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
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
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
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
exteriour affaires must of necessity meditate on him and consider seriously his benefits and promises before when they are in bed that is in rest or tranquility of mynd and body For the cheefe onely reason why most men doe behaue themselues in exteriour imployments as if there were noe God that tooke notice of their actions is because they doe not take some tyme of respite wherein to recollect themselues and attend to the consideration of the end for which they were created And in the couert of thy winges I will reioyce I will not confide in my owne strength neither will I reioyce in my selfe but vnder the protection shelter and safegard of thy power mercy I will ioyfully rest and securely reioyce for vnder thy eagles wings I need not feare the gleade My soule hath cleaâ—ed after thee hath adhered to thy footsteps obeyed and kept thy commandements not with an aride affection but with the strong glew of feruent charitie in such sort that noe force of tentation hath been able to seperate me from thee and thou most graciously not onely hast not reiected me but thy right hand hath receiued me to wit thy preuenting grace hath drawne me vnto thee as if he had saied Therefore I follow thee because thou hast drawne me and therefore I loue thee and adhere to thee because thou hast first loued me and by louing me hast caused me to loue thee But they in vaine haue sought my soule I being thus sheltred vnder thy wings and receiued by thy right hand my enimies haue in vaine endeauored to extinguish my spirituall life seduce my soule or otherwise to hurt me for they shall not onely not preuaile against me but alsoe They themselues for their sinne and malice shall enter into the inferiour parts of the earth to witt in to Hell which the Prophet Isaie tearmeth The deeepe lake Isa 14. They shall bee deliuered into the hands of the sword to witt into the hand of the tormentors they shall be the portions of foxes that is they shall noe more dominere ouer iust men but shall be subiect to the vniust deuills as their part and inheritance The deuills are here rather tearmed foxes then wolues or Lions because they doe more circumuent and ouercome sinners by foxelike subtilitie then by Lionlike force and strength for they cannot inforce our will yet they maie suggest alluring tentations But the king Dauid himselfe of whome he speaketh in à third persoÌ„ who shortly after Saul was slayne receiued the gouernement shall reioyce in God that hath reuenged him of his enimies aduanced him to soe great glory and all shall be praised that sweare by him to witt by the health or life of the king because the mouth is stopped of those that speake wicked things that heretofore haue falsly accused him as though he should conspire the death of his soueraigne Some doe expounde these last words of all Reprobates whose mouthes in the daie of iudgement shall be stopped for all eternitie when as truth shall be manifested and none shall bee able to denie it in soe much as their owne consciences shall then accuse them and they shall then confesse and acknowledge despairing VVe haue erred from th way of Sap. 5. truth and the light of iustice hath not shined to vs. Behold here à most sweet and affectionate Psalme the vertue and sweetnesse whereof à deuout and piously amorous soule maie relish spiritually with vnspeakable contentment Let vs therefore endeauour to be euer mentally attent to God according to that of the Apostle to Timothy But bee thou Vigilant labour in 2. Timo. 4. all things bee sober and of Christ to his Disciples VVatch yee and pray that yee Math. 26. enter not into tentation Let our soule thirst to God and liuing in flesh let vs not conuerse according to the flesh following the tracts thereof but let vs exhibite ourselues in the presence of our Lord God in holie desires and lâ—t vs aboue all things be most sollicitous to remaine in the state of grace rather wishing not to haue being then to be without the mercy charitie and grace of God To conclude let vs praise God at all tymes in all places and in our conuersation lifting vp pure hands vnto him and labouring to the vtmost of our power to profit in his diuine loue The title and argument of the 66. Psalme and 4. in the Eâ—udes VNto the end in Hymnes à Psalme of Canticle to Dauid According to the letter this Psalme is an inuocation and thankesgiuing for the Incarnation of our Sauiour or an expression of the vehement desire holie Dauid had to behold the comming of the Messias It consisteth cheefly of three parts In the first he beseecheth God to blesse and illuminate him with his grace that he maie know his waies In the Second he exhorteth all people to praise God for his directioÌ„ and iust iudgements in the Third to praise God foâ— the fruit which the earth bath brought forth to wit Christ Iesus the happy fruit of the wombe of the blessed Virgin The exposition of the Psalme O God haue mercy on vs blot out our offences and remoue all impediments which maie delaye the comming of him whome thou hast promised to send to worke our redemption aâ—d blesse vs not onely with plâ—nty of all temporall benefits but much rather illuminate thy counteuance vpon vs. These words are taken in diuers senses for first God almighty is saied to illuminate his countenance vpon vs when â—e remoueth the clowds of his indignation and beholdeth vs midly as his Sonnes as his freinds and as being reconciled to his fauour Secondly when he illuminateth vs by infusion oâ— wisdome and charitie and disposeth vs to contemplate his diuine vnderstanding Thirdly and lastly when he as it were vnmasketh himselfe that we maie behold him which he cheefly performed when by the mystery of the Incarnation he was seene vpon earth and conuersed amongst men This manner of illumination the Prophet doth seeme to aske for in this place that God will bee graciously pleased to shew vnto vs his countenance if not in the forme of God yet at least in the forme of man which request he likewise maketh Psal 79 in another Psalme saying Thou who fittest vpon the Cherubs bee manifested before Ephraim Beniamin and Manasses raise vp thy might and come to saue vs. And haue Mercy on vs preserue vs from future euills least by loosing thy grace we become vnworthy to receine the Messias That we liuing in the banishment of this life Maie know thy way vpon earth leading vnto our true countrey to wit how to walke in tâ—e precepts of thy diuine law Or thus That we maie know thy way to witt Christ our Lord who saieth of himselfe I am the way and the veritie and the life no man cometh to the Father but by me who is alsoe in all nations thy saluation according to that of S. Luke Myne Luc.
Israel hath erected saluation to vs and deliuered vs from our enimies To worke mercie to our Fathers to witt to the end that he might procure impart compleat felicity to the Patriarks Prophets and other iust men long since departed this life transporting them out of Limbâ— and placing them in the celestiall pallace as it is saied of Christ Thou alâ—oâ— Zacha. 9. in the bloud of thy testament hast let forth the prisoners out of the lake wherein is not water Or To worke mercie to our Fathers to witt to the end that he might mercifully fulfill what he hath foretold he will performe vnto them For this reason alsoe these words are saied because Christ assumed humane nature not moued thereunto by our iustice but of his owne immenâ—e piety as the Apostle writeth to Titus The ad TituÌ„ 9. beuigâ—â—ty and kindnesse towards man of our Sauiour God appeared not by the workes of iustice which we did but according to his mercie he hath saued vs. And to remember his holie testament to witt that by this worke of our deliuery he might shew that he was mindfull of his holie couenant and firme league which he entred into with the Patriarkes and Prophets vnto whome Christ as God promised he would bee incarnated come into the world according to that of Isaie For this cause shall my people know my name in that daie because I Isaie 52. my selfe that spake loe I am present Of this testament therefore he shewed himselfe mindfull by assuming humane nature in the wombe of the blessed Virgin The oath which he sware to Abraham our Father Of this oath we read in Genesis By Gen. 22. my owne selfe haue I sworne saieth the Lord because thou â—ast done this thing and hast not spared thyne onâ—ly begotten sonne for my sake I will blesse thee and I will multiplie thy seed as the â—â—arres if heauen and in thy seed shall bee blessed all the nations of the earth Where by the seed of Abraham according to the Apostle Christ is vnderstood 〈◊〉 Abraham saieth he were the promiseâ— saied Galath 3. and to his seed He saieth noâ— And to seeds as in many but as in one And in thy seed which is Christ By this oath therefore the eternall Father promised that his onely Sonne should be incarnated of the seed of Abraham Who by giuing his Sonne vnto vs in the mistery of the Incarnation did alsoâ— bostoâ— himselfe vpon vs by â—â—â—â—â—â—ple 〈◊〉 hence it followeth in this place That he would giue â—onself 〈◊〉 〈◊〉 the Sonne hath giâ—â—◠〈◊〉 〈◊〉 to 〈◊〉 ting â—imselfe ouâ— brâ—ther our Sauiour c our aduocate 〈◊〉 â—is hath communicated himselfe vnto vs diuers waies for being borne â—oâ—mersing in the world he hath madeâ— himselfe à companion of men in his lâ—st sâ—â—â—â—â—s he gaue himselfe for our soâ—â—â—â—e dying â—e gaue himselfe for the price of our redemption aâ— râ—igning in the celestiall to 〈◊〉 for our bâ—atificall re◠〈◊〉 God a brighty â—s alsoe 〈◊〉 to giue himselfe 〈◊〉 into 〈◊〉 he infuseth charity and diuine grace beâ—â—â—â—â— such haue and possesse God as the obiect of the 〈◊〉 light and occupation â—nd which wonderfull â—dignation the aboundant liberality exceeding fauour and 〈◊〉 of God towards vs is clearely 〈◊〉 〈◊〉 because giuing vnto vs his gifts he imparteth himselfe withall to bee had possessed be held beloued enioyed to bee our conseruer helper and protector euer at hand Yet in this place Zachary speaketh literally of the donation wherein the onely begotten Sonne of God is giuen to vs by this that he hath assumpted our nature to worke and consummate our saluation whence is that of the Prophet A litle child is borne Isa 9. to vs and à Sonne is giuen to vs. That without feare to witt inordinate earnest secular or semile being deliuered by the intarnation and Passion of Christ from the hand of our enimies both visible and inuisible We maie serue him the true God with the seruice of diuine worship In holinesse in purity of body but much more of the mind all terrent and carnall affection being excluded that is to saie in à perfect conuersion of the heart all affections of the soule being reformed rectified and reduced towards God for in this sort God ought to bee serued according as he exacteth of vs its Leuitâ—â—us Doe not contaminate your soules 〈…〉 for I am the Lord your God bee holie because I am holie and our Sauiour Christ reacheth vs Bee you perfect as alsoe your heauenly Maâ— 5. father is perfect It is therefore requisite that wee doe not onely exhibite our selues reuerently purely towards God rendring what is due vnto him to â—itt all thankfulnesse and praise all honour and glory but alsoe that wee comport ourselues iustly towards our neighbours rendring to our Superiours equalls and inferiours respectiuely what belongeth to all and euery of them and giuing them good example and edification in all things according to that of the Apostle The things that are of peace let vs pursue and Roma 14. the things that are of edifying one towards another let vs keep Put not a stumbling block or à scandall to your Brother doe not destroy him for whome Christ died Whence it followeth here and iustice to witt that we maie not onely serue him in holinesse but alsoe in iustice rendring vnto him for his immense goodnesse and mercie shewed towards vs all obedience and loue praise and thankfulnesse and to our neighbours respectiuely what is due vnto each one before him to witt with à pure intention and internall attention placing our selues as in his presence considering him as the King and iudge beholding all things and soe desiring to please him alone seeking his honour and glory in all things and doing all things freuerently witâ— a filiall â—â—are and simple heart not like vnto hypocrites doing good workes before men for humane respects and to bee praised and rewarded by them that foe we maie truely saie with the Psalmist I haue kept thy commaundâ—â—neurs and thy testimonies Psal 118. because all my waies are in the fight All our daies to witt incessantly and perseuerantly There is noe greater folly then to spend this tyme not onely vnfruitfully but alsoe vitiously which is alotted vnto vs wherein to worke our saluation with feare and trembling for after this life there will be noe occasion offered of merit or demerit Let vs therefore now whilst we haue health ability of bodie and mynd and many other meanes to serue our Lord labour to performe our dutie towards him and our neighbour and to increase in perfection and his diuine loue Let vs doe this I saie not one daie or seldome or for à small tyme but continually perseuering therein to our last breath for He that shall â—ath 10. perseuer vnto the end he shall be saued and the Apostle saieth Doing good let vs not Gala. 6. faile for in due tyme we shall reape
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
These are they that ouâ— mightie God hath heard elected placed in honour and glorie immutable The hungrie he hath filled with good things and the rich he hath sent away emptie He hath replenished with solide and true benefits the poore hungrie and needâ—â— those that haue suffered necessâ—â—ies for his name whilst worldlings were glutted with excesse of 〈◊〉 He hath comforted them that cannot bee sufficiently 〈…〉 iated with other nutriment then his word and the celestiall food of his Sacraments and with workes of iustice pietie those that leaue all to follow him and make profession of exact pouertie relying onely vpon his munificent goodnesse and mercie Contrariewise he hath alsoe forsaken abandoned pridecausing riches and audacious impudent people that haue noe other stay then their owne vaine greatnesse and confide altogether in their proper industrie sufficiencie faculties and honours These presumptuous auaritious rich men he hath depriued of his succours soe as finally he reduceth them to nothing He hath receiued Israel his child being mindfull of his mercie He hath extended his assisting hand to his poore people of Israel his faithfull seruents who not hoping but in his aide lay prostrate cast downe vnder the feete of their enemies and did not expect succour from any but him alone He hath been mindfull of his auncient mercies of which he had promised to make the effects appeare to his elected long time since he remembred the paines and languishments which his beloued suffered in the expectation of the comming of the Messias he hath heard and attended to their cries praiers and â—owes to their common and ardent desires soe continually repeated As he spake to our Fathers to Abraham and his seed for euer Conformably to the word he had giuen to our Fathers to Abraham his beloued and his childrenâ— hauing assured them that from their seed he should be borne in whome all nations should receiue benediction Saluation that he would raise from their seed to posteritie his deare Messias who should sweetly gouerne his people and of whome the Scepter should bee eternall without end durable through â—â— infinitie of ages To whome with the Father and the holie Ghost bee all honour and glorie Amen The Preamble to Compline or Compleat THe Etymologie of this word Compline sheweth that this Canonicall houre or part of the office is the last of all which concludeth finisheth and shutteth vp as it were the whole diuine office and therefore the glorious Patriarke S. Benedict from whome both Prime and Compline first receiued their names alluding to the word in his holie Rule vseth this phrase Omnes in vnum positi compleant Cap. 42. which is as much as to saie All the Religious being assembled after the spirituall lesson which was to bee read before this houre let them finish and accomplish their daily taske in singing of Compline Thus Smaragdus and other learned Commenters expound that place By this houre according to S. Rupert is designed our blessed Sauiours sorrow in the garden his agonie and bloudie sweat alsoe the apparition made to his Disciples when he entred into the house where they were the doores being shut and gaue them that heauenlie salutation Peace bee with 〈…〉 As for the time prescribed by the holie Church for the reciting of his hourâ— Bellarmine clearely sheweth out of S. Rupert S. Isidore and others that it was ordained and instituted to bee saied after sunne setting in the first houâ—e of the night that is within the comâ—asse of the first station or watch of the night which consisted of the three first houres after sunne setting in memorie of the à fore saied mysteries 〈◊〉 Other reasons likewise of the institution thereof are deliuered by S. Iohn Chrisâ—stome and others of the holie Fathers where they saie That the praier made at this time is first in thankesgiuing for the benefits bestowed vpon vs all that daie Secondly to begge pardon for all faults committed being truely sorrowfull for them and purposing firmely amendment Thirdly to obtaine the diuine protection help from heauen against our Ghostly enemies that they being driuen from vs our good Angels garding vs we maie passe the night without harme or sinne The Argument and Title of the 128. Psalme and first in Compline THis Psalme is a Gradvall Psalme doth treat of 〈…〉 of a spirituall ascâ—◠〈…〉 placed next after th◠〈…〉 â—â—rd it well befitting 〈…〉 God with a quiet mind 〈…〉 things for Iustice sake The fâ—â—â—â—◠〈…〉 to bee the words of our Mâ—â—â—â—â—lie Catholike Church 〈…〉 the mouthes of her couâ—â—â—â—â—â—â—â—â—pions to the thoughts or 〈…〉 the infirmer sort of her distresse 〈…〉 â—â—ewing them by her exampâ—◠〈◊〉 no new thing to suffer 〈…〉 And in the later part is declared how it will fare in the end with her and their persecutors The explication of the Psalme OFten haue they impugned mee from my youth let Israel say Often haue they impugned mee from my youth yet they haue not preuailed against me Let the holie Church now saie for her owne comfort and as an encouradgement for her afflicted children to bring forth fruit in Patience That euen from Aâ—el the â—ust all along in euery age per 〈…〉 malicious blasphemous misb 〈…〉 g or ill liuing people haue 〈◊〉 〈◊〉 by all faire and foule me 〈◊〉 〈…〉 pt my â—â—dgement induce m 〈…〉 come as bad as themselues or 〈◊〉 â—o supplant 〈◊〉 but such hath been the mercies of God towards mee that they haue still failed of their aime Sinners haue builded vpon my backe they haue prolonged their iniquitie The blacke workers of iniustice haue made my backâ— their Anuile hammering vpon mee their wicked practises with frequent beauie stroakes neither will they desist but they and their bad of spring doe still draw out the rodde of their iniquitie And I must Math. 13. beare them thus till our Lord dismount them for soe haue I receaued commaund from him Our iust Lord will cut the neckes of sinner It is not mee they chiefly persecute but God in mee or the good in mee that is his For the words I speake which they dislike are his the doctrine I defend is his the workes I doe his grace operateth with mee And therefore though our iust Lord permit them for à space such freedome to vent their spleene on mee yet in the daie of reuenge his iustice shall appeare by striking them in that part where they depressed mee and exalted themselues not onely bowing but cutting in peeces those stiffe neckes of theirs that they may neuer more lift vp their heads And since they will not bee reclaimed Let them be confounded and turned backward all that hate Syon Be of good cheere my children Our Lord will wipe the teares from your eies and for the reproches you now sustaine you shall behold him standing with much confidence when they that hate you and mee shall trembling bee abasshed you shall see them throwne headlong in such sort as they shall