common onely to Angells and Men yet in as much as all creatures being the workes of God are good the diuine goodnesse doth shine in them each of them is as it were à certaine rave of its Creators perfection which thereby is knowne and made manifest for as the Apostle witnesseth The inuisible things of God are seene being vnderstood by those things which are made his power alsoe and diuinitie Consequently in this respect all creatures whatsoeuer are truely saied to blesse and praise their Creator All the workes of God therefore are here inuited to blesse praise and superexalt our Lord euery one according to its nature Angells mentally Men with their voice mynd and both Angells and Men as alsoe all other creatures the workes of God by exciting and stirring vp the minds of those that shall rightly consider their natures actions and proprieties to extoll the Creator and acknowledge his infinite glory and magnificence Blesse our Lord yee Angells of our Lord After the generall inuitation of all creatures they descend to particulars beginning with the Angells who are most immediate to God and most like vnto him as being pure immateriall substances By the name of Angells in this place are vnderstood all the celestiall and blessed spirits which as S. Gregorie sheweth out of the holye scriptures are diuided into nine quires or orders and although sometymes the name of Angells bee appropriated to those blessed spirits which are ranked in the lowest quire yet all the nine quires of them are alsoe truly and properly called by that name which as she saied S. Gregorie doth saie is imposed vpon them by reason of the functions and chardges wherein they are employed by almightie God concerning which the Apostle speaking of them in generall sayeth Are they not all ministring spirits sent to minister for them which shall recerue the ininheritance of saluation Yee Heauens blesse our Lord. By the Heauens are vnderstood the celestiall orbes of which by reason of their greatnesse beautie actiuitie motioÌ„s seueralâ— other properties the Prophet Dauid doth in particular and expressely assâ—uere That Psal 18. they shew forth the glorie of God All waters that are aboue the heauens blesse yee our Lord. Here it is câ—earely saied that there are waters aboue the heauens and it agreeth with that we read in Genesis Gen. 1. to wit that God made à firmament and diuided the waters that were vnder the firmament from those that were aboue the firmament and God called the firmament Heauen It agreeth alsoe with that of the Psalmist Praise him ye heauens of heauens Psal 148. Psal 103. and the waters that are aboue the heauenes and in another place Stretching out the heauen as à skin which couerest the highest parts theâ—eof with waters Which although it maie perhaps seeme at the first veiw contrary to naturall reason the sayings of the Philosophers yet as S. Augustine writeth vpon Genesis The authority of that part of holie writ is farre to bee preferred aboue the perspicacity or capacity of humane vnderstanding But what manner of waters they are it is not certaine The common opinion is that they are corporall waters and morally by them are vnderstood the eleuated and illuminated mynds of the Saints in which as in à mirrour diuine things are clearely represented Blesse our Lord all ye powers of our Lord. By these Powers some doe vnderstand the mouers of the celestiall orbes whome the Philosophers called Intelligences and S. Thomas in his Summe affirmeth to bee of the middle Hierarchy of Angels of the quire of Vertues of whome holie Dauid maketh mention saying Blesse our Lord Psal 148. all yee his vertues you his mynisters that doe his will Others by these powers of our Lord doe vnderstand the efficient vertues in the celestiall orbes which at their first Creation God almighty ingrafted in them or which are naturally in them whereby they gouerne and worke vpon the elements and mixt bodyes according to that of the Philosopher Man and the Sunne ingender man for the celestiall bodies by these vertues are generall causes of all motions and alterations generations and corruptions in these inferiour things Sunne Moone blesse yee our Lord These are the two great lights of which is made mention in Genesis the greater of them to wit the Sunne to gouerne the daie and the lesser to wit the Moone to gouerne the night In the diligent consideration of which lights especially of the Sunne the Majesty of God doth wonderfully appeare according to that of S. Denis This li. de diuinis nâ—minibus c. 4. visible Sunne saieth he is an euident representation of the diuine goodnesse who is the eternall intellectuall Sunne the Sunne of wisdome and iustice Yea in the greatnesse swiftnesse of motion brightnesse power and influence of the Sunne we cannot sufficiently admire the eminency of the diuine power and wisdome By the Sunne is spiritually signified the vnderstanding of truth and goodnesse and the splendor of Reason aboue the other powers all which are subiect to it illuminated and directed by it least erring in the lubricity of vice they fall violently to their owne destruction Bâ— the Moone is signified the inferiour portion of the soule as is is gouerned and ruled by the superiour portion thereof and obedient to its direction Starres of heauen blesse yee our Lord The starres doe manifold waies represent the magnificence of their Creator in their beautie motion vertue pluralitie situation order influence They seeme indeed vnto vs but small yet the least of them is affirmed to bee greater then the whole earth and the cause of their appearing soe small is onely in regard they are situated most remote from vs. The glory of the starres saieth Ecclesiasticus is the beautie of heauen our Lord illuminating the Eccles 43. world on high By them are designed vertuous men indued with wisdome who shine to others in words of edification example fame and good life according to that of the Apostle Doe yee all Philip. 2. things without murmurings that you maie bee without blame and the simple children of God without reprehension in the middest of à crooked and peruerse generation amongst whome you shine as lights of the world and Daniel 12. that of Daniel the Prophet They that instruct many to iustice shall shine as starres vnto perpetuall eternities Euery shower and dew blesse yee our Lord. These are produced in the aire and are very profitable for the making fertile all such things as spring out of the earth and the conseruation of the life of man A shower or raine is caused by heate reuerberating vpon à clowd and dissoluing it into drops of water The shower saieth the Prophet Isaie commeth downe from Isai 55. heauen and returneth noe more thither but inebriateth the earth and watereth it and maketh it to spring and giueth seed to the sower and bread to him that eateth In the manner of the descending whereof
after their conuersion for the most part are accustomed to praise our Lord with à gratefull heart saying with the Psalmist But that our Lord hath holpen me within very Psal 9â— litle my soule had dwelt in hell Yet in regard that bruit sauadge and vntamed creatures are properly called beasts and bruit tame domesticall creatures cattell by beasts may fitly bee vnderstood carnall cruell vntractable men by cattell gentle courteous and tractable men Sonnes of men blesse yee our Lord. Reasonable and intellectuall creatures as the Sonnes of Men are ought to blesse our Lord not onely by affording matter of the diuine praise to such as rightly consider them but by considering their owne excellencie and perfection as alsoe the perfections in other creatures to magnifie and extoll with heart and mouth the infinite goodnesse wisdome and power of almigtie God acknowledging him by words and deeds the author and fountaine of all perfection cordially giuing thankes vnto him for all benefits gifts bestowed either vpon them or vpon other creatures Indeed if we will attentiuely consider Man as touching his body and soule and other circumstances concerning him we shall find soe much the more copious and excellent matter of the Creators praise by how much man is of à more high and excellent nature then the rest of the forenamed creatures For in the body of Man how great goodnesse of God how great prudence of soe mighty à Creator doth appeare Are not the places of the senses and the rest of the members soe disposed the forme shape and stature of the whole body soe delineated that they clearely shew they were made for the seruice of à reasonable soule Man is not created as we see irrationall creatures inclining towards the earth but with the forme of his body bolt vpright towards heauen whereby he is admonished according as the Apostle exhorteth To mynd the things that are aboue and not the things that Collos 3. are upon the earth By how much the more and greater benefits therefore are bestowed vpon him by soe much the more he is obliged to praise God and by soe much the more seuere and terrible shall his doome of reprobation bee if he bee found defectiue herein Let Israel blesse our Lord. Amongst all the generations of men the Israelits are most obliged to God almighty for his especiall graces and singular patronadge and consequently are bound by all the lawes of gratitude to render him due praise VVho declareth his word to Iacob his Psal 147. iustices and iudgements to Israel He hath noe done in leke manner to any nation and his iudgements he hath not made manifest to them Yet in respect that the people of Israel for their incredulity and obstinate blindnesse are become vnworthy of that name of whome the Apostle saieth Behold Israel 1. Cor. â—0 according to the flesh by Israel is now to bee vnderstood the people that are Christians by faith and workes of whome the same Apostle saieth Peace vpon the Israel of Gal. 9. God for they are frequently designed in the Prophets vnder the names of Ierusalem Sion and Israel especially in regard that the Primitiue Church consisted of the saied people Priests of our Lord blesse yee our Lord. These holie men hauing in generall tearmes inuited all Israel to blesse our Lord doe now here especially nominate the Priests on whome greater gifts are bestowed then vpon the vulgar and who in respect of their office or function are peculiarly obliged to spirituall exercises and the praise of God vnto whome Ezechias saied My children be not negligent 2. Paralip 29. our Lord hath chosen you to stand before him and to minister to him and to worship him and to burne incense to him and of whome our Lord hath saied I will replenish the soules of the Priests with fatnesse and in Exodus it is alsoe saied that The Priests shall be holie to their God If then the Priests Exod. 29 of the old law were bound to liue soe spiritually continently and soberly whose priesthood was but as à type and figure of the priesthood of Christ and his holie Church how spiritually continently and temperately are the Priests of the holie Church obliged to liue Verily so much the more perfectly ought they to frame their liues by how much their priesthood is more spirituall and diuine and the sacrifice they offer more excellent and the Sacraments they handle of greater value Seruants of our Lord blesse yee our Lord. These words doe seeme to bee spoken to those cheefly who ministred to the Priests in the diuine worship to witt to the Leuites vnto whome Deacons doe succeed in the holie Church yet they maie alsoe be vnderstood as spokeÌ„ to all the faithfull for they are all properly stiled the seruants of God as being Created by him redeemed with the pretious bloud of his most deare and onely sonne Christ Iesus Spirits and soules of the iust praise yee our Lord. You are to know that these words Spirit soule doe expresse one the same essence of à reasonable soule which in as much as it informeth and giueth life to the body is called Anima that is à soule and by reason of its simplicity and in as much as it contemplateth heauenly things it is called à Spirit Holie and humble of heart blesse yee our Lord not attributing your vertues and merits to your owne proper power labour or industry but to the piety and grace of the holie Ghost who operateth in you both à good will and ability to performe your duties Ananias Azarias and Misael blesse yee our Lord. These holie men hauing inuited all creatures to praise our Lord doe now prouoke themselues thereunto in consideration of their present benefit being miraculously preserued from the fire of that flaming furnace The verse following is not in the Text but hath been added by the holie Church in the praise of the most blessed Trinity in the place of Gloria Patri which Pope Damasus by the perswasion of S. Ierome did institute to be recited or sung at the end of euery Psalme as hath been saied heretofore Let vs Blesse that is Let vs with heart and mouth exhibite deuotion praise honour reuerence and diuine worship in spirit and truth to the Father our Creator and the Sonne our Redeemer with the Holie Ghost our Comforter and for that these trhee persons are one vndiuided and most amiable God Let vs praise him in three persons with one praise and superexalt him for euer speaking well of him thinking well of him and ascribing vnto him all that is good Thou art blessed o Lord in the firmament of heauen and laudable and glorious and superexalted for euer The argument of the 148. Psalme intituled Alleluia that is to saie Praise our Lord. THe Prophet intending to inuite all creatures to praise our Lord doth reduce them to two Classes to witt Heauen and earth for these are the two principall
signified the coÌ„duits of grace and the preachers of Gods holie word and by lightnings the corruscation of miracles and the commination or threatning of the terrible iudgements of God according to that of the Prophet Isaie I will command the Clowds that they rayne Je. 5. noe shower vpon it and that of the Psalmist His lightnings shined to the round Psâ—l 96. world c. Let the earth blesse our Lord. The earth is the lowest and least of the sower Elements and à greate part thereof is ouer flowne with waters neuerthelesse it doth afford aboundant matter of the Creators praise to all that shall rightly consider the quantity disposition fertility and other properties thereof as alsoe how it is as it were the center of the Vniuerse and remaineth firme and immoueable in its place notwithstanding its exceeding weight which is not supported by any thing but hangeth wonderfully in the middest of the world By the stability and fertility thereof is signified constant and vertuous men whome the holie Ghost doth make fruitfull with the celestiall seed of the word of God according to that of S. Luc. 8. Luke The seed is the word of God and that which fell vpon good ground are they who in à good and perfect heart hearing the word doe retayne it and yeeld fruit in patience Mountaines and little hills blesse yee our Lord. By them are designed those that are of great and of small power authority in the holie Church and especially Prelates and such as excell in the gifts of grace according to that of the Prophet Ioell Mountaines shall distill sweetnesse and Ioell 3. the hills shall flow with milke All things that spring in the earth blesse yee our Lord. If we attentiuely consider the value beautie sweetnesse delightfulnesse and other innumerable properties of the things that are produced within the earth and of those that spring out of it we cannot sufficiently admire in them the wisdome sweetnesse and beautie of the omnipotent Creator Blesse our Lord yee fountaines Fountaines are certaine euident representations of almightie God who by reason of his Munificence liberalitie and immense goodnesse towards mankind is often tearmed in holye Scriptures à Fountaine By theÌ„ are signified Doctors preachers and Priests vnto whome it belongeth Psal 67. to communicate and impart to others the streames of wisdome and knowledge to saluation and distribute the gifts of grace and the holie Sacraments and of whome it is written In Churches blesse yee God our Lord of the Isa 12. fountaines of Israell and in another place You shall draw waters in ioy out of the Sauiours fountaines Seas and Riuers blesse yee our Lord There is one great sea called the Ocean and diuers other particular seas as it were armes of the saied great sea From the sea ' as from the first fountaine or head all Riuers issue according to that of Ecclesiastes All riuers enter into the sea and the Eccl. 1. sea ouerfloweth not to the place whence riuers issue forth they doe returne that they muie flow againe By the sea is sometymes expressed the inquietude restlesnesse bitternesse and commotion of this world to witt of secular men according to that of the Prophet Isaie The impious are as it were Psa 57. the raging sea which cannot be quiet Sometimes alsoe by the sea are designed the hearts of penitents mouing themselues with bitternesse and the waues of internall compunction By the riuers are signified the copious gifts of grace according to that of our Sauiour He that Ioh. 7. beleeueth in me out of his belly shall flow riuers of liuing waters and sometymes the excesse of tribulations according to that of Psal 92. the Psalmist The riuers haue lifted vp their waues about the voices of many waters VVhales and all things that moue in the waters blesse yee our Lord. These are the principall ornaments of the element of water and what mortall man is able to explicate the variety profit strength and other properties of the fishes of the sea Verily if we attend to what is written by Philosophers concerning the Whale we shall find an ample subiect of the Creators praise By that our Sauiour speaking to S. Peter and S. Andrew Mat 4. saied Come yee after mee and I will make you to bee fishers of men it should seeme that by fishes are vnderstood men in such sort that by the VVhale are designed the great powerfull men and by the other creatures mouing in the waters are signified the lesser simpler sort of people all regenerated by the waters of Baptisme receiuing thereby infused vertues and life of grace Blesse our Lord all yee foules of heauen to witt of the aire where birds flie Who can worthily admire the wisdome perfection and Maiesty of God in the diuersity sweet modulation swift motion and other proprieties of birds By them are sometymes signified proud men raysing themselues vnto the height of vanity and diuells flying in the aire of whome our Sauiour saied The fowles of the aire did eate Luc. 8. it that is did take away the seed of the word of God Yet in this place by the fowles of the aire some doe vnderstand Contemplatiues eleuated aloft by the wings of Praier and Meditation vnto whome maie fitly be applied that of the Psalmist VVho will giue me the wings of Psal 54. à doue and I will fly and rest and that of the Prophet Isaie VVho are these that Isa 60. fly as clowds and as doues to their windowes and againe in another place They that hope in our Lord shall change their Isai 40 strength They shall take wings as Eagies they shall runne and labour they shall walke and not faint All beasts and cattell blesse yee our Lord. In these alsoe the magnificence of the most high artificer is vnspeakably commended who to declare his singular wisdome in these his effects doth speake many things of them to his seruant Iob. S. Augustine affirmeth that those creatures which haue the least of quantity haue the most admiration for we more admire the workes of the Ante and Bees theÌ„ the vast bodies of other beasts Hugh alsoe of S. Victor conformably speaking saieth That the creatures which we admire for their littlâ—nes are soe artificially and wisely formed that we can scarce discerne whether we ought rather to admire the tushes of the Bore or the wings of the Moath the wings of the Griffon or of the Gnat the head of à Horse or of à Locust the thigh of an Elephant or of an Eagle c. For in these small bodies God almighty hath soe fully distributed all manner of lineaments sutable to their seuerall natures that nothing seemeth to bee wanting to them which nature hath formed in the greatest By beasts and cattell are signified men following sensuality who are inuited to blesse our Lord in that he hath soe gratiously spared them and with such pacience expected their amendment These
for such is the diuine ordinance that there should be re-infused of the excellencie of the superiour powers into the inferiour as of the splendor or brightnes of the sunne into the aire Whence is that of the Apostle concerning our Sauiour Going by himself to God alwaiâ—â— liâ—ing to make intercession for vs. And for this reason S. Ierome saieth against Vigilantius that if the Apostles and Martyrs being as yet vested with mortalitie when they might be solicitous for them selues did then praie for others how much more doe they now after hauing obtained victorie crownes and triumph Finally to the first obiection he answereth that noe beatitude is wanting to the Saints who are in the celestiall countrey seeing that they are blessed but the glory of the body for which they doe praie but they praie for vs who are not as yet come to the last perfection of beatitude and their praiers haue power to impetrate from two causes that is to saie from their owne precedent merits and the diuine acceptance To the Second he answereth that the Saints doe obtaine by request what God hath decreed to graunt by meanes of their praiers and they desire what they esteeme is to be accomplished by their praiers according to the will of God To the Third he answereth that although those that are â—â— Purgatory be in à more eminent degree then we in regard they cannot sinne yet are they inferiour to vs in soe much as concerneth the paines they suffer and according to this they are not in state of praying for others but rather that praier should be exhibited for them To the Fourth he answereth that it is the will of God that all inferiour things should haue help of the superiour and therefore it is expedient not onely to implore the assistance of the superiour but of inferiour Saints alsoe for otherwise the mercie of God alone were to be implored Howbeit it happeneth sometymes that deuout praier made to aÌ„ inferiour Saint is most effectuall either for that this is performed with greater feruour or because it is the diuine pleasure thereby to manifest the holinesse of that Saint Finally to the Fift he answereth that because the Saints in their life tyme haue merited that they maie praie for vs therefore we doe inuocate them by the names where with they were called in this world by which alsoe they are best knowne vnto vs and moreouer to insinuate our beleife of the resurrection as it is read in Exodus I am the God of Abraham c. Thus farre are the words of this holie St. whose doctrine or rather the doctrine of the holy Catholike Church in this point of praying to Saint is very learnedly proued by Suarez in his second Tome de Virtute statu religionis the tenth Chapter where he answereth all the obiections which seeme to be of moment that the deuill hath euer suggested to any heretike to which place of Suarez I remitt the studious reader for that it would be ouer long for me to recite his arguments and authorities out of the holie Scripture which he there setteth downe at lardge This maie suffice for explication of this holie Praier wherein there is nothing contained as maie plainely appeare which is not either expressely taken out of the holie Scriptures or deduced out of theÌ„ by good consequence except this last clause which maie well be warranted by the holie Scriptures likewise as namely by the 48. of Genesis the 32. of Exod. the 15. of Ieremy the 16. of S. Luke the 2. Ep. of S. Peter the 1. chap. the 5. 6. 8. of the Apocalipse many other places besides what I haue here before set downe in this my explication Wherefore let those who are accustomed to recite this holie praier be comforted and confirmed in their pious deuotion and let our pretended Reformers blush for shame and cease to impugne it with their false calumniations S. Bernard hath this excellent sentence Hom. 2. in Missus est If the winds of tentations arise if you happen vpon the rocks of tribulations cast your eies to the starre call vpon Marie in dangers in distresses in doubtfull matters thinke vpon Marie inuocate Marie let her not depart our of your mouth let her not depart out of your heart and to the end you maie the better obtaine the suffrage of her praiers endeauour to imitate the paterne of her conuersation in another place Wherefore saieth he doth humaine frailtie inserm Signum magnuÌ„ tremble to approach towards Marie Let vs embrace her footsteps o my brethren and with deuout supplication let vs cast ourselues at her blessed feet let vs hold her and not permit her to depart vntill she hath giuen vs her benediction for she is powerfull as being the fleece placed in the middest betweene the dewe and the Arke the woman betweene the sunne and Moone Marie is placed betweene Christ and his Church Moreouer the same holie Saint saieth in another place Doest thou feare to present thy self before the Father he hath giuen thee Iesus for thy Mediator but perhapps in him alsoe thou maiest dread the diuine Maiestie and desire to haue an aduocate to treate with him in thy behalf haue recourse to Marie Saint Anselme affirmeth that if the Blessed Virgin to procure vs pardon shall shew vnto her deare sonne her brests wherewith she sometymes gaue him sucke he will shew his sacred wounds vnto his eternall Father and nothing will be denied vs. Certaine memorable sayings of S. Iames the Apostle and diuers of the auncient holie Fathers concerning this Praier S. Bonauenture in his mirrour of the B. Virgin hath words to this effect In this admirable salutation saieth he there are contained fiue most sweet sentences in which are insinuated vnto vs fiue most delightfull commendations or praises of the B. Virgin vdzt That she was most pure most replenished most secure most worthy and most profitable First she was most pure because she was with out blame and therefore the word Aue was properly applied by the Angel signifying thereby that she Tom. 6. pa. 430. Lect. 2. was free from all maledictions of which there are very many mentioned in the holie Scriptures which this S. rekoneth vp and she weâ— with exceeding perspicuitie how cleare she was from them all for soe it was most meet the Mother of God should be as Saint Anselme witnesseth It was most meet saieth he that the Conception of that man should be of à most pure Mother and that she should shine with such puritie as greater cannot be imagined vnder God vnto whome God the Father had decreed to giue his onely Sonne that he might be one and the same Sonne of God and Sonne of man Secondly she was most replenished with aboundance of grace Full of grace She was truely full and aboundantly full as Saint Anselme affirmeth saying O woman full and more then full of grace by whose excesse and ouerflowing plenitude all creatures are bedewed
2. â—ies haue seene thy saluation which thou hast prepared before the face of all people à light to the reâ—elation of the Gentils c. and in another place All flesh shall see the saluation Luc. 3. of God By this verse therefore the faithfull doe praie for the illumination of the holie Ghost that they erre not in the way of this present life but by working maie know and by knowing maie walke in the way of our Lord of which our Sauiour speaketh in the Ghospell Straâ—â—e Math. is the way that leadeth to life and few there are that fynd it and by these words in all nations thy saluation they praie that Christ maie be acknowledged and honoured by all nations Let people ô God Confesse to thee let all people Confesse to thee Let the worship and veneration of the false Gods cease and to thee alone the liuing God let all diuine honour be giuen by all people Let nations called to the faith of Christ be glad with interiour ioy and exult by shewing exteriour signes of their inward ioy and this because thou ô God by thy annoynted iudgest people in equitie that is the seruile yoake of the Prince of darknesse being taken away thou hast constituted à most iust Kingdome in thy holie Church and the nations in earth thou doest direct gouerning them and directing them by most wholsome lawes to the port of eternall saluation S. Augustine interpreteth the words of this verse in the future tense as thus Thou wilt iudge people in equitie and referreth them to the last iudgement And the nations in earth thou wilt direct referreth them to the direction of this present life according to whome the sense of this verse is Let nations bee glad and exult because if they happen to suffer any euill here from men the tyme will come when thou ô God wilt iudge people in equitie and in the meane tyme the nations in earth which are subiect and deuoted to thee thou wilt direct Let people ô God Confesse to thee let all people Confesse to thee Here the Prophet againe exhorteth all people to praise and giue thankes to God adding à new reason or motiue to wit because the earth hath yeelded her fruit This fruit is Christ our Lord borne of the terrene substance of the blessed Virgin à fruit of such excellency that in coÌ„parison thereof all the fruit the earth hath heretofore brought forth maie well bee esteemed briers and thornes Of this fruit the Prophet Isaie maketh mention saying In that Isaiae cap. 4. daie the bud of our Lord shall bee in magnificenee and glory and the fruit of the earth high Yet taking the last words of this verse in à morall sense The earth is saied to yeeld her fruit when the holie Church doth spiritually instruct perfect and conserue her children and when our body liueth soberly and serueth to the aduancement of the soule obeying in all things The Prophet doth here as in many other places of the Psalmes vse the preterperfect tense for the future because in his prenotion that was now done which he foretelleth to bee done God our God blesse vs God blesse vs and let all the ends of the earth feare him This in effect is as much as if he had saied Since all people doe praise thee ô God and the earth hath yeelded her fruit let there henceforth bee a gratefull vicissitude betweene thee vs doe thou open thy liberall hand and fill vs with all benediction to wit with aboundance of all temporall and spirituall benefits and we as it is most meet will serue thee with à filiall reuerence and render thee the tribute of obedience and praise for euer The threefold repetition of the word God in this verse signifieth the affection of the Prophet Yet it seemeth likewise to insinuate the mystery of the blessed Trinitie which was afterwards manifested to the whole world by our Sauiour and his hole Apostles A certaine graue author vpon these words in the first verse of this Psalme to wit God blesse vs and illuminate his countenance vpon vs hath this obseruation Because saieth he many desire to bee blessed by God with aboundance of temporall benefits to wit with beautie power riches honour and the like all which indeed doe come from God but yet are common to the iust and vniust therefore the Prophet addeth what is proper to the iust to wit illuminate his countenance vpon vs. This is proper to the iust whereas the other mentioned things are common to all both good and euill almightie God soe disposing least if they should bee giuen solely to the good euill men would thinke that God were to bee worshipped for them and if to the euill onely infirme and fraise people would feare to conuert themselues to God least these things should bee wanting vnto them Behold here à short Psalme but full of feruour deuotion Let vs conforme the affections of our heart to the sacred words thereof with the whole forces of our mynd let vs implore the diuine mercy that he will bee pleased to inrich vs with the benedictions of Christ and instruct vs with the light of his countenance Let vs alsoe most heartely pray for the common good and for the generall soules health of all men that all men maâ—e confesse to God honour and loue him The argument of the Canticle of the three children BY the insuing Canticle the three men Sidrach Misach and Abdenago who were throwne into the furnace of burning fire by the commandement of Nabuchodonosor because they refused to adore the golden statue he had erected as is at lardge related by the Prophet Daniel did inuite all creatures in their seuerall Daniel 3. degrees and natures to praise God and they themselues did praise and glorifie him who preserued their bodies that they were not touched by the fury of those flames and made their hearts inflamed with the fire of his loue Indeed by how much the more one is inflamed with his loue by soe much the more intensly doth he desire that God maie bee praised loued and honoured by all l. 1. de doctrina Christiana creatures according to that S. Augustine By how much the more feruent any one is in the loue of God by so much the more doth he endeauour by all the meanes he can diuise that God maie bee beloued of all men by how much the more sincerely any one doth coÌ„template God by soe much the more he doth vnderualue and humble himselfe esteeme the praise wherewith he doth set forth the glory of God to bee the more insufficient and therefore doth earnestly desire that God maie bee magnificently praised by all creatures and doth his best to procure it The exposition of the Canticle ALl workes of our Lord blesse ye our Lord praise and superexalt him for euer Although euerie Creature doth not blesse and praise almightie God with voice which is proper to Men nor mentally which is
there bee many mansions The exaltations to witt the highest praises of God in their throate If this bee vnderstood of the corporall throate it seemeth to follow that in the celestiall countrey there shall bee vocall praises which Dionysius the Carthusian doth most probably coniecture Yet saieth he it maie bee expounded of the spirituall throate of which we read in the Canticles His fruit was sweet vnto Cant. 2. Prouerb 8. my throate and in the Prouerbs of Salomon My throate shall meditate truth This is the throate by which the word of the heart is vttered and in which spirituall sweetnesse is tasted and two edged swords in their hands By these two edged swords is vnderstood the sentence of reprobation which shall bee pronounced against the impious in the daie of iudgement by the Saints of God especially by the holy Apostles such as haue for Gods sake giuen all they had to the poore and haue followed Christ our Lord not contenting themselues to obserue the commaundements onely but alsoe the Euangelicall counsells of which number are many of the Primitiue Church and all Religious that haue liued according to their holie Institutes labouring for perfection in the best manner they could of which our Sauiour saieth You which haue Math. 19. followed me in the regeneration when the sonne of man shall sit in the seate of his Maiestie you alsoe shall sit vpon twelue seats iudging the twelue tribes of Israel To doe reuenge in the nations chastisements among the peoples These words and the rest following in this Psalme doe shew to what end the Saints haue such swords in their hands to witt that together with Christ they maie take reuenge on peruerse people for the sinnes and iniuries done against God and themselues inflict due punishement vpon them Moreouer To binde their Kings to witt the vniust Kings of the impious in fetters and their nobles in iron manicles by saying with our Sauiour Bind his hands and feete and Math. 22. cast him into vtter darknesse And finally That they maie doe in them the iudgement written to witt that they maie soe iudge the impious as it is decreed in the diuine prescience ordered in the holie scriptures whence is that promise of our Lord to the iust You shall goe forth and Malac. 4. shall leape as Calues of the heard And you shall tread the impious when they shall bee ashes vnder the sole of your feete in the daie that I doe saieth the Lord of hostes This glory to witt to sit with Christ in iudgement and denounce sentence against the world and the princes thereof is to all the Saints belongeth to all the Saints by the ordinance of almighty God Behold here à Psalme inuiting vs to the diuine praise and spirituall gladnesse In it the beatitude of the elect is discribed and the paines of the reptobate are profitably set before vs that we maie bee excited thereby to doe our best to attaine to the society of the Saints and to abhorre the workes and flie the torments of the impious The title and argument of the 150. Psalme and last in the Laudes THe title is Aleluia The Prophet doth by the insueing Psalme inuite all creatures but principally those of the triumphant Church to praise the fountaine of their beatitude and author of their saluation In the precedent Psalme he hath vnfolded the translation of the Saints into the celestiall countrey and therefore he doth with good reason in this exhort the same societie to render thankes to our Lord for soe ineffable à benefit with all sorts of musicall instruments thereby expressing the ardour of his affection to haue the praises of God set forth by all the best meanes possible The exposition of the Psalme O Yee celestiall Cltizens Praise yee our Lord the obiect and cause of your felicity in his holies to witt in his heauenly sanctuary and in the blessed spirits which are his sacred temples rendring the tribute of thankes vnto him for the ineffable benefits he hath bestowed on them and ascribing vnto him all the dowers of blisse and glory where with they are happily inriched Praise yee him in the firmament of his strength to witt in the Imperiall heauen or in the stability of fortitude which he hath giuen to the blessed confirming them in grace and goodnesse Praise yee him in his powers to witt in his holie Angells which are called Vertues or powers or in his potent effects who hath done and suffered soe great things for men and hath soe wonderfully exalted his saints in iudgement in the celestiall countrey Praise yee him according to the multitude of his greatnesse according as he is diuersly great in himselfe and in his workes He is great in wisdome Psal 1â—9 Luc. 1. of which there is noe number He is alsoe great in power because there shall not be impossible with him any word Moreouer he is great in Mercy great in Iustice great yea immense in all perfection But here ariseth à doubt how any man can praise God according to the multitude of his greatnesse in regard that he is infinitely greater and more worthy then all the praise that any creature can exhibite vnto him To which maie be answered That to praise God according to the multitude of his greatnesse is to praise him in the best manner wee can and with all our forces humbly acknowledging our selues altogether insufficient to sett forth his praise and this will suffice on our part that we maie be reputed to haue praised him in that sort The Prophet doth here nominate Seauen instruments wherewith he desireth the Saints should praise our Lord not that musticall instruments haue place in heauen but to designe the ineffable and manifold delectation and iollitie of the blessed in their praysing of God and therefore they are to bee vnderstood in à spirituall sense Praise yee him in the sound of the trumpet to witt with à magnificent praise as being the King of Kings and the giuer of all triumph by whose gracious assistance you haue happily passed the warfare with the world the Diuell and the flesh and obtained à full victory ouer them Praise yee him on Psalter to witt in thankfulnesse for that he hath effected by his grace that you haue been able to keepe his commaundements the obseruance whereof is the Psalter and Harpe to witt in thanksgiuing for the mortification of our flesh in this world Praise yee him on tymbrell to witt for the gift of immortalitie bestowed vpon your bodies sometymes corruptibile and in quire to witt in the quire or order of Angells whereunto you are vnited praise yee our Lord who hath made you equall to them praise yee him on strings to witt with the consonances of Vertues and Organ to witt â—n the sweet harmony of all things conducing to the diuine praise Praise yee him on well sounding Cymballs to witt with heart and mouth Praise yee him on Cymballs of iubilation to witt in the
he shall speake to the diuels and wicked men in the last iudgement he shall not be confounded but rather shall confound and conuince them of iniustice and imbecillitie For the whole contention of Christ with the diuell and his ministers which hath continued euen from the beginning of the world and shall endure till the consummation thereof hath been is and will be about the saluation of mankind whome the diuell hath doth and will labour by all meanes possible to drawe with him totally into hell and to this end he in euery age raised vp persecutions of the Iewes Paganes heretiks and wicked men of all sorts to bande against the holie Church But when at the daie of iudgement he shall behold soe many millions of the elect reigning and triumphing gloriously with Christ and most iustly crowned and of the contrarie all power to be taken from him and his adherents noe more hope remaining for him and them euer to renew warre with the elect then Christ shall not be confounded but shall confound all his enemies In this Psalme we are taught to attribute the beginning conseruation processe consummatioÌ„ of good workes to God alone Moreouer we are taught to extirpate pride embrace humilitie and soe to proceed to the sleepe of the elect The argument of the 127. Psalme and last in None IN this Ninth graduall Psalme the Prophet treateth of the Ninth degree of internall ascension to witt Filiall feare whereby wee are deterred from doing euill out of à desire not to offend almightie God whome wee truely loue It proceedeth therefore from loue and is proper to those whoe as the Apostle saieth haue receiued the spirit of adoption of ad Rom. 8. sonnes and the Spirit of loue where as those that abstaine from doing euill out of à seruile feare that is merely for feare of punishment which they desire to auoide maie iustly be saied according to same Apostle to haue the Spirit of seruitude Ibid. This degree is exceeding necessarie for them that desire to make good progresse in à short space for we read in Ecclesiasticus that He that is without feare Eccles 1. cannot be iustified The explication of the Psalme BLessed are all now in hope that feare our Lord with à filiall feare that walke in his waies in his diuine precepts not in their owne inuentions and after the prauitie of their owne heart as it is written of the impious man He hath gone wandring in the waie of his owne heart c. Because thou shalt eate the labours of thy hands Because thou whosoeuer thou art that hast this holie feare imprinted in thy heart and walkest in the waies of our Lord shalt eate in heauen the fruit of thy good endeauours meritorious actions according to that The soule of them that Prouerb 13. worke shall be made faâ—â—e c Blessed art thou now in hope and it shall be well with thee hereafter For it is saied in the Ghospell Blessed is he that Luc. 14. shall eate bread in the Kingdome of God Or thus Because thou shalt liue and sustaine thy selfe with the fruit of thy owne hand labour procuring foode and other necessaries for thy selfe by thy proper industrie blessed art thou and it shall bee well with thee for indeed such labour is very meritorious Thy wiâ—e wisdome giuen thee by almightie God as à fruit full vine shall produce holie workes in the sides of thy house in the intime powers of thy soule Wisdome is the knowledge of diuine things and is called the wife and spouse of à man liuing in holie feare according to that Her haue I loued and haue sought her out from Sap. 8. my youth and haue sought to take her for my spouse and I was made à louer of her beautie By this wife maie alsoe bee vnderstood the eternall increate wisdome which is the spouse of à deuout soule doth fructifie thereiÌ„ like to à well cultiuated vine Thy children thy acts springing out of wisdome shall bee as young plants of oliue trees euer flourishing many comely and strong round about thy table in the circumference of thy faith wherein all good workes are founded and radicaâ—ed By Thy children maie alsoe bee vnderstood such spirituall children as by thy wisdome and preaching are generated brought forth to Christ Whence the Apostle saieth In Christ Iesus by the Ghospell Cor. 4. Gala. 4. I begate you and againe My little children whome I trauaile with all againe vntill Christ bee formed in you These children wisely instructed by thee as young plants of oliue trees shall bee annointed with the vnction of diuine grace become flourishing fruitfull in Christ round about thy table in the circuit of spirituall doctrine wherewith thou doest nourish them as with the bread of life and water of wisdome Behold soe shall the man bee blessed Such gifts of grace shall bee conferred vpon the man that feareth our Lord as is aboue saied For VVith him that feareth our Lord Eccles 1. saieth Ecclesiasticus it shall bee well in the later end and in the daie of his death he shall bee blessed Indeed since nothing doth seperate vs from God but sinne nor any thing can hinder infusion of grace but our owne negligence by this that feare doth shake of negligence retract from vice and expell sinne it disposeth our heart to all goodnesse is as it were the cause of all our good Our Lord out of Sion to witt the militant Church blesse thee by his Prelats and Pastours and graunt that thou maist see the good things of Ierusalem the happie estate and continuall progresse of the holie Church all the daies of thy life And tha◠〈◊〉 maist see thy childrens children them thou hâ—â—t spiritually begotten begett others in like sort that the holie Church maie bee augmented in meritt number and soe thou maist behold the Peace of Christ vpon Israel thy selfe and other Christians contemplating God The preamble to Vespres THe auncient Fathers are soe cleare for this houre make soe expresse mention of it that noe man could euer raise doubts of it especially about its institution and antiquitie The time allotted for Vespres is the euening First by reason of the proportion which it holdeth with Laudes for as Laudes are song in the last houre of the night soe Vespres should bee song in the last houre of the daie Secondly because our holie Father S. Benedict ordained that Vespres bee song alwaies by daie light yet still in the euening Cassian alsoe compareth Vespres to the labours of those who were last called and sent into the vineyard of our Lord who begane their worke onely at Eleuen and ended not vntill twelue The mysticall significations of this houre maie be diuers First it be tokeneth the institution of the blessed Sacrament which was in the euening for as the euening sacrifice holocaust or burnt offering and the Paschal Lambe which was to be made at that houre in
aduersitie shall euer enter nor danger approach it whose Cittizens are filled with eternall benediction whose borders are peace in such sort that they exult in the inestimable securitie of their perpetuall confirmation being satiated with the beatificall fruition of all goodnesse fed with the most pleasant tast of peace and resting inuariably in the delightfull embraces of their Creator The exposition of the Chapter in Vespres FRom the beginning and before the world was I created The sense of these words as they are mystically expounded and applied by the holy Church to the blessed Virgin is I whoe being ordained from all eternitie to bee the Mother of God the Sauiour and Redeemer of the world was alsoe constituted Mistresse Queene and Patronesse of all whoe shall be saued through the merits and Passion of him my beloued sonne and vnto the worlds end I shall not cease to performe that chardge and by continuall intercession to obtaine eternall happinesse for such as shall haue recourse to mee and implore my assistance and in the holie habitation I haue ministred before him protecting and gouerning the hearts of the faithfull in the Militant Church with dominion ouer their inuisible enimies and reigning in the Triumphant as Queene of Merciâ— and abounding with the graces of à Mother and à Virgin The argument of the Canticle of the most glorious Virgin Mother of God IT hath been graunted to some of the old Testament that hauing receiued singular benefits of almightie God they should compose and offer vnto him à Canticle in memorie of them as now we see the same fauour bestowed vpon the blessed Virgin who considering the ineffable benefits of God conferred vpon her and wrought in her could not containe her selfe from rendring praise thankefulnesse especially for that the onely begotten Sonne of God did vouchsafe to assume humane flesh in her wombe Hereof there was formerly à type in Anna whoe hauing by supernaturall bountie conceiued and brought forth Samuel did sing this reioycing verse My 1. Reg. 2 heart reioyced in our Lord. which in some things is the same with this of the blessed Virgin The exposition of the Canticle MY soule doth magnifie our Lord. O beloued Cosen Elisabeth you beholding in spirit what hath happened vnto me doe praise extoll and magnifie me stiling me blessed among women and â—other of your Lord but I knowing that I neither haue nor am any thing of my selfe doe ascribe all my good to God almightie praise him and depresse my selfe Indeed my soule altogether rauished and eleuated in the contemplation of the fauours receiued from his immense Majestie doth magnifie him celebrating his praises with all its forces she imploies all her faculties powers to sing his infinite greatnesse and publish his incomprehensible goodnesse And my spirit hath exulted in God my Saâ—iour I haue soe many occasions of gladnesse that my spirit is altogether in extasie and replenished with ioy aboue imagination that my heart is astonished with amazement I haue exulted with excesse of internall consolation in that God my Sauiour haâ—â— been pleased to serue himselfe of me to bring his saluation into the world Because he hath regarded the humilitie of his hand maid for behold from hence forth all generations shall call me blessed He hath respected approued been â—â—ll pleased with my humilitie the sub 〈…〉 sion and pouertie of spirit whereof I haue euer made constant profession the most humble seruice which I haue dedicated vnto him and soe hath had pittie of the affliction in which I liued to behold the Scepter of my Father Dauid in the profane hand of à stranger and such à multitvde of soules lost precipitated into darkenesse by the Prince of error and alsoe of the anxietie of my spirit expecting the light of the Messias that soe long delaied his comming But aboue all he hath daigned to regard the humilitie of his poore vnworthie seruant hath beheld my will purely resigned to his therefore from henceforth by reason of that benediction wherewith it hath pleased his goodnesse to replenish me Behold now he will come without faile and all sorts of nations shall call me eternally happie and blessed And not with out good reaâ—on Because he that is mightie hath done great things to me and holie is â—is name Indeed the gifts which it hath pleased the almightie to bestow on me surpasse in greatnesse and excellencie all other gifts how adâ—â—rable rich exquisite magnificeÌ„t soeuâ—â— for what is there comparable to the fauour which God hath shewed me electing me for his Mother being à Virgin of humble condition that God would be come Man in my wombe to the end that one daie he might make Man God that he hath rendred me Mother of his Sonne conseruing intiâ—e the seale of my vowed virginitie All these gifts exceed humane sense and iudgement Wherefore referring all to his omnipotencie my soule hath iust cause to magnifie him my spirit to bee reioyced and all the whole world to stile me for euer happie and I am obliged by all the lawes of gratitude to blesse his glorious and holie name vpon which depends sactification and saluation à name admirable à name sacred à name holie à name of which the vertue and power maie bee as little comprehended as limited And his mercie from generation vnto generations to them that feare him As his omnipotencie is without limits his mercie alsoe hath made it selfe appeare infinite extending it selfe from generation to generation from Fathers to their children vpon all those that loue and serue him with à filiall feare obserue his precepts He hath shewed might in his arme he hath dispersed the proud in the conceit of their heart He hath wrought most excellently and shewed the inexpugnable power of his arme which is the Mâ—ssâ—as his onely Sonne by the inuincible hand of whome he hath made all things He hath not imploied for this admirable worke the Angells and celestiall powers by whome he was serued heretofore but he hath assisted himselfe by his owne strong arâ—e his powerfull Sonne to saue humane nature and recouer it from the mouth of hell and accursed Sathan with his proud impostors whose arrogant and impudent designes he hath frustrated subuerting his Empire vnder which he endeauored to subiect the whole world He hath deposed the mightie from their fear and hath exalted the humble He hath â—â—posed these mutinous and proud rebellâ— from the glorious thrones of which they were vnworthie esteeming that what they had in their power Fortitude and beautie proceeded from noe other then themselues from their proper merits without being willing to acknowledgâ— the true author He hath transferred the Priesthood the Scepter and iudgement from the hands of them who abused their power and hath placed them in the â—ands of the humble meeke and patients who presume nothing of themselues but rather with all submission are humbled vnder the all powerfull hand of his diuine Majestie