drop after drop with à certaine coherence in forme of little streames or most subtile water channels we cannot sufficiently admire the wisdome and goodnesse of God almighties prouidence For as holie Iob saieth If he hold in the waters all things Iob. 1â— shall be dried and if he sende them forth they shall ouerthrow the earth to witt if they should fall together with violence but God almighty of his woÌ„derfull goodnesse preuenteht this VVho bindeth the waters in Iob. 26. the clowds that they breake not forth together downewards Dew is à subtile and slender vapour compacted together in the superficies of the earth or vpon herbes by à teÌ„perate coldnesse both to nourish them and refresh the aire By Dew is signified the consolation and vnction of the holie Ghost and by à shower is signified doctrine and preaching according to that of the Prophet Isaie I will commaund the Isa 5. clowds that they raine noe shower vpon it speaking of the Synagogue of the Iewes All spirits of God blesse yee our Lord. The spirits here mentioned are taken for the winds which proceed from sundry parts of the earth and conduce very much to the budding forth of the fruits of the earth to the consolation and refreshing of mankind By them are signified the inspiration and refrigeration oâ— the holie Ghost Fire and heate blesse yee our Lord. If wâ— will seriously consider the subtility actiuity and greatnesse of the elementarie Fire it will aboundantly store vs with matter of it's Creators praise S. Thomas affirmeth that the properties of diuine things maie fitly bee exprest by Fire for God himselfe is tearmed by the Apostle à consnming Fire charitie alsoe yea the Luc. 12. holie Ghost is for diuers reasons called Fire By Fire is signified Charity and by Luc. 24. heate which is an effect of Fire the feruour of charity of which our Sauiour saied I came to cast fire on the earth and what will I but that it bee kindled and the two Disciples saied VVas not out heart burning in vs whilest he spake in the way Cold and summer blesse yee our Lord Cold is either taken for the aire or for the sharpe quality of the winter season By it is mystically vnderstood the extinguishing of vices and concupiscence and by summer the perfection of vertues in which the elect doe magnificently praise almighty God most humbly ascribing to his diuine goodnesse aswell their â—ecesse from euill as their accesse to good Dewes and hoarie frost blesse yee our Lord. The Dewes here spoken of are most frequeÌ„t in the spring tyme but hoarie frost is most vsually in Autumne By Dewe is designed prosperitie by hoarie frost aduersitie in both which pious Vertuous men doe equally giue thankes to God Frost and Cold blesse ye our Lord. Frost is caused by cold and the most vehement frost is occasioned by the North wind according to that of Ecclesiasticus The cold North wind blewe and of the water Eccles 43. Psal 147. there froze Christâ—all vpon the gatering waters it shall rest and as à brest plate it shall put it selfe vpon waters and that of the Psalmist He casteth his Christall as morsells before the face of his cold who shall endure By frost and cold is vnderstood the constriction or obduration of the mynd caused by substraction or suspension of diuine coÌ„ olations or sensible deuotion into which estate whosoeuer commeth by the diulne dispensation let him praise God in the best manner that he can and in noe sort neglect to prosecute those pious exercises he hath accustomed himselfe to performe nor condeseend to solace himselfe in exteriour vaine delights but busie himselfe in some profitable imployment as reading writing or hand labour and expect with patience the reinfusion of those subtracted gifts acknowledging his vnworthinesse resigning himselfe to beare that affliction euen during his whole life if soe it shall seeme good to the will of God and noe doubt these aridities and coldnesses will turne to his aduancement in the way of perfection and the comforts he will receiue afterwards from the diuine goodnesse wlll bee farre more reall and solide then he euer formerly experienced Yee and snow blesse yee our Lord. Some by yee doe suppose haile to bee vnderstood Snow is the dissolution of à cloud which by reason of excessiue cold cannot melt into drops but is congealed in its descent and falleth downe in forme of lockes of wooll The whitenesse thereof is caused by reason that the subtile and light spirits thereof in their congealing doe striue to exhale but are stroken suddainly by force of the cold and kept in by which meanes they are turned into à froth and seeme white and cleare In yee Psal 147. Psal 148. and snow we maie behold the immense wisdome of God who as the Psalmist affirmeth giueth snow as wooll and againe Haile snow yee spirit of stormes which doe his word By these two are signified the scourges of God wherewith we are chastized in which we ought to praise God saying with holie Iob I haue sinned Iob. 33. and indeed I haue offended and as I was worthy I haue not receiued Nights and daies blesse yee our Lord. There are two sorts of daies The one is called an artificiall daie which continueth during the space of tyme that the Sunne is seene in our Hemisphere the other à naturall daie which contayneth all that space of tyme which an artificiall daie doth the night following and is vsually diuided into 24. howers Night is caused by the shaddow of the earth and designeth tribulation and daie prosperitie By Night is alsoe designed the obscuritie of the old TestameÌ„t or darkenesse of vices and by daie the grace of truth in the New testament and illustration of the mynd according to that of the Apostle The night is passed and the daie is at hand Rom. 13. Let vs therefore cast of the workes of darkenesse and doe on the armour of light Light and darkenesse blesse yee our Lord. S. Paul defineth Light by its effect Light Ephes 5. saieth he is that which maketh all things manifest It is à celesâ—iall qualitie created the first daie by which is designed the increate brightnesse of God In à mysticall sense it is takeÌ„ for the illuminatioÌ„ of the vnderstanding or for the consolation exhilaration of the heart as darknesse which is à priuation of light is taken for ignorance or desolations and heauinesse of the heart Lightnings and clowds blesse yee our Lord. Lightning is à wonderfull hot and drie exhalation which after it is drawne aloft is inuironed on euery side and constrained into straight limits by the force of cold out of which it striuing to gett passage in that conflict fire flasheth forth the clowd bursting and thunder is heard Clowds are caused partly by the celestiall waters before mentioned and partly by moist vapours exhaled and drawne vp by the Sunne By them are spiritually
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
and satisfied in this matter it will be necessary here in the beginning to take away such scruples and free the holy Church from falsly imposed errors superstition in the instititution and practise of saying the foresaid office The principall questions or doubts which may be made concerning it are these First by what authoritie and for what end it was instituted 2. ly why it was diuided into so many parts or howers and 3. ly why it is vsually said in the latine tongue by those who for the most part doe not vnderstand latine To all which I shall endeauour to giue soe cleare well groūded an swears that neither weake mynds shall haue occasion to complaine of hardnesse and obsuritie nor peruerse and froward iudgments if any such happen to peruse them shall iustly pretend any insufficiencie or want of soliditie in them After these generall points are clearely in their order discussed and some few slighter obiections of lesser moment answeared it will be easier both for me to proceed to the exposition of each particular part of the foremētioned Office and for the pious reader to vnderstand what I shall write Moreouer besides these I haue for the comfort and instruction of deuout but lesse learned Catholiks added some things to help such of them as recite this holy office that they may doe soe with due reuerence and spirituall profit This I conceaued necessary and hope will not proue vngratefull CHAPT II. Shewing that there hath beene euer both in the old and new law à publique forme of praier IT is easie to be demonstrated both out of the holy Scriptures Councells Fathers and the practise of the holy Church in all ages that besides mentall praier such vocall praier as euery one vsed priuatlie according to his owne necessitie and through pious particular instinct from God there was euer some more publique forme of praier instituted for the greater conformitie of all true beleeuers in their manner of praising almightie God and for the more solemne recounting of the benefits mercies shewed to his Church How many Psalmes Hymnes and spiritual Canticles do we find composed in the old Testament and accustomed to be said principally and generally by all those who were more particularly consecrated and addicted to the seruice of God and not onely by them but alsoe at tymes conuenient as their leasure did permitt by all sorts of people both men and women who although they were not obliged vnto any sett forme of publique praier yet they both might did vse it to the honor of God and with no small benefitt to their owne soules What hath bin said doth euidently appeare by the holy Scriptures first of the l. 1 Paralip c. 6 v. 31. old Testament These are they to witt the progeny of Leuj whome Dauid appointed ouer the singing men of the howse of our Lord since the Arke was placed and they mynistred before the Tabernacle of Testimony singing vntill Salomon built the howse of our Lord in Ierusalem And he King Dauid appointed before the Arke of our Lord of the Ibidem c. 16. v. 4. Leuites that should mynister and should remember his workes and glorifie and praise our Lord the God of Israel And the Priests stood in their offices and the Leuites with the instruments of the songs of our l. 2. Paralip c. 7. v. 6. Leuit. 8. v. 35 Lord which Dauid the King made to praise our Lord because his mercy is for euer Daie and night shall you tarrie in the Tabernacle obseruing the VVatches of our Lord which no doubt was à type of the Canonicall howers obserued in the Catholike Church Then sung Moyses the children of Israel Exod. 15. v. 1. this song to our Lord said Let vs sing to our Lord for he is gloriously magnified c. Marie Ibid. v. 20. therefore the prophetesse Arons sister tooke à timbrell in her hand and all the women went forth after her with timbrills and dances to whome she beganne the song saying Let vs sing to our Lord for he is gloriously magnified c. This laudable custome of reciting Psalmes was alsoe vsed by our Lord Sauiour Christ Iesus his Apostles as appeareth by the hymne they saied before they went forth vnto the Mount Oliuet Math. 26. v. 30. which was sung according to the custome of the Iewes after the eating of the Paschal lambe and as Paulus Burgensis writeth did containe Sixe Psalmes whereof the inscriptiō was Alleluia vz. The Psalme Laudate pueri with the fiue following Psalmes which the Hebrewes called the great Alleluia In the primitiue Church there was alsoe such a forme of publique praier euer obserued St. Paul in his epistle to the Ephesians did exhort them to the vse of singing Psalmes and Hymnes in these words Be you filled with the spirit speaking to Ephes c. 5. your selues in Psalmes and Hymnes and spirituall Canticles chaunting and singing in your harts to our Lord giuing thankes alwaies for all things in the name of our Lord Iesus Christ to God and the Father He expresseth singing in your harts because that is the cheifest of it self necessarie euen whilst we pray with our voice The same he doth admonish the Collossians saying Let the word of Christ dwell in you abondantly in all wisdome teaching Collos c. 3. and admonishing your owne selues with Psalmes Hymnes and spirituall Canticles c. Out of which sayeings of the Apostle we may gather with S. Augustine that the custome of the holy Church in singing of Psalmes and Hymnes hath had its beginning euen from Christ and his Apostles The custome saieth he of singing Hymnes Ep. 119. ad Ia. c. 18. and Psalmes may be defended by the Scriptures since we haue such profitable documents examples and precepts thereof both from our Lord himself and his Apostles S. Paul describing the manner of praier vsed by Christians of the primitiue Church hath these words VVhat 1. Ad Cor. 14. is it then Bretheren when you come together euery one of you hath à Psalme hath à doctrine hath à reuelation hath à tongue hath an interpretation c. In which place of the Apostle we haue à certaine type and example of the Canonicall praiers which the holy Church vseth at this prefent in which Psalmes and Hymnes are sung and the holy Scriptures are read togeather with their explications out of the holy Fathers According therefore to the foresaied custome of the primitiue Christians our mother the holy Church guided directed by the spirit of God hath conposed the office of the Breuiarye CHAPT III. Shewing the Antiquitie and by what authoritie the office of the B. Virrgin was instituted THe office of the B. Virgin is alsoe in euery point answerable to the forme of praier before mentioned as cōsisting principally of Psalmes Hymnes Canticles and Lessons out of the holy Scriptures and is in all things agreeing with the manner obserued in the
Doctor of Diuinitie Where upon the good Brother transported with exceffiue feruour of spirit went instantly into that part of the garden which looked towards the towne and with à strong voice cried out O thou poore thou ignorant and simple old woman loue thy Lord Iesus Christ and perhaps thou shalt grow greater in heauen then Brother Boâ—aâ—enture and hauing soe saied he fell into an extasie and remained in it without stirring from that place for three howers space together The Third diuision is into à formall attention and à vertuall which may be gathered alsoe out of S. Thomas in the Article à fore cited A formall Attention is that by which we keepe our minds actually busied about one of the saied three Attentions vizt either to the words to their signification to God or sonie other pious matter A vertuall Attention is that which is thought to remaine by force and efficacie of the purpose or intention framed in the beginning of our praier to attend by one of the saied three waies This attention doth morally perseuer and hath influence into our praier vntill by some other act wee doe expressely or implicitely recall or disanull it A formall attention is the best but such is our frailtie and weaknes that few are found who can continue any long tyme in it therefore God almighty vnto whome our infirmities are well knowne doth not exact it as absolutly necessary during our praier but is graciously well pleased with our vertuall attention as best agreeing with the condition of mankind since our fall by the sinne of our first parents Which S. Thomas affirmeth expresly in his answer to the first objection of the saied Article sayeing That man doth praier in Spirit and truth whoe cometh to praier moued by the instinct of the holy Ghost notwithstanding his mynd doth afterwards strave abcoade S. Thomas alsoe in the same Article saieth There are Three effects of praier The first is to merite And to obtaine this effect it is not necessary that our attention actually continue during the whole tyme of praier but the force and vertue of our first intention framed when we begane our praier doth render our whole praier meritoâ—ions The â—econd is to impotrate or obtaine by 〈◊〉 and to this effect the first in 〈◊〉 doth suffice which God almightie doth principally regard but if this first intention faile or be wanting our praier is neither moritorious nor 〈◊〉 for God doth not harken to that praier to which he that praieth doth not 〈◊〉 The Third effect is à spirituall refection of the mind and to this effect an actuall â—ention is necessarily required according â—o that of S. Paul If I pray 〈◊〉 ◠〈◊〉 my Spirit remaines without 〈◊〉 CHAPT IX Shewing the causes of distraction the means to preuent them and how to â—â—rite â—y reiecting them THe principall causes which asâ—◠〈◊〉 our minds in praier maie fitly be dâ—â—ided into causes more immediate and causes remote 〈◊〉 doth expresse three remote causes Lâ—â— de 〈◊〉 â— 5. à ◠of distractions The first whereof is the continuall infestation of the deuill suggesting 〈◊〉 and bad thoughts The second is our pronesse of nature to euill acts For the sense and 〈◊〉 of Gen. 8. mans heart are prone to câ—â—ll from their 〈◊〉 which pronesse to euill acts he and other Diuines doe tearme the habite of sinns or an â—â—â—â—eterate custome of reâ—oluing in our minds fading and corrupt thinges For euen as à corrupt humor hauing once wrongâ—t it self à pastadge will not easily be hindred in its course euen soe our wauering and inconsiderate thoughts doe slide on in their course and draw our mynds to such things as we haue accustomed our selues vnto The Third remote cause is the instabilitie and feeblenes of our mynds which we haue contracted by the first staine of originall sinne and as the raies of the sunne are alwaies wauering and cannot rest theÌ„selues vpon the wallowing waâ—es of the sea soe the raies of the diuine light cannot easily fix themselues in an vnsetled and inconstant heart Thus farre Sotus The causes more immediate are very many but I will here specify onely 10. of the principall The first is the want of watchfulnesse ouer our hearts out of praier by which meanes our minds are filled and incombred with à rabble of vnproâ—itable thoughts which ordinarily will represent themselues to our veiw in praier The Second is the ill custody of our eies eares during our praier through which as through two gates such things which are seene or heard doe violently presse and passe to our fantasie The Third is our naturall instabilitie of mind which cannot long continue fixt vpon one subiects but is much like in that propertie to à wanton horse that can stand on noe ground but muâ—â— still be trampling and prâ—ncing here anâ— there The Fourth is an inordinate desiâ— of enioying something which like to â— Furie doth vex and disquiet our myndâ— soe long at it is deferred and cannot bâ— attained The Fift is a vehement solicitude or care taking which hindreth internall peace The Sixt is anxietie of scruples fearing least something were omitted or not well pronounced or the like The Seauenth is the sense of the words we read which sometymes maie minister occasion of diuerting our mynds The Eight is varietie of imploiments businesses or studies where in our minds haue been too earnestly busied The Ninth is idlenes or sloth and the euill branches which proceed from them as â—epiditie satietie and the like The Tenth and last is subtraction of the diuine light or grace which happeneth sometymes either for that it was not well vsed or that it was remissely vsed or to make vs by feeling the want of it to seeke to recouer it with more feruour and earnestnes and to hold it in better esteeme when he is pleased to bestow it The seuerall roots or causes of distractions being sufficiently declared it will be needfull that I doe here sett downe some directionâ— how to preuent them Yet it will be in vaine for me or any other as I conceiue to goe about to prescribe à meanes how to preuent them in such sort that one by help there of maie be able to free himself wholy from them for noe man whilst he remaineth cloathed with mortall flesh can be soe cleared from them that they shall neuer occurre and therefore my intent hereby is onely to prescribe some few instructions how to preuent them that they maie not haue soe facile accesse into our mynds nor through our fault molest vs and that when they happen to assaile vs we maie conuert them to our benefite and increase of merite The best waie theÌ„ to auoide distractions in praier is to come vnto it with due preparation and during the time we continue in it to propose vnto our vnderstanding some pious coÌ„siderations where with to sett her profitably to worke which she can if she be disposed paint forth in such liuely and mouing
the lib. 9. Confes c. 1. li. 4. de oratione c. 2. â— 10. saied hymnes of the orientall Church as S. Augustine affirmeth Suarez saieth that the holie Church was moued by the especiall prouidence of God to institute that the confession and glorification of the B. Trinitie by the accustomed Hymne Glorie be to the Father c. should be added to the end of euery Psalme because saieth he the vse of the Psalmes was of greater antiquitie then the law of grace and by this meanes they doe participate the proper perfection thereof and become compleate and consummate Cornelius à Lapide dilating vpon these words of the Apostle For of him and by Rom. 11. him and in him are all things to him be glorie for euer Amen doth expound this hymne of glorification in fauour of such who repeat it often Glorie saieth he be to the Father of whome all things are as of the prime origine Glorie to the Sonne by whome all things are made as by wisdome and men redeemed as by their mediator Glorie to the holie Ghost in whome are all things as it were in à bond and consummation Glorie to the Father of whome is all paternitie in heauen and vpon earth Glorie to the Sonne by whome is all filiation Glorie to the holie Ghost in whome is all holines and sanctification Glorie to the Father of whome is eternitie Glorie to the Sonne by whome is all forme beautie Glorie to the holie Ghost in whome is all felicitie and fruition Glorie to the Father of whome is all vnitie glorie to the Sonne by whome is all equalitie glorie to the holie Ghost in whome is all loue and concord Glorie to the Father of whome is all powâ—r glorie to the Sonne by whome is all wisdome glorie to the holie Ghost in whome is all goodnes Glorie to the Father who created me glorie to the Sonne by whome I am redeemed glorie to the holie Ghost in whome I am iustified Glorie to the Father who hath predestinated me glorie to the Sonne by whose precious bloud I am washed and made cleane glorie to the holie Ghost in whome I shall be glorified for euer Amen Alleluia NEXT in order followeth the Angelicall Hymne Alleluia which is song froÌ„ Easter vntill Septuagesima not without good reason for holie Dauid Psal 146. Psa 99. exhorteth To our God let there be à pleasant and comely praise againe Make ye iubilation to God all the earth serue ye our Lord in gladnesse enter ye before his fight in exultation And this hymne signineth praise God with à heart dilated through excesse of ioye The holie Church therefore because we ought neuer to surcease from praising God noe not then when we recount the miserable estate of man by the fall of our first parents hath ordained that in lieu of this hymne of exultation the verse Praise be to thee â— Lord King of eternall glorie shall be recited from Septuagesima vntill Paster which is à tyme of mourning and pennance li. 2. de Ritibuâ— c. 20. Stephen Durantus disputeth this question at lardge why the holye Church should omitt Alleluia from Septuagesima and yet place in lieu thereof à praise which seemeth equiualent thereunto after many solutions at length he answereth with S. Thomas and the Glosse vpon the ninth of the Apocalipse that this Hymne Alleluia besides the ordinary praise doth insinuate à iubilation which cannot be expressed in words Leo the 9. saieth that these two Hymnes Cap. de Consecr Hi. duo Dist. 1. onely are mentioned in the New Testament to haue been song by the Angells that is to saie Alleluia and Gloria in excelsis both which are intermitted in Septuagesima to shew that for the sinne of our first parents we are banished from communicating with the Angells in Iubilation which Adam in the state of innocencie did enioy as S. Iohn Damascene li 2. de Paradis affirmeth in these words Adam in bodie was delighted in the terrestriall paradise but in mind he was present with the quires of Angells in the paradise of holie spirits The same alsoe in effect S. Gregorie the Great affirmeth in his Dialogues Dialog 2. to witt that man in paradise was accustomed to enioy the words of God and to be present with the blessed Angeliall Spirits in puritie of heart and hight of contemplation But we alas doe now Psal 64. sit and weepe in Babilon of this wretched life and vpon the bankes of the riuers thereof whilest we remember that Syon where the Prophet saieth An hymne becommeth God VVisupra â— S. Leo aboue named giueth this reason why Alleluia is intermitted for nine weeks precisely and reassumed in the tenth weeke There are saieth he nine quires of Angells and the tenth quire sell by the sinne of Pride and thereby disturbed the ioye of the rest vntill Man was created to supplie their number but when he fell alsoe by disobedience they were againe greatly discomforted vntill our Sauiours birth at which tyme they begane to reassume their songe of ioye and afterwards at his Resurrection and Ascension together with those blessed soules which accompanied him vnto his throne of glorie they conceiued full hope that their number should be made compleate and their praise perfect S. Augustine saieth that although this Li. 2. Hymne might be interpreted both in de doctrina Christiana c. 10. Greeke and Latin yet it hath remained intire because it relisheth best in its owne originall to witt in the Hebrew Whosoeuer out of curiositie shall desire to soe more of the signification of this Hymne let him peruse the 137. Epistle of S. Ierome to Marcella where he maie receiue satisfaction The Inuitatorie verse IN the diuine office the Inuitatorie verse is vsually varied according to the nature of the office appointed for each daie and it is thus defined by Peter Damian Tom. 3. c. 7. in his booke intituled Dominus vobiscum The Inuitatorie saieth he is that by which the communion of the faithfull is inuited to the praise of God Concerning which you must note that the communion of true beleeuers be they scattered abroad in neuer soe many seuerall countreys doe yet make but one mysticall bodie whereof Christ is the head in whome they maie and doe meete together in spirit in the diuine praises by the feete of their soules which are the affections and in this sort they are inuited to come and ioyne with vs in the praise of almightie God S. Augustine affirmeth that if two iust In Psal 94. men be placed one in the East and the other in the West yet maie they truely be saied to be together because they are both in God but although à iust man and à wicked man be linked in one chaine yet are they farre à sunder for the one by louing iniquitie hath seperated himself farre from God and the other by louing God is nearely adioyned vnto him and if two such should praise
thy irrepreheÌ„sible righteousnes in words deeds mildnesse affabilitie sweetnes and mercie towards the humble and obedient and iustice seueritie towards disobedient and haughtie spirits and thy right hand thy diuine nature which is the right hand of thy humanitie shall conduct thee maruelously shall direct teach thee the principles of gouernment how to rule thy people subdue thy enimies dilate thy dominion Or thus because of thy truth and mildnes and iustice that is because of the acts of these vertues and their merit in regard thou hast been true in thy life doctrine mild and patient in aduersitie and in all things iust and righteous not seeking thy owne but thy Fathers glorie and the saluation of mankind therefore thy right hand shall conduct thee maruelously eleuating thee from the earth to heauen and constituting thee Iudge of the vniuerse For Christ did merit his Ascension and iudiciary power by his holie conuersation and exinanition of himselfe taking vpon him the forme of à seruant humbling himselfe becoÌ„ming obedient euen to the death of the Crosse Christ in all things spake and obserued the truth as he witnessed of himselfe before Pilate saying For this I was borne Ioh. 18. and for this I came into the world that I should giue testimony to the truth He was alsoe mild for he taught his disciples saying Learne of me for I am meeke and Math. 11. humble of heart And he was iust as S. Stephen affirmed of him to the Iewes saying VVhich of the Prophets did not your Fathers persetute and they slew them Act. 7. that foretold of the comming of the iust one c. The verse following is both written and distinguished diuersly whereby the sense doth differ much Some write it point it as followeth Thy sharpe arrowes the peoples vnderneath thee shall fall into the heart of the Kings enimies and being soe written it seemeth to yeeld this sense Thy diuine doctrine and thy grace mouing the hearts of the heaâ—ers are thy sharpe arrowes With these the Infidelles who before were rebellious and disobedient to thee being wounded shall bee conuerted and become obedient to thy holie lawes and by their example draw thy aduersaries many of the obdurate Iewes and other Tyrants that persecute thee thy holie Church to embrace thy doctrine alsoe Others make two points after the word fall expound it as followeth The Gentils and many alsoe of the Iewes wounded with the forementioned arrowes of Christ shall become obedient to the faith and those arrowes shall haue such force and efficaciâ— that they shall preuaile against the hearts of the enimies of Christ the King and Messias as maie appeare by the example of S. Paul other persecutors of the Christian faith Finally others to with S. Augustine and Dyonisius the Carthusian write it as followeth Thy sharpe arrowes the peoples vnderneath thee shall fall in the heart of the Kings enimies that is in the middest or the thickest of them Or thus they sâ—all fall in the heart that is their fall shall bee spirituall by the obedience of the mynd not corporall And hauing thus obtained a full conquest Thy seaâ—e ô God for euer and euer thy tribunall of Iustice and thy throne of glorie ò Christ who art true God shall bee firmely established remaine for euer à rod of direction of iustice and equitie is the rod of thy Kingdome the scepter by which thou shall gouerne the holie Church which is thâ— KingdoÌ„e with iust correction and equall retribution according to that of the Prophet Isaie He shall not iudge according to the sight of the eies nor rebuke according to the hearing of the eares but he shall iudge the poore in iustice and shall rebuke in equitie and he shall strike the earth with the rod of his mouth and with the spirit of his lippes he shall kill the impious Thou hast loued iustice and hated iniquity whereof thou hast giuen good testimony by becoÌ„ming obedient euen to the death of the Crosse to satisfy the iustice of God and take away the sinnes of the world therefore God thy God or according to S. Augustine and others that follow the Greeke text therefore ô God ô Christ true God and true man thy God the God of all who is in à most singular manner thy God hath annoynted thee in respect of thy humanitie with oyle of gladnes with the glorie of resurrection and ascension aboue thy consorts in à more full and excellent manner then he hath King Dauid and all other holie Kings exalting thee in glorie placing thee at his right hand and giuing thee à name which is aboue all names that in thy name euery knee bow of the celestialls terresttialls and infernalls Myrrhe and Aloes and Cassia from thy garments By Myrrhe which preserueth dead bodies from putrifaction is signified Mortification which preserueth soules from the filth and corruption of concupiscence By Aloes which taketh away hardnesses asswageth swellings of the Lunges is signified Humilitie which taketh away the obduratenesse stubbornesse of the mynd and the vaine puffings vp of Pride And finally by Cassia which groweth in moist places springeth very high is signified Faith which groweth in Baptisme The vertues therefore which are designed by Myrrhe Aloes and Cassia doe proceede from thy humanitie ò Christ which is as it were the garment of thy diuinitie and not onely from it but alsoe from howses of Iuorie from chast pure soules in whome thou dwellest as in cleane shining odoriferous howses out of which vertues the daughters of Kings religious soules that haue got dominion ouer the world the flesh and the deuill haue delighted thee haue giuen thee exceeding great contentment to behold them runne soe fast after the sweet odors of thy garments by exercising themselues continually in those thy vertues in thy honor with pure intention meerely to please glority thee The Queene the holie Church thy beloued spouse stood on thy right hand in golden rayment cloathed with charitie compassed with varietie of all other vertues and graces inwardly and enuironed outwardly with varietie of estates â—rders and professions all vnited in one faith Heare daughter attentiuely what thy spouse who is alsoe thy Father shall saie vnto thee either by himself or by the mouthes of his holie seruants and see consider by faith all things which he shall propose vnto thee and incline thy eare with all humilitie and readines to obey his holie will and forget thy people laye à side all inordinate affection to thy old consorts and the howse of thy Father cease alsoe to loue thy kindred carnally And then the King will couet thy beautie Christ Iesus will bee inamoured of the beautie of thy mynd desire to vnite thee vnto him in spirituall wedlocke Bee careful therefore to dispose thy selfe in this sort because he fane exceedeth in beautie power wisdome wealth and glorie all the Princes of the world who haue hitherto sued
for thy loue for he is the Lord thy God and they to wit all that shall beleeue in him shall adore him according Daniel 7. to that of the Prophet All peoples Tribes and tongues shall serue him And the daughters of Tyre of that great cittie neare to the land of Iuda called Tyre by whome are signified the Gentils shall present him with gifts all the rich of the earth shall beseech thy countenance shall with humble praiers and gifts seeke to winne thy fauour that they maie bee admitted to bee of thy traine and by thy meanes bee brought vnto his presence All the glorie of that daughter of the King who sometymes is called the Queene the spouse of Christ and the Church is within in interiour vertues and beautie of her mynd not in exteriour vaine fading things in borders of gold in workes of charitie clothed round about with varieties with the acts of diuers vertues In these consisteth her glorie and with these she trimmeth and adorneth herselfe that she maie appeare amiable in the eies of her spouse who is not delighted with exteriour vaine dressings and attyre Virgins shall bee brought to the King after her in the first principall place after her Virgins shall bee brought to thee ô Christ and next after them her neighbours holie widowes and such as lead their liues in lawfull wedlocke vsing it for the true end for which marriage was instituted and not for carnall delectation shall bee brought to thee They shall bee brougâ—t in ioy and exultation of body and spirit they shall bee brought into the temple of the King into the Kingdome of heauen after their passadge out of this place of banishement For thy Fathers in the place of the holie Patriarks and Propâ—ets thy Fathers ô holie Church ô spouse of Christ there are borne to thee sonnes Apostles Bishops and Priests thou shalt make them Princes ouer all the earth and they shall prescribe lawes to the whole earth which neuer yet any temporall Monarch could doe They and all those they shall begett in Christ Iesus shall bee mindfull of thy name in all generation and generation shall seeke to dilate thy glorie in all ages Therefore shall peoples of all nations â—â—ome the holie Apostles and their successors haue taught and instâ—ucted Confesse vnto thee for euer shall praise thee vnto the end of the world and for euer and euer for eternitie This their praise shall beginne in this world and continue in the future without end By the espoused here mentioned all Expositors doe vnderstaÌ„d the holie Church because the Apostle in the 5. to the Ephesians doth most clearly teach that the holie Church is the espoused of Christ Notwithstanding all that is here spoken of her in this Psalme maie alsoe bee fitly applied to euery perfect soule and principally to the Blessed Virgin who although she bee the Mother of Christ according to the flesh is neuerthelesse the espoused of Christ according to the spirit and amongst the members of the holie Church is deseruedly alotted vnto her the cheifest place of dignitie which is the reason that this Psalme is appointed to bee song in all her feasts and in the feasts of the other holie virgins The title and argument of the 45. Psalme and fift in the Nocturne Office VNto the end to the Sonnes of Chore A Psalme directing to the end which is Christ to the faithfull who shall imitate Christ crucified For secrets for hidden mysteries which shall bee reueiled in the later daies This Psalme is fitly placed next to the former for in the former was foretold the exaltation of the holie Church by the spirituall nuptialls with Christ our Lord in this is foreshewed the persecution which shall happen vnto her after the departure of her beloued spouse vnto his heauenly Kingdome her deliuery from those afflictions which shall principally come to passe towards the end of the world The exposition of this Psalme OVr Lord is à refuge vnto vs when we are inforced to fly persecution and strength when we tollerate it and in both flying and tollerating he is an helper and comforter in tribulations which haue found vs exeeedingly which haue happened vnto vs aboue measure Therefore will wee not feare when the earth shall bee troubled although the earth bee wonderfully shaken and mountaines transported into the heart or middest of the sea with great violence Or thus therefore we that hane placed our confidence in God will not feare when earthly men who haue had their affections wholly bent vpon terrene transitory things shall tremble with great horror in the daie of iudgement and the proud and mightie men of the world shall bee throwne into the very depth and middest of hell Or thus as being the words of the Primitiue Church hauing placed her hope in our Lord Iesus Christ Therefore we will not feare with à carnall humane and inordinate feare when the land of Iuda or the people of the Iewes shall bee troubled labouring in vaine to extirpate the young plants of Christ and blot out the memory of him in mens hearts neither will we then feare when the Apostles and disciples of Christ shall bee inforced to leaue Iewrie and passe to the Gentils inhabiting the middest of the earth Their waters haue sounded the clamours false accusations of the Iewes and Gentils haue sounded before the tribunalls of the Presidents Kings whither they haue conuented the disciples of Christ and were troubled to behold that they laboured in vaine to hinder the propagation of the Christian faith the mountaines were troubled the high Priests and the Princes and Potentates of the earth were moued some to impatience and persecution and others to Pennance and imitation in his strength beholding his diuine power in whose name the Apostles wrought wonderfull signes and miracles for confirmation of the doctrine which they promulgated The two following verses are expounded diues waies and first of the Militant Church The violence of the riuer the fountaine of sacred Baptisme maketh the militant Church the Citty of God ioyfull with spirituall gladnesse The highest God who alone can make cleane him that is conceiued of vncleane seed hath sanctified his tabernacle the Church of the elect or the elect themselues who according to the Apostle are the temple of the liuing God in whome he will dwell walke God is in the middest thereof of the foresaied temple as à strong pillar sustaining it on all sides who saieth of himself that VVhere there bee two or three gathered Math. 18. together in his name there he is in the middest of them It shall not bee moued the holie Church shall not faile in her faith nor bee suppressed or ouerwhelmed by tentation and tribulation because God will help it in the morning presently soe soone as she shall call vpon him for aide early in the spirituall Aurora to wit in the instant of infusion of grace or illumination of the holie Ghost Secondly they are
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
vertue of true humilitie doe euen from the fall of Lucifer acknowledge all their excellencie as receiued from him and mankind depressed by the Serpent alsoe in particular such as resigne themselues to his holie will and for his loue doe submitt themselues vnder all creatures Raising vp from the earth from carnall life from the loue of transitorie things and terrene thoughts the needie such as are voide and destitute of spirituallitie inriching them with diuine gifts with the loue of heauenly things and the contemplation of high mysteries and lifting vp to the Kingdome of glorie the poore the humble out of the dung of this corruptible bodie To place him there with Princes with the holie Angels with Princes of his people with the cheifest of his elect for the Triumphant Church is one vnited of good men and holie Angels Or thus That he maie place him on his right hand in the daie of iudgement with the Princes of whome the Prophet Isaie speaketh saying Our Isa 3. Lord shall come to iudgement with the ancients of his people and his Princes VVho maketh the barren woman the congregation of the Gentils to dwell in à house in the militant Church à ioyfull Mother of spirituall children whome she regenerateth of water and the holie Ghost In this sense the Apostle alleadgeth Gala. 3. that of the Prophet Isaie Reioyce thou barren that bearest not breakeforth and crie that trauailest not because many are the children of the desolate to witt of Gentilitie then of her that hath à husband to wit the Synagogue whose spouse husband was God almightie but he left her for her incredulitie as the Prophet Ieremy Iere. 12. doth manifestly declare saying I haue forsaken my house I haue left my inheritance I haue giuen my beloued into the hands of her enemies myne inheritance is become vnto me as à Lyon in à wood The Prophet tearmeth Gentilitie or the people of the Gentils Sterill and desoâ—ate because they were long forsaken by almightie God for their Idolatrie in such sort that they brought forth noe fruit of the holie Ghost nor generated any children to Christ whence is that of Amia the Prophetesse The barren woman bare verie manie and she that had manie children was weakened It is meet that we sing this Psalme with spirituall ioy it being composed wholly in the diuine praise It importeth vs alsoe to striue to become children that is pure innocent and humble that soe we maie merit to praise God worthily and to bee beheld by him with a gratious eie for Praiso is not comely Eccles 15 in the mouth of the vitious The third Psalme in Vespres which is the last in Tierce as alsoe the fourth Psalme which is the second in None are alreadie expounded in the saied Houres The title and argument of the 147. Psalme and last in Vespres THe title is Allelâ—ia In this Psalme the Prophet doth exhort the people of God both of the Triumphant and Militant Church to sing his praise incessantly giuing thankes for his singular benefits showred vpon them in particular for that he hath fortified them on all sides placed peace in their borders blessed their of spring fed them with the bread of life and manifested his hidden mysteries vnto them aboue all other people The explication of the Psalme O Ierusalem praise our Lord render the tribute of praise thankfulnesse to the Soueraigne Monarch of heauen and earth you Cittizens of the holie Ierusalem the Cittie of peace and vnitie of blessed spirits that see him face to face Praise thy God ô Sion ô all you that are called to the vnion of the holie Catholicke Church and doe contemplaâ—e God your Creator redeemer conseruer by the eies of faith praise him in the best manner you can excogitere to witt in puritie of heart and conuersation without blame And that you maie praise him the more worthily remember the singular testimonies of his good will shewed towards you Because he it is that hath strengthned the lockes of thy gates to hinder the enemie from surprising thee at vnawares and moreouer he hath blessed thy children in thee If this bee referred to the celestiall Ierusalem by the Gates here mentioned is vnderstood the admission where by any of the elect are admitted to the fellowship of the blessed by the Lockes is vnderstood the confirmation whereby the elect are firmely established in God and soe the sense of those words He hath strengthned the lockes of thy gates is that God hath made the confirmations of the celestiall Cittizens soe immoueable and secure that they cannot bee broken à suÌ„der by any slight or force The lockes of the gates of this Ierusalem are metaphorically saied to bee confirmed because as à Cittie of this world whilst it is fortified with strong lockes boults and barriers is held secure neither the enemies being of power to make forceable entrance nor the inhabitaÌ„ts willing or able to depart out of it soe the holie Cittie is altogether most secure in respect that neither the reprobate can enter it nor the blessed will or can abandon it But if they bee referred to the Militant Church by the Gates thereof are vnderstood Vertues especially Faith hope and charitie and by the Lockes are vnderstood the Sacraments which our Lord hath fortified by giuing the efficacie of sanctification vnto them in vertue of the Passion of our Sauiour in such sort that noe man soe long as he shall remaine within the fortresse of the Catholike Church and keep himselfe in the shelter of the infused vertues through the force of the Sacraments which he therein receiues need to feare the machinations of the euill enemie VVho hath sett thy borders peace ô celestiall Ierusalem He it is that hurld downe to the abisse of hell like to à flash of lightâ—ing that mutinous crue that once to disturbe thy peace and in an instant begirt thee with à wall of concord of warreproofe which noe dissention shall euer penetrate And filleth thee with the fatte of corne with the fruition of his diuinitie For the superessentiall diuinitie is the foode of the blessed whose vision or fruition maie well bee tearmed the fatte of corne that is to saie the sweet refection of the eternall bread which refection is the essentiall reward of the blessed wherewith they are soe fully enriched that they can desire noe more Iâ— is his paternall prouidence likewise that hath established within thy circuits â— Militant Church that happie peace which the world cannot giue to witt tranquillitie of conscience which all those enioy who remaine within thy precincts Christ alsoe doth daily fill thee with that Soueraigne foode the holie Sacrament of his owne bodie vnder the species of the purest wheat bread VVho sendeth forth his speech to the earth He it is who sendeth his onely Sonne the eternall word into the world to assume humane flesh for the saluation of mankind Or thus He it is who sendeth forth by