner foretold It is here saied in the singular number by the mouth of his holy Prophets because all of them with one spirit did prophesie of him and with one assent that he should come and worke saluation to vs. Saluation from our enimies especially from our inuisible enimies according as it is written For this â—ppeared the Sonne of God that he might dissolue the workes of the diuell Iob. 3. And from the hand of all that hate vs. By which words maie bee vnderstood our Sauiours deliuery securing of his elect from the power and wicked designes of peruerse men Not that he hath soe deliuered and secured the iust and righteous that they shall not bee afflicted persecuted or killed by them in this life but because our Lord by his death and passion hath obtained such grace for his beloued seruants that they shall not become subiect to the wills of bad men nor bee induced by them through inordinate feare to commit vice and doe vniustly but shall by patiently sustaining the tribulations and persecutions which they suffer by their meanes bee brought to eternall glory soe for euer freed from their infestation This is that which was promised by Micheas to the primitiue Micheat 4. Church Thy hand shall bee exalted oâ—er thyne enimies and all thyne enimies shall perish Thus therefore the God of
not failing According to Origen Zachary being replenished with the Holie Ghost did declare two prophesies The first concerning Christ which extendeth it selfe thus faâ—re and the Second of S. Iohn as followeth And thou child shalt be called the Prophet of the highest to witt of Christ who according to the Apostle is aboue all things Rom. 9. God blessed for euer There maie two questions bee asked coÌ„cerning these words The first how this prophesie was verified in S. Iohn in respect that he being asked if he were à Prophet did answere that he was not Concerning which you are to note that S. Iohn did not absolutely denie himselfe to bee à Prophet which was very manifest by the authoritie of this place as alsoe by the words of our Sauiour who saied That à greater Prophet Luâ— 7. among the children of women then Iohn the Baptist there is noe man but he denied himselfe to bee such à Prophet as the Pharisees intended by their interrogation to witt one of the common sort of Prophets of the old testament which indeed was true he being as our Sauiour witnessed more 〈◊〉 à Prophet whoe did not onely foretell that Christ should come but alsoe did demonstrate shew him present The Second question is why Zachary spake to à child of eight daies old who could not according to the course of nature haue the vse of reason Whereunto S. Ambrose maketh answere That Zachary knew the infant did supernaturally vnderstand his words as he vnderstood the incarnation of the Sonne of God his corporall presence being in his Mothers wombe For saieth he S. Iohn being now botâ—â—e could heare the words of his Father who did heare the salutation of the blessed Virgin Marie before he was borne and had sense to vnderstand who had affection to exult Yet others with venerable Bede seeme to hold that Zachary foretold these things not in respect of S. Iohns taking notice of them but for the instruction of those that were present For we speake to vnreasonable creatures and things without life inuiting them to set forth the praises of God not that they haue vnderstanding but that we and those intelligible creatures that heare this inuitation maie bee excited thereunto For thou shalt goe before the face of our Lord to prepare his waies By these and the following words Zachary sheweth the reason why he hath saied that S. Iohn shall bee called the Prophet of the highest to witt because he shall goe before the fate of our Lord that is before his corporall and manifest presence to prepare his waies to dispose the hearts of men to faith charitie and receauing of Christ This 〈◊〉 fulfilled by S. Iohaâ— for he was borne before our Sauiour he beganne to preach and baptize before him and he went before him into Lyâ—bo He prepared the waies of Christ likewise for the meanes whereby Christ came into the hearts oâ— men was the preaching and baptisme of S. Iohn or if by his waies bee vnderstood the preaching and baptisme oâ— Christ the doctrine and baptisme of S. Iohn was à disposition to them both To giue knowledge of saluation to his people to witt to exhibite or preach to the people of the Ieâ—es knowledge by which true felicity maie bee acquired knowledge concerning Christ who is our saluation and knowledge disposing vnto remission of their sinnes for this knowledge was of force vnto remission of sinnes as à disposition and incitement in respect that the people were induced thereby to pennance and the explicite faith of Christ Through the bâ— wells of the mercie of our God to witt through the intime secret and amorous mercie of the onely sonne of God Charity and mercie are metaphorically called the bowells through which God was graciously moued to worke our saluation according to that of the Apostle God for his exceeding charitie wherewith be loued vs euen when we were dead by sinnes quickned vs together in Christ These bowels of God in tymes past did as it were lve hid from vs according to that of the Prophet Isaie The multitude of thy bowells and of thy mercies they haue held backe themselues towards me In which to witt bowels of his mercie the orient Christ our Lord who is the brightnesse of the eternall light and splendor of his Fathers glory from on high hath visited vs descending from the bosome yea from the heart of his eternall Father into the wombe of the blessed Virgin Christ is called Orient by the Prophet Zachary Zach. 6. where he saieth Behold à man Orient is his name And indeed that name is fitly appropriated vnto him for like as the light of the sunne doth arise from the orientall part of heauen soe the light of grace doth arise from Christ who shined vnto vs by his humanitie Whence it followeth here that this diuine Orient hath visited vs To illuminate them that sitt in darknesse of ignorance and error or insidesitie and in the shadow of Death to witt to impletie of life which is called the shadow of Death because it seperateth the mâ—nd from God as naturall death doth seâ—ere the soule from the bodie according to that of the Prophet Your iniquities haue Isa 59. deuided betweene you and your God By the shadow of Death maie alsoe be vnderstood this present world which in respect that it is a vale of teares and à place of peregrination and exile maie be tearmed à shadow or solitude of death being compared with the celestiall countrey Moreouer some by them that sitt in darknesse doe vnderstand the Fathers that were detained in Lymbo whome Christ descended to illuminate presently after his death vpon the Crosse yet properly by them that sitt in darknesse the Gentils are designed for whose illumination our Sauiour descended as appeareth by that of S. Iohn And other sheepe I haue that are Ioh. 10. not of this fold them alsoe I must bring c. by diuers places in the Prophesie of Isaic where it is saied The people that walked an darknesse hath seene à great lightt to them Isa 9. that dwelt in the countrey of the shadow of death light is riseÌ„ The eternall Father alsoe speaking to Christ saieth I haue giuen thee for à light of the Gentils that thou mightest Isa 42. open the eies of the band and bringforth the prisoners out of prison and them that sitt in darâ—nesse out of the prison house To direct our feete to witt our affections into the way of peace that is into iust and vertuous conuersation which is the way to peace of heart in present and to peace of eternitie in tyme to come Christ came into this world and suffered death cheefly that he might impart vnto vs this twofold peace for which reason he saied to the Apostles Peace I leaue to you my peace Ioh 14. Eph. 2. I giue to you and the Apostle saieth of Christ And comming he Euangelized peace to you that were farre of and peace to them
abuse you I will voluntarily freely of my owne accord and with most ardent charitie sacrifice to thee offer vp my selfe vpon the Crosse to thee o eternall Father to regaine thine honour and reconcile man vnto thee as the Prophet Isaie foretold saying He was offered because himselfe Isa 55. Ioh. 10. would and as hee affirmed saying I am the good Pastor I yeeld my life for my sheepe and againe Noe man taketh away my life from me Ibid. but I yeeld it of my seâ—fe c. And will confesse to thy name with confession of praise because it is good essentially good pure perfect and infinite goodnesse as it is written One is good God who alone is Math. 19. most praise worâ—hy for himselfe Christ our Sauiour in all his life did confesse to his eternall Father with confession of praise whence he saieth of himselfe I Ioh. 8. seeke not my owne glorie and againe The things that please God I doe alwaies I confesse vnto thee alsoe Because thou hast deliuered me out â—f tribulation in the daie of my resurrection when thou wilt raise-me to an impassible life whereof the Apostle maketh mention saying Christ risyng againe from the dead now dieth noe more death shall noe more haue dominion ouer him c. And myne eie hath looked downe vpon myne enemies I haue not feared them nor regarded their malice but haue remained constant and victorious in all conflicts Although Christ when his Passion approached did of his owne accord admitt some apprehension of feare yet he had not any inordinate feare but of his owne power when himselfe pleased did depose that feare he foe admitted and went bouldly to meete his enemies that caâ—n to lay hands on him whence is that of the Prophet He is neare Isa 50. that iustifieth mee who is he that shall condeme mee Let vs stand together who is myne aduersarie Let him come Behold the Lord God my helper c. There are two causes for which we ought cheefly to praise almight is God The first is his goodnesse for which reaâ—oÌ„ our Sauiour saieth in the first place I will confesse to thy name because it is good The second cause is the exhibition of his benefits which is signified by those words Because thou hast deliuered me c It is more worthy and meritorious to praise honour and loue God in respect of his goodnesse then for his benefits because it proceedeth purely from the diuine charitie yet in imitation of our Sauiour we ought to praise and loue him for both respects Concerning the words in the 3. Verse to witt They haue not set God before their eies That man is truely saied not to set God before his eies who either doth not beleeue or if he doe doth not attend the diuine prouâ—dence who doth not feare the iudgements of God who cannot be withdrawne from committing sinne neither by the terror of paines nor the loue of reward but transgresseth the law of God without remorse and conâ—erseth without reuerence in the sight of â—â—e eternall iudge who beholdeth allthings Ioh 15. Of such an one it is written Distresse shall compasse him as a King that is prepared to battle for â—e hath stretched out his hand against God and hath runne against him with necke vpright c. and in another place They subuerted their sense and declined their eies that they would not see heauen nor remember iust iudgements Behold here how great à fire of loue is contained in this short Psalme Let vs learne out of it to offer ardent praiers to God to haue recourse vnto him with confidence in all persecution and tentation to addresse our speech vnto him amorously confidently and faithfully to sacrifice ourselues vnto him promptly to praise and giue thankes vnto him in all occurrences ioyfully and to acknowledge his benefits gratefully The title and argument of the 84. Psalme and second in Prime VNto the end to the children of Chore à Psalme In the following Psalme the Prophet treateth of the captiuitie of mankind vnder the Prince of darknesse from which we are set free by Christ our Lord. In the three first verses he forerelleth our freedome from that thraldome and in the rest he praieth that this his Prophesie maie quickly bee fulfilled The reason why he expresseth things to come by words of the pretertense is because what vnto vs is future in the prescience and decree of almightie God is already done The explication of the Psalme O Lord thâ—â— hast blessed thy land At length thine anger o Lord which thou didtâ— conceiue against mankind is appeased and in stead of the malediction which thou gauest after sinne to thy creature thou hast now brought a benediction and hast sanctified it by the comming of thy deare Sonne who must saue it Thou hast turned away the â—aptiâ—itie of Iacob to witt the sentence of being eternally depriued of thy blessed Sâ—cieâ—ie in heauen for originall sinne and the spirituall captiuitie whereby man was detained in thraldome by the deuill This captiuitie of Iacob to witt of thy elected people corporally or spiritually desceâ—ded from the Patriarke Iacob thou hast â—uerted from them Thou hast for giuen the iniquitie of thy people pardoning thy poore creatures as well the originall sinne where with they were defiled as all their other iniquities and chardging thy onely beloued sonne Christ Iesus with them according to that of the Prophet Isaie Our Lord hath put Isa 53 vpon him the iniquities of vs all c. Thou hast couered all their Sinnes vnder the mantle of thy infinite charitie by which thou hast graâ—â— iustified sinners Yet we must noâ— thinke to haue this thy iustification imputed vnto vs and to participate of the merits of the Passion of thy deare Sonne Christ Iesus vnlesse they be applied vnto vs in due manner by faith charitie and the Sacraments Thou hast mâ—â—gated all thy wrath Indeed the meritorious satisfaction which our beloued Sauiour hath giuen thee in our behalfe hath soe fully appeased thyâ—e anger that thou hast conuerted the seuere reuenge of thy iustice into the mild effects of mercie Thou hast turned away from the wrath of thy indignation from the great reuenge of thy iustice Conuert vs o God our Sauiour and 〈◊〉 thy wrath from vs. Since thou art â—oe sweetly inclined to mercie on thy part bring to passe I beseech thee that we maie performe what is requisite on our part permitt not that the continuation of our wicked liues depriue vs of the benefitâ— of this vniuersall ransome but conuert vs totally vnto thee and thy seruice ô God our saluation O Iesus in whome alone lies our assurance our conuersion is in thy hands Hasten it benigne Lord for by this meanes thou wilt hinder that wee shall noe more prouoke thy iust indignation which we most humbly beseech thee to diuert from vs. VVilt thou be wrath with vs for euer subtracting thy helpe and grace for our demeritt or wilt thou extend thy
or industrie doth flourish not being sowed or cultiuated soe the wombe of the Virgin did flourish soe the inuiolate chast intire bowells of Marie brought forth the flower of eternall viriditie whose beautie and glorie shall neuer fade Yet least it might seeme impossible to any that à Virgin should bring forth Christ the Prophet sheweth the manner of his generation to witt that it is not effected by humane but diuine power For our Lord certes will giue benignitie to witt supernaturall fecunditie to the preelected Virgin and plenitude of grace as the Angell declared vnto her saying Haile full of grace our Lord is with thee c. And our land the blessed Virgin Marie our saluatrix and aduocatrix shall giue her fruit bring forth Christ our Lord of which fruit S. Elisabeth prophesied saying Blessed Luc. 1. is the fruit of thy wombe But in a spirituall sense our Lord will giue benignitie when as he filleth our hearts with grace giueth mercifull audience to our praier iustifierh vs gratis preuenteth the impious conserueth the iust and perfecteth proficients and our land giueth her fruit when as our body becometh obedient to the spirit and imploieth it selfe in pious exercises for then we fulfill that of the Apostle I beseech you exhibite your bodies à Rom. 12. liuing host pleasing to God Iustice shall walke bâ—fâ—re him Christ our B. Sauiour shall teacâ— nothing of Christ but what is iust and holie and shall set his stepps in the waie he shall accomplish in worke whatsoeuer he shall soe teach for à Doctor is then saied to set his steps in the waie when by liuing well he sheweth the doctrine to be true which he proposeth to others and is the waie to eternall life S. Augustine expoundeth these three last verses in effect as followeth Truth is risen out of the earth truth of confession of sinnes and the praise of God begane to arise through Christ out of the mouthes of terrene men and then Iustice hath looked downe from heauen that it might iustify them soe confessing their sinnes and rendring praise Yet this truth of confession of sinnes shall not arise out of the saied earth through the proper forces thereof but through the aide of the preuenting grace of God for it is our Lord that will giue benignitie who will make iustice shine in the hearts of sinners and by this meanes Our earth will giue her fruit Moreouer man soe iustified by the grace of Christ will alwaies haue iustice before his eies that he maie performe all things according to the rule of iustice and soe Iustice shall walke before him bearing the law of God before him as a torch that he maie not walke in darknesse and soe secure and ioyfull â—e shall set his stepps in the waie that he maie happily attaine to the celestiall countrey in the end What vnderstanding is able to conceiue much lesse expresse the dignitie and praise of this present Psalme wherein first the diuine benefits are most deuoutly called to remembrance and afterwards this most efficacious praier is annexed Conuert vs ô God our Sauiour Which verse is with good reason appointed to be saied at Compline against the darkenesse of the night the deceits of deuills and infinite necessities of man to the end that daie light then departing our mynd being conuerted to God maie bee illustrated on all sides with the light of grace and being abstracted from all sensible things maie bee immerged in the intelligible immutable and cheifest good least soe singular à grace should bee denied vs in regard of our sinnes it is most fitly added And auert thy wrath from vs Let vs therefore recite this verse especially at Compline with feruent affection and firme confidence In the following verses hope of obtaining mercie is inflamed and all pusillanimitie and diffidence is eradicated To conclude the verse Shew vs ô Lord thy mercie and giue vs thy saluation doth farre exceed in sententious sweetnesse all the delights of carnall things The title and argument of the 116. Psalme and last in Prime THe title is Alleluia fitly agreeing with the Psalme for therein the Prophet doth inuite all men both Iewes and Gentils to praise our Lord for the singular benefitt of the Incarnation of Christ for the accomplishing of what was foretold of him and for the conuersion of the Gentils Christ is the Corner Eph. 2. stone in whome the Gentils and Iewes are ioyned together constituting one Church wherein there is noe distinction of à Iewe and à Grecian for as the Apostle saieth In Iesus Christ neither Circumcision Galath 6. auaileth ought nor prepuce but à new creature Yet because there are more of the Gentils conuerted then of the Iewes the Prophet foreseeing this doth in the first place inuite them saying The explication of the Psalme PRaise our Lord all yee Gentils called to the faith praise him all yee peoples conuerted from Iudaisme Because his mercie is confirmed vpon vs the sweet effect of his diuine clemencie or his grace is more copiously then formerly conferred and roborated vpon the whole race of men by the comming of Christ And the truth of our Lord to witt the fulfilling of his promisses and the mysteries of Christ remaineth for euer in as much as concerneth the fruit acquired thereby that is the freedome of mankind of which truth S. Iohn maketh Ioh. 1. mention saying Veritie was made by Iesus Christ who fulfilled all that was foretold of him and therefore hanging vpon the Crosse saied It is consummate Or thus Ioh. 19. The truth of our Lord to witt the doctrine of Christ remaineth for euer as he himselfe witnessed saying Heauen and Luc. 21. earth shall passe but my words shall not passe Or finally thus The truth of our Lord Christ the Sonne of God who saied I am the veritie remaineth for euer which Iob. 14. the Iewes confessed saving to our Sauiour we haue heard out of the law that Christ abideth for euer This Psalme little in words but great in sense is exceedingly commended by the holie Doctors for it containeth summarily what is treated of at lardge in the rest of the Psalmes To bee briefe what can bee saied more delightfull to the Gentils almost destitute of hope or to such as are in miserie blindnesse and the state of perdition then this That the mercie of God is confirmed vpon vs Let this Psalme therefore be pronounced by vs with à certaine flame of holie deuotion The explication of the Chapter at Prime VVhat is she that cometh forth as Auâ—ora Cant. 6. rising To witt from her infancy wherein she begane to haue the vse of reason making incomparable progresse in à very short space preceding producing Christ the true daie of holie soules Faire as the Moone as the Moone next to the Sunne doth shine most resplendently in heauen and gouerneth the night soe the most illustrious Lady next to Christ our Sauiour the Sunne of Iustice
shineth most brightly aboue all others in the whole militant and triumphant Church and gouerneth the militant Church in an especiall manner which in respect of the triumphant is seated in darkenesse Neuerthelesse she is incomparably more beautifull then the Moone yea the Moone is saied to bee vnder her feete Apoca. 12. But she is faire as the Moone to witt as the holie Church for that the diuers graces and vertues which haue been here and there dispersed in many sundrie members thereof are collected exceedingly more perfect in her Elect as the Sunne Next after Christ as man she is acknowledged to bee the most eleganr and preelected as the Sunne is greater brighter and of more efficacie then the rest of the Planets and starres soe the most blessed Virgin next after Christ is greater in perfection brighter in wisdome and more efficacious in vertue then all the rest of the Saints as being Mother of the Sauiour of the world by whose meanes innumerable sinners are reduced to grace and saluation Terrible as an armie of à campe set in array In her was à well ordered and most harmonious connection of vertues à most excellent and singular constancie of perfection and by her Maternall authoritie she was constituted Empresse of the vniuerse and absolute Dominatrix of the aduerse powers The preamble to Tierce Sext and None THese three houres are often spoken of in the holie Scriptures expressely mentioned by the auncient Fathers and haue each one its proper mysteries which it representeth Tierce signifieth first Pilats sentence against our blessed Sauiour to the opprobrious death of the Crosse Secondly it representeth the comming of the holie Ghost at Pentecost Sext is in memorie of our blessed Sauiours exaltation vpon the Crosse and in imitation of S. Peter who is saied to Act. 1â— haue ascended vnto the toppe of the house at that houre to praie None designeth our blessed Sauiours death and is in imitation of S. Peter and S. Iohn who went into the Temple to praie at the Ninth houre The Three houres space which is allotted for each of these three little houres hath relation to the blessed Trinitie as S. Cyprian affirmeth where he saieth That we obserue with the Prophet Daniel to praise the holie Trinitie thrice in the daie by these three Canonicall houres to euery one of which there is à Trinitie of houres and Psalmes alotted The title and argument of the 119. Psalme and first in Tierce THis Psalme and the fourteene immediatly following haue for their title A graduall Canticle not without reason for indeed they are repleat with affections towards God and proper for such as haue learnt by experience to esteeme themselues pilgrimes and banished men in the lands of their enemies sometymes lamenting the miseries of their exile sometymes sighing after the rest of the celestiall Ierusalem but euer exciting themselues to ascend and aduance forwards in the waie of our Lord. Theodoretus and Euthimius doe teach that these Canticles are to bee vnderstood according to the letter of the Ascension of the Iewes from Babylon vnto Ierusalem the holie Ghost foreshewing by the mouth of Dauid the calamitie of the Babylonian captiuitie and the ioy of their freedome But others doe rather hold that they were composed to bee sung by the Priests and Leuits in their ascension of the fifteene degrees or steps of the Temple of Salomon for that there were soe many steps not onely Nicolaus Liranus and other moderne authors but alsoe S. Augustine doth write in his treatise vpon the last Psalme There are saieth he soe many Psalmes which are tearmed Gradualls because there were the like number of degrees of the Temple Yet which soeuer of these opinions is to bee preferred it is certaine that they were figures of the ascension of the elect by the degrees of vertues whereof the Prophet speaketh in another Psalme saying They shall goe from vertue to vertue For by these degrees of vertues which are treated of in the saied Psalmes whereof the first is to depart from the vices of this world and tend by desire to the future world wee doe ascend from this vale of teares to the celestiall Ierusalem The sense therefore of the title is that This Psalme is à Graduall Canticle because according to the letter it was sung ascending to the Temple Yet spiritually it is called à Graduall Canticle to wit The exultation of the mynd for the spirituall progresse in vertue The explication of the Psalme VVhen I was in tribulation I cried to our Lord and he heard me When I haue seene my selfe opprest with afflictioÌ„s troubles tentations I haue not done like those that murmure against God who when they are not able to secure themselues with their owne forces doe despaire and become obdurate rather to the contrarie I haue had recourse to my Lord most sweet and powerfull I haue cried with all my forces to present vnto him mine anguish he hath gratiously heard me O Lord deliuer my soule from vniust lips and from à deceitfull tongue Come ô my Lord for soe did I crie vnto him come and deliuer my poore soule from the assaults which are made against it by peruerse and blaspheming lips which with à shamelesse impudence doe blaspheme denie thyne authoritie thy care of created things and proper being Deliuer me from these Infidels Atheists and libertines and from heretikes alsoe that haue an honied flattering tongue hiding vnder à deceitfull language the pestilent venime wherewith they traitorously seduce simple soules The two verses following are expounded three seuerall waies First as being the words of the Prophet speaking to his owne soule VVhat maie bee giuen thee or what maie bee added vnto thee to à deceiptfull tongue O my soule what remedy canst thou excogitate what counsell or aide maie bee prescribed to arme thee that à deceiptfull tongue preuaile not against thee beleeue me the most present and soueraigne remedie I can imagine is The sharpe arrowes of the mightie to witt the all powerfull word of God more percing then à two edged sword with the coales of desolation together with the examples of the approued seruants of God burning with charitie who haue been conuerted from bad life to religious conuersation Make triall therefore of this for the knowledge of the holie Scriptures is very powerfull against à deceitfull tongue in such sort that we shall neither become fraudulent nor be defrauded or ouercome by impatience if we will seriously ponder how much à deceitfull tongue is reproued therein for it is written Cursed is the deceitfull and againe The Malach. 1. Psal 5. deceitfull man our Lord will abhorâ—e and in another place He that speaketh sophistically is odious in euery thing he shall be defrauded Grace is not giuen him of our Lord Ecclesiast 37. for he is defrauded of all wisdome The words of the sacred Scriptures are tearmed sharpe arrowes because they transfixe the heart with the wound of Charitie mortifie sinnes
and penetrate the most intime parts of the soule whence it is written He hath made my mouth as à sharpe sword and hath made me as à chosen arrow of his quiuer Moreouer the examples of the Saints are tearmed coales of desolation that is of the destroyed because they excite vs to loue and imitation and doe demolish and destroy the fabricke that the deuill hath erected in vs to witt vice and sinne Secondly they are expounded as being the words of the Prophet to à wicked man as thus O impious man what benefit doest thou acquire by seeking to circumnent mee or what shall bee giuen thee c. what how great punishment shall bee inflicted vpon thee for the sinnes of thy fraudulent speeches To which he answereth himselfe saying The sharpe arrowes of the mightie to witt the punishments of almightie God which are exceeding sharpe and greeuous These shall bee rendred vnto thee for thy demerits together with coales of desolation to witt with the vnextinguible flames of hell Finally they are expounded as if the word tibi were redoundant in the sense thus O Lord deliuer my soule from vniust lips and from à deceitfull tongue For what maie bee giuen or what maie bee added to à deceitfull tongue That is Verily it is soe great an euill that malice it selfe cannot deuise how to augment it which he sheweth in the following verse where he declareth by à most elegant similitude what manner of euill à deceitfull tongue is saying That the words of such an one are like arrowes which of their owne nature doe wound à farre of and with exceeding celeritie in such sort that they cannot easily bee auoided of the mightie sent forth by à strong arme with great force not by à child or some weake person sharpe well polished by the fleacher with coules of desolation fierie that they maie destroie what soeuer cometh in their waie Such arrowes as these are deceitfull words especially when they are instruments of the deuill to kill soules which are called by the Apostle The fierie â—â—hes 6 darts of the most wicked one The Prophet therefore hauing à liuely apprehension of these soe exceeding gteat and frequent euills taketh occasion to deplore his miserie and sigh after the celestiall countrey saying VVoe is me wretch that I am that my seiourning my habitation in this present exile is prolonged This voice of the Prophet is proper for such as are wearie of this present life and thirst after the celestiall countrey with à longing desire who can truly saie with the Apostle Our conuersation is in heauen and I desire to Phil. 3. Phil. 1. bee dissolued to bee with Christ and againe we haue not â—ere à permanent Cittie c. I haue dwelt with the inhabitants of Cedar with people obscured with the darkenesse of errors and impieties For Cedar is by interpretation darkenesse Cedar was the Sonne of Ismael of whome some doe hold that Mahomet is descended My soule hath been à long à seiourner in this region of dissimilitude prison of death tedious exile hastening towards my true inheritance hastening from many things wherein it straieth daily to that one thing onely necessary wherein it maie bee perpetually established VVith those that hated peace turbulent spirits murmurers violaters of vnitie loue and concord I was peaceable bearing all things patiently VVhen I spake vnto them louingly modestly and according as reason and good conscience required I should they impugned me without cause rendring me euill for good according to that of the Prophet Amos They haue hated Amos 5 him that rebuketh and him that speaketh perfectly they haue abhorred In this Psalme we are taught to beginne our spirituall progresse orderly by retiring from our former vices as the holie Scripture exhorteth saying Sonne Eccles 21. hast thou sinned doe soe noe more but for the old alsoe praie that they maie be forgiuen thee As from the face of a Serpent flee from sinnes Moreouer we are taught to haue recourse to God in all tribulation and to beseech him that we maie be freed in the manner aforesaied from the vniust lipps and deceitfull tongues of others and that we ourselues maie not be infected with those euills for as the Apostle saieth Euill communications corrupt good manners Finally we are taught to despise this present life together with all the pleasures and glorie thereof to desire from our heart the felicitie of the celestiall countrey and to conuerse peaceably with peruerse turbulent men that soe we maie attaine the benediction whereof our Sauiour spake saying Blessed are the peace makers for they shall be called the children of God The Argument of the 120. Psalme and Second at Tiercâ— IN this Psalme the Prophet by his owne example doth teach that aide is to be expected from God alone whome he assureth vs to haue à prouident care of such as repose their confidence in him and that he will conserue them at all tymes both that noe euill doe hurt them either in prosperitie or aduersitie and alsoe that all they vndertake maie succeed prosperously In this Psalme therefore is treated of the Second degree of à spirituall progresse to witt To implore the diuine assistance with confidence In the two first verses the Prophet speaketh in the person of à pilgrime of this world trauailing towards the supernall Ierusalem with à longing desire but in the rest of the Psalme he is thought to speake in his owne person one while wisâ—ing well to the saied pilgrime and another while comforting and confirming him The explication of the Psalme IN this my tedious peregrination I haue lifted vp myne eies with longing desire vnto tâ—e mountaâ—nes towards the terrestrial and the celestiall Ierusalem from whence I confide help shall come to me My help which I expect is from our Lord the Creator of all things who made heauen and earth and whatsoeuer is contaâ—ed in them He is present euery where by his omnipotencie and doth see heare and assist his people in all places yet vpon earth he is cheefly pleased to giue audience to his people in Ierusalem seated vpon mountaines and the celestiall Ierusalem is his place of residence To these mountaines therefore I haue raised myne eies Some by the mountaines doe vnderstand the holie Angels eminent in dignitie and farre transcending vs mortalls in excellencie of nature who as the Apostle teacheth are ministring spirits sent to minister Hebr. 1. for them which shall receiue the inheritance of saluation and by whose assistance God almighty is pleased to be serued for the aide of his afflicted seruants In which sense the Prophet expected not his aide as principally from them and therefore he added my help is from our Lord c. O deuout soule thou hast done wisely in that thou hast not reflected vpon the vanities occurring in the waie of thy peregrination but transcending them as not worth regarding hast erected thyne eies expecting aide and consolation from the
the old law was à figure of the holie Eucharist soe iâ— our euening sacrifice of praier a memoriall of the same Secondly it representeth our Blessed Sauiours buriall which must needs haue been before the sunne setting by reason that the Iewes Paschall Feast on which the were not permitted to burie the dead begane presently vpon sâ—â—ne setting The argument of the 109. Psalme and first in Vespres THe Psalme following hath this Title prefixed to witt A Psalme of Dauid for it belongeth to Dauid as the author thereof and to Christ as the person signified by Dauid In it the Prophet treateth literally of our Sauiour as maie be proued by our Sauiours words For when he demaunded of the Pharisees saying VVhat is your opinion of Christ VVhose sonne is he and they answering Dauids he added How then doth Dauid in Spirit call him Lord saying The Lord saied to my Lord sitt on my right hand c. The Apostle alsoe by this place doth shew that Christ is greater then the Angells and coequall with his eternall father saying To which of the Angels hath God almightie saied at any tyme Sitt at my right hand c. This Psalme therefore treateth of Christ according to both natures and of his magnificent Ascension of his coeternitie and consubstantiall identitie with the Father of his vniuersall dominion and eternall Priesthood and of the iudiciarie power which he shall exercise ouer all creatures in the last daie and the Prophet vnto whome God hath made manifest the vncertaine and hidden things of his wisdome saieth as followeth The exposition of the Psalme OVr Lord saied to my Lord God the Father omnipotent Lord and father of all creatures saied intellectually to Christ Iesus my Sauiour who according to his diuinitie is my Lord and according to his humane nature assumed of my seed is my sonne Sitt on my right hand that is After the labours of thy aboâ—de vpon earth and the consummation of that worke for which I haue sent thee into the world come and seate thy selfe on my right hand as being God and man and reigne in my throne with coequall power and authoritie with me Till I make thyne enemies incredulous and vniust people especially the Iewes the footestoole of thy feete subiect to thy power and dominion in à seruitude soe absolute that they shall be as footestooles and stepping blocks to be disposed of for euer at thy pleasure Our Lord God the Father will send forth by his seruants the holie Apostles the rod of thy strength the doctrine of the Euangelicall law or the power of thy regall dignitie o Christ from Sion from the place soe called in Ierusalem For Sion was a mountaine in Ierusalem where on the Temple was built and the Conclaue likewise stood wherein Christ celebrated his last supper and appeared to his Disciples after his resurrection and where the Apostles and the rest which were congregated with them receiued the holie Ghost From this conclaue therefore and the Temple situated on mount Sion our Lord sent forth the saied rod of thy strength ô Christ into the whole vniuerse for when the Apostles had receiued the holie Ghost they presently issued out of the saied conclaue where they remained inclosed for feare of the Iewes like to à swarme of bees entred the Temple and begane to preach the Ghospell of Christ which from thence was deriued through out the whole world as our Sauiour did foreshew saying You shall be witnesses vnto me in Ierusalem and Act. 1. in all Iewrie and Samaria and euen to the vtmost of the earth c. and alsoe was foretold by the Prophet Isaie saying The law Isa 2. shall come forth of Sion and the word of our Lord from Ierusalem At this sending forth of the rod of the streÌ„gth of Christ followed the conuersion of the world vnto him and therefore it is here added Rule thou ô Christ In the middest of thyne enemies in the heart or thickest of the infidels who during the time of their infidelitie are thyne enemies but being conuerted shall be constituted thy friends and thou rule in them by thy selfe and thy substitutes the Prelats and Pastors of the holie Church Of this dominion of Christ the Zach. 9. Prophet Zachary saieth His power from Sea euen to sea and from the riuers euen to the end of the earth There is noe want of power in thee to subdue thyne enemies and dilate thy dominion For VVith thee the beginning God the Father the fountaine of all being is one and the same beginning prime cause and author of all things iointly with thee Therefore to thee is attributed by nature absolute principalitie power and soueraignitie ouer them which although it appeared but in à very obscure manner to vs mortalls in the daie of thy infirmitie in the time of thy peregrination vpon earth vested with à seruile and humane forme yet In the daie of thy strength of thy victorious triumph when thou shalt be seene in the brightnes of the holie things vested with the raies of à holie Deitie the elect shining through participation of that beatificall light shall liuely and plainly see and acknowledge that thou art in the Father and the Father in thee From the wombe before the daie starre I begatte thee If these words be vnderstood as spoken by the Prophet of himselfe they import the generation of Christ as man and the sense seemeth to be as followeth I Dauid haue begotten thee yet not according to the ordinary course by coniugall embraces but from the sole wombe of the most pure Virgin and this before the daie starre arose for Christ was borne in the night This Dauid might well saie as venerable Bede affirmeth vpon this place for if Dauid saieth he begatte lesse lesse Marie and Maâ—â—e brought forth Christ Dauid alsoe begatte Christ But if these words be vnderstood as spoken by God the Father they import the eternall generation of Christ as God which is noe other then à begetting of light from light act from act God from God For in the Father Essence power and operation are one and the same and soe the Father by vnderstanding himselfe doth produce à word most like to himselfe distinct froÌ„ him in this one point that it proceedeth from him and as the Father by one veiw or reflecting vpon himselfe doth fully know himselfe and all things that haue already been created soe by one internall conception he begetteth eternally one word within himselfe wherein his whole nature and perfection is altogether most intirely contained and shineth and wherein all other things are comprehended and doe shine For this reason this Word is tearmed the Image of the Father and exemplar of euerie creature and proceedeth immediatly from the vnderstanding of the Father Christ therefore as God is begotten from eternitie like as if the sunne had been from eternitieâ— brightnesse had issued out of it from eternitie Whence it is Eccles 24. written I come forth from the mouth
These are they that ouâ— mightie God hath heard elected placed in honour and glorie immutable The hungrie he hath filled with good things and the rich he hath sent away emptie He hath replenished with solide and true benefits the poore hungrie and needâ—â— those that haue suffered necessâ—â—ies for his name whilst worldlings were glutted with excesse of 〈◊〉 He hath comforted them that cannot bee sufficiently 〈…〉 iated with other nutriment then his word and the celestiall food of his Sacraments and with workes of iustice pietie those that leaue all to follow him and make profession of exact pouertie relying onely vpon his munificent goodnesse and mercie Contrariewise he hath alsoe forsaken abandoned pridecausing riches and audacious impudent people that haue noe other stay then their owne vaine greatnesse and confide altogether in their proper industrie sufficiencie faculties and honours These presumptuous auaritious rich men he hath depriued of his succours soe as finally he reduceth them to nothing He hath receiued Israel his child being mindfull of his mercie He hath extended his assisting hand to his poore people of Israel his faithfull seruents who not hoping but in his aide lay prostrate cast downe vnder the feete of their enemies and did not expect succour from any but him alone He hath been mindfull of his auncient mercies of which he had promised to make the effects appeare to his elected long time since he remembred the paines and languishments which his beloued suffered in the expectation of the comming of the Messias he hath heard and attended to their cries praiers and â—owes to their common and ardent desires soe continually repeated As he spake to our Fathers to Abraham and his seed for euer Conformably to the word he had giuen to our Fathers to Abraham his beloued and his childrenâ— hauing assured them that from their seed he should be borne in whome all nations should receiue benediction Saluation that he would raise from their seed to posteritie his deare Messias who should sweetly gouerne his people and of whome the Scepter should bee eternall without end durable through â—â— infinitie of ages To whome with the Father and the holie Ghost bee all honour and glorie Amen The Preamble to Compline or Compleat THe Etymologie of this word Compline sheweth that this Canonicall houre or part of the office is the last of all which concludeth finisheth and shutteth vp as it were the whole diuine office and therefore the glorious Patriarke S. Benedict from whome both Prime and Compline first receiued their names alluding to the word in his holie Rule vseth this phrase Omnes in vnum positi compleant Cap. 42. which is as much as to saie All the Religious being assembled after the spirituall lesson which was to bee read before this houre let them finish and accomplish their daily taske in singing of Compline Thus Smaragdus and other learned Commenters expound that place By this houre according to S. Rupert is designed our blessed Sauiours sorrow in the garden his agonie and bloudie sweat alsoe the apparition made to his Disciples when he entred into the house where they were the doores being shut and gaue them that heauenlie salutation Peace bee with 〈…〉 As for the time prescribed by the holie Church for the reciting of his hourâ— Bellarmine clearely sheweth out of S. Rupert S. Isidore and others that it was ordained and instituted to bee saied after sunne setting in the first houâ—e of the night that is within the comâ—asse of the first station or watch of the night which consisted of the three first houres after sunne setting in memorie of the à fore saied mysteries 〈◊〉 Other reasons likewise of the institution thereof are deliuered by S. Iohn Chrisâ—stome and others of the holie Fathers where they saie That the praier made at this time is first in thankesgiuing for the benefits bestowed vpon vs all that daie Secondly to begge pardon for all faults committed being truely sorrowfull for them and purposing firmely amendment Thirdly to obtaine the diuine protection help from heauen against our Ghostly enemies that they being driuen from vs our good Angels garding vs we maie passe the night without harme or sinne The Argument and Title of the 128. Psalme and first in Compline THis Psalme is a Gradvall Psalme doth treat of 〈…〉 of a spirituall ascâ—◠〈…〉 placed next after th◠〈…〉 â—â—rd it well befitting 〈…〉 God with a quiet mind 〈…〉 things for Iustice sake The fâ—â—â—â—◠〈…〉 to bee the words of our Mâ—â—â—â—â—lie Catholike Church 〈…〉 the mouthes of her couâ—â—â—â—â—â—â—â—â—pions to the thoughts or 〈…〉 the infirmer sort of her distresse 〈…〉 â—â—ewing them by her exampâ—◠〈◊〉 no new thing to suffer 〈…〉 And in the later part is declared how it will fare in the end with her and their persecutors The explication of the Psalme OFten haue they impugned mee from my youth let Israel say Often haue they impugned mee from my youth yet they haue not preuailed against me Let the holie Church now saie for her owne comfort and as an encouradgement for her afflicted children to bring forth fruit in Patience That euen from Aâ—el the â—ust all along in euery age per 〈…〉 malicious blasphemous misb 〈…〉 g or ill liuing people haue 〈◊〉 〈◊〉 by all faire and foule me 〈◊〉 〈…〉 pt my â—â—dgement induce m 〈…〉 come as bad as themselues or 〈◊〉 â—o supplant 〈◊〉 but such hath been the mercies of God towards mee that they haue still failed of their aime Sinners haue builded vpon my backe they haue prolonged their iniquitie The blacke workers of iniustice haue made my backâ— their Anuile hammering vpon mee their wicked practises with frequent beauie stroakes neither will they desist but they and their bad of spring doe still draw out the rodde of their iniquitie And I must Math. 13. beare them thus till our Lord dismount them for soe haue I receaued commaund from him Our iust Lord will cut the neckes of sinner It is not mee they chiefly persecute but God in mee or the good in mee that is his For the words I speake which they dislike are his the doctrine I defend is his the workes I doe his grace operateth with mee And therefore though our iust Lord permit them for à space such freedome to vent their spleene on mee yet in the daie of reuenge his iustice shall appeare by striking them in that part where they depressed mee and exalted themselues not onely bowing but cutting in peeces those stiffe neckes of theirs that they may neuer more lift vp their heads And since they will not bee reclaimed Let them be confounded and turned backward all that hate Syon Be of good cheere my children Our Lord will wipe the teares from your eies and for the reproches you now sustaine you shall behold him standing with much confidence when they that hate you and mee shall trembling bee abasshed you shall see them throwne headlong in such sort as they shall
not bee able to helpe themselues Lett them be made as grasse in the toppes of houses which is withered before it bee plucked vp VVhereof the Reaper hath not filled his hand and he that gathereth the sheaues his â—osome And they saied not that passed by The blessing of our Lord bee vpon you Wee haue blessed you in the name of our Lord. They are seated now in high places of authoritie sucking the bloud of innocents oppressing the poore or wallowing in Gluttony obscene delights They seeme to grow and florish but they want the roote of Charitie and dewe of grace being euen condemned before the daie of doome Of which contemptible stuffe the Angell will not gather into the barne of our Lord but to cast into vnquenchable flames nor to such à haruest gathering will the passengers of this life trauelling towards the celestiall countrey say God speed the worke The Title and Argument of the 129. Psalme and second in Compline THis is the eleueÌ„th Graduall Psalmes short but repleat with wholsome doctrine and vsed by the holy Church more frequently then the rest It is likewise one of the seuen Penitentian Psalmes teaching the way of true pennance It is recited alsoe frequently for the faithfull departed and properly because if it bee saied in the person of à Soule detained in Purgatorie the contents doe fitly square therewith such à Soule being in à certaine depth longing to ascend and expecting Gods mercie through the price of its Redeemer To be short it containeth à heartie praier to God an exhortation to the people and à predictioÌ„ of their then future redemption The explication of the Psalme FRom the depth I haue cried to thee ô Lord Lord heare my voice From this place of exile and vale of teares and from the low condition and abysse of miserie the weight of my sinnes haue sunke mee vnto all disconsolate I lowdly call to thee for help Lord heare my voice Let thyne eares bee intent to the voice of my Petition Doe not lissen vnto mee like such as mind not their suppliants plaint being before resolued to shew no fauour but lend à gratious eare vnto mee and graunt my request If thou shalt obserue iniquities ô Lord Lord who shall sustaine it If thou shalt take strict account of what offences are done and proceed to iudgement with rigour what man may be found with soe chast a heart that dares presume to iustifie himselfe in thy presence As for my part I am conscious of my insufficiencie in this point yeelding my seife conuicted and casting my selfe wholly vpon thy mercie Pardon mee for thy goodnesse sake and draw mee vp vnto thee Because with thee is propitiation and for thy law I haue expected thee ô Lord. I know thou art not delighted with seueritie but easily inclined to mercie for which reason and for thy law not of Iustice but of Charitie which thou hast of thy ineffable goodnesse prescribed to thy selfe That thou wilt first offer mercie and inuite sinners to doe workes worthie of Pennance afterwards proceed to iudgement if they perseuer impenitent I haue hoped in thee not doubting of performance My soule hath expected in his word my soule hath hoped in our Lord. My soule that was defiled by mee with enormious crimes and remaining long impenitent was deseruedly reduced to exceeding sad extremities did yet expect in his word That he would not remember the iniquities of such as repent from the bottome of the heart and was not frustrated of her expectation our Lord affirming by his Prophet vpon the expression of the intense sorrow I internally conceaued for myne offence That my sinne was traÌ„ferred My soule I say that after innumerable select fauours was most vngrate fully disloyall did yet hope in our Lord and found mercie Let no man then how greeuous à sinner soeuer despaire of pardon The mercies of our Lord are aboue all his workes From the morning watch euen vntill nightâ— let Israel hope in our Lord. From the beginning of the daie till the end of night let all men and the faithfull people of God especially hope in our Lord. There is no time during life wherein the couersion and pennance of à sinner will not be accepted whether it be in the morning at noone or at night that is to saie in youth at mans estate or old age or whether it be by daie or night that is to saie in prosperitie or aduersitie Because with our Lord there is mercie and with him plenteous redemption With our Lord is mercie it selfe Vpon earth indeed in many places persons may be found remedies for particular miseries being as it were little streames of his mercie but the oceaÌ„ that can redresse all is with him and in his eternall counsell and decree is the meanes and price to satisfie his Iustice to the full for our transgressions And he shall redeeme Israell from all his iniquities And this redemption which whilest I write this Psalme is thus with him I foresee shall in the fullnesse of time be made manifest to the whole world and he shall redeeme the people of God from the tyrannicall captiuitie of the infernall powers and shall satisfie for all their iniquities as we now behold happily performed our ransome being paied not with corruptible coine of siluer or gold but with the inestimable treasure of the dearest heart bloud of the immaculate Lambe Christ Iesus his onely Sonne our Lord. The Title and Argument of the 130. Psalme THis Psalme is à Graduall Psalme wherein Dauid doth modulate the vertue of Humilitie not before two or three but vpon the theather of the vniuerse and yet whereas in this he is the Trumpet of his owne praise doth he not transgresse that Precepâ—t Let another praise Prouer. 20. thee and not thy owne mouth For as it is vnseemely to praise ones selfe when necessitie doth not require it soe is it foolishnesse to bee silent when iust cause doth occurre WheÌ„ce S. Paul wheÌ„ he saied Not he that commends himselfe is approâ—ued but 2. Cor. 10. he whome God commends did highly commend himselfe finding it expedient to retort the calumnies of Pseudo Apostles Dauid doth then attribute to himselfe the 1. Reg. 22. vertue of Humilitie not for ostentation but for that he was often taxed of Pride ambitioÌ„ which vice he chiefly abhorred to vindicate himselfe dot â—inuoke God the searcher of all hearts to bee a witnesse of his singular modestie laying à heauie imprecation vpon himselfe if he write not truth This is one of the Graduall Psalmes it teaching wherein true humilitie doth coÌ„sist and indeed there is no securer way whereby to ascend then it our Lord himselfe affirming that euery one who humble the himselfe shall bee exalted Lord my heart is not exalted neither are myne eies losâ—ie O Lord to thee my heart lyes opeÌ„ Thou doest both see and know that what I write is not to praise my selfe but to cleare some sinister aspertions I call
thee to witnesse whome no subtile glosses can deceaue and may doe it with securitie I haue no internall pride neither doe I expresse any by externall gestures Neither haue I walked in great matters nor in maruelous things aboue mee Neither haue I vainely bragged of any matters of consequence I haue done can yet performe or inted to archieue affecting popular applause or being ambitious of glorie neither haue I presumptuously attempted any worke beyond my power to accomplish If I was not humbly minded but exalted my soule If I haue not composed my selfe â—o equalitie with others but haue had an higher esteeme of myselfe then was fitt or haue arrogated any thing to my selfe as of my selfe my soule not acknowledged her sufficiencie to haue been froÌ„ thee As the weaned child is towards his Mother sâ—e retribution in mysoule As it fareth with an Infant by some bitter oyntment newly forced to forsake the Mothers brest sitting sadly on her lap now with a longing appetite looking towards the teat and straite with drawing his waterie eies with à loathing disdaine beating the place he chiefly loued lamenting to bee depriued of the pleasant food he sucked fromthence soe let it bee with my soule Let her bee debarred of the delightfull influence of thy diuine comforts remaine respectiuely to her capacitie a like discoÌ„solate A more vnhappie punishment I cannot conceiue the greatnesse of which miserie he alone doth know to whome thou hast graciously afforded à tast of their excessiue sweetnesse Let Israel hope in our Lord from hence forth now and euer Since I then whome thou hast aduanced to such high dignitie as to bee the King of Israel and hast enriched with such exquisite dowries of nature grace dare not eleuate my selfe aboue the vulgar nor presume any thing of my selfe as of my selfe but haue the eie of my hope euer fixed on thee let my people of Israel doe the like both at this present from this time forward for eternitie The Exposition of the Chapter in Compline I Am the Mother of beautifull loue and of feare and of knowledge and of holie hope These words spoken by Ecclesiasticus of the eternall and increated Wisdome are fitly applied by the Catholique Church to our blessed Ladie not onely as being Mother to Christ whoe is the Word Wisdome of his eternall Father but alsoe as being an especiall singular Mediatrix for al faithful soules She is therefore saied to be Mother of beautifull loue which is the prime act of perfect charitie in as much as by her mediation and intercession wee begge and obtaine that guift of almightie God 〈◊〉 in like fort of filiall feare whereby wee are deterred from doeing â—uill because it is dipleasing to God whome wee truly loue and of Knowledge to witt the guift of vnderstanding which the Prophet begged of almigâ—tie God thereby to direct him else in the search of his law and could act himselfe in the path of his commaundements and of holie hope which is à pious confidence in God from whose goodnesse and mercie wee may with out presumption expect to receiue eternall happinesse in the future life if soe bee wee loue and feare him in this present and endeauour to conforme our wills to his by obseruing his precepts The Argument of the Canticle of Symeon ALthough this Saintlike old Father reputed himselfe very vnworthie to touch the holie of holies yet excesse of loue ouercame reason imboldening him to receaue the child Iesu froÌ„ the armes of his blessed Mother whome when he had embraced with much affection deuotion and reuerence like to the Swan before her departure he sung this Canticle blessing praysing and giuing thankes to God that had now been better vnto him then his promise which was that he should not die till he had seene Christ our Lord he now not onely beholding Christ Luc. 2. but being vouchsafed the comfortable honour to beare him in his armes This Canticle is fitly placed at the end of Compline it happily crowning that houre which compleateth the rest of the diuine office In religious Conuenâ—s recited it is last at night because at that time chiefly men ought to lay aside all thoughts but of God and their saluation that with internall peace they may dispose themselues to rest piously in our Lord bearing with holie Symeon Christ Iesus if not in their armes yet with much feruour in their deuoutly amorous hearts The Exposition of the saied Canticle 1. Now thou doest dismisse thy seruant â— Lord according to thy word in peace 2. Because myne eies haue seene thy saluation 3. VVhich thou hast prepared before the face of all peoples O Lord I haue languished long in restlesse expectation longing for that happie day wherein trusting in thy promise I might solace my heart and delight myne eies in beholding myne and the worlds Sauiour the onely thing that strengthned my Soule patiently to sustaine her wearisome confinement in the dangerous prison of this bodie of death but now I hope thou wilt not prolong her enlardgement thy promise being fulfilled for thou doest dismisse thy seruant according to thy word in peace my desires being amply satisfied Because with my corporall and intellectuall eies I haue beheld Christ God and man by whome thou hast decreed to saue all mankind Which saluation of thyne thy onely begotten Sonne who according to his Diuinitie is incomprehensible and with thee doth in 〈…〉 light inaccessible thou hast maruelously by the operation of the holie Ghost rendred manifest and visible to men and disposed fitly to conuerse and dwell amongst them he assuming our humane nature to his Diuinitie in the vnitie of his person that he might be seene and knowne both by the Iewes and Gentils dispensing his ineffable mercie betweene them as agreed bâ—â—t with their condition respectiuely A light to the reuelation of the Gentils who sitt in the darknesse of infidelitie shaddow of death ignorant in the sauing knowledge of the true God A light illuminating them internally by infusion of diuine grace and externally by word and example And the glory of thy people Israel And the glorie of the progenie of Iacob the peculiar elect people of God whome he hath honored with that high prerogatiue as of their line to take humane flesh whome he now visiteth in person and for whose redemption he is princip 〈…〉 descended à glorie not graunted to any other people of the world wherein they excell all other how potent rich or magnificent soeuer By what is saied in this small treatise it will appeare I hope to the indifferent and courteous Reader that all things in this office of our blessed I adie are instituted ordained and disposed according to right reason true prudence diuine wisdome which I doe heartily wish and humbly begge may be vsed frequently recited deuoutly by all euerie one as well to the great honour and glorie of almightie God and of the blessed Virgin as to the singular profit and spirituall benefit of themselues FINIS