Prophet promised vs in this Psalme that our Lord will not leaue the rod of sinners vpon the lot of the iust that we might haue confidence in all our afflictions that at length we shall be freed from them and in the interim that wee might expect with patience Math. 10. for He that perseuereth to the end shall be saued The argument of the 125. Psalme and first in None IN this Seuenth graduall Psalme according to the letter the Prophet expresseth the ioy and thankfulnesse of the Iewes for their deliuerâ—e from the Babilonian captiuitie Yet being expounded in à mysticall sense it treateth of the seuenth degree of internall ascension which consisteth in Exultation and thankfulnesse for the deliuerie of the elect from the bonds of sinne and seruitude of the diuell The mysticall sense of this Psalme VVhen our Lord turned the captiuitie of Sion when it pleased our good God the Father of mercie and consolation to conuert the Militant Church or any of the faithfull from à confused life from mortall sinne from present miserie to à well ordered life and the state of grace we were made as men comforted we felt soe great excesse of ioy and consolation that we durst scarcely beleeue soe singular aâ— happinesse was indeed arriued vnto vs. Then was our mouth replenished with ioy and our tongue with exultation Then was ioy soe aboundant in our soules that we haue exteriourly manifested it and made appeare by our Canticles of gladnesse Hymnes of thanksgiuing what interiour sweetnesse we experienced in that happie change of our condition Then shall they saie among the Gentils Then shall certaine secular men or other people whatsoeuer beholding the grace that God almightie hath bestowed vpon vs admiring saie Our Lord hath done magnifically with them exceeding benignely gratiously and potently For the louers of the world doe frequently extoll in others what they will not imitate they admire beholding many to bee conuerted to Christ to enter into religion to change their manners suddainely for the better praysing God in his effects yet they praie not that the same grace maie bee bestowed on themselues Our Lord hath done magnifically with vs This is the same with that we read in the Canticle of the blessed Virgin to witt He that is mightie hath done great things to Luc. 1. me Christ our Lord hath done magnificently indeed with vs assuming our nature conuerting our first and generall captiuitie satisfying for originall sinne conuersing amongst men vniting vs vnto him by grace congregating the Church of vs leauing vnto vs his body bloud in the holie Eucharist sending the holie Ghost and conferring innumerable benefits vpon vs. VVe are therefore Made ioyfull and serue him cheerefully Turne our captiuitie ô Lord free vs from all corruption of sinne constitute vs in the libertie of the sonnes of God and take from vs those sinnes by which we are daily circumuented and bound as it were in fetters turne this our captiuitie as à torrent in the south that soe we maie bee filled with the gifts and graces of the holie Ghost as à dried vp torrent is filled with water the south wind blowing They that sow in teares They that now exercise themselues in the sorrowes of pennance or teares of deuotion they that contemne transitorie delights and serue God with à contrite and humbled heart shall reape in ioyfulnesse the effects of grace in present and the fruit of glorie hereafter according to the quantitie and goodnesse of their seed for as the Apostle saieth He that soweth sparingly sparingly 2. Cor. 9 alsoe shall reape and he that soweth in blessings of blessings alsoe shall reape There are fiue sorts of teares The first are to obtaine pardon of our offences these purifie from the staine or blemish of sinne The Second are for the fearefull apprehension of the future Iudgement and hell these refrigerate the ardour of concupiscence and withdraw from all iniquitie The third are for our habitation in this present exile these minister soueraigne liquor to à thirsting soule The fourth are for the defects of our neighbours these fatten the soules of such charitable mourners The fift are for the desire of eternall life these render à soule fruitfull in all goodnesse The elect Going by the waie of this present life they went by the waie of the commandements of almightie God and wept according to some of the fiue sorts of lamentation afore saied casting their seeds doing meritorious workes which are tearmed seeds because as fruit springeth from seed soe of good workes ariseth the fruit of eternall life the infusion of diuine consolation They cast therefore their seeds they sent good workes before them and gathered à heape of merits which the layed vp in Chrih as he exhorteth vs saying Heape Math. 6 vp to your soules treasures in heauen c. and as the Apostle counselleth vs saying Gal. 6. Doing good let vs not faile for in due time we shall reape not failing But comming to the tribunall of Christ they shall come with exultation with a secure and ioyfull conscience carrying theiâ— sheaues the vertuous workes they haue soe collected for their workes shall follow Apoc. 14 them In this Psalme we are admonished to reuolue often in our minds the worke of our redemption We are taught alsoe what difference there is betweene the elect and the reprobate For the elect going in goodnesse doe make happie progresse by weeping but the reprobate doe glorie in this exile as if they were in the countrey of their inheritance making of à prison a paradise of delight and therfore comming to the tribunall of Christ they come with sorrow and heauinesse bearing nothing in their hands but the scedule of their damnation Whence it Luc. 6. is saied to them in the Ghospel VVoe to you that are rich because you haue your consolation woe to you that now doe laugh because you shall mourne and weepe c. Remember sonne saieth Abraham in the Parable of Luc. 16. the rich man that thou didst receiue good things in thy life time and Lazarus likewise euill but now he is comforted and thou art tormented Let vs then despise the pompe glorie and vanitie of the world represse the desires of the flesh and bathe our cheekes with holie teares considering that we can not now reioyce with the world and afterward reigne with Christ The title and argument of the 126. Psalme and Second in None A Graduall Canticle of Salomon Many of great talents who haue endeauoured to expound this Psalme doe confesse that they haue euer esteemed it exceeding obscure and haue not after long studie attained the literall sense thereof Yet they iudge the most probable exposition to bee that of the Greeke Fathers S. Iohn Chrisostome Theodoretus and Euthimius to witt That the propheticall exhortation therein doth appertaine to the people of the Hebrews after their returne from the Babilonian captiuitie when as they labouring to reedifie the house of God
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
of the highest the first begotten of all creatures Our Lord sware God the Father firmely promised and sealed it with an oath and it shall not repent him he shall not retract what he hath soe auerred for he hath well weighed all circumstances before he soe sware to witt that thou ô Christ as man art à Priest according to the order of Melchisedech The office of a Priest is to be à Mediator and aduocate betweene God and his people to offer their praiers vnto him to pacifie him and blesse them All which are found in Christ and therefore he is à Priest Of him it is written If any man shall sinne we 1. Ioh. 2. haue an aduocate with the Father Iesus Christ the iust and againe VVhen we were enemies Rom. 5. Ephes 2. we were reconciled to God by the death of his sonne who by the Crosse killed the eâ—mities in himselfe Moreouer he is à Priest for euer according to that of the Apostle Christ for that he continueth for euer hath an Heb. 7. euerlasting priesthood whereby he is able to saâ—e alsoe for euer going by himselfe to God alwaies liuing to make intercession for vs. Finally he is à Priest according to the order of Melchisedech First because as Melchisedech offered to almightie God bread and wine soe he did offer or giue to his disciples his body and bloud vnder the formes of bread and wine by conuerting the bread into his bodie and the wine into his bloud Secondly because as Melchisedech is affirmed to be with out Father Mother and genealogie not that he had none of these but because the holie Scriptures for some hidden reason doe passe them ouer in silence soe Christ is borne out of the naturall course of humane generation in heauen without à Mother and vpon earth without à Father and VVho shall declare his generation Isa 53. Hebr. 6. Whence the Apostle to Hebrewes saieth Iesus the precursor for vs is entred made à high Priest foreuer according to the order of Melchisedech Our Lord on thy right hand Christ our Lord sitting on thy right hand ô God the Father Hath broken kings in the daie of his wrath such as haue opposed his holie Doctrine and persecuted him in his members These he hath broken by depriuing some of the life of grace others of their corporall life alsoe and condemning many to hell fire He shall iudge in nations he shall iudge nations themselues in his first comming with the iudgement of discretion mercifully assisting some and iustly relinquishing others and in his Second comming with the iudgement of remuneration rendring to euerie one according to his workes as the Euangelist witnesseth saying The houre cometh wherein all that Ioh. 5. are in the graues shall heare his voice and they that haue done good things shall come forth into the resurrection of life but they that haue done euill into the resurrection of iudgement He shall fill ruines supplie humane defects in his first comming by infusion of grace into emptie hearts and enriching voide minds with spirituall benedictions and in his Second comming he shall fill ruines to witt of the Angels with them that are saued repairing the celestiall mansions made vacant by the fall of the rebellious spirits He shall crush the heads he shall humble the hearts in the land of many in many places and habitations of men For in euery land he hath humbled some hautie spirits and at the last iudgement he shall by the sentence of eternall death crush the heads in the land of many captaines and potent men reigning with much ambition in many lands according to that of the Prophet The Lord of hostes hath Isa 23. thought it that he might plucke downe the pride of all glorie and bring all the glorious of the earth to ignominie Of the torrent in the waie â—e shall drinke Christ in this world shall suffer paine tribulation and most bitter death of which torrent he spake to S. Iohn Iames saying Can you drinke of the cuppe that I shall drinke of Therefore he shall exalt the head he shall glorifie and erect himselfe by rising in à glorified bodie and ascending to the Father that he maie sitt with him as iudge and Lord of all for Christ as God raised exalted and glorified himselfe as man according to that I haue power to yeeld my life and I haue power Ioh. 10. to take it againe Behold here à Psalme short in words but infinite in sense In it the twofold nature and simple personalitie of Christ is shewed Moreouer in it the session of Christ on the right haÌ„d of his Father the deiection of his enemies the promulgation of the Christian faith and the coetermitie and consubstantialitie of the Father and the Sonne is described and finally in it is declared the Priesthood and iudiciarie power of Christ We ought therefore to sing this Psalme with much reuerence singular deuotion and profound contemplation in regard of the dignitie sweetnesse and sublimitie of the sense thereof The Title and Argument of the 112 Psalme and Second in Vespres THe title is Alleluia which fitly agreeth with the Psalme it being wholly composed in the praise of almightie God cheefly for that he being of such excellencie as therein is declared doth not despise poore abiect and simple soules but contrary to the proceeding of worldlie Potentates doth elect them for his peculiar friends aduance them to great honours and showre his singular benefits vpon them The explication of the Psalme PRaise our Lord yee children pure and innocent people of what age soeuer The Apostle doth exhort vs to become such children saying Bretheren be not made 1. Cor. 14 children in sense but in malice be children and in sense perfect and our Sauiour saieth Math. 18. vnlesse ye be conuerted and become as litle children you shall not enter into the Kingdome of heauen Praise the name of our Lord to witt his infinite power and gâ—orie or himselfe who is signified by his name Be the name of our Lord blessed from henceforth now for euer from this instant with out delay and for eternitie let his name be celebrated From the rising of the Sunne vnto the going downe From morning vntill euening or from the East to the West the name of our Lord is laudable is à subiect worthie of all praise Our Lord is high aboue all nations of greater dignitie and excellencie then all the generations of men according to that of the Prophet Isaie All nations as if Isa 40. they were not soe are they before him and they are reputed of him as nothing and à vaine thing c. And his glorie aboue the heauens aboue the celestiall cittizens VVho is as our Lord who maie be found of soe great Maiestie and sublime nature that he maie be paralelled with the Lord our God VVho dwelleth on high and beholdeth the low things in heauen and vpon earth the blessed Spirits who by the
borne Church is explicated the grace of Baptisme is commended the benefits of God recounted the Incarnation of Christ is designed the faithfull are inuited to the consideration of the diuine workes the diuine power is openly declared à most sweet and paternall admonition is contained the magnificence of our Sauiour is set forth and finally the most excellent benefit of his holie Incarnation is repeated to shew that it cannot bee to oft remembred Let vs therefore endeauour to sing this Psalme with all feruour of deuotion beseeching almightie God in our hearts to bee our refuge and comfort in all our necessities both corporall and spirituall The title and argument of the 86. Psalme and 6. in The Nocturne Office TO the children of Chore to the faithfull imitators of Christ à Psalme of Canticle à Psalme containing spirituall ioy In this Psalme is sung the praise of the Cittie of Ierusalem by which noe doubt the Christian Church ought to bee vnderstood For although that which is saied in the beginning of the Psalme to wit That the foundations thereof are in the holie mountaines maie bee applied to the terrene Cittie of Ierusalem yet the rest to wit That the Babylonians Aegiptians and Tyrians are in it doth not squarre therewith But to the Church militant or triumphant all that is saied doth fitly agree The exposition of the Psalme THe foundations thereof The Prophet expresseth not the name of the thing whereunto the word thereof hath relation for the same reason as it maie seeme which moued S. Marie Magdalene to saie vnto him whome she supposed to bee the gardiner Sir if thou hast taken him away tell me where thou hast layed him c. O excessiue loue She beleeued noe mans minde could bee ignorant of him with whose feruent loue hers was filled and wholly possessed In like manner the Prophet in regard of the ardent loue he bore towards the holie Church doth not expresse the name thereof and yet the words following doe shew that he had relatiō thereunto as being the thing he foretold in his heart His words are these The foundations thereof to wit of the holie Church which I contemplate in spirit are collected and established in the holie mountaines in Christ the mount of mountaines principally and secondarily in the Apostles and Prophets who doe sustaine the spirituall fabricke of the Church according to that of the Apostle Other 1. Cor. 3. foundation noe man can laye beside that which is layed which is Christ Iesus and in another place Build vpon the foundation of Ephe. 2. the Apostles and Prophets Our Lord loueth the gates of this spirituall Sion our Lord accepteth and approueth of the Sacramēts vertues Exorcisme Catechisme Baptisme of the holie Church which are as it were the gates entrances into à spirituall life aboue the tabernacles of Iacob before or rather then the rites and ceremonies obserued by the children of Israell whilst they liued in tents and Pauilions In the Prophecy of Malachias God almightie doth seeme to dislike and reiect the Synagogue and her manner of worship and to approue and gratefully accept of the Christian Church and the forme of seruice vsed therein I haue noe Malach. 1. will in you to wit the Synagogue saieth the Lord of hostes and gift I will not receiue of your hand But of the holie Church he saieth From the rising of the Sunne euen to the going downe great is my name among the Gentils and in euery place there is sacrificing there is offered to my name à cleane oblatiō Morally by Sion are vnderstood the speculators of celestiall things and by Iacob the supplanters of vices Our Lord therefore doth loue Sion to wit the vertues and good workes of contemplatiue men more or better then the tabernacles of Iacob to wit the inhabitants of the earth designed by Iacob who although they liue in the grace of God haue not as yet throughly mortified their coneupiscences and altogether subdued vice but haue need to combate daily against inordinate motions Nothwithstanding that these labour more then speculatiue perfect mē yet they merit à lesser guerdon or reward then they because their acts doe not proceede from such sincere perfect and feruent loue as the acts of contemplatiue persons neither doe they operate soe readily peaceably sweetly and delightfully as contemplatiues and speaking absolutely by how much the more readily quietly delightfully any man doth execute the worke of God by soe much the more doth he merit Glorious things are saied of thee ô Citty of God not onely of the triumphant Church but alsoe of the militant to wit that the Sonne of God shall visite her in person and that all nations tribes and peoples shall flocke vnto her from all parts of the earth and make suite to be admitted to inhabite within her walls which is insinuated by the words that follow I will bee mindfull of Raab and Babylon knowing me Raab in this place is not the proper name of that woman who hid the messengers of Iosue but according to S. Ierome it is here an apellatiue name designing as à propertie pride or proud whereby are designed the Pagans giuen to idolatrie and rebellious to God and Babylon is by interpretation confusion The sense therefore of these words seemeth to bee I will bee mindfull by shewing mercie of Raab and Babylon to wit of the proud Gentils and of those that liue in the confusion of sinnes knowing me by faith after I am soe mindfull of them This our Lord performed sending his Apostles to the whole world of whome S. Simon and Iude preached the Gospell to the Babylonians and conuerted the greatest part of them to the faith of Christ Behold the forreiners the Philisthians and Tyre and the people of the Aethiopians these were there to wit in the Citty of Christ These nations are here expressed by name because they bordered vpon the land of Iuda and did first embrace the Christian faith yet by them are designed all the infidels of the whole world which came o◠shall come to ioyne in vnion of faith with the holie Church Shall it not bee saied of Sion Man and man is borne in her and the highest himselfe founded her As if he should saie yes it shall bee saied of Sion that many men or almost euery man shall bee regenerated in her by the Sacrament of Baptisme and that God founded her These words are otherwaies deliuered by very many of the most learned and auncient Fathers as followeth Shall not man saie to Sion and man is borne in her and he the most high hath founded her As if the Prophet had saied Yes verily Man shall saie to Sion to wit to the holie Church as followeth and Man is borne in her Christ God and man is borne of the B. Virgin the most worthy member in the Church and he to wit Christ our Lord soe borne in the Church according to his humane nature being the most high according to his
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
saied manner with great ioy exultation and gladnesse Let euery spirit praise our Lord. VVhat is vnderstood by the Chapters in this and the diuine office THe next in order followeth à Chapter The Chapters in this and the diuine office are nothing else but short Lessons taken out of the holie Scriptures by which name our holie Father S. Benedict maketh mention of cap. 12. 13. them in his Rule The holie Church well knowing the benefitt which is acquired by hearing the word of God read in due manner hath intermixed with all the houres of the diuine office Lessons out of the sacred Scriptures yet in such proportion that to the longer Nocturnes she assigneth longer Lessons and to the short daie houres shorter which she hath tearmed Chapters because they are short sections of Lessons which maie serue for refection of the mynd in all the daie houers The explication of the Chapter at Laudes taken out of the Canticles Cap. 6. Ver. 8. THe daughters of Sion haue seene her and declared her to bee most blessed All reasonable and intellectuall creatures vnited to God by Charity as well in the Militant as in the triumphaÌ„t Church doe frequently if not incessantly behold the most glorious Virgin and by how much the more eminent and illuminated they are by soe much the more profoundly and clearely doe they contemplate her dignity excellency and glory and deseruedly proclame her to be most blessed that conceiued and brought forth the Sauiour of all and the fountaine of true beatitude And the Queenes the soules of the Saints which haue gouerned themselues laudably and kept their flesh in due subiection to the spirit haue praysed her confessing her to bee the most pure of Virgins and the example of all perfection The exposition of the Canticle of Zachary commonly called Benedictus Luc. 1. BLessed bee our Lord God of all but in peculiar manner of Israel his elected people not onely of the progeny of Iacob according to the flesh but alsoe according to the Spirit because he hath visited assuming humane nature and wrought the redemption of his people freeing them from their inuisible enimies from eternall damnation from the guilt contracted by originall finne yea euen from all sinne in as much as is requisite on his part according to that of the Prophet Out of the Osee 13. hand of death I will deliuer them from death I will redeeme them The Incarnation of Christ is the beginning of our saluation which he accomplished by his passion for almightie God did not determine to saue vs by the Incarnation alone of his onely Sonne but he ordained to consummate our redemption by his passion What therefore Zachary saied He hath wrought is to be vnderstood as spoken in à propheticall manner for He will worke because he was afterwards compleatly to worke our saluation blot out our offences and reconcile vs to God according to that of Isaie He was wounded for our iniquities be was broken for our sinnes and againe Our Lord hath put vpon him the iniquity of vs all By his people are vnderstood not onely the Iewes but alsoe the elected people of what nation soeuer which are the people of God by eternall predestination and spiritually Israelites to witt the people seeing God or contemplating him by faith of whome the Apostle saieth Peace and mercy vpon the Gal. 6. Israell of God And bath erected the horne of saluation to vs. By à Horne is sometimes signified à publike denuntiation of some matter of momeÌ„t according to which interpretation these words of the Prophet may be thus expounded And hath published made knowne the Incarnation of Christ our Sauiour Sometimes alsoe by à Horne is designed power and strength particularly in diuers places of holy scriptures Royall Power and according to this sense the saied words are to bee vnderstood as followeth And hath erected that is hath raised vp the horne of saluation to vs to witt Christ his onely begotten sonne the King of Kings whome he sent into the world not to iudgs the world but that the world may bee saued by him In the house of Dauid his seruaÌ„t in the tribe familie of Dauid of whose seed progenie Christ was borne Some doe referre the erection of this horne of saluation to the Resurrection and Ascension of Christ because he did then clearely demonstrate the power and glory of beatitude by rysing to an immortall life bringing forth the Fathers out of Limbo ascending to the celestiall Kingdome This God almighty hath not done improuisedly but As he spake by the mouth of his holie Prophets that are from the beginning that is as he foretold by the Saints that haue been euer since the creation of the world who with words signes figures or deeds haue spoken of Christ and foreshewed his mysteries For as S. Augustine declareth Prophesie concerning Christ was not wanting in any age euen Adam by words and deeds did speake of him and in like manner the rest of the Patriarkes and Prophets haue done whence is that of S. Peter God who foreshewed by the mouth Act. 3. of all the Prophets that his Christ should suffer hath soe fulfilled it and againe To him all Act. 10. the Prophets giue testimony Indeed it was most meâ—t that soe great à mistery should bee foreshewed long before and diuers waies that the dignity thereof might bee knowne and being performed might bee proned more credible bee more firmely beleeued In this therefore our faith is most certainely confirmed that all things which we beleeue and hold concerning Christ we can proue to haue been in such manner foretold It is here saied in the singular number by the mouth of his holy Prophets because all of them with one spirit did prophesie of him and with one assent that he should come and worke saluation to vs. Saluation from our enimies especially from our inuisible enimies according as it is written For this â—ppeared the Sonne of God that he might dissolue the workes of the diuell Iob. 3. And from the hand of all that hate vs. By which words maie bee vnderstood our Sauiours deliuery securing of his elect from the power and wicked designes of peruerse men Not that he hath soe deliuered and secured the iust and righteous that they shall not bee afflicted persecuted or killed by them in this life but because our Lord by his death and passion hath obtained such grace for his beloued seruants that they shall not become subiect to the wills of bad men nor bee induced by them through inordinate feare to commit vice and doe vniustly but shall by patiently sustaining the tribulations and persecutions which they suffer by their meanes bee brought to eternall glory soe for euer freed from their infestation This is that which was promised by Micheas to the primitiue Micheat 4. Church Thy hand shall bee exalted oâ—er thyne enimies and all thyne enimies shall perish Thus therefore the God of
Luâ— 1. Act. 6. and in the Acte of the Apostles S. Stephen is tearmed likewise full of grace and Christ himselfe saied of the Apostles you Math. 5 are the light of the world Moreouer Christ is called in the holie Scriptures Master Father Pastor and Bishop and yet it is manifest that these titles are giuen to the Apostles in many places of the saied holie Scriptures Wherefore Peter Martyr doth not rightly gather that because God is the Father of merâ—ies they are impious who salute Marie with the title of Mother of mercie Next he sheweth in particular how euery part of the saied Antiphone doth most fitly agree vnto the blessed Virgin and First the title of Queene both because all the Blessed amongst whome she hath deseruedly allotted vnto her the most eminent place of dignitie are Kings or Queenes for of them our Sauiour saied Blessed are the poore in spirit for theirs is the Kingdome of heauen and againe Come yee blessed of my Father possesse you the Math. 25. 1. Math. 5. Kingdome prepared for you as alsoe because she had King Dauid for her Father and Christ Iesus the King of Kings for her Sonne Secondly the title of Mother of mercie both for that she is the Mother of Christ through whome we haue obtained mercie of God almighty as alsoe for that she doth dailie impetrate mercie for vs of God almighty Moreouer she is called according to the Hebrew phrase Mother of mercie that is to saie Mother very mercifull in which sense we vnderstand The Father of mercies that is to saie the Father exceeding mercifull Thirdly she is called Life not that she is essentially life it selfe in such sort as God nor that she is the principall cause of life as it is saied of Christ in the Actes of the Apostles The authour of life you Act. 3. killed but because she brought forth Christ and by him is made Mother of all that liue à spirituall life for soe Eue was called Life because she was to be the Mother of all that should liue à sensuall life Yet S. Epiphanius doth note that Haeres 78. Eue was called life not for that she was of herselfe worthy of soe excellent à name but because she was à type of Marie who doth truely merit to be called life she being the Mother of Christ and through him of all the brethren of Christ alsoe and by this of all the liuing Fowerthly the name of Sweetnesse is by all right due vnto her in respect of the innumerable and most excellent benefits wherewith she hath reioyced all mankind and doth daily comfort all that suffer for the loue of God in what sort soeuer for indeed tâ—ere is not any corner of the world in which there doth not shine some memory of her gracious sweetnesse Whilest she yet liued vested with a mortall body she was sweet to behold as being the most beautifull amoÌ„g women which the spouse witnesseth of her in the Canticles she was sweet in her words sweet in her gestures and finally sweet in all things and shall we beleeue that she is lesse sweet being now adorned with à glorified body and exalted aboue the quires of Angells certainly the reason why some doe not experience how exceeding sweet she is can be not other but because they liue impurely and immerge theÌ„selues in carnall delights and thereby doe render themselues as it were insensible of the sweetnesse that maie be found in her by spirituall and pure minds for such doe behold her as their princesse harken to her as their Mistresse loue her as their Mother follow her as their Queene and haue her their propitious Patronesse in the presence of almighty God and doe experience her wonderfully efficacious Fiftly she is called our Hope because next vnto our Lord in whome wee repose our confidence cheefly wee put our trust in the intercession of his blessed Mother as in à secondary and instrumentall agent which S. Thomas of Aquine 2. 2. act 4. sheweth to bee law full Neither is it an vnusuall Phrase to call others our Hope besides almightie God for the Apostle saieth speaking to the Thessalonians 1. These 2. VVhat is our Hope or ioy or crowne of glorie are not you before our Lord Moreouer our Sauiour speaking to the Iewes Thinke not Ioh. 5. that I will accuse you to the Father there is that accuseth you Moyses in whome you trust did not reprehend them that they trusted in Moyses but that they gaue not credit to Moyses The place therefore of Ieremy aboue Ierem. 17. cited to witt Cursed bee the man that trusteth in man is to bee vnderstood of them that place their cheifest hope in man and doe soe confide in man that they doe not in any sort confide in God for it followeth in the same place and his heart departeth from our Lord. But those who piously and rightly doe confide in Marie haue their cheifest hope in God for noe good Christian is ignorant that he ought to relye principally vpon God and onely secondarily vpon the assistance of his Saints To conclude this forme of speaking as alsoe the former is frequent in the workes of S. Bernard and S. Ephrem whome noe man as yet euer dared to accuse of impiety for S. Bernard called the Serm. 1. de Assumpt Virgin Marie Queene and Lady Mother of mercie Holie sweet and 〈◊〉 〈◊〉 â—other place he saieth of her that she is his greatest confidence Serm. de Aquaeductu Serm. de Deipara and all the subiect of his hope S. Ephrem alsoe calleth her His hope and the hope of all Christians Sixtly it is well saied to the blessed Virgin And shew 〈◊〉 â—fâ—er this exile the blessed fruit of thy wombe Iesus For truely it is not lesse to saue men then to shew vnto them the Sauiour and it is cleare by the authority of holie writ that men may rightly be saied to be saued by men as for example by these places To all men 1. Cor. 9. 1. Tim. 4. Iacob 5. I became all things that I might saue alle Thou shalt saue both thy selfe and them that â—eare thee He which maketh à sinner to be connected from the errour of his way shall saue his soule from death Them saue pulling out of the â—â—re In Ep. Iudae If therefore the Apostles did not feare to saie that men might be saued by them who laboured for the saluation of their soules by word example and praiers why should the holie Church feare to speake to the blessed Virgin reigning with Christ and possessing â—â—e first place in heauen next after his sacred humanity to shew Iesus vnto vs after this exile for noe good Catholike doth doubt but this ought to be vnderstood in à orthodoxe manner to witt by intercession in which manner these places following in the houres of the blessed Virgin are vnderstood to witt Giue me strength against thy enimies Protect vs from our foe and Receaue vs
and confusion at that voice Terusalem which is built daily vntill the consummation of the world of liuing stones as à Cittie in such sort as befitteth the Cittie of the eternall King to be built for it is built of precious polished holie reasonable stones of Angels and men as the Apostle affirmeth saying In Christ all building framed together groweth into an holie temple in our Lord in whome you alsoe are built together into an habitation of God in the holie Ghost c. VVhose participation is together in it selfe This clause is expounded diuersly in respect of the words in idipsum in the latine text which some interpret In the same according to whome the sense is That all the Cittizens of the celestiall Ierusalem doe participate of the same goodnesse because all of them doe enioy the same eternall goodnesse though not in like measure but more or lesse according as they haue loued more or lesse God almightie therefore is the same that is to saie the immutable and vndiuided goodnesse of the celestiall Ierusalem whose participation to witt the fruition beatitude and deification whereby it doth participate the diuine goodnesse is vniforme sempiternall Others admitt of the former interpretation to witt whose participation is together in it selfe and expound it That the goodnesse of all the celestiall Cittizens is the goodnesse of euerie and each one of them contrarie wise For since that loue is of its owne nature diffuse and communicatiue as in the celestiall countrey there is the most perfect mutuall loue of all the blessed soe there is the most full and absolute communion of the beatitude of euerie and each one one is as glad of the felicitie of another as of his owne yea they doe congratulate each other and according to the doctrine of S. Denis the Superiours doe impart to the inferiours of the perfections bestowed vpon them by almightie God These things doe not soe properly square with any terrene Cittie therefore it should seeme that what is saied in this Psalme of the terrene Ierusalem ought to bee vnderstood as meant of the celestiall For thither did the tribes ascend the tribes of our Lord the testimonie of Israel to consesse vnto the name of our Lord. Here the Prophet yeeldeth the reason why he hath saied Ierusalem which is built as à Cittie c. because thither into that holie and sacred sanctuary did the tribes ascend yet not of what sort soe euer but the tribes of our Lord which beare the marke and testimony of being infants of the true Israel These elected people did ascend to confesse vnto the name of our Lord as he had decreed from all eternitie and testified to his seruant Iacob that they should Ep. 1. beati Petri c. 2. and were superedified as it were liuing stones and spirituall houses for of the soules of the â—lect and the Angelicall spirits is that glorious fabricke of the triumphant Church composed They ascended alsoe to that holie Cittie Because seates sat othere in iudgement because there the thrones of Christ and those that reigne with him are firmely fixt and established Semes vpon the house of Dauid according to that of the Prophet Isa 9. Isaie He shall sit vpon the throne of Dauid vpon his Kingdome that he maie confirme it and strengthen it in iudgement and iustice from this time for euer c. and as the Angell promised to our Lady saying Our Lord Luc. 1. God shall giue him the seate of Dauid his Father and he shall reigne in the house of Iacob for euer The blessed reigning with Christ are the seates of God for The soule of the Sap. 7. iust man is the seate of the increate wisdome and these seates doe truly sitt in iudgement according to the promise of our Lord You which haue fâ—ll wed me in the Math. 19. regeneration when the Sonne of man shall sitt in the seate of his Maiestie you alsoe shall sitt vpon twâ—lue seates iudging the twelue tribes of Israel Moreouer they are seates founded vpon the house of Dauid because all the regall and iudiciaâ—ie power of the Saints dependeth of Christ who in the Ghospel is stiled the Sonne of Dauid and receiued the seate of Dauid his Father and shall reigne in the house of Iacob for euer O all yee that aspire to this holie Cittie Aske the things that are for the peace of Ierusalem the things that conduce to the peace of Ierusalem Or thus Begge yee of almightie God the gifts of the holie Ghost whereby you maie merit to bee brought to the peace of Ierusalem And thou ò Ierusalem obtaine by thy intercession aboundance of spirituall graces for them that loue thee for vs of the militant Church who aspire to vnion with thee Peace ô triumphant Cittie bee made in thy strength in thy walls and fortifications and aboundance in thy towers in thy Pallaces that soe thou maist enioy compleate felicitie For peace without aboundance is à secure possession of miserie and aboundance without peace is à doubtfull incertaine felicitie but when both these doe concurre nothing is wanting which maie bee desired to the rendring of à Cittie happie and flourishing Concerning which you are to note that this good wish of the Prophet to the celestiall Ierusalem doth not signifie anie feare he had least peace and aboundance might euer bee wanting vnto it for he saith of it in another place who hath set thy â—sal 147. borders peace and filled thee with the fatte of corne but it is onely à pious expression of his affections towards it and of the ioy he conceiued in the consideration of the felicitie thereof in which manner it is saied in the Apccalipse Saluation to Apoc. 7. our God who sitteth vpon the throne and to the lambe c. For my brethren and neighbours sakes I spake peace of thee Out of the vnfâ—lned loue and charitie which moueth me incessantly to wish the bâ—st things to my brethren and neighbours I preached vnto them peace but what peace not the peace of or with the world which our Sauiour saied expresly he came not â—o Math. 10. Philip. 4. gine but the peace of thee ô heauenly Ierusalem which as S. Paul saieth passeth all vnderstanding c. For the house if our Lord God I haue sought good things mâ—ther Another consideration why I loue my saied brethren and neighbours is for that they are the house of our Lord God whome whilst I wish well vnto and seeke to make enamoured of thy peace I esteeme my selfe to haue sought good things to theâ— for by their vnion thy number will bee made compleate thy walls fully finished Behold à Psalme repeat with spirituall 〈◊〉 the first verse whereof we ought to pronounce with the feruour of diuine to â—e and internall iubilation considering that noe man can attaine to this celestiall Ierusalem vnlesse he bee an vnfained louer and diligent obseruer of peace and charitie Let vs therefore
and repaire the holie Cittie were hindred and molested by the bordering nations in such sort that they were constrained to build with one hand and hold their sword in the other Which expositioÌ„ seemeth to accord with the title This exhortation therefore is giuen by the Prophet to Salomon because he first of all built the house of God and amplified the Cittie of Ierusalem in respect whereof he is fitly introduced as who should admonish Zorobabel that was as it were another Salomon how he ought to comport himselfe in reedifying keeping and inlardging the house of God the holie Cittie But in à higher sense the true Salomon to witt the peace maker Christ Iesus who is our peace doth admonish vs that aspire to true peace aspiring doe ascend from this vale of teares to the vision of peace the celestiall Ierusalem how we ought to build and gard the house or Cittie of the holie Church and exhorte euery man in particular by good workes to erect himselfe à house in heauen and keepe it carefully that he maie when time cometh ascend to inhabite and possesse it for euer according to which later sense I purpose to proceed In this Eight Graduall Psalme the Prophet treateth of the Eight degree of internall ascension to witt of the manner houre and order of rising to adore God A morall exposition of this Psalme VNlesse our Lord Iesus Christ or God the holie Trinitie build interiourly by faith Charitie and grace the house the holie Church or euery member thereof in whome God doth reside as our Sauiour saied we will come to him Ioh. 14. and make abode with him c. They the Prophets Apostles and their successors haue laboured in vaine that build it that by preaching teaching liuing exemplarily and working miracles haue endeauored to conuert soules informe the faithfull and erect the saied house For vnlesse God almightie infuse internall light externall preaching will profitt litle if any thing at all whence is that of the Apostle Neither he that planteth is any thing nor he 1. Cor. 3. that watereth but he that giueth the encrease God Vnlesse our Lord keepe the Cittie the holie Church which is tearmed à Cittie in respect of the vnion of the faithfull He euerie Doctor Pastor or Prelate watcheth Philip. 2. in vaine that keepeth it For not onely the beginning of our good but alsoe our conseruation protection and perfection is of God and therefore as he alone doth build the holie Church interiourly by infusing faith Charitie hope and the gifts of the holie Ghost to which infusion holie Prelates Pastors whome he hath called to that function doe dispose the minds of men soe he alone doth keepe it by himselfe by conseruing those gifts in being which he hath soe infused and the Angells and men to whome he hath recommended the chardge or gouernmeÌ„t of his Church doe keepe it instrumentally and dispose it exteriourly by exhorting to goodnesse and remouing the impediments of liuing well It is in vaine for you Prelates Pastors of the holie Church to rise before light to applie your selues with all diligence to build and gard this house this Cittie of our Lord before the infusion of grace before the irradiation and reception of the diuine assistance As if he should saie Your labour will produce noe effect or profitt nothing at all vnlesse the grace of God bee propitiously present both with you and your audience Rise ye therefore to execute the office recommended vnto you after ye haue sitten after you haue humbly implored the diuine assistance and with drawing your selues from exteriour affaires haue rested for some space at the feet of à Crucifix meditating contemplating and praying that you maie bee admitted to enter into the wine Cellar of the holie Ghost and into the treasurie of the wisdome of God Being therefore spiritually inebriated with the ardour of diuine loue and irâ—adiated by the light of veritie you maie arise and passe to instruct others communicate with them of your plenitude for then God will graunt à blessing to your labours and one word of your mouth shall make deeper impression in the heart of your audience then whole sermons will otherwise doe Rise then bouldly after you haue sitten in this sort VVho eate the bread of sorrow vnto whome the teares of fraternall compassion are food daie and night For it behoueth you daily to condole with your subiects and not alone to bewaile your owne but their offences alsoe Thou Ezech. 5 shall beare saieth the Prophet Ezechiel the iniquitie of tho house of Israel whence 2. Cor. 11 the Apostle saieth of himselfe VVho is weake and I am not weake VVho is scandalized and I am not burnt and holie Iob I Iob. 30. wept sometime vpon him that was afflicted and my soule bad compassion on the poore VVhen he shall giue sleepe to his beloued when our Lord who is the prime architect of this spirituall fabricke shall after you haue faithfully cooperated with his grace graunt you and the residue of his chosen friends à long desired rest from your labours that is à happie death Behold the inheritance of our Lord are children the reward of the fruit of the wombe Then to witt at the daie of iudgement it shall appeare that you and they who haue been regenerated to God by Baptisme and adopted his children are his inheritance for then both you and the rest of his selected friends shall passe into his eternall possession and inheritance and become the reward of Christ Iesus the sweet fruit of the wombe of the blessed Virgin who by his passion and death hath purchased grace and glorie for you and them As arrowes in the hand of the mightie soe are the children of them that are shaken By these children are vnderstood all the elect who are the inheritance and reward of Christ and by that comparison of them with arrowes in the hand of the mightie is designed the spirituall power of the seruants of Christ which was apparent and manifest both in their actions as conuerting infidels to the Catholicke saith or sinners to peÌ„nance with the efficacie of their doctrine splendor of sanctitie and force of miracles alsoe in their passions as suffering all sorts of torments with incredible patience and fortitude euen to the last gaspe for the defence of the truth These are alsoe tearmed The children of them that are shaken because they are the disciples and followers of the Prophets and Apostles whome the world did persecure euen to death it selfe Blessed is the man Christ true God and true man that hath filled his desire of them of the saied children That is to saie He is truely blessed because he hath brought his desire to the end he aimed at which was to behold the saluation and glorie of his children for whome he hath done and suffered soe exceeding much Therefore he shall not be confounded when he shall speake to his enemies in the gate When