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
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
The Canticles of the old Testament might not bee song but onely in the land of Promise but such new songs as these of the new Testament maie bee song by all the inhabitants of the earth and therefore Sing to our Lord all the earth this new and most sweet song That for the excessiue Charitie Ephes 2. wherewith God the Father hath loued vs he hath sent his onely Sonne into the world Sing ye to our Lord and blesse his name praise him and recount his wonderfull benefits with iubilation of heart saying See what manner of Charitie the Father hath 1. Ioâ— 3. giuen vs that we should bee named and bee the Sonnes of God Such sweete sentences as these are called à new song not onely in regard of the newnesse of tyme but alsoe in respect of the new and fresh deuotion of the mynd and for that they ought to bee song by renewed men in whome vaine and dishonest loue raigneth not any more but true Charitie Let vs therefore reforme the affections of our heart and out of the feruent loue we beare towards our Sauiour seeke for and inuent new songs in his praise according to the grace and internall light that God hath giuen vs as the fond louers of the world doe compose songs of him or her whome they loue carnally Shew forth his saluation praise ye and diâ—ulge ye Christ by whome in whome God the Father doth saue vs from daie to daie euery daie for as daie doth succeed to daie without ceasing soe it is meet that praise should succeed to praise O all ye Apostles and Disciples of our Lord and all others whosoeuer their lawfull successors that haue the zeale of the diuine honour and brotherly charitie Shew forth his glorie among the Gentils which shall bee conuerted that they may beleeue and to those that are already conuerted that they maie encrease in loue and shew forth his maruelous workes in all peoples his creation of the world Redemption of mankind sending of the holie Ghost all other his wonderfull workes It is most meet that ye doe this Because our Lord is great and exceeding laudable He is an infinite and immense goodnes and he is as laudable as good therefore cannot bee sufficiently praised by any creature he is terrible aboue all Gods more to bee feared then all those which the Gentils did adore as Gods Almightie God in himselfe is all sweet benigne and louely for as S. Iohn affirmeth 1. Ioh. 4. God is charitie Yet he is saied to bee terrible in regard that he is as it were constrained to seeme soe to proud stubborne and disobedient people who will not bee wonne by lenitie and sweetnes Moreouer he is saied to bee terrible because it is more greeuous to bee separated from him then from all the creatures or delightfull things in the world as alsoe for that none can inflict soe cruell torments as he can whence is that of the Euangelist Feare not them that kill the Math. 10. body and are not able to kill the soule but rather feare him that can destroy both soule and body into hell For all which reasons it is manifest that he is more to bee feared then the Gods of the Gentils as alsoe Because all the Gods of the Gentils are Diuels reprobate Angels who for their pride and disobedience were throwne downe by him from heauen and cannot hurt vs further then he shall please to permit but our Lord made the heauens It is generally knowne that many of the Gentils did worship certaine wicked men for Gods to wit Saturne Iupiter Mercury Priapus c. and that many others did adore the Sunne Moone Starres fire water and the beasts of the earth as S. Paul doth infinuate to the Romans How then can all the Gods of the Gentils bee saied to bee diuels To which maie be answered that those wicked men are called diuels by participation of diuellish wickednesse like as some men are called Angels by participation of Angelicall dignitie and office as S. Iohn calleth the Pastors or Apoc. 2. Bishops of the Seauen Churches in Asia Angels and the Prophet Malachias calleth Malach. 2. à Priest the Angell of the Lord of hostes as concerning the other things which were adored for Gods although they were not diuels yet because those that exhibited worship vnto them beleeuing certaine deities to bee in them did by such their worship serue the diuels therefore it is that all the Gods of the Gentils are saied to bee diuels and the things that are immolated to them to bee immolated to diuels Confession and beautie in his fight holinesse and magnificence in his sanctification This verse is expounded by the holie Fathers fower seuerall waies and in effect as followeth First that in contemplating God is seene all beautie and matter of praise holinesse and magnificence in his sanctuary Secondly that praise and puritie is exercised in his presence holinesse and diuine worship in his sanctuary Thirdly that praise is sung to God by his Saints in heauen for the beautie which they behold in him who is indeed the fountaine of all sanctitie puritie glory and Maiestie as is acknowledged by those blessed spirits of whome consisteth the triumphant Church wherein he doth manifest this his beautie which is here tearmed his sanctification or is sanctuary Fowerthly that in those whome God almighty is graciously pleased to behold with the eies of his mercie this his sight causeth remorse of conscience and confession or acknowledgement of their faults by which meanes they attaine to interiour beautie and puritie of heart Bring ye to our Lord ye families of Gentils bring ye to our Lord glorie and honour bring ye to our Lord glorie vnto his name The Prophet repeateth here Bring ye to our Lord three tymes and endeth with glorie to his name as in the beginning of the Psalme he repeated thrice Sing ye to our Lord ending with blesse his name thereby as the holie Fathers doe note obscurely insinuating the most high mistery of the B. Trinitie which afterwards in the new testament was to bee diuulged more clearely Take ye vp hoastes bring with you gifts and sacrifices not such bloudy sacrifices as are now offred in the Temple but such as the Apostles and their successors shall teach you to offer to wit the sacrifice of à contrite heart confession of sinnes praier fasting almesdeeds and the like according to that of S. Peter Bee ye Epist 1. c. 2. à holie priesthood to offer spirituall hoastes acceptable to God by Iesus Christ And enter into his courtes into the Catholike Churches and other places deputed to the diuine worship and especially into the Temple of your hearts descending into your interiour and there praising and adoring God within you by contemplation loue and watchfull custody of your senses for The temple of God is holie 1. Cor. 3. which you are Adore ye our Lord in his holie courts adore ye in his
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
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
light which warmeth and illuminateth the spirituall life There remaineth yet one other reason and that none of the least which may seeme to haue moued the holy Church to elect this number of howers that is because in them as S. Athanasius S. Basill and Cassian affirme the principall works of our Redemption were wrought and therefore they are with good right celebrated in the holie Church that the memory of those mysteries may be the more frequently renewed the diuine loue become more feruent in our harts I will here breefly expresse those mysteries In the night tyme our Lord and sauiour Iesus Christ did assume humane flesh in the wombe of the B. Virgin and afterwards was borne in the night and did very often spend whole nights in praier In the first watch of the night he was apprehended by the Iewes and suffered much sorrow and contumely the third daie he rose againe about that tyme. After the Sunnerysing he was brought before Pilate whipped scoffed at spit vpon In the Third hower he was cloathed with à purple gatment crowned with thornes condeÌ„ned to the death of the Crosse In the Sixt hower his sacred hands and feete were fixed to the Crosse with sturdy blunt and rough nailes In the Ninth hower he yeelded vp his spirit and his side being opened with à speare flowed bloud and water in testimony of his immense loue that had not leaft himself one drop of blood vnshed for our saluation In Vespres tyme he did the daie befere eate his last supper with his disciples and instituted the B. Sacrament of the holy Eucharist and the daie following was deposed from the Crosse And lastly about Compline tyme he was layed in the Sepulcher CHAPT V. Shewing the conueniency of râ—citing the diuine office in the latin tonâ—ue and conâ—equentlye this office of the B. Virgin POpe Gregory the seueÌ„th in his Epistle to the Duke of Bohemia did absolurely refuse to coÌ„descend to the request of the saied Duke who had desired to haue the diuine office recited in the Slauonian tongue returning him this answere That it would by that meanes not onely become of lesser esteeme with the people but alsoe would be exposed to euery ignorant mans censure and be an occasion that the vnlearned by their misunderstanding of it and sinister interpretation thereof might fall into errors Origen doth largely elegantly Homil. 20. in Iosue proue the great benefitt that the people may gather whilest they recite praiers or attend to those that recite them although they doe not vnderstand what is saied he sheweth alsoe that such praiers are pleasing to God delightfull to the Angells and terrible to the deuill and moreouer that sacred words though not vnderstood doe in à certaine hidden manner stirre vp deuotion in such as vse them Surius affirmeth in the life of S. Lutgard Surius in 16. lunij Virgin that althoug she vnderstood not the Psalmes yet neuerthelesse when she sung with diligent attention Deus in adiutorium meum intende c. in the beginning of the office and certaines Psalmes following she beheld the spirits of darknes to be replenished with exceeding horror and to desist from suggesting bad thoughts and take their flight And indeed the song which the litle Math. 21. children sung to our Lord Cryeing in the Temple and sayeing Hosanna to tho sonne of of Dauid was most pleasing vnto him as is manifest by the answer he gaue to the chief Priests and Scribes who chasing there at saied vnto him Hearst thou what these saie For IESVS replyed Verye well Haue you neuer read that out of the mouth of the Infants and suckings thou hast perfected praise If then out of the mouthes of those infants who did not vnderstand what they sung for they were infants indeed as S. Chrisostome others affirme did proceed the perfect praise of God how can any man haue the face to deny that the Canon call praiers are gratefull to God which are performed by holy virgins and other deuout soules that are vnskilfull in the latin tongue But some may obiect vnto mee how shall the ignorant and vnlearned come to know that what they saie is good and tending to the honor of God and what benefit or increase of deuotion and spirituall comfort shall such recâ—aue by recyting what they doe not vnderstand To the first part of this obiection I answere that all which is contained in the dâ—uine office is either collected out of the holy Scriptures or out of the works of the most famous men for learning and pietie that euer liued and proposed by the authoritie of the holy Church which is directed by the spirit of God to all good Christians to be saied which may suffice to secure them Moreouer there is scarce one to be found so stupide but that he doth conceiue in generall tearmes at the least what is intended in the sayed office For by the sermons of his Pastor or spirituall instructor or by reading pious bookes he will come to know that the Majestie of God is praised thereby the B. Trinitie magnified and the assistance of the B. Virgin and the rest of the holy Saints implored To the second part I answere that pious Idiots who haue à good will and simple intention doe many tymes draw as much spirituall sweetnes from their diligent attention to the grauitie and decencie of Ecclesiasticall ceremonies and diuine praises as the greatest number of those whoe are skilfull in the latin tongue For such as are well seene in the plaine graÌ„maticall sense of the words doe not gather the choicest fruit out of the Canonicall howers but such as penetrate the mysteries and secret sense of the Scriptures of which number who is he that will presume to tâ—arme himself I doe not aske of Grammarians Rethoritians or Philosophers onely but euen of those whoe possesse high seats in diuinitie schooles Let all Religious Cannons and others of the Cleargy speake their mynds freely and I verily beleeue the greatest part of them will sincerely confesse their want of knowledge in this pointe and that great light from God much study and frequent meditation is necessary for the attayning thereunto In the liues of the auncient Fathers is lib. 16. de Humilitate declared that one Abbot Ioseph comming to Antony the Abbot to heare some words of edification the saied Abbot Antony did aske of his owne disciples how certaine obscure places of the holy Scriptures were to bee vnderstood whereunto when euery one had deliuered his opinion he answered that they had not giuen him satisfaction and addressing himself towards Abbot Ioseph he demaunded his opinion concerning the meaning of those places who answered I know not Whereupon Abbot Antony gaue sentence that Abbot Ioseph had found the onely true way to solue such doubts whoe knew how to acknowledge his owne ignorance The holy Apostles themselues notwithstanding that they conuersed with the Sonne of God soe long tyme did not
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
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
the signification of the word Dauid maie most fitly bee applied for Dauid is by interpretation strong of hand or worthy to be desired Belogning to the end that is to Christ for The end of the law is Christ vnto iustice to Roma 10. euery noe that beleeveth who is the glorious perfectioÌ„ of al good things For Presses that is for the merits of his painefull passion wherein he was as it were troden vnder the feete of the Iewes and all his sacred bloud forced out of his veines Which Metaphor Isaias alsoe vseth demaunding Isa 63. of Christ VVhy is thy cloathing red and thy garments as theirs that tread in the vine presse answering in Christs person I haue troden the presse alone The word Presses maie be morally applied to the holie Church where Christ is the vine the Apostles are the branches and spreaders that is preachers of the Gospell Christians are the grapes Christian vertues the wine as namely Patience and Fortitude in afflictions whereby the good are purified and seuered from the midst of the reprobate as wine is pressed out of the grapes barrelled and layed vp in cellers and the huskes and carnells cast to hoggs or other beasts Theophilactus saieth that the Hebrewt In Comment super Ioh. did in auncient tyme sing this Psalme at the feast of Scenopegia in the month of September when they had gotten in their haruest thereby giuing thankes to God the bestower of all for their good haruest of corne and wine Christ Iesus the fruit of the wombe of the B. Virgin is our haruest of corne for he is the bread of life which descended from heauen he is likewise our vintage for he hath giuen vs his body for our foode and his precious bloud for our drinke Since the Iewes therefore gaue thankes by this Psalme to God the bestower of all good things for their carnall foode how much rather ought we to offer vp vnto him this Psalme by the hands of the B. Virgin in thankfulnes for our spirituall foode beseeching her to make intercession for vs that we maie conuert it to our soules benefit An historicall exposition of this Psalme O Lord of all by thy omnipotent power and particularly Our Lord for thou hast selected vs out of all the generations of the earth to be thy peculiar people and we alone haue chosen thee for our God vnto whome we will exhibite all honour diuine worship and to none but thee onely How maruelouse is thy name thy glorie and the fame of thy greatnes in the whole earth not onelye in Iurie where thou hast been pleased to manifest thy infinite goodnes and immense power by innumerable signes and miracles but alsoe in the vttermost bounds of the earth Because thy magnificence the confession of thy praise is eleuated not onely aboue the earth but alsoe aboue the heauens which with their continuall and ordinate circumuolution doe neuer cease to proclaime to all creatures thy incomprehensible maiestie which is more to bee admired euen Out of the Mouth of infants and sucklings thou hast perfected established and altogether made manifest the Praise of thy holie name because of thy enimies to witt that incredulous people who will not acknowledge thee for the author of all things but doe with great furie oppugne those that loue and honor thee and thee in them maie blush at their owne malice and grosse ignorance when they shall behold sucklings to set forth thy glorie moreouer that thou maiest destroy and confound the wisdome and subtilities of the enimie of all mankind and the reuenger alsoe of the iniuries done to thee executing the seueritie of thy iustice vpon misbeleeuers and such that acknowledge thee for the true God but denie thee in their actions and dishonour thee in their bad liues Because I shall see thy heauens those huge vast celestiall orbes the workes of thy fingers which thou hast made by the wisdome of thy diuine vnderstanding the goodnes of thy will and the actiuitie of thy creatiue power which are thy fingers the Moone and starres which thou hast founded placed fixed and disposed in their proper spheres I cannot sufficiently admire VVhat is man Adam the very first man that was created what is he That thou who art of such immense Maiestie as those thy stupendious workes doe shew thee to bee art mindfull of him furnishing him with all things necessarie in due season Or the sonne of man the ofspring of that first man Adam what is he that thou soe graciously visitest him with manifold fauours and benedictions Yet when I considere the excellencie of his nature I perceiue thou hast good reason to bee solicitous for him for Thâ—â— hast diminished him à litle lesse then the Angellâ— in dignitie and excellencie of nature thou hast made him litle inferiour to them true it is whilest he remaineth in this life he is something inferiour to them in regard that he is clothed with à body subject to corruptioÌ„ they are pure immateriall substances but at the generall resurrection he shall be like vnto them impassible glorious and capable to behold thee cleerely as thou art Yea in this life with glorie and honour thou hast crowned him according to the soule thou hast formed him to thyne oâ—ne image and similitude and indued him with three Angelicall powers memorie vnderstanding and will and other graces which he enâ—oyed during the tyme he remained in originall iustice and according to the bodie thou hast adorned him with beautie comelinesse many other ornaments and hast appointed him ouer the workes of thy hands made him Prince and Soueraigne Lord ouer all thy creatures Thou hast subiected all things vnder his feete commaunded all thy creatures to doe him homage and obey his will All sheepe and oxen and other domesticall creatures Moreouer all the beasts of the feild vntamed and sauadge creatures the birds of the aire and fishes of the sea that walke the pathes of the sea This dominion ouer thy creatures man enioyed fully and absolutely before his fall noe one of them making the least resistance against him for as Saint Augustine saieth soe longe as lib. de Na. gra 15. raison in man remained subiect and obedient to God the inferiour powers of his soule were alsoe perfectly obedient and subiect to raison the bodye to the soule and all creatures to man But when man had once transgrâ—ssed thy holie precept and thereby became disobedient to thee the inferiour powers of his soule begane presentlye to bee rebellious to raison the flesh to the spirit and creatures though naturally subiect to him to disobey him And albert he still retained the dominion ouer them which through thy infinite goodnesse and clemencye thou didst againe alsoe confirme vpon him fully and intirely according to right yet according to exercise or power to execute his right thou hast iustly weakened him for his demerit Since therefore thou art our Lord soe potent and of
inhabite the sea coasts the round world and they that dwell therein The riuers to wit the faithful regenerated in the waters of baptisme and filled with the riuers of grace Shall clappe with hand shall praise God by one assent with exultation of heart and good workes And the mountaines to wit contemplatiues sublime in the practise of all vertues shall reioyce at the sight of our Lord because he cometh to iudge the earth He will iudge the round earth in iustice and the peoples in equitie By iustice is here vnderstood the rectitude and vprightnesse of his iudgements and by equitie his fauour clemency I doe here but lightly touch some points for that I haue already saied something of them in the former explications Of versicles and the vse of them AT the end of euery Nocturne after the Antiphone id added à Versicle Our holie Father S. Benedict maketh frequent mention of them in his Rule They are certaine short but sweet and efficacious sentences accommodated to the nature of the office and for the most part are desumed out of the holie scriptures The holie Church hath placed them in the diuine office as they are here in this office of the blessed Virgin that is to saie In the Nocturne office after the Psalmes in Laudes and Vespres after the Hymnes and in the rest of the Houres after the Chapters They are called Versicles Durand l. 5 Rational c. 2. n. 40. and interposed in the office after this manner for two reasons The first because they signify that if perchance we haue gone à straie been distracted bâ— vaine thoughts in regard of the prolixitie of the Psalmes that we ought to returne to God or at least to our owne hearts according to the diuers aduertissements and significations of the Versicles Amalar â—â—de ordine Antiph c. 1. The second is because by them the intention and affection of the mynd is turned from one thing to another that is to saie in the Nocturnes from singing or reciting of Psalmes vnto reading of Lessons from labour to rest from the praise of God to Praier They are vsually song by the shrillest voices that they maie the better reuiue the spirits of such as are performing the office and cause them to prosecute the rendue thereof with more alacritie Of Absolutions NExt in order followeth the Pater noster Or our Lords Praier after which is added à short praier to our Sauiour Christ which is called an Absolution that he will bee gratiously pleased to purify illuminate and prepare vs that we maie worthily reade the Lessons following The reason hereof is rendred l. 1. de diui no officio â— 11. by Rupertus to wit because we ought to aske the Lord of the haruest that he will bee pleased to send workmen to gather his fruits and open our hearts that we maie vnderstand his lawes and precepts least the seed of the word of God which we are about to heare bee deuoured by the birds of the aire choaked by thornes or frustrated of taking roote by the hardnesse of the rocks In this office of the blessed Virgin this is asked by her intercession and the rest of the Saints Of Benedictions THe Absolution being pronounced there is asked a Benediction and leaue to reade the Lessons because none are to vsurpe the office of preaching the word of God without the permission of their Superiours That the manner of asking and giuing these Benedictions maie l. Dominus vobiscuâ— c. 2. bee the better vnderstood I wâ—â— here set downe the forme â—â—ereof as I fynd it expressed by Peter Damian He that is about to reade the Lessons saieth he doth with à signe of great humiâ—itie â—owe his body and desire to bee blessed not by the Priest but rather by him whome the Priest shall appoint saying Iube Domne benedicere which in effect is as much as to saie Sir appoint some one to blesse me or maie it please you Sir to cause some one to blesse me The Priest therefore that he maie correspond on his part to soe great humiliation doth not delegate this office of blessing â—nto any his inferiour neither doth he presume by himselfe to giue the Benediction but rather doth begge of almighty God who is blessed aboue all that he will bee pleased to giue it Thus farre are the words of Peter Damian Which manner of asking and giuing the Benedictions by him here declared hath been and is generally practised when the office is performed in publike by any number but wâ—en one alone reciteth the office the custome is insteed of Domne to saie Domine because the Benedictions are then asked immediatly of almightie God â—â—e Benedâ—ctions in the Brâ—uiary are giuen in the name of the blessed â—rinitie but here in this office of the blessed Virgin the first Benediction is giuen in the name of our sweet Sauiour and his beloued Mother and the second and third are asked by her intercession Of Lessons and the profit that ariseth by them THe Benediction being giuen the Lector or Reader proceedetâ— to reade the Lessons which are here in this little office of the Blessed Virgin taken out of the foure and twentieth Chapter of Ecclesiasticus for all tymes of the yeare except Aduent when they are taken out of the Ghospel But in the other offices of the Breuiary the Lessons of the first Nocturne are taken out of the old or new Testament of the second out of the writings of the holie Fathers and Doctors of the holie Church and of the third out of the Homilies of the Fathers according to the nature of the office The institution of reading Lessons is verie auncient as maie appeare by the Acts of the Apostles where it is written That those that inhabited Ierusalem not knowing the voices of the Prophets that are Act. 13. read euery Sabbaoth iudging haue fulfilled them And it is cleare by the testimony of S. Paul that Lessons were vsed in the primitiue Church much after the manner as they are at this present VVhen you come 1. Cor. 14. together saieth he euery one of you hath à Psalme hath à doctrine hath à reuelation hath à tongue hath an interpretation c. It was ordained by the Councell of Laodicea Cap. 17. about twelue hundred yeares agone that Lessons out of the holie Scriptures should bee intermixed with the Psalmes and long before that Councell the saied custome was practised in the holie Church as Cassâ—an affirmeth It will not bee needfull l. 2. Instiâ—ut to insist much vpon the prouing of the antiquitie and vse of the Lessons for that it is manifest both by what hath been saied as alsoe by the Rule of our holie Father S. Benedict who liued aboue eleuen hundred yeares past and the authoritie of S. Augustine in his preface vpon the Epistles of S. Iohn and the generall practise of the holie Church in all ages The fruit that maie bee gathered thereby is manifold some of
2. â—ies haue seene thy saluation which thou hast prepared before the face of all people à light to the reâ—elation of the Gentils c. and in another place All flesh shall see the saluation Luc. 3. of God By this verse therefore the faithfull doe praie for the illumination of the holie Ghost that they erre not in the way of this present life but by working maie know and by knowing maie walke in the way of our Lord of which our Sauiour speaketh in the Ghospell Straâ—â—e Math. is the way that leadeth to life and few there are that fynd it and by these words in all nations thy saluation they praie that Christ maie be acknowledged and honoured by all nations Let people ô God Confesse to thee let all people Confesse to thee Let the worship and veneration of the false Gods cease and to thee alone the liuing God let all diuine honour be giuen by all people Let nations called to the faith of Christ be glad with interiour ioy and exult by shewing exteriour signes of their inward ioy and this because thou ô God by thy annoynted iudgest people in equitie that is the seruile yoake of the Prince of darknesse being taken away thou hast constituted à most iust Kingdome in thy holie Church and the nations in earth thou doest direct gouerning them and directing them by most wholsome lawes to the port of eternall saluation S. Augustine interpreteth the words of this verse in the future tense as thus Thou wilt iudge people in equitie and referreth them to the last iudgement And the nations in earth thou wilt direct referreth them to the direction of this present life according to whome the sense of this verse is Let nations bee glad and exult because if they happen to suffer any euill here from men the tyme will come when thou ô God wilt iudge people in equitie and in the meane tyme the nations in earth which are subiect and deuoted to thee thou wilt direct Let people ô God Confesse to thee let all people Confesse to thee Here the Prophet againe exhorteth all people to praise and giue thankes to God adding à new reason or motiue to wit because the earth hath yeelded her fruit This fruit is Christ our Lord borne of the terrene substance of the blessed Virgin à fruit of such excellency that in coÌ„parison thereof all the fruit the earth hath heretofore brought forth maie well bee esteemed briers and thornes Of this fruit the Prophet Isaie maketh mention saying In that Isaiae cap. 4. daie the bud of our Lord shall bee in magnificenee and glory and the fruit of the earth high Yet taking the last words of this verse in à morall sense The earth is saied to yeeld her fruit when the holie Church doth spiritually instruct perfect and conserue her children and when our body liueth soberly and serueth to the aduancement of the soule obeying in all things The Prophet doth here as in many other places of the Psalmes vse the preterperfect tense for the future because in his prenotion that was now done which he foretelleth to bee done God our God blesse vs God blesse vs and let all the ends of the earth feare him This in effect is as much as if he had saied Since all people doe praise thee ô God and the earth hath yeelded her fruit let there henceforth bee a gratefull vicissitude betweene thee vs doe thou open thy liberall hand and fill vs with all benediction to wit with aboundance of all temporall and spirituall benefits and we as it is most meet will serue thee with à filiall reuerence and render thee the tribute of obedience and praise for euer The threefold repetition of the word God in this verse signifieth the affection of the Prophet Yet it seemeth likewise to insinuate the mystery of the blessed Trinitie which was afterwards manifested to the whole world by our Sauiour and his hole Apostles A certaine graue author vpon these words in the first verse of this Psalme to wit God blesse vs and illuminate his countenance vpon vs hath this obseruation Because saieth he many desire to bee blessed by God with aboundance of temporall benefits to wit with beautie power riches honour and the like all which indeed doe come from God but yet are common to the iust and vniust therefore the Prophet addeth what is proper to the iust to wit illuminate his countenance vpon vs. This is proper to the iust whereas the other mentioned things are common to all both good and euill almightie God soe disposing least if they should bee giuen solely to the good euill men would thinke that God were to bee worshipped for them and if to the euill onely infirme and fraise people would feare to conuert themselues to God least these things should bee wanting vnto them Behold here à short Psalme but full of feruour deuotion Let vs conforme the affections of our heart to the sacred words thereof with the whole forces of our mynd let vs implore the diuine mercy that he will bee pleased to inrich vs with the benedictions of Christ and instruct vs with the light of his countenance Let vs alsoe most heartely pray for the common good and for the generall soules health of all men that all men maâ—e confesse to God honour and loue him The argument of the Canticle of the three children BY the insuing Canticle the three men Sidrach Misach and Abdenago who were throwne into the furnace of burning fire by the commandement of Nabuchodonosor because they refused to adore the golden statue he had erected as is at lardge related by the Prophet Daniel did inuite all creatures in their seuerall Daniel 3. degrees and natures to praise God and they themselues did praise and glorifie him who preserued their bodies that they were not touched by the fury of those flames and made their hearts inflamed with the fire of his loue Indeed by how much the more one is inflamed with his loue by soe much the more intensly doth he desire that God maie bee praised loued and honoured by all l. 1. de doctrina Christiana creatures according to that S. Augustine By how much the more feruent any one is in the loue of God by so much the more doth he endeauour by all the meanes he can diuise that God maie bee beloued of all men by how much the more sincerely any one doth coÌ„template God by soe much the more he doth vnderualue and humble himselfe esteeme the praise wherewith he doth set forth the glory of God to bee the more insufficient and therefore doth earnestly desire that God maie bee magnificently praised by all creatures and doth his best to procure it The exposition of the Canticle ALl workes of our Lord blesse ye our Lord praise and superexalt him for euer Although euerie Creature doth not blesse and praise almightie God with voice which is proper to Men nor mentally which is
common onely to Angells and Men yet in as much as all creatures being the workes of God are good the diuine goodnesse doth shine in them each of them is as it were à certaine rave of its Creators perfection which thereby is knowne and made manifest for as the Apostle witnesseth The inuisible things of God are seene being vnderstood by those things which are made his power alsoe and diuinitie Consequently in this respect all creatures whatsoeuer are truely saied to blesse and praise their Creator All the workes of God therefore are here inuited to blesse praise and superexalt our Lord euery one according to its nature Angells mentally Men with their voice mynd and both Angells and Men as alsoe all other creatures the workes of God by exciting and stirring vp the minds of those that shall rightly consider their natures actions and proprieties to extoll the Creator and acknowledge his infinite glory and magnificence Blesse our Lord yee Angells of our Lord After the generall inuitation of all creatures they descend to particulars beginning with the Angells who are most immediate to God and most like vnto him as being pure immateriall substances By the name of Angells in this place are vnderstood all the celestiall and blessed spirits which as S. Gregorie sheweth out of the holye scriptures are diuided into nine quires or orders and although sometymes the name of Angells bee appropriated to those blessed spirits which are ranked in the lowest quire yet all the nine quires of them are alsoe truly and properly called by that name which as she saied S. Gregorie doth saie is imposed vpon them by reason of the functions and chardges wherein they are employed by almightie God concerning which the Apostle speaking of them in generall sayeth Are they not all ministring spirits sent to minister for them which shall recerue the ininheritance of saluation Yee Heauens blesse our Lord. By the Heauens are vnderstood the celestiall orbes of which by reason of their greatnesse beautie actiuitie motioÌ„s seueralâ— other properties the Prophet Dauid doth in particular and expressely assâ—uere That Psal 18. they shew forth the glorie of God All waters that are aboue the heauens blesse yee our Lord. Here it is câ—earely saied that there are waters aboue the heauens and it agreeth with that we read in Genesis Gen. 1. to wit that God made à firmament and diuided the waters that were vnder the firmament from those that were aboue the firmament and God called the firmament Heauen It agreeth alsoe with that of the Psalmist Praise him ye heauens of heauens Psal 148. Psal 103. and the waters that are aboue the heauenes and in another place Stretching out the heauen as à skin which couerest the highest parts theâ—eof with waters Which although it maie perhaps seeme at the first veiw contrary to naturall reason the sayings of the Philosophers yet as S. Augustine writeth vpon Genesis The authority of that part of holie writ is farre to bee preferred aboue the perspicacity or capacity of humane vnderstanding But what manner of waters they are it is not certaine The common opinion is that they are corporall waters and morally by them are vnderstood the eleuated and illuminated mynds of the Saints in which as in à mirrour diuine things are clearely represented Blesse our Lord all ye powers of our Lord. By these Powers some doe vnderstand the mouers of the celestiall orbes whome the Philosophers called Intelligences and S. Thomas in his Summe affirmeth to bee of the middle Hierarchy of Angels of the quire of Vertues of whome holie Dauid maketh mention saying Blesse our Lord Psal 148. all yee his vertues you his mynisters that doe his will Others by these powers of our Lord doe vnderstand the efficient vertues in the celestiall orbes which at their first Creation God almighty ingrafted in them or which are naturally in them whereby they gouerne and worke vpon the elements and mixt bodyes according to that of the Philosopher Man and the Sunne ingender man for the celestiall bodies by these vertues are generall causes of all motions and alterations generations and corruptions in these inferiour things Sunne Moone blesse yee our Lord These are the two great lights of which is made mention in Genesis the greater of them to wit the Sunne to gouerne the daie and the lesser to wit the Moone to gouerne the night In the diligent consideration of which lights especially of the Sunne the Majesty of God doth wonderfully appeare according to that of S. Denis This li. de diuinis nâ—minibus c. 4. visible Sunne saieth he is an euident representation of the diuine goodnesse who is the eternall intellectuall Sunne the Sunne of wisdome and iustice Yea in the greatnesse swiftnesse of motion brightnesse power and influence of the Sunne we cannot sufficiently admire the eminency of the diuine power and wisdome By the Sunne is spiritually signified the vnderstanding of truth and goodnesse and the splendor of Reason aboue the other powers all which are subiect to it illuminated and directed by it least erring in the lubricity of vice they fall violently to their owne destruction Bâ— the Moone is signified the inferiour portion of the soule as is is gouerned and ruled by the superiour portion thereof and obedient to its direction Starres of heauen blesse yee our Lord The starres doe manifold waies represent the magnificence of their Creator in their beautie motion vertue pluralitie situation order influence They seeme indeed vnto vs but small yet the least of them is affirmed to bee greater then the whole earth and the cause of their appearing soe small is onely in regard they are situated most remote from vs. The glory of the starres saieth Ecclesiasticus is the beautie of heauen our Lord illuminating the Eccles 43. world on high By them are designed vertuous men indued with wisdome who shine to others in words of edification example fame and good life according to that of the Apostle Doe yee all Philip. 2. things without murmurings that you maie bee without blame and the simple children of God without reprehension in the middest of à crooked and peruerse generation amongst whome you shine as lights of the world and Daniel 12. that of Daniel the Prophet They that instruct many to iustice shall shine as starres vnto perpetuall eternities Euery shower and dew blesse yee our Lord. These are produced in the aire and are very profitable for the making fertile all such things as spring out of the earth and the conseruation of the life of man A shower or raine is caused by heate reuerberating vpon à clowd and dissoluing it into drops of water The shower saieth the Prophet Isaie commeth downe from Isai 55. heauen and returneth noe more thither but inebriateth the earth and watereth it and maketh it to spring and giueth seed to the sower and bread to him that eateth In the manner of the descending whereof
drop after drop with à certaine coherence in forme of little streames or most subtile water channels we cannot sufficiently admire the wisdome and goodnesse of God almighties prouidence For as holie Iob saieth If he hold in the waters all things Iob. 1â— shall be dried and if he sende them forth they shall ouerthrow the earth to witt if they should fall together with violence but God almighty of his woÌ„derfull goodnesse preuenteht this VVho bindeth the waters in Iob. 26. the clowds that they breake not forth together downewards Dew is à subtile and slender vapour compacted together in the superficies of the earth or vpon herbes by à teÌ„perate coldnesse both to nourish them and refresh the aire By Dew is signified the consolation and vnction of the holie Ghost and by à shower is signified doctrine and preaching according to that of the Prophet Isaie I will commaund the Isa 5. clowds that they raine noe shower vpon it speaking of the Synagogue of the Iewes All spirits of God blesse yee our Lord. The spirits here mentioned are taken for the winds which proceed from sundry parts of the earth and conduce very much to the budding forth of the fruits of the earth to the consolation and refreshing of mankind By them are signified the inspiration and refrigeration oâ— the holie Ghost Fire and heate blesse yee our Lord. If wâ— will seriously consider the subtility actiuity and greatnesse of the elementarie Fire it will aboundantly store vs with matter of it's Creators praise S. Thomas affirmeth that the properties of diuine things maie fitly bee exprest by Fire for God himselfe is tearmed by the Apostle à consnming Fire charitie alsoe yea the Luc. 12. holie Ghost is for diuers reasons called Fire By Fire is signified Charity and by Luc. 24. heate which is an effect of Fire the feruour of charity of which our Sauiour saied I came to cast fire on the earth and what will I but that it bee kindled and the two Disciples saied VVas not out heart burning in vs whilest he spake in the way Cold and summer blesse yee our Lord Cold is either taken for the aire or for the sharpe quality of the winter season By it is mystically vnderstood the extinguishing of vices and concupiscence and by summer the perfection of vertues in which the elect doe magnificently praise almighty God most humbly ascribing to his diuine goodnesse aswell their â—ecesse from euill as their accesse to good Dewes and hoarie frost blesse yee our Lord. The Dewes here spoken of are most frequeÌ„t in the spring tyme but hoarie frost is most vsually in Autumne By Dewe is designed prosperitie by hoarie frost aduersitie in both which pious Vertuous men doe equally giue thankes to God Frost and Cold blesse ye our Lord. Frost is caused by cold and the most vehement frost is occasioned by the North wind according to that of Ecclesiasticus The cold North wind blewe and of the water Eccles 43. Psal 147. there froze Christâ—all vpon the gatering waters it shall rest and as à brest plate it shall put it selfe vpon waters and that of the Psalmist He casteth his Christall as morsells before the face of his cold who shall endure By frost and cold is vnderstood the constriction or obduration of the mynd caused by substraction or suspension of diuine coÌ„ olations or sensible deuotion into which estate whosoeuer commeth by the diulne dispensation let him praise God in the best manner that he can and in noe sort neglect to prosecute those pious exercises he hath accustomed himselfe to performe nor condeseend to solace himselfe in exteriour vaine delights but busie himselfe in some profitable imployment as reading writing or hand labour and expect with patience the reinfusion of those subtracted gifts acknowledging his vnworthinesse resigning himselfe to beare that affliction euen during his whole life if soe it shall seeme good to the will of God and noe doubt these aridities and coldnesses will turne to his aduancement in the way of perfection and the comforts he will receiue afterwards from the diuine goodnesse wlll bee farre more reall and solide then he euer formerly experienced Yee and snow blesse yee our Lord. Some by yee doe suppose haile to bee vnderstood Snow is the dissolution of à cloud which by reason of excessiue cold cannot melt into drops but is congealed in its descent and falleth downe in forme of lockes of wooll The whitenesse thereof is caused by reason that the subtile and light spirits thereof in their congealing doe striue to exhale but are stroken suddainly by force of the cold and kept in by which meanes they are turned into à froth and seeme white and cleare In yee Psal 147. Psal 148. and snow we maie behold the immense wisdome of God who as the Psalmist affirmeth giueth snow as wooll and againe Haile snow yee spirit of stormes which doe his word By these two are signified the scourges of God wherewith we are chastized in which we ought to praise God saying with holie Iob I haue sinned Iob. 33. and indeed I haue offended and as I was worthy I haue not receiued Nights and daies blesse yee our Lord. There are two sorts of daies The one is called an artificiall daie which continueth during the space of tyme that the Sunne is seene in our Hemisphere the other à naturall daie which contayneth all that space of tyme which an artificiall daie doth the night following and is vsually diuided into 24. howers Night is caused by the shaddow of the earth and designeth tribulation and daie prosperitie By Night is alsoe designed the obscuritie of the old TestameÌ„t or darkenesse of vices and by daie the grace of truth in the New testament and illustration of the mynd according to that of the Apostle The night is passed and the daie is at hand Rom. 13. Let vs therefore cast of the workes of darkenesse and doe on the armour of light Light and darkenesse blesse yee our Lord. S. Paul defineth Light by its effect Light Ephes 5. saieth he is that which maketh all things manifest It is à celesâ—iall qualitie created the first daie by which is designed the increate brightnesse of God In à mysticall sense it is takeÌ„ for the illuminatioÌ„ of the vnderstanding or for the consolation exhilaration of the heart as darknesse which is à priuation of light is taken for ignorance or desolations and heauinesse of the heart Lightnings and clowds blesse yee our Lord. Lightning is à wonderfull hot and drie exhalation which after it is drawne aloft is inuironed on euery side and constrained into straight limits by the force of cold out of which it striuing to gett passage in that conflict fire flasheth forth the clowd bursting and thunder is heard Clowds are caused partly by the celestiall waters before mentioned and partly by moist vapours exhaled and drawne vp by the Sunne By them are spiritually
parts of the world according to that of Genesis In the beginning Gen 1. God created heauen and earth Heauen is the seate of the Angels and therefore he beginneth with Praise our Lord from the Heauens and referreth to it all superiour things and the earth is the seate of men and therefore he addeth in the 7. verse Praise our Lord from the earth referring vnto it all inferiour things The exposition of the Psalme PRaise yee our Lord from the Heauens praise yee him in the high places Praise yee him all his Angells praise yee him all his hostes S. Augustine well noteth vpon this place that the Prophet doth not by these words commaund the Angells to praise our Lord or exhort them to praise him as though they were slacke and remisse in this happy office or did euer cease or desist from praising him for as S. Iohn affirmeth The Apocalip 4. Psal 83. fower beasts had noe rest daie and night saying holy holy holy Lord God omnipotent and the Psalmist saieth Blessed are they that dwell in thy howse ô Lord for euer-and euer they shall praise thee But he doth hereby congratulate them in this their praising God like as we are accustomed to congratulate those whome wee see doing some worke with ioy wherewith we are well pleased saying courage goe too my Masters or the like which words we vse vnto them not that they stand in need of our incouragement to moue them to beginne that worke but that we are delighted with that they are already in hand with Praise yee him Sunne and Moone praise yee him all Starres and light The Sunne Moone Starres and light are saied to praise our Lord when by their beautie efficacy swittnesse and other proprieties they doe induce intellectuall creatures to admire praise their Creator Praise him yee heauens of heauens to witt the greatest and highest heauens and the waters that are about the saied heauens let them praise the name of our Lord as hath been saied in the precedet Canticâ—e Because he saied intellectually within himselfe to witt in his practical vnderstaÌ„ding that they should bee created and they were made of nothing that which they now are he commaunded by his diuine will and they were created for according to the Apostle God almighty calleth those Rom. 4. things that are not as those things that are as alsoe that of Genesis And God saied Gen. 1. bee light made bee à firmament made c Soe by saving all things were created for God is the cause of all things by his vnderstanding according to that Thou Psal 103. Psal 134. hast made all things in wisdome and by his will according to that All things whatsoeuer our Lord would he hath done in heauen and earth He established them to witt the Angels Sunne Moone Starres and the heauens for euer and for euer and euer for he hath giuen them an incorruptible being Notwithstanding we beleeue that the heauens and the lights of the heauens in as much as concerneth their accidentall forme shall bee changed and renewed for the better as hath been saied in our former explications He put à precept he prefixed them à certaine forme or manner of working and it shall not passe but remaine as he hath decreed He put à precept to the Sunne that it should shine by daie and behold in soe many yeares this hath been obserued to the Moone that it should increase and decrease for thirty daies and this course hath not been altered to the Sea that it should not transcend its limits and behold the surging billowes of the Ocean come wallowing to the shore burst and returne Praise our Lord from the earth all you that any wise appertaine thereunto Yee Dragons and all depthes By Dragons are here vnderstood great fishes which some call Leuiathans or VVhales and by the depthes are vnderstood the deepe placee where such fishes remaine according to that Thou hast crushed the heads of the Dragons in Psal 73 the waters Yet some in this place by Dragons doe vnderstand great serpents rough with scales which dwell in dennes caues and hollow moist places to temper their naturall heat and doe not creepe vpon the earth but fly in the aire and doe exceed other creatures in vast quantity and horrid aspect Fire haile snow yee spirit of stormes to wit tempestious winds exciting suddaine whirl winds and stormes at Sea VVhich doe his word doe obey his diuine will performing that for which they were ordained Mountaines and little hills trees that beare fruit and all Cedars Beastes wild and vntamed and all cattell tame domesticke Serpents and fethered fowles All these the Prophet doth inuite to praise our Lord according as hath been explicated in the precedent Canticle Finally the Prophet inuiteth Man to praise our Lord for whome all things were created saying Kings of the earth all that haue independent temporall authority and absolute right to gouerne and all peoples that owe fealty homage and obedience to their lawfull Soueraignes Princes that haue absolute right to gouerne their subiects within their principalities but yet are subordinate themselues to the saied Kings in some respects and all Iudges of the earth that haue authority from Kings Princes to determine differences betweene party and party and to pronounce sentence of death in criminall causes And that he might comprehend all sorts of people of what age sexe condition soeuer he addeth Yong men and Virgins old with yong All people therefore whether they bee Kings Princes or priuate persons men or women old or yong let them praise the name of our Lord because the name of him alone is exalted that is he himselfe alone doth infinitely surpasse all things in nobility and perfection Eccles 1. Whence Ecclesiasticus saieth There is one most high Creator omnipotent and mighty King and to bee feared exceedinglâ— and Mâ—yses saieth Neither is there other God Deut. 3. either in heauen or on earth that is able to doe thy workes and to bee compared to thy strength The Coâ—fession of him aboue heauen and earth to witt His praise is song in the triumphant and militant Church His glory saieth the Prophet shall couer the heauens and the earth is full of his praise Yet in neither of them can he be praised to the full for all the tongues of men and Angells are altogether in sufficient to expresse Abacuc 3. his immense goodnesse and infinite perfection He hath exalted the horne of his people to witt the power and glory of the people of Israel electing them amongst all the generations of the earth giuing them diuine lawes written with his owne finger protecting them miraculously against the fury of their enimies and gouerning them with singular prouidence and vnspeakable loue An Hymne which is the praise of God with à spirituall song properly belongeth to all his Saints in heauen and earth for they are worthy of all praise and they praise God incessantly to the Children
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
that were nigh to witt to the Gentils Iewes Let vs then loue search for and conserue this peace since our Sauiour saieth Blessed are the peace makers for they Math. 5 shall be called the children of God and let vs sing this mellifluous and sententious Canticle with à feruent deuotion ruminating and recounting the ineffable benefits of God with à gratefull and affectionate mind especially the Incarnation of the eternall word rendring most cordially innumerable thankes vnto him who is aboue all God most glorious sublime and blessed for euer and euer Amen The auncient custome of reciting Kyrie cleison AFter the Antiphone at Benedictus followeth the supplication of the Litany as our holie Fa S. Benedict tearmeth it in his Rule The custome of reciting it in the Latine Church in the Greeke forme of speech is most auncient as S. Augustine affirmeth where he saieth Ep. 178. That supplication was made to God in the Greeke tongue by all Christians both Grecians Latines and Barbarians besâ—eching him to haue mercy on them In which place alsoe he yeeldeth the reason why it is soe recited The Councell of Valence vnder Leo the great doth alsoe Can. 3 make mention of this Custome where it commandeth that Kyrie eleison be saied at Mattins Masse and Vespres In this supplication 3. parte q. 83. a. 4. in corp according to S. Thomas of Aquine there is contained à commemoration of our present misery whilst mercy is implored by saving Kyrie eleison for the person of the Father Christe eleison for the person of the Sonne and againe Kyrie eleison for the person of the holie Ghost against the threefold misery of Ignorance Fault and punishment More maie be seene of this subiect in the workes of S. Gregorie the Great li. 7. Ep. 63. Concerning the ancient custome of reciting Dominus vobiscum AFter the saied Supplication of the Litany followeth Dominus vobiscum which in English is as much as to saie Our Lord is with you or Our Lord bee with you It is noe other then à freindly salutation and good desire exciting both to pray and attend and is taken out of the holie Scriptures either out of the Sixt of Iudges where it is saied in the singular number as alsoe in the first of S. Luke or out of the second of Ruth where it is saied in the plurall number as alsoe in the second of Paralip chap 15. This salutation at praier tyme is very auncient as maie appeare by the Councell of Bracar 1. Can. 21. where it is saied to bee deriued from Apostolicall tradition by S. Dionysius in his booke of the Ecclesiasticall Hierarchy Concerning this salutation two things are to bee noted The first is that according to the Rubrikes of the Romane Breuiary it is not to bee saied by any who is not at the least à Deacon nor by à Deacon in the presence of à Priest without his licence but if any one haue not attained to the degree of a Deacon in steed of it he is to saie Domine exaudi or ationem meam The second is that those that recite the houres alone are to saie it both because they doe thereby salute the whole Church as alsoe because they are in noe place commaunded to change or omitt it but rather the contrary is signified in the Breuiary To this salutation the Quire doth answere Et cum spiritu tuo that is to saie And with your spirit thereby rendring to the Priest or Deacon à good desire equall or much like to his For more of this subiect I referre the studious reader to the twelfeh Epistle of Peter Damian which is intituled the booke of Dominus vobiscum Of the Antiphones of our Lady At the end of Laudes and Compline as alsoe at other times is vsually sung or recited in an intelligible voice one of the Antiphones of our Lady according to the tyme and as it is prescribed in the Rubrikes prefixed before each of them The intent of the holie Church is thereby to impresse deeply in our hearts the reuerence and loue of soe great à Mother and Virgin and with all to admonish vs that we recoÌ„mend into her sacred hands the office we haue immediately before sung or recited beseeching her to vnite it with her most efficatious praiers and offer it to the diuine Majestie that soe it maie become gratefull in his sight we receiue pardon of all the errors faults and negligences contracted by our remisse tepide indeuoute performance thereof The Antiphone Salue Regina which is cheefly celebrated in the holie Church with delightfull varietie of melodious deuout tunes was composed by Hermanuus Contractus Count of Veringen à man eminent both for his vertue learning who l. 5. de Deipara Virgine c. 13. l. 3. de bonis operibus in part c. 13. In Comment ad c. 3. prioris ad Corinth liued aboue Fiue hundred yeares agone as Petrus Canifius affirmeth by whome alsoe the Anthiphone beginning with Alma Redemptoris was composed as Cardinall Bellarmine declareth There is noe one part of the Office more distastfull to the corrupt palate of the heretikes of these tymes then the saied sweet Antiphone beginning with Salue Regina Luther saieth that it cannot by any meanes bee drawne to à good sense Peter the false Martyr writeth that it cannot by any meanes bee defended from impietie since it attributeth all those things to Marie which are proper to God alone His reasons are set downe by Cardinall Bellarmine in the place aboue cited together with their solutions and are in effect as followeth God is properly the Father of mercies 2. Cor. 3. therefore it is not lawfull to call Marie Mother of mereie vnlesse we will adorne her with diuine honours Christ is properly life who saieth of himselfe I am the way and the veritie the Ioh. 14. life therefore Marie is equalled to Christ when she is stiled life God is properly the author of consolation 2. Cor. â— therefore Marie cannot bee called sweetnesse vnlesse she bee affirmed equall to God The Prophet witnesseth that Hope is Ier. 17. â—â— bee placed in God alone who saieth Cursed bee the man that trusteth in man therefore Marie is not to bee called our Hope vnlesse perchance she is now no more man Finally God the Father it is that Ioh. 6. bringeth beleeuers to the Sonne and the Sonne will shew himselfe vnto vs when he shall make vs blessed how then shall Marie shew Iesus vnto vs after this exile vnlesse she alsoe bee God and able to make men blessed To these reasons Bellarmine answereth first in generall That if the forme of arguing vsed by Peter Martyr were good it would follow that whereas the Euangelist calleth our Sauiour full of grace and Ioh 1. 9. the light of the world these titles maie not be giuen to any other and yet the Blessed Virgin is stiled in S. Luke full of grace
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
Creator of heauen and earth Giue he not I beseech him thy feete to be moued let him not permitt thee to slippe and fall in the waie by yeelding to sinne or tentation but let him strengthen thy feete that they maie perseuer firme and stable in their course to the celestiall countrey Neither doe he slumber that keepeth thee I beseech him likewise vnto whome thou hast recommended thyselfe and who hath taken thee into his protection that he doe not depose the care of thee be it for nâ—uer soe short à time Courage thou holie pilgrime Loe he shall not slumber nor much lesse sleepe that keepeth Israel Although it seemeth sometimes as men then beleeue that in the time of affliction God doth dissemble the anguish of his elected and the tyranny of wicked men who persecuted them as if he did not see and obserue what passed much like to one à sleepe Yet credit me he is not capable of sleepe but is euer soe watchfull that he will alwaies be found vigilant for their defence Our Lord keepeth thee in particular conseruing thee in good and preseruing thee from euill in the waie of this present exile Our Lord is thy protection vpon thy right hand Some read aboue thy right hand and expound it That our Lord is thy protection of farre greater strength and assurance then thy right hand Others read it as it is here translated and expound it That our Lord is as it were à buckler vpon thy right hand or à Canopie borne on thy right hand couering thy head and body in such sort that By daie the Sunne shall not burne thee nor the moone by night For the grace of God shall keepe those that confide in him both in the time of prosperitie and aduersitie the Sunne or daie of prosperitie being vsually as dangerous and hurtfull in à spirituall course if not more preiudiciall then the Moone or night of aduersitie vnlesse it be vsed with due circumspection Our Lord doth keepe thee from all euill that it preuaile not against thee Indeed he sometimes permitteth tentations persecutions and afflictions to happen vnto thee yet he hath euer à vigilant eie towards thee that they take not effect against thee for he permitteth them either for his greater glorie or thy conuersion and amendment or some other reason which can be none other then the very best as thou wilt experience in due season according to that of the Apostle Rom. 8. To them that loue God all things cooperate vnto good To whome then can I more fitly recommend thee then into the armes of his immense goodnesse Our Lord therefore keepe thy soule that it be not depriued of his grace nor the flesh preuaile against it Our Lord keepe thy coming in and thy going out all thy actions both internall and externall Or thus Thy comming in to witt the beginning when thou attemptest any good worke and thy going out the consummation thereof that soe euery one of thy workes maie take beginning from him and being begun maie be perfected by him Or finally thus Our Lord Lord keepe thy comming in thy conuersation in this world whereby thou entrest into the place of this peregrination and thy going out thy departure out of this world when thy soule is separated from the body This thy coming in and going ouâ— I beseech our Lord to keepe and conserue thee to be lodged with him in eternitie of which comming in and going out our Sauiour saied I am the dore by me Ioh. 14. if any enter he shall be saued and he shall goe in and shall goe out and shall find pastures The argument of the 121. Psalme and third in Tierce IN this Psalme the Prophet describeth the beautie nobilitie and felicitie of the Cittie of Ierusalem whereunto the Hebrewes desired to returne from the captiuitie of Babilon But as that Cittie was à type of the celestiall Ierusalem soe the Hebrewes returning from that captiuitie to the terrene Ierusalem were à figure of our peregrination and ascension to that supernall Ierusalem and therefore the whole Psalme maie be vnderstood of each captiuitie of the pilgrimes of each of them Yet certainly the prime intention of the holie Ghost is directed to the principall end and indeed the words doe best agree therewith as I shall endeauour to shew in the insuing explication The Prophet hath placed this third Graduall Psalme very fitly after the two former For the first degree of internall ascension was to depart from vice the Second to implore the diuine assistance and the third which is here treated of is Hope to attaine the last end or life euerlasting Therefoâ—e speaking in the person of a man little regarding the delights of this world but most intensely attending the ioyes of the celestiall mansion he saieth The exposition of the Psalme I Reioyced with à spirituall ioy in the consideration of these thing which were saied to me by internall inspiration to witt that we shall goe after this life when we are cleansed from all guilt of sinne into the house of our Lord into the triumphant Church the countrey of the blessed the Kingdome of God VVe know saieth the Apostle that if our earthly house 2. Cor. 5. of this habitation be dissolued that we haue à building of God à house not made with hand eternall in heauen Concerning which you are to note that the celestiall countrey is tearmed à Kingdome à Cittie and à house in diuers respects for in regard of the multitude and varietie of the inhabitants it is called à Kingdome in regard of the Societie and familiaritie amongst the blessed it is called à Cittie for although the number of the elect be almost infinite yet they know and loue each other and are Cittizens of the fame Cittie and finally in respect that all the elect haue one and the same father one and the same inheritance it is called à house where all shall be brethren vnder one father God almightie In this house Cittie or Kingdome God is seene face to face and eternall securitie accompanied with compleat beatitude is found There men shall be as the Angels and haue their desires satiated to the full Notwithstanding when death approacheth which putteth à A period to our peregrination all men doe not reioyce with the Prophet in these things that were saied vnto him to witt that we shall goe into the house of our Lord but such alone as haue disposed ascensions in their hearts whilest they had health leasure abilitie and meanes to doe it and truely saie with him Our feete were standing in thy courts â— Ierusalem to witt our desires contemplations and affections of our hearts were fixt and established in thy mansions o celestiall Kingdome â—n such sort that our conuersation was in thee and all our actions were ordained by vs to attaine eternall life These maie reioyce vpon good ground when others that haue been wedded as it were to their senses and sensualitie shall be repleat with horror
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
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
vs the holie life and Passion of his deare Sonne Christ Iesus our Lord and Sauiour or the acts and vertues of the blessed Virgin and the rest of the Saints now in glory we maie hereby correspond on our part to soe great loue and in token of gratitude breake forâ—h into his praise with some sweet sentences expressing the affections of our hearts admiring his goodnesse glorifying his name for euer These sentences are vsually repeated in the Responsories that they maie make the deeper impression in our hearts as alsoe to shew that when we haue praised God all we can we maie beginne againe and againe and yet neuer bee able to praise him to the full The Lessons here being wholly of the blessed Virgin and insinuating vnto vs her Motherly care and sincere affection towards all mankind the Responsories are composed answerable to the Lessons and are certaine pious affections towards her extolling the immeÌ„se goodnesse of God for his wonderfull mercies shewed towards her his infinite graces bestowed vpon her aboue all pure creatures and his singular workes wrought in and by her to the benefit of all mankind The exposition of the Second Lesson ANd soe in Sion to wit in the holie Church speculating diuine things was I established made firme and powerfull as being replenished with all vertue and grace that I might bee able to succour and releeue all faithfull soules and in the sanctified Cittie to wit in the holie Church likewise I rested corporally and spiritually corporally soe long as I liued in the world in mortall flesh and afterwards euer since I was assumpted into heauen I cease not to rest spiritually in the holie Church recommended vnto my custody and my power was in Ierusalem in the triumphant and militant Church In the triumphant I am alotted à prime place of dignitie in respect of my maternall authoritie by which I am made the Mother of God and for which I am exalted aboue all the Angelicall spirits The Kingdome of mercy in the militant Church is alsoe conferred vpon me for which I am stiled the Queene of mercy and haue dominion ouer the inuisible enemies And I tooke roote in an honourable people to wit in the Christian people for whome I haue obtained that they maie take roote and bee established in all grace and vertue by frequent procuring them diuine gifts and pious reformation and by strengthening them in good And in the portion of my God his inheritance to wit the inheritance of the saied Christian people for by my intercession that portion which almightie God hath allotted to his beloued to wit eternal happinesse shall bee the inheritance of those faithfull Christians who are predestinate by him from all eternitie to enioye his essentiall vision and my abiding is in the full assembly of the Saints that is amongst the deuout and holie ones I am detayned and will perseuere for with such I am well pleased to remaine The explication of the Third Lesson I Am exalted as à Cedur in Libanus Like as the high tree called à Cedar is eleuated in mount Libanus sendeth forth à sweet sauour and is not subiect to putrifaction soe I am deuoutly honoured by all good Christians aboue all pure creatures highly reuerenced experienced sweet to euery one and am intire and free from all corruption of sinne and reprehension And as the fruit of the Cedar hath vertue to heale languishing people soe my fauour my praier and my consolations haue power to cure all diseased hearts And as à Cyprus tree in mount Sion Like as that most solide tree doth yeeld to noe burthen nor can bee suppressed by any weight but doth sublimely appeare in mount Sion Soe I remaine amongst Christian people most strong hardy neither did I euer yeld to any vice or was ouercome by any tentation but haue obtained for that people manifold comforts by my intercession and merits As à Palme tree in Cades I am exalted Like as the Palme tree in the towne of Cades doth appeare most gorgeously and in its top branches is most comely and pleasing to behold Soe I by the gifts and ornaments of grace and glorie am made most bright and delightfull to the veiw aboue all creatures And as à Rose plant in Iericho As the Rose is the most beautifull of all flowers soe the blessed Virgin is the most beautifull of all women and like as the water distilled out of Roses doth asswage paine and cleanse the eies soe the blessed Virgin doth mitigate all the anguishes sorrowes of this present life and illuminate the internall eies As à faire Oliue tree in the feilds Like as the oliue tree is euer greene and flourisheth produceth à sweet fruit and designeth peace pietie and mercie Soe the most illustrious and vnparalleld Virgin hath continually flourished in wisdome and vertue hath brought forth à most sweet fruit generated the restorer of peace to all mankind doth from tyme to tyme reconcile vs to almighty God and is the Mother of all mercie and the source of pietie And as à Plane tree by the water in the streets I am exalted By the Plane tree whose leaues are soft and broad is here expressed that the most blessed Virgin is altogether meeke gentle and curteous that her words and workes are most ample by the latitude of Charitie and that like as vnder the broad spreading branches of the saied tree people maie bee defended from the scorching beames of the Sunne or the violence of à suddaine storme soe all that shall flie for succour vnto the secure harbour of her power pietie shall bee graciously receiued and protected from the heate of persecution and boysterous stormes of tentations and tribulations I gaue an odour as Cinamon and aromaticall balme Like as Cinamon is sweet of tast hath à strengthening operation is good against indigestion and debility of the stomacke Soe I am sweet to those that loue me and doe strengthen them that they maie bee able to digest the foode of their soules and become ruminating and cleane creatures meditating daie and night of those things which appertaine vnto God I send forth alsoe à fragrant sauour of good fame Charitie Pietie and wisdome wherewith I recreate and delight those that reuerence and serue me And like as aromaticall balme that odoriferous royall exquisite and exceeding pretious tree hath the vertue or operation of warming strengthening Soe the incomparable and most pure Virgin singular most excellent sprong of à royall stemme solaceth all deuouâ— soules and procureth them the grace of fortitude and feruour of diuine loue As chosen Myrrhe haue I giuen the sweetnes of odour Like as the best Myrrhe is bitter preserueth from corruption scattereth abroad à pleasant odour Soe the blessed Virgin was replenished with the bitternesse of most vehement compassion when she beheld her beloued Sonne nayled vpon the Crosse and doth continually condole with sinners obtaining for innumerable people the grace of compunction she preserueth