confesse o Lord that I am not worthy to beare the name of thy sonne and yet I cannot choose but acknowledge thee to be my father for in very deed thou art my father and my onely confidence Thou art the fountayne of mercy which doest not repell vncleane persons that come vnto thee but doest wash them and giue them consolation Behold then o sweet comforter how I the most desolate and abiect creature of all others come vnto thee bringing nothing at all with me but the burthen of my sinns I most humbly prostrate my self at the feete of thy diuine goodnes crauing mercy at thy hands Pardon me o my assured confidence and through thy infinite â—lâ—mency vouchsafe to purify my soule and conduct it to eternall life Amen This maiâ— be done diuers waies either mentally or vocally according as you shall eâ—petience most spirituall aduancement You maie take out of these aspirations such as shall best relish with your deuotion some at one tyme and some at another Yet I could wish you would at first take them as they are â—â—râ— placed and exercise yourself in soe many of them at one tyme as your leasure will permit and the next daiâ— begin where you left and soe forth continue vntill you haue at seuerall tymes gone through them all I could with alsoe that you would performe them in like manner sower or fiue tymes if you fynd them needfull and by that tyme I confide in God almighties goodnes that you will be enabled if you make vse of these in due manner to frame such of yourself and to expresse our affections and desires with facilitie and sweetnes And such expression made bâ— yourself moâ—â—d out of some pious consideration of the goodnes of God shewed vnto vs in the worke of our Redemption or some other of his benefites will be farre more gratefull vnto him then if you expressed your mind vnto him by reading vocally or pronouncing mentally these I haue â—here sett downe or any other how learnedly or excellently penned soeuer For God almightie regardeth not whether that we saie be elequently deliuered and the words placed in moode and figure but â—e attends our hearts and what we desire to saie and doe expresse in our poore manner Not much vnlike to à tender mother who is well pleased with the expression of loue in her litle Infant that can scarce vtter à word or Speake intelligibly yet comes and clips her as farre as it 's short armes can extend and in it's imperfect language laies open it's affections ioyes desires wants and troubles running to her as it 's best louing and beloued friend refuge and hope of redresse in all occurring exigents Some amorous soules will be moued with pronouncing onely the holy name of Iesus or the word Loue or such like Others haue need of many pious considerations to excite their hearts to deuotion Moreouer one and the self same consideration will not produce the like effect at all tymes through our indisposition of body or mynd yet the most simple plaine and humble way and least affected with curious set speeches or tearmes is the best for you are not so much to regard what to saie as how to loue Wherefore you may proceed herein as louers doe who neuer thinke of obseruing order or methode in their discourses but speake according as their affections guide them litle caring whether there be connexion in the words or no or whether the words be proper and significant or no but take those which first occurre After you haue by such like industries as these gotten into your interiour and disposed yourself to treat immediatly with God you may confidently begin your Office for this manner of preparation will aboundantly suffice on your part that distractions maie not haue soâ— free accesse into your mynd not be imputed to you when they occurre whereas otherwise if you presumptuously attempt to begin it abruptly you will expose yourself to be tossed here and there with the wind of euery vaine imâ—gination CHAPT XII Shewing what manner of reciting the Diuine office and coâ—sequently the office of the B. Virgin is conuenient or necessarie to be obserued IT appeareth by the common practise in aâ— ages that the diuine office and this like wise of the B. Virgin sâ—nce it was instituted hath been performed in publique by mutuall reciting wherefore the same order noe doubt maâ— securely and profitably be obserued in priuate it being à resemblance of 〈◊〉 quire Moreouer the custome of two or more to recite the office together seemeth to haue been founded vpon good reasons first for that it is à great ease and consolation next for that it â—ncreaseth alacritie and feruour one exciting the other with à pious emulation finally for that charitie by this meanes is well practised and much conserued It is alsoe consonant to the holy Scriptures for the Apostle commaundâ— to that each one doe Galla. 6. beare an others burthen affirming that by soe doing they fulfill the law of Christ And our Sauiour himself saied If two of Math. 18. you shall consent vpon â—arth concerning euery thing what soeuer they shall aske it shall be done to them of my Father which is in heauen For where there be two or three gathered together in my name there am I in the middest of them The Prophet Isaie witnesseth alsoe that â—e saw this forme of praising God obserued in heauen Seraphins saieth Isaie 6. he stood vpon the same six wings to one and six wings to the other and à little after And they cried one to an other and saied Holie holie holie c. Supposing therefore that it is not onely lawfull but exceeding commendable for two or more to recite this office together I will here set downe what Order is to be obserued when any number aboue two doe concurre thereunto If Three or more desire to performe the Office together they are to diuide themselues into two parts that is to saie if there be three of them two are to recite one verse and the third the verse following if there be Fower of them two are to recite one verse and the other two the verse following and soe forth be they neuer soe many Yet this alternation is properly vsed in reading the Psalmes and Hymnes for in the other parts of the office it sufficeth that one or two doe recite them and the rest attend with diligence The preparatiue Praiers are to be saied by all in à low voice onely audible by themselues but the Psalme Venite exultemus the Chapters and Praiers are to be saied by one alone the rest answering as is appointed in those places The Antiphones Lessons and Responsories are to be read by one of each side the rest giuing attention When many recite the office together it is not needfull to haue attention to all of them but it sufficeth to heare any of them I haue obserued some in reciting the office with others to mumble softly
to themselues the others part which custome is much to be disliked both for that it occasioneth scruples as alsoe for that such whispering doth often disturbe others hinder their owne attention and tacitly infringe the common practise of alternation Wherefore such are to know that it is farre better for them to attend diligently to what the other part doth recite and spare such their super fluous and preiudiciall labour But perhaps they will saie that they cannot sometymes heare distinctly what the other doth recite to which maie be answered that they are not bound to heare euery word distinctly pronounced but it sufficeth that they perceiue the others are not negligent in performing their part and they themselues haue lisseâ—ed attentiuely For as much as concerneth the manner of reciting in priuate the diuine office and consequently the office of the B. Virgin by one alone the practise in all ages doth likewise shew it to be both sufficient and conuenient Yet because some clauses or passages in the saied offices seeme to suppose more then one person concurring as for example the Benedictions which are giuen in the plurall number and Venite exultemus Come let vs reioyce the word Oremus Let vs pray which is vsually recited before euery Praier Benedicamus Domino and diuers others where in the plurall numbers expressed In answer there vnto I will here set downe what Peeter Damian in his booke entituled Dominus vobiscum answereth in generall to such like obiections vz. That the rule of Ecclesiasticall tradition is to be vniformely obserued whether the office be recited by one alone or more For saieth he if the Doctors of the Church had iudged it meet they would haue prescribed one forme of the diuine office for one alone and an other for two or more which since they haue not but haue taught vs to keepe one order with inuiolable obseruance we are to obey their holie institution which is founded vpon good reason deduced out of the authoritie of the holie Scriptures For they foresaw that whatsoeuer is offered with due reuerence in the diuine office by euery particular member of the holie Church the same is exhibited vniuersally by the faith and deuotion of the whole Church for the Spirit of the Church is one where with one body is viuificated or quickned which is gouerned by Christ the head thereof Moreouer the whole Church doth consist of à coniuncture of diuers members yet it is without doubt but one body founded vpon the soliditie of one faith and anoynted with one vertue of the viuificating Spirit whence it is that the Apostle saieth One body and one Spirit as you are called in one hope of your vocation Wherefore he concludeth â—t is meet that whatsoeuer is particularly done in the sacred offices by any one whomesoeuer that the holie Church herself should be esteemed to doe it with one consent by vnitie of faith and loue of Charitie THE EXPLICATION OF OVR LORDS PRAIER IT maie seeme great Presumption in me to attempt to explaine this holie Praier it being in it self most perfect as hauing been composed by the VVisdome of God the second person of the Trinitie our deare Redeemer Christ Iesus and besides it hauing been already explicated at large by very many of the holie Fathers who haue compiled whole treatisses therevpon Notwithstanding in regard I haue vndertaken to saie something concerning every part of the office of the B. Virgin as God almightie shall please to inspire me with for that the saied office is vsually begun with this holie Praier as alsoe for that few or in à manner none of the saied expositions of the auncient Fathers are extant in our vulgar tongue confiding in the assistance of our B. Sauiour whose honor I principally intend I will endeauour after my vnskilfull manner to open this rich casket and expose the pretious gemmes therein contained to the veiw of well minded soules Our Father ALmightie God who in the law of Moyses would be stiled Lord and appeared alwaies to the children of Israel with such exceeding terror that they desired that Moyses might speake vnto them and not he being in the law of grace sweetly inclined to mercy by the perfect conformitie of his onely and well beloued sonne our deare Redeemer Christ Iesus to his holie will in all things was graciously pleased to take vpon him à more familiar name that deposing all seruile feare we might be incouradged to treat with him with filiall reuerence loue and confidence S. Ianes â—aieth That we mâ—st aske in Ia. 1. saith nothing doubting if we will receaue any thing of our Lord. And what is there soe efficacious to increase confidence inflame the affect on and reioyce an humble soule as to be assured that the true liuing and almightie God is soe benigne that he is not onely willing but alâ—oe desirous to be called Father by the faithfull Our Sauiour therefore by this sweet and louing name of Father inuiteth vs to come to God witâ— Ã filiall loue and firme confidence in his benignitie assuring vs that he will embrace vs with à tender affection and that he â—ill be solicitous that nothing be wanting vnto vs. VVhat man is there of you saieth he Math. 7 whome if his child shall aske bread will he reach him à stone or if he shall aske him à fish will he reach him à serpent if you then being naught know how to giue good gâ—ifts to your children how mâ—ch moâ—e will your Father who is in heauen giue good things to them that aske him And in another place Be not carefull for your life what you shall eate neither for your body what rayment you shall put oâ— c. For your Father knoweth that you neede all these things Seeke therefore first the kingdome of God and the iustice of him and all thâ—se things shall he giuen you Although by the word Father in this Praier may be vnderstood the first Person of the blessed Trinitie whoe is properly in the saied Trinitie God the Father yet according to S. Augustine by the word Father the whole Trinitie is here designed to whose Image we are created by whose prouidence we are gouerned by whose grace we are adopted and by wâ—ose infinite mercy we are redeemed By that our Sauiour would haue vs to saie our Father rather then mâ— Father he signifieth that all the faithfull are fellow brethren all sonnes of one and the same Father and therefore bound to reuerence loue and praie for one an other Yea that we are his brethren as being by him adopted the sonnes of God and coheires with him of the euerlasting kingdome and made by grace what he is by nature Moreouer thereby is signified that God is the vniuersall good with whome there is no acception of persons who loueth and seeketh the common good VVhich are in Heauen THat is in the Imperiall Heauen where he is pleased to glorifie those whome he hath ordained to eternall happinesse It may alsoe
that inuented the origine of all c. O all yee His elected people and the sheepe of his pasture whome he feedeth with his Sacraments and sustaineth nourisheth in mynd and body with his guifts and graces enter yee not so much with corporall steps as with aduancement of your mynds into the practise of vertues which are his gates through which you are to passe into eternall life enter I saie in Confession of your sinnes For proceeding according to order this ought to precede our other workes of vertue for by such confession sinnes are remitted grace giuen and men are fitly disposed to praise God But if we omit to doe this it will bee in vaine for vs to seeke to enter into his saied gates neither will any thing we doe seeme gratefull vnto him as he affirmeth by the mouth of the Prophet Isaie saying VVhen you shall stretch forth Isaie 1. your hands I will turne away myne eies from you and when you shall multiply praier I will not heare for your hands are full of bloud VVash you bee cleane and take away the euill of your cogitations from myne eies c. Being therefore thus prepared enter yee alsoe with humble confidence into his courts in Hymnes for your praises will then be most delightfull vnto him By the courts of our Lord diuers of the holie Fathers doe vnderstand the latitude of Charitie and other principal vertues which à soule soe cleansed by Sacramentall confession practised in inferiour vertues ought to aspire vnto by which they maie attaine to perfection in this life and acquire an answerable place of glory in the next but some others doe suppose the Prophet to allude to the Three Courts of the Temple whereof one was for the Priests another for laye men and the third for women Amongst the diuine Attributes for all which he is most praise worthy Praise yee his name here for three of them cheefly First because our Lord is sweet mild benigne and soone moued to pittie and compassion Which if you desire to make tryall of Tast ye and see that our Psal 3â— 2. Cor. 1. Lord is sweet He is the Father of mercies and God of all comfort Secondly praise him because his mercy is for euer Our Psal 102. Lord is pittifull and mercifull long suffering and very mercifull As à Father hath compassion of his children soe hath our Lord compassion on them that feare him Thirdly and lastly praise him because his truth is euen vnto generation and generation As he is most mercifull promising benefits gratis soe he is most faithfull and true in constantly performing what he hath promised as he witnesseth of hymselfe saying Heauen and earth shall Luc. 21. passe but my words shall not passe Behold here à Psalme replete with Angelicall sweetnes which we ought to sing in the person of the holie Church with diligent attention rendering our selues efficaciously obedient to the pious exhortations therein contained by iubilating to our Lord seruing him with gladnesse attending to his presence incessantly and confessing him to bee our God by faith workes which we cannot by any meanes performe vnlesse we doe daily with intire hearts abhorre and detest the greater sort of vices and diligently to the vtmost of our power shunne correct deplore the lesser sort of sinnes by frequent confession firme purpose of amendement weighing carefully that saying of Salomon He that hideth Prouer. 28. v. 13. his wicked deeds shall not bee directed but he that shall confesse and shall forsake them shall obtaine mercie These things are requisite to the due performance of the acts where vnto we are inuited in this present Psalme for those acts are altogether deiforme celestiall Angelicall and of incomparable merit The title and argument of the 62. Psalme and third in the Laudes A Psalme of Dauid when he was in the deserâ— of Iuda called Ziph or of Idumea Holie Dauid when he was inforced to hide himselfe in the desert from the furious persecution of Saul and could not haue accesse to the Tabernacle of God nor to Ierusalem where he had à longing desire to bee in the inheritance of our Lord did take occasion by that his affliction to deplore his owne estate and the estate of all other iust men liuing in the exile of this present life and vale of teares whcih is repleate with vices and tribulations sterill of good things and true felicity and to expresse the exceeding great desire he had to passe out of this world vnto the celestiall countrey The exposiiion of the Psalme O God of all and in a speciall manner My God in regard of thy peculiar fauours graces aboundantly bestowed vpon me the vnworthiest of thy creatures protecting me from euill things promoting me in good things and directing me in à particular manner to my last end as alsoe in respect of the singular loue and reuerence wherewith I loue worship thee alone and aboue all things to thee â— watch from the morning light presently â—oâ— soone as the daie appeareth and the spendor of thy diuine grace doth illustrate mâ— soule I arise by erecting my mynd towards thee with à cordiall affection to contemplate loue and adore thee My soule hath thirsted after thee The appetite of my soule to wit my will hath coueted with an intellectuall and exceeding great desire to obtaine thee the fountaine of all goodnesse who alone canst satiate her and my flesh to wit my body or my sensuall appetite hath thirsted to thee very many waies by reason of diuers and manifold necessities Concerning these words of the Prophet you are to note that whether the Flesh bee taken for the body onely or for the sensitiue appetite it cannot fitly bee saied to thirst to God directly and immediatly for God being an immateriall and simple essence can onely bee attained with à sole immateriall appetite as he is onely comtemplated with a sole intellectuall eie neither can the flesh precisely taken according to it selfe desire properly speaking or thirst but for as much as it is informed with the soule for desire rather belongeth to the whole compound and to the soule then to the flesh Whereas therefore the flesh is here saied to thirst to God it maie bee vnderstood two waies First because it is an an occasion to the soule to tâ—irst to God For The body that is corrupted burdeneth the Sap. 9. soule and the soule by reason of her vnion with the body falleth into many necessities solicitudes afflictions and miseries and consequently tâ—ereby she hath soe many causes or motiues of sighing and longing after God as she experienceth in herselfe impediments which interpose themselues betweene her and Godâ— and doe retract remoue her à farre of from him Such impediments as these the Apostle felt when he saied Vnhappy man that I am who shall deliuer me from the body Rom. 7. of this death Secondly it maie bee vnderstood thus My flesh to wit
wrath to witt wilt thou continue thy reuenge from generation to generation vpon all the race of men from the Father to the Sonne for euer Noe truely for thy mercies are aboue all thy workes It is thy property to spare and shew pitie as thou hast declared by thy Prophet saying I know the cogitations that I intend vnto you Ierem. 29. cogitations of peace and not of affliction to giue you an end and patience Therefore O God thou being turned towards vs by the Incarnation and corporall presence of thy onely Sonne shalt quicken vs who lye dead in the guilt of sinne by the life of grace in present and by the life of glorie hereafter Whence our Sauiour saieth I came that they maie haue life and Ioh. 10. maie haue more aboundantly c. And thy people soe quickned shall reioyce not in carnall vaine and vnlawfull things but in thee congratulating with thee in thy goodnesse perfection and beatitude and exulting at thy singular benefits and promisses Of this ioy the Prophet Isaie speaketh in the person of the Christians Loe this is our God we haue expected him Isa 25. and he will saue vs this is our Lord we haue patiently waited for him we shall reioyce and be ioyfull in his saluation Shew vs o Lord thy mercie let Christ thy beloued Sonne the fountaine of mercie manifestly appeare vnto vs thy poore creatures who liue in this hope and giue vs thy saluation to witt Christ by whome thou doest saue vs and whome thou doest giue vnto vs gratis of thy owne immense charitie and goodnesse not in respect of our iustice I will heare I will obserue attentiuely with the eares of my mind VVhat our Lord will speake in me by internall inspiration or Angelicall illustration because by such internall discourse he will speake peace vpon his people he will inspire such things as conduce to the peace of his people things concerning the Incarnation Passion and death of Christ whereby the whole world hath acquired true celestiall peace for Christ is called the Prince of Isa 9. Luc. 2. peace at whose birth the Angells sung In earth peace to men of good will whence it followeth here Peace vpon his saints and vpon them that are conuerted to the heart This manner of expression of peace doth not onely extend it selfe to the perfecter sort of peoples but to all sinners who from Idolatrie sensualitie and peruerse iudgement doe returne to the heart to witt to the vse of reason becoÌ„ming obedient to the diuine law and what solide and sincere reason doth dictate Wee are taught here to obserue diligently what our Lord God doth speake in vs that wee maie condescend to his holie inspirations for therefore it is that Abacuc saieth I will Abacus 2. stand vpon my watch and I will contemplate to see what maie be saied to mee but to this it is requisite that wee be able to discerne which is à diuine which an Angelicall which à naturall and which à diabolicall instinct But yet his saluation Christ the Sauiour is nigh to them that feare him All men will not cooperate with his grace nor consequently participate of the merits of our Sauiours Passion but onely such as feare our Lord. The Prophet saieth not that the saluation of God is nigh to all men but onely to them that feare him with a filiall feare for such will freely and gratefully accept of his mercie and cooperate with his grace endeuoring the best they can to decline from euill and doe good according to that of Ecclesiasticus They that Eccles 2. feare our Lord will prepare their hearts and in his sight will sanctifie their soules c and by this meanes detaine Christ in their hearts who saieth If any loue me he will keepe my word and my Father will loue him and we will come to him and abide with him His saluation then shall be nigh to them that feare him That glorie to witt Christ the King of glorie who is the image of the liuing God the splendor of his glorie and figure of his substance maie inhabite in our land in the land of Iuda where be conuersed corporally amongst men as the Prophet Zachary witnesseth saying Praise and reioyce o daughter of Sion because loe I come and will dwell in the middest of thee Mercie and truth haue met each other in Christ for the mercie of God appeared in his Incarnation because â—t was effected by the ineffable mercie of God that he should assume humane flesh and the truth of God shined therein because he fulfilled in the Incarnation of Christ what he had foretold and promised by his Prophets Iustice and peace haue kissed to witt The iust satisfaction wherewith Christ satisfied for vs by waie of iustice sustaining paine for our faults and the confederation of mankind with God accompanying this satisfaction are most amorously vnited in Christ for he according to the Apostle is made vnto vs 1 Cor. 1 Ephes 2 from God iustice and redemption He is alsoe our peace who hath made both one c. This iustice and pâ—ace doe alsoe mutually kisse in vs who are redeemed by him for immediatly vpon this iustification there followeth peace in vs whereby we are reconciled to God and set at vnitie and concord with him S. Bernard vpon these words saieth that The Mercie Truth of God did seeme in à sort to contradict one another about the mysterie of the Redemption of man Mercie exacting that the miserable should be freed but Truth dictating that the guilty should be damned yet in this meeting together Iustice and peace haue kisled because the miserable is redeemed and his fault was not vnpunished Truth to witt Christ who saieth of Ioh. 14. himselfe I am the waie and the veritie and the life is risen out of the earth hath assumed flesh in the wombe of the most glorious Virgin by beiÌ„g borne of her did spring forth as out of the earth of which Prophet Isa 45. Isaie saieth Bee the earth opened and bud forth à Sauiour c. And iustice hath looked downe from heauen at the birth of Christ both because then true iustice did descend from heauen iustifying men by faith as alsoe because then the wrath of Roma 1 God was reuealed vpon iniquitie For it had neuer been knowne how great the wrath of God is against sinne but that he was pleased to expiate it by the death of his onely Sonne neither had it euer been fully knowne how great the indignation of God will bee in the daie of iudgement against the vniust had we not seene how exceeding greeuous the Passion of Christ hath been to satisfie for the sinnes of others For if in the greene Luc. 23. wood they doe such things in the daie of iudgement what shall bee done The blessed Virgin is fitly designed by the earth as S. Bernard sheweth For as à feild saieth he or the earth without all humane labour
Prophet promised vs in this Psalme that our Lord will not leaue the rod of sinners vpon the lot of the iust that we might haue confidence in all our afflictions that at length we shall be freed from them and in the interim that wee might expect with patience Math. 10. for He that perseuereth to the end shall be saued The argument of the 125. Psalme and first in None IN this Seuenth graduall Psalme according to the letter the Prophet expresseth the ioy and thankfulnesse of the Iewes for their deliuerâ—e from the Babilonian captiuitie Yet being expounded in à mysticall sense it treateth of the seuenth degree of internall ascension which consisteth in Exultation and thankfulnesse for the deliuerie of the elect from the bonds of sinne and seruitude of the diuell The mysticall sense of this Psalme VVhen our Lord turned the captiuitie of Sion when it pleased our good God the Father of mercie and consolation to conuert the Militant Church or any of the faithfull from à confused life from mortall sinne from present miserie to à well ordered life and the state of grace we were made as men comforted we felt soe great excesse of ioy and consolation that we durst scarcely beleeue soe singular aâ— happinesse was indeed arriued vnto vs. Then was our mouth replenished with ioy and our tongue with exultation Then was ioy soe aboundant in our soules that we haue exteriourly manifested it and made appeare by our Canticles of gladnesse Hymnes of thanksgiuing what interiour sweetnesse we experienced in that happie change of our condition Then shall they saie among the Gentils Then shall certaine secular men or other people whatsoeuer beholding the grace that God almightie hath bestowed vpon vs admiring saie Our Lord hath done magnifically with them exceeding benignely gratiously and potently For the louers of the world doe frequently extoll in others what they will not imitate they admire beholding many to bee conuerted to Christ to enter into religion to change their manners suddainely for the better praysing God in his effects yet they praie not that the same grace maie bee bestowed on themselues Our Lord hath done magnifically with vs This is the same with that we read in the Canticle of the blessed Virgin to witt He that is mightie hath done great things to Luc. 1. me Christ our Lord hath done magnificently indeed with vs assuming our nature conuerting our first and generall captiuitie satisfying for originall sinne conuersing amongst men vniting vs vnto him by grace congregating the Church of vs leauing vnto vs his body bloud in the holie Eucharist sending the holie Ghost and conferring innumerable benefits vpon vs. VVe are therefore Made ioyfull and serue him cheerefully Turne our captiuitie ô Lord free vs from all corruption of sinne constitute vs in the libertie of the sonnes of God and take from vs those sinnes by which we are daily circumuented and bound as it were in fetters turne this our captiuitie as à torrent in the south that soe we maie bee filled with the gifts and graces of the holie Ghost as à dried vp torrent is filled with water the south wind blowing They that sow in teares They that now exercise themselues in the sorrowes of pennance or teares of deuotion they that contemne transitorie delights and serue God with à contrite and humbled heart shall reape in ioyfulnesse the effects of grace in present and the fruit of glorie hereafter according to the quantitie and goodnesse of their seed for as the Apostle saieth He that soweth sparingly sparingly 2. Cor. 9 alsoe shall reape and he that soweth in blessings of blessings alsoe shall reape There are fiue sorts of teares The first are to obtaine pardon of our offences these purifie from the staine or blemish of sinne The Second are for the fearefull apprehension of the future Iudgement and hell these refrigerate the ardour of concupiscence and withdraw from all iniquitie The third are for our habitation in this present exile these minister soueraigne liquor to à thirsting soule The fourth are for the defects of our neighbours these fatten the soules of such charitable mourners The fift are for the desire of eternall life these render à soule fruitfull in all goodnesse The elect Going by the waie of this present life they went by the waie of the commandements of almightie God and wept according to some of the fiue sorts of lamentation afore saied casting their seeds doing meritorious workes which are tearmed seeds because as fruit springeth from seed soe of good workes ariseth the fruit of eternall life the infusion of diuine consolation They cast therefore their seeds they sent good workes before them and gathered à heape of merits which the layed vp in Chrih as he exhorteth vs saying Heape Math. 6 vp to your soules treasures in heauen c. and as the Apostle counselleth vs saying Gal. 6. Doing good let vs not faile for in due time we shall reape not failing But comming to the tribunall of Christ they shall come with exultation with a secure and ioyfull conscience carrying theiâ— sheaues the vertuous workes they haue soe collected for their workes shall follow Apoc. 14 them In this Psalme we are admonished to reuolue often in our minds the worke of our redemption We are taught alsoe what difference there is betweene the elect and the reprobate For the elect going in goodnesse doe make happie progresse by weeping but the reprobate doe glorie in this exile as if they were in the countrey of their inheritance making of à prison a paradise of delight and therfore comming to the tribunall of Christ they come with sorrow and heauinesse bearing nothing in their hands but the scedule of their damnation Whence it Luc. 6. is saied to them in the Ghospel VVoe to you that are rich because you haue your consolation woe to you that now doe laugh because you shall mourne and weepe c. Remember sonne saieth Abraham in the Parable of Luc. 16. the rich man that thou didst receiue good things in thy life time and Lazarus likewise euill but now he is comforted and thou art tormented Let vs then despise the pompe glorie and vanitie of the world represse the desires of the flesh and bathe our cheekes with holie teares considering that we can not now reioyce with the world and afterward reigne with Christ The title and argument of the 126. Psalme and Second in None A Graduall Canticle of Salomon Many of great talents who haue endeauoured to expound this Psalme doe confesse that they haue euer esteemed it exceeding obscure and haue not after long studie attained the literall sense thereof Yet they iudge the most probable exposition to bee that of the Greeke Fathers S. Iohn Chrisostome Theodoretus and Euthimius to witt That the propheticall exhortation therein doth appertaine to the people of the Hebrews after their returne from the Babilonian captiuitie when as they labouring to reedifie the house of God
faile of his promise Here Imagine that you behold our Sauiour nailed to the crosse and discourse with your selfe in this or the like manner O My soule behold the effect of loue Loue drew him from the bosome of his eternall Father loue caused him to conuerse with vs poore wretches loue hath nailed him vpon the crosse in this cruell manner loue hath done all this But what loue Verily noe other but that immense loue which he bore towards thee euen from eternitie Why tremblest thou at this Take courage his mercies are about all his workes Come let vs fall downe at his feete let vs weepe in his presence let vs open the secrets of our hearts vnto him he will gladly giue vs audience His feet are fast nailed he will not shrinke from vs. His armes are spred abroad to receiue and embrace vs. His precious bloud doth flow from all the parts of his body to cleanse and refresh vs His head is bowed downe to giue vs the sweet kisse of peace and reconciliation His heart is open to giue vs free entrance to his loue These tormeÌ„ts these wounds and all arâ— ours Come let vs offer him to his eternall father let vs beseech him to shew his precious wounds to his beloued father and what he hath suffered for vs and nothing will be denied Aspirations in forme of à Dialogue betweene Christ Iesus and à deuouâ— Soule Christ Iesus O My sonne behold how I haue loued thee I haue knowne thee in my offence from all eternitie I haue created thee and infused into thee à soule wherein I haue liuely impressed my owne image and that thou mightst know how noble à creature I haue made thee I haue not refused to assume the self same nature and to become vested with flesh and blood that I might redeeme thee Here it will not be needfull that I expresse all the signes of loue which God hath manifested by the admirable worke of our Redemption and the good inspirations and callings where by he hath withdrawne vs from bad courses and hath as it were lead vs by the hand vnto the way of life but it is much better that euery one call to mind excogitate the good motions and benefites he hath receiued and where with he finds himself best moued and suppose God almightie to haue charged him with these graces and testimonies of his loue answering in this or the like manner The Soule IT is most true my deare Lord thou didst create me and redeeme mee but I haue defiled my self and am not worthy now to looke thee in the face It was in thy power to haue made me à stone or à tree or what els had been thy pleasure but such was thy immense goodnes that thou hast made me one of thy most noble creatures I know most sweet Lord that thou hast made nothing in vaine Tell me then I beseech thee tell me thy poore seruant for thy owne sake what is it thou requirest of me Thou hast giuen me grace and light to decerne that I am not made for my self for I haue oft experienced that when I haâ—e giuen way to my owne desires and affections they haue lead me into manifold inconueniences Vouchsafe therefore to tell me what thou wouldst haue me to doe Behold I am ready to performe whatsoeuer thou shalt please to commaund Then saie vnto yourself these words of the Psalmist I will heare what our Lord will speake in me because he will speake peace to his people and listen in silence supposing him to answer thus your pious request Christ Iesus O My deare sonne I haue giuen thee all that thou art or hast yet I haue giuen thee one thing soe free at thy owne disposing that thou maiest giue it to whome or to what thou pleasest If thou art as thou saiest ready to doe whatsoeuer I commaund my will is that thou giue me this one thing and I freely permitt thee to vse all the rest of my gifts as best liketh thee This alone will content me and although thou shouldest giue me all the rest and detaine this from me I shall esteeme them all as nothing Thy Heart it is I aske Sonne giue me thy heart The Soule O My deare Lord who doth better deserue it then thy self who can more enrich it I wish it â—ere in my power to giue thee all mens hearts What doe I desire more then that my heart maie be inflamed with the fire of thy diuine loue Behold I giue thee my self doe thy will in me for tyme and eternitie O Lord such is thy gracious clemency and benignitie that thou despisest noe man reiectest noe man that desireth to come to thee yea thou callest euery man thou allurest euery man and vnto euery man thou shewest the way to come to thee for it is thy delight to be with the sonnes of men What is this o Lord but à most euident proofe that thou art soe good that thou art not able to denie thy self to them that seeke the with all their heart What greater loue dan one shew then â—o giue his owne self â—s thou arâ— alâ—â—â—â— ready and desirous to doe to all 〈◊〉 seeke after theâ— with à sinceere â—â—ynd Let vs therefore if it shall soe stand with thy blessed will make à couenant betweene vs. Thou shalt take care of my welfare and remedy and I will take care of thy honor and seruice and thou shalt doe with me what thou wilt and shall see to be expedient for thy greater glory and my saluation and I will be wholy thine and depend vpon thee alone Graunt me sweet Iesus that I may desire nothing but thee and that I maie soe intirely and absolutely resigne my self vnto thee without all reserhation that I maie neuer hereafter take my self from thee O fire vouchsafe to burne me o charitie vouchsafe to inflame me o light vouchsafe to illuminate me O my Repose o my Consolation o my Hope o my Treasure o my Life o my Loue that alwaies burnest and art neuer consumed When shall I perfectly loue thee When shall I embrace thee with the armes of my soule When shall I for the loue of thee contemne both myself and all the world When shall my soule with all her powers be perfectly vnited vnto thee When shall she be wholy drowned and immerged in the bottomelesse abisse of thy diuine loue O most benigne sweet beautifull wise rich noble precious and most worthy to be beloued and adored when shall I loue thee in such sort that I shall be wholy conuerted into loue O life of my soule who to giue me life didst suffer death O good Iesu o my sweet Lord and Sauiour Graunt me I beseech thee that I maie altogether shunne and detest all manner of sinne and that in all sinceritie of heart I maie conuert my self to thee in such sort that all my thoughts my desires my memory and all the powers of my soule and body maie be fixed on the alone I
ineffable goodnes of God I who by these words is pleased not onely to prescribe vs à sweet and easie meanes how to mitigate the seueritie of his iudgments but alsoe doth seeme to be graciously content to leaue it in our power to limit him as it were to à certaine forme of sentence For what other thing can we conceaue to be meanâ— hereby then that our Sauiour who is to be our Iudge desiring that wâ— should experience him in that dreadfull daie à mild and facile iudge was pleased to fore warne vs according to what forme he purposeth to proceed Which vndoubtedly will be in euery point answerable to the rigour or mercy we shall here shew in pardoning one another as we maie gather by the Parable of the vngracious Math. 18. seruant who for that he did not shew mercy to his fellow seruant was deliuered ouer to the tormentors vntill he had paâ—ed the whole debt which himself did owe vnto his Lord our Sauiour affirming â—n the same place that euen soe our heauenly Father will doe to vs if we doe not euery one of vs forgiue our brethren from our hearts And moreouer our Sauiour saieth If you will forgiue men their offences your heauenly Father will forgiue Math. 6 you your offences but if you will not forgiue men â—â—ther will your Father forgiue you your offences Wâ—ence it appeareth that if we will not now vse mercy we cannot then eâ—pect any fauour but istice without mercy In the first Chapter of Iudges is related that Iudas hauing taken Adonibezeâ— prisoner did cut of the extreame parts of his hands and feete and Adonibezeâ— saied Seuentie kings hauing the extreams parts of their hands and feete cut of did gather vp the reliques of meate vnder my table As I haue done soe hath God repaiâ—d me The debts here mentioned are in two kinds The one are offeâ—cs done directly contrary to the will of God â—hicâ— induce death to the soule and are therefore called mortall sinnes The other are done indirectly against the will of God or rather Praeter voluntatem ipsiâ—s that is to saie they are not done contrary to his will but yet they doe not square agreable to his wills or thus they are such that if we doe them he will not be soe highly displeased with vs that we shall loose his fauour and be altogether dâ—priued of his grace thereby but if we doe them not he will be the better pleased with vs. As for example if we adhere to any of his creatures â—et â— such sort that we will not any wise giue consent to auert our selues from him to enioy them but would willingly hauâ— him and them alsoe These debts are commonly called veniall sinners and doe not induce death to the soule but yet doe diminish the seruour of Charitie and maie be an occasion if we committ them often without seruple or remorse to produce à bad effect If we will onely pardon trifles and slight iniuries as some vnkind words some crossing of our desires or the like God almighty will onely remit these our lesser offences and perhaps not them neither if we haue greater iniuries to remit and shall refuse or neglect to doe it But if we ill gladly and from our hearts pardon all sorts of wrongs be they neuer soe litle or neuer soe great soe they be all we haue to pardon as when we are taxed in our honor and good name defrauded of our goods or that violence is offered to our person or the like then our heauenly Father will no doubt cancell and deface the scedule wherein we haue mortgaged our euerlasting patrimony Let vs therefore be facile in pardoning one another for if we be otherwise we praie against ourselues by this petition Some there are who will faie we are content to remitt the fault but noâ— the punishment or satisfaction due thereunto for that we purpose to infliet or exact according to the proceedings of iustice and equitie but let such beware least God almightie render them the like when their faults are discussed before his tribunall Neuer the lesse punishment or satisfaction is not alwaies to be remitted especially by à Prelate or iudge For it would not be expedient for the offendor who perhaps would abuse such clemency and be imboldned thereby to offend Wherefore if à man had rather for his part benignely forgiue the punishment then scoke his remedy by order of iustice but that brotherly charitie or fraternall correction doth require the contrary such an one maie securely and confidently begg of almlghty God not onely for the remission of the guilt of his sinnes but alsoe for the relaxation of the punishment due vnto them We read in Ecclesiasticus that He that will be reuenged shall find reuenge of our Lord and keeping he shall keepe his sinne Vdzt if he seeke reuenge contrary to the course of iustice out of euill intentioÌ„ or out of ancor of mind and in the same plate Forgiue thy neighbour harting thee and theÌ„ shall thy sinnes be loosed to thee when thou praiest Charitie requireth that we remiâ—t inâ—uries with three conditions vdzt if the offendor be truely penitent if the remission of punishment be not against iustice nor against necessary discipline Concerning which some may aske how M. arci euery man that is offended can forgiue the offendor his sinnes since it is written VVho can forgiue sinnes but onely God To whome maie be answered that God alone doth remitt sinne simply by grace â—aking away the guilt or staine of the fault and releasing the punishment which according to diuine iustice was due to the sinne but man doth remitt sinne after â— fashion vdzt as much as concerneth the iniurie or offense done to himself and the satisfaction due to him According to which the holy Church doth doth teach all good Christians à forme how to absolue their neighbour in such cases which pious Catholiques doe vse that is to saie I beseech God toforgiâ—e you and I doe â—or the offences we doe by commission or â—omâ—ssion against our neighbour aâ—e done alsoe against God who saiâ—tâ— â—s long as you did it to one of these my leaâ—â— brethren you did it to me and Math. 25. à little after 〈◊〉 long as you did it not to one of these lesser neither did you it to me And lead vs not into temptation ACcording to S. Iames God tempteth Iaco. 1. no man Which is to be vnderstood of the â—ostile and deceitfull tentation which is ordained to the euill or detriment of him that is tempted for with this sort of tentation God tempteth not any man as the Apostle witnesseth in the same place saying that God is not à rempter of euills but that to this Euery man is tempted by his owne concupiscence abstracted and allured the which concupiscence when it hath conceiued that is when by some imperfect consent our mind not resisting or reiecting it we doe obey yeeld or giue way vnto it bringeth forth
him who hath been mindfull of you euen before you had existence in nature In this Psalme we are admonished to weigh diligently the horrour distriction and seuere rigour of the last iudgement and to consider from our heart how horred Hebre. 10. it will bee then to fall into the hands of the liuing God to behold him à furious iudge to see the world all in flames to see the whole troupes of Angels assisting Christ our iudge against the vniust before heauen and earth to render an account of all our words deeds and thougts to bee confounded and reproued before men Angels and diuels to heare that most bitter and irreuocable sentence of damnation pronounced Goe Math. 25. ye accursed into eternall fire to expect the vncertaine or rather certaine sentence of the iudge to behold the wide gaping Chaos of the infernall dungeon and lastly to bee separated for euer from the societie of the iust and throwne into the abisme of hell there to bee scorched with vnextinguible flames without any the least hope of euer departing thence Wherefore let vs recite this Psalme with feare and trembling and beg of our Lord grace to coÌ„porte our selues in such sort in this life that we maie merit to behold him then as à gracious patrone and mild Father not as a seuere iudge The title and argument of the 97. Psalme and last in the Nocturne Office A Psalme to Dauid himselfe In the person of Dauid is prefigured Christ our Lord as hath been saied The Prophet doeth by this Psalme inuite all nations with heart voice and instruments ioyfully to celebrate the two foresaied commings of our Sauiour yet he cheefly treateth of his first comming to saue the world The Prophet doth in this as in many other of the Psalmes speake of things to come as if they were already passed for the infallible certainty of them all which we now behold to bee performed accordingly The exposition of the Psalme SIng ye to our Lord à new song because he hath done maruelous things farre surpassing mans capacitie which are at lardge recorded by the Euangelists His right band his diuine power hath wrought saluation to himselfe hath raised his mortall body from death to life or thus hath saued mankind for himselfe and his arme his vertue and fortitude is holie God the Father Our Lord hath made knowne his saluation hath proclaimed to Zachary and the shepheards by his Angels to S. Elizabeth S. Anne and holie Symeon by the holie Ghost afterwards to S. Iohn the Baptist and finally to the Apostles in the transfiguration of our Lord that Christ Iesus is his beloued Sonne whome he promised should come and worke saluation to all mankind In the sight of the Gentils he hath reuealed his iustice first by the starre which appeared to the three Kings and afterwards by the preaching of the Apostles he hath reuealed Christ our Lord who is tearmed his iustice because by him God hath redeemed the world not by his power onely but bâ— the way of iustice or thus hath reuealed the precepts couÌ„sells of the Euangelicall law in which the plenitude of iustice is contained The words and sense of this most sweet verse are frequent in tâ—â— Prophesie of Isaâ—â— The Isa 40. glorie saiet he of our Lord shall bee reuealed and all flesh together shall see that the mouth of our Lord hath spoken And our Lord 52. hath prepared his holie arme in the sight of all the Gentils and all the ends of the earth shall see the saluation of our God and againe I 56. haue made my iustice neere it shall not bee farre of and my saluation shall not tarrie He hath remembred his mercy wherewith he mildly and sweetly not onely spared our first parents but alsoe promised that the seed of tâ—e woman should crush the serpents head and he hath remembred his truth to the bouse of Israel to performe faithfully what he promised to Abraham Iacob and his progeny according to that of S. Luke He hath receiued â—srael his child Luc. 1. being mindfull of his mercy As he spake to our Fathers to Abraham and his seed for euer All the ends of the earth haue seene the saluation of our God by saith in Christ our Lord diuulged by the holie Apostles Marc. 16. vnto whome our Sauiour saied Going into the wâ—ole world preach the Gospell to all creatures For which singular benefit the Propâ—et doth here inuite all creatures to praise and giue thankes to our Lord saying Make ye iubilation to God all the earth O all ve inhabitants of the earâ—h with excessiue and vnspeakable ioy of heart saie ye praise to Christ our God chaunt with your voices reioyce in your hearts and sing on instruments Sing to our Lord on harpe on harpe voice of Psalme on long drâ—wne trumpets and voice of câ—rnet of horne According to the letter the Hebâ—â—wes did â—se â—uch musicall instruments as these therewith to set forth the praise of God But being taken in à spirituall sense by the harpe is vnderstood the workes of mercy or mortification of the flesh by the long drawne trumpets are signified the tribulations and aduersities oâ— this life and by the cornet of horne the contemplation or celestiall things by which all transitory things are transcended The sense therefore of this verse seemeth to bee Sing to our Lerd on harpe with mortification of your flesh and workes of mercy that your song maâ—e bee acceptable and deligâ—tfull On harpe and voice of Psalme with life answerable and concording to your voice On long drawne trumpets in aduersities tribulations and tentations giue thankes to God esteeming it all ioy when you fall Iac. 1. into diuers tentations And voice of cornet of horne with vocall praise proceeding from diuine contemplation Make ye iubilation in the sight of the King our Lord to wit Christ Iesus Let the Sea bee moued and the fulnesse thereof the round world and they that dwell therein The riuers shall clappe with hand This is Bellarme in bunc locum Metaphorically spoken in regard that the noise of their motion compared with the roaring of the sea is like to that of clapping of hands The mountaines together shall reioyce at the sight of our Lord because he cometh to iudge the carth If this bee referred to the first comming of our Sauiour all these are saied to reioyce because he cometh to gouerne the world with most iust lawes not onely as in tymes past with the Majestie of his inuisible diuinitie but alsoe in a corporall and visible Philip. 2. forme Made into the similitude of men and in shape found as à man But if it bee referred to â—is second comming these are inuited to reioyce because God will then exterminate all sinners and renew all the elements Some expound the two precedent verses as followeth Let the Sea bee moued and the fulnesse thereof to wit those that negotiate on the sea and such as
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
Luâ— 1. Act. 6. and in the Acte of the Apostles S. Stephen is tearmed likewise full of grace and Christ himselfe saied of the Apostles you Math. 5 are the light of the world Moreouer Christ is called in the holie Scriptures Master Father Pastor and Bishop and yet it is manifest that these titles are giuen to the Apostles in many places of the saied holie Scriptures Wherefore Peter Martyr doth not rightly gather that because God is the Father of merâ—ies they are impious who salute Marie with the title of Mother of mercie Next he sheweth in particular how euery part of the saied Antiphone doth most fitly agree vnto the blessed Virgin and First the title of Queene both because all the Blessed amongst whome she hath deseruedly allotted vnto her the most eminent place of dignitie are Kings or Queenes for of them our Sauiour saied Blessed are the poore in spirit for theirs is the Kingdome of heauen and againe Come yee blessed of my Father possesse you the Math. 25. 1. Math. 5. Kingdome prepared for you as alsoe because she had King Dauid for her Father and Christ Iesus the King of Kings for her Sonne Secondly the title of Mother of mercie both for that she is the Mother of Christ through whome we haue obtained mercie of God almighty as alsoe for that she doth dailie impetrate mercie for vs of God almighty Moreouer she is called according to the Hebrew phrase Mother of mercie that is to saie Mother very mercifull in which sense we vnderstand The Father of mercies that is to saie the Father exceeding mercifull Thirdly she is called Life not that she is essentially life it selfe in such sort as God nor that she is the principall cause of life as it is saied of Christ in the Actes of the Apostles The authour of life you Act. 3. killed but because she brought forth Christ and by him is made Mother of all that liue à spirituall life for soe Eue was called Life because she was to be the Mother of all that should liue à sensuall life Yet S. Epiphanius doth note that Haeres 78. Eue was called life not for that she was of herselfe worthy of soe excellent à name but because she was à type of Marie who doth truely merit to be called life she being the Mother of Christ and through him of all the brethren of Christ alsoe and by this of all the liuing Fowerthly the name of Sweetnesse is by all right due vnto her in respect of the innumerable and most excellent benefits wherewith she hath reioyced all mankind and doth daily comfort all that suffer for the loue of God in what sort soeuer for indeed tâ—ere is not any corner of the world in which there doth not shine some memory of her gracious sweetnesse Whilest she yet liued vested with a mortall body she was sweet to behold as being the most beautifull amoÌ„g women which the spouse witnesseth of her in the Canticles she was sweet in her words sweet in her gestures and finally sweet in all things and shall we beleeue that she is lesse sweet being now adorned with à glorified body and exalted aboue the quires of Angells certainly the reason why some doe not experience how exceeding sweet she is can be not other but because they liue impurely and immerge theÌ„selues in carnall delights and thereby doe render themselues as it were insensible of the sweetnesse that maie be found in her by spirituall and pure minds for such doe behold her as their princesse harken to her as their Mistresse loue her as their Mother follow her as their Queene and haue her their propitious Patronesse in the presence of almighty God and doe experience her wonderfully efficacious Fiftly she is called our Hope because next vnto our Lord in whome wee repose our confidence cheefly wee put our trust in the intercession of his blessed Mother as in à secondary and instrumentall agent which S. Thomas of Aquine 2. 2. act 4. sheweth to bee law full Neither is it an vnusuall Phrase to call others our Hope besides almightie God for the Apostle saieth speaking to the Thessalonians 1. These 2. VVhat is our Hope or ioy or crowne of glorie are not you before our Lord Moreouer our Sauiour speaking to the Iewes Thinke not Ioh. 5. that I will accuse you to the Father there is that accuseth you Moyses in whome you trust did not reprehend them that they trusted in Moyses but that they gaue not credit to Moyses The place therefore of Ieremy aboue Ierem. 17. cited to witt Cursed bee the man that trusteth in man is to bee vnderstood of them that place their cheifest hope in man and doe soe confide in man that they doe not in any sort confide in God for it followeth in the same place and his heart departeth from our Lord. But those who piously and rightly doe confide in Marie haue their cheifest hope in God for noe good Christian is ignorant that he ought to relye principally vpon God and onely secondarily vpon the assistance of his Saints To conclude this forme of speaking as alsoe the former is frequent in the workes of S. Bernard and S. Ephrem whome noe man as yet euer dared to accuse of impiety for S. Bernard called the Serm. 1. de Assumpt Virgin Marie Queene and Lady Mother of mercie Holie sweet and 〈◊〉 〈◊〉 â—other place he saieth of her that she is his greatest confidence Serm. de Aquaeductu Serm. de Deipara and all the subiect of his hope S. Ephrem alsoe calleth her His hope and the hope of all Christians Sixtly it is well saied to the blessed Virgin And shew 〈◊〉 â—fâ—er this exile the blessed fruit of thy wombe Iesus For truely it is not lesse to saue men then to shew vnto them the Sauiour and it is cleare by the authority of holie writ that men may rightly be saied to be saued by men as for example by these places To all men 1. Cor. 9. 1. Tim. 4. Iacob 5. I became all things that I might saue alle Thou shalt saue both thy selfe and them that â—eare thee He which maketh à sinner to be connected from the errour of his way shall saue his soule from death Them saue pulling out of the â—â—re In Ep. Iudae If therefore the Apostles did not feare to saie that men might be saued by them who laboured for the saluation of their soules by word example and praiers why should the holie Church feare to speake to the blessed Virgin reigning with Christ and possessing â—â—e first place in heauen next after his sacred humanity to shew Iesus vnto vs after this exile for noe good Catholike doth doubt but this ought to be vnderstood in à orthodoxe manner to witt by intercession in which manner these places following in the houres of the blessed Virgin are vnderstood to witt Giue me strength against thy enimies Protect vs from our foe and Receaue vs
abuse you I will voluntarily freely of my owne accord and with most ardent charitie sacrifice to thee offer vp my selfe vpon the Crosse to thee o eternall Father to regaine thine honour and reconcile man vnto thee as the Prophet Isaie foretold saying He was offered because himselfe Isa 55. Ioh. 10. would and as hee affirmed saying I am the good Pastor I yeeld my life for my sheepe and againe Noe man taketh away my life from me Ibid. but I yeeld it of my seâ—fe c. And will confesse to thy name with confession of praise because it is good essentially good pure perfect and infinite goodnesse as it is written One is good God who alone is Math. 19. most praise worâ—hy for himselfe Christ our Sauiour in all his life did confesse to his eternall Father with confession of praise whence he saieth of himselfe I Ioh. 8. seeke not my owne glorie and againe The things that please God I doe alwaies I confesse vnto thee alsoe Because thou hast deliuered me out â—f tribulation in the daie of my resurrection when thou wilt raise-me to an impassible life whereof the Apostle maketh mention saying Christ risyng againe from the dead now dieth noe more death shall noe more haue dominion ouer him c. And myne eie hath looked downe vpon myne enemies I haue not feared them nor regarded their malice but haue remained constant and victorious in all conflicts Although Christ when his Passion approached did of his owne accord admitt some apprehension of feare yet he had not any inordinate feare but of his owne power when himselfe pleased did depose that feare he foe admitted and went bouldly to meete his enemies that caâ—n to lay hands on him whence is that of the Prophet He is neare Isa 50. that iustifieth mee who is he that shall condeme mee Let vs stand together who is myne aduersarie Let him come Behold the Lord God my helper c. There are two causes for which we ought cheefly to praise almight is God The first is his goodnesse for which reaâ—oÌ„ our Sauiour saieth in the first place I will confesse to thy name because it is good The second cause is the exhibition of his benefits which is signified by those words Because thou hast deliuered me c It is more worthy and meritorious to praise honour and loue God in respect of his goodnesse then for his benefits because it proceedeth purely from the diuine charitie yet in imitation of our Sauiour we ought to praise and loue him for both respects Concerning the words in the 3. Verse to witt They haue not set God before their eies That man is truely saied not to set God before his eies who either doth not beleeue or if he doe doth not attend the diuine prouâ—dence who doth not feare the iudgements of God who cannot be withdrawne from committing sinne neither by the terror of paines nor the loue of reward but transgresseth the law of God without remorse and conâ—erseth without reuerence in the sight of â—â—e eternall iudge who beholdeth allthings Ioh 15. Of such an one it is written Distresse shall compasse him as a King that is prepared to battle for â—e hath stretched out his hand against God and hath runne against him with necke vpright c. and in another place They subuerted their sense and declined their eies that they would not see heauen nor remember iust iudgements Behold here how great à fire of loue is contained in this short Psalme Let vs learne out of it to offer ardent praiers to God to haue recourse vnto him with confidence in all persecution and tentation to addresse our speech vnto him amorously confidently and faithfully to sacrifice ourselues vnto him promptly to praise and giue thankes vnto him in all occurrences ioyfully and to acknowledge his benefits gratefully The title and argument of the 84. Psalme and second in Prime VNto the end to the children of Chore à Psalme In the following Psalme the Prophet treateth of the captiuitie of mankind vnder the Prince of darknesse from which we are set free by Christ our Lord. In the three first verses he forerelleth our freedome from that thraldome and in the rest he praieth that this his Prophesie maie quickly bee fulfilled The reason why he expresseth things to come by words of the pretertense is because what vnto vs is future in the prescience and decree of almightie God is already done The explication of the Psalme O Lord thâ—â— hast blessed thy land At length thine anger o Lord which thou didtâ— conceiue against mankind is appeased and in stead of the malediction which thou gauest after sinne to thy creature thou hast now brought a benediction and hast sanctified it by the comming of thy deare Sonne who must saue it Thou hast turned away the â—aptiâ—itie of Iacob to witt the sentence of being eternally depriued of thy blessed Sâ—cieâ—ie in heauen for originall sinne and the spirituall captiuitie whereby man was detained in thraldome by the deuill This captiuitie of Iacob to witt of thy elected people corporally or spiritually desceâ—ded from the Patriarke Iacob thou hast â—uerted from them Thou hast for giuen the iniquitie of thy people pardoning thy poore creatures as well the originall sinne where with they were defiled as all their other iniquities and chardging thy onely beloued sonne Christ Iesus with them according to that of the Prophet Isaie Our Lord hath put Isa 53 vpon him the iniquities of vs all c. Thou hast couered all their Sinnes vnder the mantle of thy infinite charitie by which thou hast graâ—â— iustified sinners Yet we must noâ— thinke to haue this thy iustification imputed vnto vs and to participate of the merits of the Passion of thy deare Sonne Christ Iesus vnlesse they be applied vnto vs in due manner by faith charitie and the Sacraments Thou hast mâ—â—gated all thy wrath Indeed the meritorious satisfaction which our beloued Sauiour hath giuen thee in our behalfe hath soe fully appeased thyâ—e anger that thou hast conuerted the seuere reuenge of thy iustice into the mild effects of mercie Thou hast turned away from the wrath of thy indignation from the great reuenge of thy iustice Conuert vs o God our Sauiour and 〈◊〉 thy wrath from vs. Since thou art â—oe sweetly inclined to mercie on thy part bring to passe I beseech thee that we maie performe what is requisite on our part permitt not that the continuation of our wicked liues depriue vs of the benefitâ— of this vniuersall ransome but conuert vs totally vnto thee and thy seruice ô God our saluation O Iesus in whome alone lies our assurance our conuersion is in thy hands Hasten it benigne Lord for by this meanes thou wilt hinder that wee shall noe more prouoke thy iust indignation which we most humbly beseech thee to diuert from vs. VVilt thou be wrath with vs for euer subtracting thy helpe and grace for our demeritt or wilt thou extend thy