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
the signification of the word Dauid maie most fitly bee applied for Dauid is by interpretation strong of hand or worthy to be desired Belogning to the end that is to Christ for The end of the law is Christ vnto iustice to Roma 10. euery noe that beleeveth who is the glorious perfectioÌ„ of al good things For Presses that is for the merits of his painefull passion wherein he was as it were troden vnder the feete of the Iewes and all his sacred bloud forced out of his veines Which Metaphor Isaias alsoe vseth demaunding Isa 63. of Christ VVhy is thy cloathing red and thy garments as theirs that tread in the vine presse answering in Christs person I haue troden the presse alone The word Presses maie be morally applied to the holie Church where Christ is the vine the Apostles are the branches and spreaders that is preachers of the Gospell Christians are the grapes Christian vertues the wine as namely Patience and Fortitude in afflictions whereby the good are purified and seuered from the midst of the reprobate as wine is pressed out of the grapes barrelled and layed vp in cellers and the huskes and carnells cast to hoggs or other beasts Theophilactus saieth that the Hebrewt In Comment super Ioh. did in auncient tyme sing this Psalme at the feast of Scenopegia in the month of September when they had gotten in their haruest thereby giuing thankes to God the bestower of all for their good haruest of corne and wine Christ Iesus the fruit of the wombe of the B. Virgin is our haruest of corne for he is the bread of life which descended from heauen he is likewise our vintage for he hath giuen vs his body for our foode and his precious bloud for our drinke Since the Iewes therefore gaue thankes by this Psalme to God the bestower of all good things for their carnall foode how much rather ought we to offer vp vnto him this Psalme by the hands of the B. Virgin in thankfulnes for our spirituall foode beseeching her to make intercession for vs that we maie conuert it to our soules benefit An historicall exposition of this Psalme O Lord of all by thy omnipotent power and particularly Our Lord for thou hast selected vs out of all the generations of the earth to be thy peculiar people and we alone haue chosen thee for our God vnto whome we will exhibite all honour diuine worship and to none but thee onely How maruelouse is thy name thy glorie and the fame of thy greatnes in the whole earth not onelye in Iurie where thou hast been pleased to manifest thy infinite goodnes and immense power by innumerable signes and miracles but alsoe in the vttermost bounds of the earth Because thy magnificence the confession of thy praise is eleuated not onely aboue the earth but alsoe aboue the heauens which with their continuall and ordinate circumuolution doe neuer cease to proclaime to all creatures thy incomprehensible maiestie which is more to bee admired euen Out of the Mouth of infants and sucklings thou hast perfected established and altogether made manifest the Praise of thy holie name because of thy enimies to witt that incredulous people who will not acknowledge thee for the author of all things but doe with great furie oppugne those that loue and honor thee and thee in them maie blush at their owne malice and grosse ignorance when they shall behold sucklings to set forth thy glorie moreouer that thou maiest destroy and confound the wisdome and subtilities of the enimie of all mankind and the reuenger alsoe of the iniuries done to thee executing the seueritie of thy iustice vpon misbeleeuers and such that acknowledge thee for the true God but denie thee in their actions and dishonour thee in their bad liues Because I shall see thy heauens those huge vast celestiall orbes the workes of thy fingers which thou hast made by the wisdome of thy diuine vnderstanding the goodnes of thy will and the actiuitie of thy creatiue power which are thy fingers the Moone and starres which thou hast founded placed fixed and disposed in their proper spheres I cannot sufficiently admire VVhat is man Adam the very first man that was created what is he That thou who art of such immense Maiestie as those thy stupendious workes doe shew thee to bee art mindfull of him furnishing him with all things necessarie in due season Or the sonne of man the ofspring of that first man Adam what is he that thou soe graciously visitest him with manifold fauours and benedictions Yet when I considere the excellencie of his nature I perceiue thou hast good reason to bee solicitous for him for Thâ—â— hast diminished him à litle lesse then the Angellâ— in dignitie and excellencie of nature thou hast made him litle inferiour to them true it is whilest he remaineth in this life he is something inferiour to them in regard that he is clothed with à body subject to corruptioÌ„ they are pure immateriall substances but at the generall resurrection he shall be like vnto them impassible glorious and capable to behold thee cleerely as thou art Yea in this life with glorie and honour thou hast crowned him according to the soule thou hast formed him to thyne oâ—ne image and similitude and indued him with three Angelicall powers memorie vnderstanding and will and other graces which he enâ—oyed during the tyme he remained in originall iustice and according to the bodie thou hast adorned him with beautie comelinesse many other ornaments and hast appointed him ouer the workes of thy hands made him Prince and Soueraigne Lord ouer all thy creatures Thou hast subiected all things vnder his feete commaunded all thy creatures to doe him homage and obey his will All sheepe and oxen and other domesticall creatures Moreouer all the beasts of the feild vntamed and sauadge creatures the birds of the aire and fishes of the sea that walke the pathes of the sea This dominion ouer thy creatures man enioyed fully and absolutely before his fall noe one of them making the least resistance against him for as Saint Augustine saieth soe longe as lib. de Na. gra 15. raison in man remained subiect and obedient to God the inferiour powers of his soule were alsoe perfectly obedient and subiect to raison the bodye to the soule and all creatures to man But when man had once transgrâ—ssed thy holie precept and thereby became disobedient to thee the inferiour powers of his soule begane presentlye to bee rebellious to raison the flesh to the spirit and creatures though naturally subiect to him to disobey him And albert he still retained the dominion ouer them which through thy infinite goodnesse and clemencye thou didst againe alsoe confirme vpon him fully and intirely according to right yet according to exercise or power to execute his right thou hast iustly weakened him for his demerit Since therefore thou art our Lord soe potent and of
holie Church For like as wheÌ„ the riuers enter into the Sea the salt waters doe rage swell at the entrance of the fresh waters soe the Infidels did beginne to rage and swell at the preaching of the Apostles as being contrary to their doctrine and manners But our Lord dwelling on high hath shewed himselfe farre more to bee admired since he hath gotten the victory ouer all the persecutors and tyrants and propagated his Kingdome through out the earth notwitstanding they impugned it to the vtmost of their power For the word in altis which here is interpreted on high some read in high things and expound it as followeth The persecutions of the Infidels are indeed maruelous but our Lord is farre more maruelous in high things to wit in the wonderfull miracles sublime signes and neuer before heard of prodigies which he hath effected by those that beleeued in him in soe much that the holie Church amidst the most cruell persecutions that euer were did not onely not feare nor faile but was exceedingly dilated augmented strengthened and sustained all sorts of torments with wonderfull alacritie and cheerefulnesse vntill at length the tyrants yeelded and the Roman empire it selfe submitted its stubborne necke to the yoake of Christ And therefore ô Christ Thy testimonies thy words where with thou hast testified and solemnely promised by the mouthes of thy holie Prophets and Apostles concerning thy saied Kingdome that thou wilt establish it and defend it in such sort that hell gates shall not preuaile against it are made credible exceedingly are confirmed with soe frequent and euident miracles that they cannot bee denied to bee most true but doe as it were inforce vs to beleeue that thou wilt performe in due tyme and order whatsoeuer thou hast saied as maie appeare alsoe by what thou hast already most faithfully brought to passe From henceforth therefore it is most meet that the holie Church which is thy house bee holie immaculaâ—e and adorned with all puritie for euermore in respect that she hath for her guardian and protector soe mighty and prouident à Lord from whome she hath alreaôy receiued such singular benefits and maie iustly hereafter expect farre greater relying on thy most faithfull promises for Holinesse becometh thy house ô Lord for length of daies Behold here à short Psalme but yet replete with mysteries wherein the soule hath à sweet confident and amorous conference with God Let it not therefore bee sung by vs in à cold and aride manner but with feruour of deuotion and holie desires And that we maie bee able to sing it in this sort let vs cleanse our selues from all staine or impuritie of our flesh and spirit that our body maie bee the temple of the holie Ghost and our soule the seat of the eternall wisdome The Title and argument of the 99. Psalme and Second in the Laudes A Psalme in Confession The Prophet doth here inuite the people of God often and attentiuely to confesse vnto him with confession of praise both for that he hath created nourished and conserued vs as alsoe because the memory of him is most sweet his fidelitie and mercy towards vs perpetuall The exposition of the Psalme MAke ye iubilation to God all yee who inhabite the earth saie yee an Hymne vnto him with such aboundant and ineffable ioy of heart that the ioyfulnesse of your deuotion maie endure noe limits but through the excesse and vehemency thereof maie breake forth by exteriour signes which yet are farre short of expressing what you feele interiourly It is most meet that yee reioyce to God in this manner because as his Majestie doth infinitely exceed our imbecillitie and vnworthinesse soe the ioyfulnesse which we conceiue touching him ought to transcend our proper infirmity elocution manner of declaring our mynd Serue yee our Lord obey yee his diuine precepts not out of a seruile feare but in gladnesse willingly promptly and with à filiall loue for God loueth à cheerefull giuer 2. Cor. 9. Serue him with gladnesse yet not dissolutely or irreuerently but in gladnesse accompanied with feare or respect according to that Serue our Lord in feare Psal â— and reioyce to him with trembling It cannot bee hard to serue him in this manner loue being the summarie of his coÌ„mandements Rom. 13. and the fulnesse of his law For what is more sweet easie then to loue Enter yee in before his sight enter yee into the materiall temple of God where he is present in an especiall manner most graciously giueth audience to deuouâ— people My eies saieth he shall bee opened 2. Paralip 7. and my eares erected to his praier that shall pray in this place Enter I saie in exultation of heart and with an attentiue and inflamed mynd that he maie behold that your affection towards him hath moued you to come into his presence and that you come not of necessitie or coÌ„pulsion Enter yee alsoe into the immateriall temple of God to wit into your soules place your selues there neare vnto his sacred image and discusse your interiour open your hearts vnto him with an humble confidence and treate with him coÌ„cerning the businesse of your saluatioÌ„ inuenting many pretty industries of loue to expresse your affectioÌ„s gaine his fauour for he alone caÌ„ satiate your desires Know yee not onely by faith but alsoe by naturall reason experimentall gust that our Lord into whose presence I inuite you to come and praise him he is God our Creator and conseruer then whome nothing can bee imagined more excellent He it is vnto whome we are indebted for our being and all that we are or enioy For he made us and not we ourselues Although our parents doe cooperate to the vnion of our soules to our bodies which are begot by them yet doe they in noe sort concurre to the production of the soule it selfe it being created by almighty God of nothing as the world it selfe was created by him without the influence of any other cause besides himselfe and therefore we Men must needs acknowledge à more singular dependance of our Creator then any other of these sublunary things amongst which we are conuersant in this life For they are produced by the immediate causes vpon which they depend not onely by meanes of disposing the body and rendring it fit to receiue the soule or forme with which it is to bee animated or informed but alsoe by immediate influence coÌ„currence to the production of the soule or forme it selfe whereas in vs Men this is proper to God alone to produce our soule without the least helpe of any secondary cause at all This the Mother of the holie Machabees 2. Ma chab 7. did confesse saving vnto her children I know not how you appeared in my wombe for neither did I give you spirit and soule and life and the members of euery one I framed not but in deed the Creator of the world that hath formed the natiuitie of man and
in the Canticles Thou art all fâ—ire o my beloued and there is no blemish in thee but alsoe she did and doth procure puritie in others by her exemplar life Blessed art thou among women THree maledictions did sinne bring vpon mankind from all which the B. Virgin was most free The first was layed vpon the woman that with corruption she should conceane with greife she should beare her burthen and with paine she should bring forth But the B. Virgin conceaued of the holie Ghost bore and bred with comfort and brought forth our Sauiour with ioye Springing it shall spring saieth the Prophet Isai 35. and shall reioyce ioyfull and praising The second Malediction was giuen to the man In the sweat of thy face thou shall eare bread from which the B. Virgin was free whoe attended to those things that appertaine to our 1. Cor. 7 Lord that she might be holy both in body and Spirit The Third Malediction was common to both sexes vdâ—t that 〈◊〉 should returne to dust and froÌ„ this the B. Virgin was alsoe free for we beleeue that he was raised after her death and assumpted into heauen which the holy Prophet foretold Psal 131. saying Aâ—ise Lord into thy rest thou and the Arke of thy sanctification Blessed is the fruit of thy wombe Iesus IN the fruit which Eue did eate she sought for three things and was defrauded of her expectation in them all but the B. Virgin found in her fruit all she could desire The First thing which Eue sought for in her fruit was that which the deuill did falsly promise vdâ—t that she should be like vnto God but he lied for she by eating that fruit was not made like but vnlike vnto God for by sinning his image in her soule was much defaced and she estranged from God and banished out of Paradise But the B. Virgin the true mother of the liuing and all that by her meanes doe liue in spirit did and doe experience this in the sacred fruit of her wombe for through Christ both she and they are made like vnto God VVe kâ—ow saieth the Euangelist Ioh. 1. c. 3. that when he shall appeare we shall be like vnto him The Second thing which Eue expected was delectation because it seemed good to eate but alas it proued à bitter sweet for she knew he self straightwaies to be naked and had great serrow But in the fruit of the B. Virgin we find sweetnes and saluation He that eateth my flesh hath life euerlasting Ioh. 6. The Third thing which Eue sought in her fruit was the delight in beholding it because it was faire to the eye but of this alsoe she was soone defrauded when she considered with the eyes of her mynd that the beautie thereof 〈◊〉 false and deceiptfull But the fruit of the B. Virgin was most beautifull to behold as the Prophet witnesseth Psal 44 Goodly of beautie aboue the sonnes of men and most delightfull to contemplate as being the glory of the eternall Father whome the Angells behold with excessiue ioy and admiration Eue could not find in her fruit what she longeâ— for neither can à sinner in any sinne whatsoeuer Let vs therefore detest those false deceiuing fruits which exteriourly appeare faire and pleasant but interiourly are full of corruption and breed the worme of conscience and let vs seeke in the fruit of the B. Virgin the fulnesse of our hearts delight in which truely and onely it maie be found Holie Marie MOst fitly was the name of Marâ—e giuen vnto her for 〈◊〉 is by interpretation Stella mariâ— that is the starre of the sea and as those that saile by sea are directed by the starre of the sea vnto their desired hauen soe all Christians are directed by the B. Virgin â—arie vnto eternall rest Moreouer as that starre doth send forth it's raies without hurt to it self soe did the B. Virgin bring forth her sonne the light of the world without preiudice to her Virginitie The raies of à starre doe not diminish the brightnes of the starre neither did the Sonne of the B. Virgin diminish her integritie S. Bonauenture speaking of this holie pag 430 Lect. 1. name of Marie hath words to this effect This most holie most sweet and most worthy name saieth he was most sitly giuen to soe holie soe sweet and soe worthy à Virgin for Marie is by interpretation à bitter sea or the starre of the sea Marie signifieth illuminated or illuminatrice and Marie signifieth likewise Lady Marie is à bitter sea to the deuill drowning his power and brusing his head against the rocke which is Christ Marie is the starre of the sea to men guiding them through the turbulent waues of this world vnto the celestiall hauen Marie is illuminated by the glory of her diuine sonne Marie is an illuminatrice to the Angelicall spirits by the glory wherewith she is soe illuminated and vnto men by her exemplar life and exquisite vertues And Marie is the Lady of all creatures by being Mother to their Lord. O Marie thou bitter sea help vs that in true repentance we maie become bitter totally O Marie thou starre of the sea help vs that we maie be directed through the sea of this world spiritually O Marie thou illuminatrice help vs that we maie be illuminated in heauen eternally O Lady Marie help vs that we maie be gouerned by thy direction and power filially Mother of God S. Thomas of Aquine saieth that in the 3. p. q. 35. a. 4. sedcon Chapters of S. Cyrill approued by the Ephesine Councell is read I hat if any one doe not confesse Emanuel which is God Amoungst vs to be God in very truth and which followeth the B. Virgin to be the Mother of God for she carnally or according to the flesh conceiued and brought forth the word of God made flesh let him be Anathema that is excommunicated ad 1. In the same Article be further saieth That although it cannot be expressely found to be affirmed in the holy Scriptures that the B. Virgin is the Mother of God yet is expressely found in them that Iesus Christ is true God as in the first and in the 20. chapt of S. Iohn and that the B. Virgin is the Mother of Iesus Christ as appeareth in the first of S. Mathew wherefore it necessarily followeth out of the words of the holy Scriptures that she is the Mother of God Moreouer S. Paul teacheth That Christ who is aboue all things God â—d Rom 9. blessed for â—uer is according to the flesh of the Iewes but he is not otherwise of the Iewes then by the meanes of the B. Virgin therefore he who is aboue all things God blessed for euer is truely borne of the B. Virgin as of his Mother Alsoe in the same Article he alleadgeth these words of S. Cyrill in his first â—d 2. Epistle As the soule of man is borne together with it's body and is reputed to be one therewith soe
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
after their conuersion for the most part are accustomed to praise our Lord with à gratefull heart saying with the Psalmist But that our Lord hath holpen me within very Psal 9â— litle my soule had dwelt in hell Yet in regard that bruit sauadge and vntamed creatures are properly called beasts and bruit tame domesticall creatures cattell by beasts may fitly bee vnderstood carnall cruell vntractable men by cattell gentle courteous and tractable men Sonnes of men blesse yee our Lord. Reasonable and intellectuall creatures as the Sonnes of Men are ought to blesse our Lord not onely by affording matter of the diuine praise to such as rightly consider them but by considering their owne excellencie and perfection as alsoe the perfections in other creatures to magnifie and extoll with heart and mouth the infinite goodnesse wisdome and power of almigtie God acknowledging him by words and deeds the author and fountaine of all perfection cordially giuing thankes vnto him for all benefits gifts bestowed either vpon them or vpon other creatures Indeed if we will attentiuely consider Man as touching his body and soule and other circumstances concerning him we shall find soe much the more copious and excellent matter of the Creators praise by how much man is of à more high and excellent nature then the rest of the forenamed creatures For in the body of Man how great goodnesse of God how great prudence of soe mighty à Creator doth appeare Are not the places of the senses and the rest of the members soe disposed the forme shape and stature of the whole body soe delineated that they clearely shew they were made for the seruice of à reasonable soule Man is not created as we see irrationall creatures inclining towards the earth but with the forme of his body bolt vpright towards heauen whereby he is admonished according as the Apostle exhorteth To mynd the things that are aboue and not the things that Collos 3. are upon the earth By how much the more and greater benefits therefore are bestowed vpon him by soe much the more he is obliged to praise God and by soe much the more seuere and terrible shall his doome of reprobation bee if he bee found defectiue herein Let Israel blesse our Lord. Amongst all the generations of men the Israelits are most obliged to God almighty for his especiall graces and singular patronadge and consequently are bound by all the lawes of gratitude to render him due praise VVho declareth his word to Iacob his Psal 147. iustices and iudgements to Israel He hath noe done in leke manner to any nation and his iudgements he hath not made manifest to them Yet in respect that the people of Israel for their incredulity and obstinate blindnesse are become vnworthy of that name of whome the Apostle saieth Behold Israel 1. Cor. â—0 according to the flesh by Israel is now to bee vnderstood the people that are Christians by faith and workes of whome the same Apostle saieth Peace vpon the Israel of Gal. 9. God for they are frequently designed in the Prophets vnder the names of Ierusalem Sion and Israel especially in regard that the Primitiue Church consisted of the saied people Priests of our Lord blesse yee our Lord. These holie men hauing in generall tearmes inuited all Israel to blesse our Lord doe now here especially nominate the Priests on whome greater gifts are bestowed then vpon the vulgar and who in respect of their office or function are peculiarly obliged to spirituall exercises and the praise of God vnto whome Ezechias saied My children be not negligent 2. Paralip 29. our Lord hath chosen you to stand before him and to minister to him and to worship him and to burne incense to him and of whome our Lord hath saied I will replenish the soules of the Priests with fatnesse and in Exodus it is alsoe saied that The Priests shall be holie to their God If then the Priests Exod. 29 of the old law were bound to liue soe spiritually continently and soberly whose priesthood was but as à type and figure of the priesthood of Christ and his holie Church how spiritually continently and temperately are the Priests of the holie Church obliged to liue Verily so much the more perfectly ought they to frame their liues by how much their priesthood is more spirituall and diuine and the sacrifice they offer more excellent and the Sacraments they handle of greater value Seruants of our Lord blesse yee our Lord. These words doe seeme to bee spoken to those cheefly who ministred to the Priests in the diuine worship to witt to the Leuites vnto whome Deacons doe succeed in the holie Church yet they maie alsoe be vnderstood as spokeÌ„ to all the faithfull for they are all properly stiled the seruants of God as being Created by him redeemed with the pretious bloud of his most deare and onely sonne Christ Iesus Spirits and soules of the iust praise yee our Lord. You are to know that these words Spirit soule doe expresse one the same essence of à reasonable soule which in as much as it informeth and giueth life to the body is called Anima that is à soule and by reason of its simplicity and in as much as it contemplateth heauenly things it is called à Spirit Holie and humble of heart blesse yee our Lord not attributing your vertues and merits to your owne proper power labour or industry but to the piety and grace of the holie Ghost who operateth in you both à good will and ability to performe your duties Ananias Azarias and Misael blesse yee our Lord. These holie men hauing inuited all creatures to praise our Lord doe now prouoke themselues thereunto in consideration of their present benefit being miraculously preserued from the fire of that flaming furnace The verse following is not in the Text but hath been added by the holie Church in the praise of the most blessed Trinity in the place of Gloria Patri which Pope Damasus by the perswasion of S. Ierome did institute to be recited or sung at the end of euery Psalme as hath been saied heretofore Let vs Blesse that is Let vs with heart and mouth exhibite deuotion praise honour reuerence and diuine worship in spirit and truth to the Father our Creator and the Sonne our Redeemer with the Holie Ghost our Comforter and for that these trhee persons are one vndiuided and most amiable God Let vs praise him in three persons with one praise and superexalt him for euer speaking well of him thinking well of him and ascribing vnto him all that is good Thou art blessed o Lord in the firmament of heauen and laudable and glorious and superexalted for euer The argument of the 148. Psalme intituled Alleluia that is to saie Praise our Lord. THe Prophet intending to inuite all creatures to praise our Lord doth reduce them to two Classes to witt Heauen and earth for these are the two principall
yet vnderstand the Scriptures vntill after our Sauiours Resurrection as S. Luke Luc. 24. doth seeme to affirme where he sayeth These are the words which I spake to you c. Then he opened their vnderstanding that they might vnderstand the Scriptures And S. Iohn expresseth this more clearlye saying As Ioh. c. 20. v. 9. yet they knew not the Scripture that he should rise againe from the dead The Princes alsoe of the Iewes and all those that inhabited Ierusalem in those daies did not vnderstand the voices of the Prophets which were read euery Sabaoth as may be read in the Actes of the Apostles The ignorant Act. c. 13. therefore ought not to be sollicitous or troubled at their defect in learning for there will not bee exacted of them an account in the generall Iudgment how deeply they haue diued into secret and hidden mysteries with subtilitie of witt or learning but how they haue endeauored to loue and sought to haue their wills in all things conformable to the holy will of God Some holy men well experienced in internall affaires doe affirme that we haue certaine affections towards God that reside in our soules which require onely a good will to expresse them and that it importeth little whether this be done by significant words or by words that haue noe sense or connection in in them at all or by exteriour signes or otherwise how soe euer so that we intend thereby to manifest the loue we interiourly conceiue and feele desire to make knowne vnho him in the best manner we are able One that is tongue tyed from his birth but hath his feete or other parts at libertie may praise God deuoutly by signes of exultation sighs or beating of his brest S. Ierome writeth of himself that after he had implored the diuine assistance by violent beating of his brest and continuall teares it seemed vnto him very often that he was amongst the quiers of Angels by reason of the wonderfull sweetnes peace and spirituall ioy of his conscience which almighty God sent him after such pennance and hereupon it is that he is commonly pictured with à stone in his hand and his breast naked In the history of S. Francis is declared that one of the disciples of that holy Saint did for the most part vse the vowell V. V. V. for his praier and that with often repeating thereof he was many tymes rapt into great extasies and the like hath hapned alsoe to diuers others who haue vsed bodily gestures according to the exigence of the soule well affected The spirituall sweetnes which is deriued into our soules by reciting the diuine office in the latin tongue doth spring principally from two fountaines The one is from our ready and humble obedience to the ordinance of the holy Church refusing all election on our part and accepting that as best and most conuenient for vs which she hath instituted for the conformitie of true beleeuers in their manner of praising God The other is from the words themselues which haue proceeded from the mouth of almigtie God and haue been dictated by his holy spirit to the Prophets Patriarks Apostles and other Saints for these words originally coming from God are most delightfull and pleasing vnto him doe cause à greater sweetnes to the soule in exercising them and returning them towards God Both which comforts are indifferent to the learned vnlearned for it resteth not so much in the dulnesse or subtilitie of the vnderstanding as in the weaknes or force and goodnes of the will to performe this worke that it may be iudged more or lesse acceptable in the sight of God Wherefore let the vnlearned endeauour with all their forces to Pray in spirit that is with à recollected mind inflamed and lifted vp to God Let them I saie in this sort present their deuotions before the throne of God Let them intend to praise him with all their strength and might and to be gratefull vnto him for his benefits Let them busy themselues in this alone and their reward will no doubt infinitly exceed their labours Thus much might suffice concerning this mutter were it not that it will be needfull to explicate that place of S. Paul 1. Cor. 14. to the Corinthians where he seemed to coÌ„maund that the praiers of the Church be not performed in an vnknowne language but rather in the vulgar that euery one might vnderstand them and the people receiue instruction The words in that place which seeme to make most for that sense are these in the 14. verse and those that follow If I pray saieth he with à tongue vizt vnknowne My spirit that is my affection praieth but my vnderstandinge and the vnderstanding of those that â—arken vnto me is without fruite VVhat is it then that is what remedy is best in this case I will praie in spirit that my mind may receiue refection I will pray alsoe in the vnderstanding that is plainly that all who are present may perceiue what I pray I will singe in the spirit I will singe alsoe in the vnderstandinge But if you blesse in the spirit that is praise God in an vnknowne toÌ„gue that your spirit and affectioÌ„ onely may be nourished he that supplieth the place of the vulgar that is he that is an ignorant vnlearned man who is not skilfull in your tearmes how shall he saie Amen vpon thy blessing that is how shall he be able to approue and confirme what thou hast saied or wish the same with thee because he knoweth not what thou hast saied For thou in deede giuest thankes well but the other is not edified Thus farre the Apostle Concerning which you are to note that the Apostle in this place doth not speake of the diuine office or publique praiers of the Church which euen from the beginning were celebrated in the Christian Assemblyes in the common or knowne languages that is to saie either in the Hebrew Greeke or Latin and not in euery particular vulgar tongue but he speaketh there of the Hymnes Canticles and praiers which some priuate persons vnto whome God almightie had graunted the guift of tongues were accustomed to pronounce at their meetings in their owne name as being composed by themselues For since that the cheif end why the people were called together was for the common instruction edification and comfort of euery one such spirituall Caticles and Hymnes which for the most part were repleat with hidden mâ—steries being recited in à strange and vnknowne tongue would proue altogether vaine and without fruit to their auditors which the words of the Apostle following in the same Chapter doe sufficiently declare I giue God thankes saieth he that I speake with the tongues of you all but in the Church I will speake that is I had rather speake fiue words a few words with my vnderstanding that others may conceiue and vnderstand my meaning that I may instruct others alsoe rather then ten thousand words in Ã
to themselues the others part which custome is much to be disliked both for that it occasioneth scruples as alsoe for that such whispering doth often disturbe others hinder their owne attention and tacitly infringe the common practise of alternation Wherefore such are to know that it is farre better for them to attend diligently to what the other part doth recite and spare such their super fluous and preiudiciall labour But perhaps they will saie that they cannot sometymes heare distinctly what the other doth recite to which maie be answered that they are not bound to heare euery word distinctly pronounced but it sufficeth that they perceiue the others are not negligent in performing their part and they themselues haue lisseâ—ed attentiuely For as much as concerneth the manner of reciting in priuate the diuine office and consequently the office of the B. Virgin by one alone the practise in all ages doth likewise shew it to be both sufficient and conuenient Yet because some clauses or passages in the saied offices seeme to suppose more then one person concurring as for example the Benedictions which are giuen in the plurall number and Venite exultemus Come let vs reioyce the word Oremus Let vs pray which is vsually recited before euery Praier Benedicamus Domino and diuers others where in the plurall numbers expressed In answer there vnto I will here set downe what Peeter Damian in his booke entituled Dominus vobiscum answereth in generall to such like obiections vz. That the rule of Ecclesiasticall tradition is to be vniformely obserued whether the office be recited by one alone or more For saieth he if the Doctors of the Church had iudged it meet they would haue prescribed one forme of the diuine office for one alone and an other for two or more which since they haue not but haue taught vs to keepe one order with inuiolable obseruance we are to obey their holie institution which is founded vpon good reason deduced out of the authoritie of the holie Scriptures For they foresaw that whatsoeuer is offered with due reuerence in the diuine office by euery particular member of the holie Church the same is exhibited vniuersally by the faith and deuotion of the whole Church for the Spirit of the Church is one where with one body is viuificated or quickned which is gouerned by Christ the head thereof Moreouer the whole Church doth consist of à coniuncture of diuers members yet it is without doubt but one body founded vpon the soliditie of one faith and anoynted with one vertue of the viuificating Spirit whence it is that the Apostle saieth One body and one Spirit as you are called in one hope of your vocation Wherefore he concludeth â—t is meet that whatsoeuer is particularly done in the sacred offices by any one whomesoeuer that the holie Church herself should be esteemed to doe it with one consent by vnitie of faith and loue of Charitie THE EXPLICATION OF OVR LORDS PRAIER IT maie seeme great Presumption in me to attempt to explaine this holie Praier it being in it self most perfect as hauing been composed by the VVisdome of God the second person of the Trinitie our deare Redeemer Christ Iesus and besides it hauing been already explicated at large by very many of the holie Fathers who haue compiled whole treatisses therevpon Notwithstanding in regard I haue vndertaken to saie something concerning every part of the office of the B. Virgin as God almightie shall please to inspire me with for that the saied office is vsually begun with this holie Praier as alsoe for that few or in à manner none of the saied expositions of the auncient Fathers are extant in our vulgar tongue confiding in the assistance of our B. Sauiour whose honor I principally intend I will endeauour after my vnskilfull manner to open this rich casket and expose the pretious gemmes therein contained to the veiw of well minded soules Our Father ALmightie God who in the law of Moyses would be stiled Lord and appeared alwaies to the children of Israel with such exceeding terror that they desired that Moyses might speake vnto them and not he being in the law of grace sweetly inclined to mercy by the perfect conformitie of his onely and well beloued sonne our deare Redeemer Christ Iesus to his holie will in all things was graciously pleased to take vpon him à more familiar name that deposing all seruile feare we might be incouradged to treat with him with filiall reuerence loue and confidence S. Ianes â—aieth That we mâ—st aske in Ia. 1. saith nothing doubting if we will receaue any thing of our Lord. And what is there soe efficacious to increase confidence inflame the affect on and reioyce an humble soule as to be assured that the true liuing and almightie God is soe benigne that he is not onely willing but alâ—oe desirous to be called Father by the faithfull Our Sauiour therefore by this sweet and louing name of Father inuiteth vs to come to God witâ— Ã filiall loue and firme confidence in his benignitie assuring vs that he will embrace vs with à tender affection and that he â—ill be solicitous that nothing be wanting vnto vs. VVhat man is there of you saieth he Math. 7 whome if his child shall aske bread will he reach him à stone or if he shall aske him à fish will he reach him à serpent if you then being naught know how to giue good gâ—ifts to your children how mâ—ch moâ—e will your Father who is in heauen giue good things to them that aske him And in another place Be not carefull for your life what you shall eate neither for your body what rayment you shall put oâ— c. For your Father knoweth that you neede all these things Seeke therefore first the kingdome of God and the iustice of him and all thâ—se things shall he giuen you Although by the word Father in this Praier may be vnderstood the first Person of the blessed Trinitie whoe is properly in the saied Trinitie God the Father yet according to S. Augustine by the word Father the whole Trinitie is here designed to whose Image we are created by whose prouidence we are gouerned by whose grace we are adopted and by wâ—ose infinite mercy we are redeemed By that our Sauiour would haue vs to saie our Father rather then mâ— Father he signifieth that all the faithfull are fellow brethren all sonnes of one and the same Father and therefore bound to reuerence loue and praie for one an other Yea that we are his brethren as being by him adopted the sonnes of God and coheires with him of the euerlasting kingdome and made by grace what he is by nature Moreouer thereby is signified that God is the vniuersall good with whome there is no acception of persons who loueth and seeketh the common good VVhich are in Heauen THat is in the Imperiall Heauen where he is pleased to glorifie those whome he hath ordained to eternall happinesse It may alsoe
eternall vnderstanding or my fruitfull memory out of the fulnesse of its infinite fecunditie and immense goodnes and out of the fountaine it selfe of my essence haue intellectually brought forth haue from eternitie saied and truely begotten an onely Sonne consubstantiall to me who is the Good word By that he is called good Mare 10. is shewed that he is God For none is good but one God I the eternall Father tell my workes to the King to Christ my beloued Sonne the King of Kings as Christ himself affirmeth The Father loueth the Ioh. 5. Sonne and sheweth him all things that himselfe doeth Whatsoeuer the Father knoweth in himselfe that he expresseth in his Word in such sort that whatsoeuer is contained in the essence of the Father that clearely shineth in the Sonne for he is the onely begotten of the Paternall mynd the eternall word the word of his vnderstanding and full expression of his wisedome Finally whatsoeuer the Father in order of things hath created euen from the beginning that he saied from eternitie in his word and made by him in conuenient tyme as S. Iohn witnesseth Ioh. 1. All things were made by him and againe That which was made in him was life My tongue my vnderstanding is the penne of à Scribe wriâ—ing swiftly maie bee compared to the penne of à Scribe writing swiftly in two respects First because as the word that is written with à penne doth not sound and passe away but is expressed in silence remaineth firmely soe the word of the Father is not sounding passing away and vnstable but secret firme immoueable and eternall Secondly because as the penne of à Scribe writing swiftly doth write à word without labour or notable delay soe the diuine vnderstanding speaking internally produced his word in the very instant of eternitie without motion labour or tarriance as the eternall wisedome who is the word and Sonne of God affirmeth saying Our Lord possessed Prouerb 8. me in the beginning of his waies before he had made any thing from the beginning from eternitie I was ordained The depthes were not as yet and I was now conceiued c. Moreouer he that writeth à great volume in à short tyme is not soe properly saied to write swiftly as he that comprehendeth that great volume in à few words and yet omitteth nothing God the Father in his eternall word comprehended all things that euer were are or shall bee and therefore he doth iustly affirme of himselfe that His tongue is the penne of à Scribe writing swiftly These two verses maie alsoe bee expounded as being the words of the Prophet and then the sense of them seemeth to bee as followeth My heart my vnderstanding out of the plenitude of diuine illumination Propheticall knowledge hath vttered hath produced saied internally and expressed with the mouth a good word this present Psalme which is à good word repleate with high most delightfull mysteries I tell my workes to the King I sing write and dedicate this present Psalme and all my other actions to the honour of the Mâ—ssias the King of Syon of whose spirituall nuptials I purpose to treate My tongue is the penne of à Scribe writing swiftly My toÌ„gue in writing this Psalme was the penne of one writing swiftly that is of my selfe who write it without premeditation or labour as I receiued it from the holie Ghost or of the holie Ghost who causeth those whome he doth inspire to write fast without searching for exquisite words to expresse what he dictateth O heauenly Spouse thou art Goodly of beautie aboue the Sonnes of men There was à threefold beautie in Christ The first eternall diuine and infinite which belongeth vnto him by reason of his diuine nature he being the figure substance of the Father whome the Angells behold with delight The second beautie of Christ was created and spirituall which consisted in the perfection of his wisedome the excellencie of his grace the eminencie of his charitie and other vertues and this his beautie was without comparison greater then of all the elect together The third beautie of Christ was created and corporall which consisted in the due proportion seate and quantitie of members and in the meet super infusion of liuely colour This beautie of Christ was exceeding great admirable First because noe naturall perfection was wanting vnto him Secondly because it was most fit that soe holie and faire à soule as his should bee infused into à body proportionate Thirdly because the body of Christ was assumed of most pure matter to wit of the purest bloud of the most worthy Virgin and Finally because it was formed and composed by à most skilfull infallible agent to wit the holie Ghost and therefore we maie piously beleeue that our Lord Iesus Christ in corporall beautie alsoe did excell all others euen Absolon himselfe Grace is powred abroad in thy lippes fruitfull and efficacious eloquence sweetnes affabilitie of speech is giuen thee that none shall bee able to resist thy words therefore in regard thou art soe powerfull to winne all hearts God hath blessed thee for euer The word Propterea in the latine text which here is Englished Therefore doth alsoe signify Because and being soe taken the sense of this verse is as followeth Thou art goodly of beauty aboue the Sonnes of men grace is powred abroad in thy lippes because God hath blessed thee for euer to wit with Hypostaticall vnion which shall remaine for euer and is the fountaine from which all gifts and graces doe flow most copiously into thy humanitie ô Christ The first sense is good and proper yet the Second seemeth to bee preferred Bee girded with thy sword vpon thy thigh ô most mightie ô Thou who art not onely most beautifull and gracious but alsoe most strong and â—aliant prepare thy selfe to combate with the vniust ryrant who hath by fraud circumuented thy beloued and detaineth her captiue for originall sinne The sword here mentioned is the doctrine of Christ who saieth of himselfe by the Prophet Isaie He hath made my mouth as à sharpe Isa 49. Ephe. 6. sword Take vpon you saieth the Apostle the sword of the spirit which is the word of God VVith thy beautie and fairenes not soe much with thy corporall beautie as with thy wisdome and Iustice which are the splendor of thy Soule Intend incline and haue pious regard to the saluation of thy people and endeauour to the vttermost to procure it Proceed prosperously aduance and march forwards with happy successe from the bosome of thy eternall Father into the wombe of thy immaculate Mother from her wombe into the manger from the manger to the Crosse and from thence extend thy dominion ouer the whole world and reigne in the militant Church placing thy throne in the hearts of thy people by faith and grace and in the triumphant Church by affording them the cleare vision of thy glorie And doe thou reigne in this sort Because of thy truth
or industrie doth flourish not being sowed or cultiuated soe the wombe of the Virgin did flourish soe the inuiolate chast intire bowells of Marie brought forth the flower of eternall viriditie whose beautie and glorie shall neuer fade Yet least it might seeme impossible to any that à Virgin should bring forth Christ the Prophet sheweth the manner of his generation to witt that it is not effected by humane but diuine power For our Lord certes will giue benignitie to witt supernaturall fecunditie to the preelected Virgin and plenitude of grace as the Angell declared vnto her saying Haile full of grace our Lord is with thee c. And our land the blessed Virgin Marie our saluatrix and aduocatrix shall giue her fruit bring forth Christ our Lord of which fruit S. Elisabeth prophesied saying Blessed Luc. 1. is the fruit of thy wombe But in a spirituall sense our Lord will giue benignitie when as he filleth our hearts with grace giueth mercifull audience to our praier iustifierh vs gratis preuenteth the impious conserueth the iust and perfecteth proficients and our land giueth her fruit when as our body becometh obedient to the spirit and imploieth it selfe in pious exercises for then we fulfill that of the Apostle I beseech you exhibite your bodies à Rom. 12. liuing host pleasing to God Iustice shall walke bâ—fâ—re him Christ our B. Sauiour shall teacâ— nothing of Christ but what is iust and holie and shall set his stepps in the waie he shall accomplish in worke whatsoeuer he shall soe teach for à Doctor is then saied to set his steps in the waie when by liuing well he sheweth the doctrine to be true which he proposeth to others and is the waie to eternall life S. Augustine expoundeth these three last verses in effect as followeth Truth is risen out of the earth truth of confession of sinnes and the praise of God begane to arise through Christ out of the mouthes of terrene men and then Iustice hath looked downe from heauen that it might iustify them soe confessing their sinnes and rendring praise Yet this truth of confession of sinnes shall not arise out of the saied earth through the proper forces thereof but through the aide of the preuenting grace of God for it is our Lord that will giue benignitie who will make iustice shine in the hearts of sinners and by this meanes Our earth will giue her fruit Moreouer man soe iustified by the grace of Christ will alwaies haue iustice before his eies that he maie performe all things according to the rule of iustice and soe Iustice shall walke before him bearing the law of God before him as a torch that he maie not walke in darknesse and soe secure and ioyfull â—e shall set his stepps in the waie that he maie happily attaine to the celestiall countrey in the end What vnderstanding is able to conceiue much lesse expresse the dignitie and praise of this present Psalme wherein first the diuine benefits are most deuoutly called to remembrance and afterwards this most efficacious praier is annexed Conuert vs ô God our Sauiour Which verse is with good reason appointed to be saied at Compline against the darkenesse of the night the deceits of deuills and infinite necessities of man to the end that daie light then departing our mynd being conuerted to God maie bee illustrated on all sides with the light of grace and being abstracted from all sensible things maie bee immerged in the intelligible immutable and cheifest good least soe singular à grace should bee denied vs in regard of our sinnes it is most fitly added And auert thy wrath from vs Let vs therefore recite this verse especially at Compline with feruent affection and firme confidence In the following verses hope of obtaining mercie is inflamed and all pusillanimitie and diffidence is eradicated To conclude the verse Shew vs ô Lord thy mercie and giue vs thy saluation doth farre exceed in sententious sweetnesse all the delights of carnall things The title and argument of the 116. Psalme and last in Prime THe title is Alleluia fitly agreeing with the Psalme for therein the Prophet doth inuite all men both Iewes and Gentils to praise our Lord for the singular benefitt of the Incarnation of Christ for the accomplishing of what was foretold of him and for the conuersion of the Gentils Christ is the Corner Eph. 2. stone in whome the Gentils and Iewes are ioyned together constituting one Church wherein there is noe distinction of à Iewe and à Grecian for as the Apostle saieth In Iesus Christ neither Circumcision Galath 6. auaileth ought nor prepuce but à new creature Yet because there are more of the Gentils conuerted then of the Iewes the Prophet foreseeing this doth in the first place inuite them saying The explication of the Psalme PRaise our Lord all yee Gentils called to the faith praise him all yee peoples conuerted from Iudaisme Because his mercie is confirmed vpon vs the sweet effect of his diuine clemencie or his grace is more copiously then formerly conferred and roborated vpon the whole race of men by the comming of Christ And the truth of our Lord to witt the fulfilling of his promisses and the mysteries of Christ remaineth for euer in as much as concerneth the fruit acquired thereby that is the freedome of mankind of which truth S. Iohn maketh Ioh. 1. mention saying Veritie was made by Iesus Christ who fulfilled all that was foretold of him and therefore hanging vpon the Crosse saied It is consummate Or thus Ioh. 19. The truth of our Lord to witt the doctrine of Christ remaineth for euer as he himselfe witnessed saying Heauen and Luc. 21. earth shall passe but my words shall not passe Or finally thus The truth of our Lord Christ the Sonne of God who saied I am the veritie remaineth for euer which Iob. 14. the Iewes confessed saving to our Sauiour we haue heard out of the law that Christ abideth for euer This Psalme little in words but great in sense is exceedingly commended by the holie Doctors for it containeth summarily what is treated of at lardge in the rest of the Psalmes To bee briefe what can bee saied more delightfull to the Gentils almost destitute of hope or to such as are in miserie blindnesse and the state of perdition then this That the mercie of God is confirmed vpon vs Let this Psalme therefore be pronounced by vs with à certaine flame of holie deuotion The explication of the Chapter at Prime VVhat is she that cometh forth as Auâ—ora Cant. 6. rising To witt from her infancy wherein she begane to haue the vse of reason making incomparable progresse in à very short space preceding producing Christ the true daie of holie soules Faire as the Moone as the Moone next to the Sunne doth shine most resplendently in heauen and gouerneth the night soe the most illustrious Lady next to Christ our Sauiour the Sunne of Iustice
aduersitie shall euer enter nor danger approach it whose Cittizens are filled with eternall benediction whose borders are peace in such sort that they exult in the inestimable securitie of their perpetuall confirmation being satiated with the beatificall fruition of all goodnesse fed with the most pleasant tast of peace and resting inuariably in the delightfull embraces of their Creator The exposition of the Chapter in Vespres FRom the beginning and before the world was I created The sense of these words as they are mystically expounded and applied by the holy Church to the blessed Virgin is I whoe being ordained from all eternitie to bee the Mother of God the Sauiour and Redeemer of the world was alsoe constituted Mistresse Queene and Patronesse of all whoe shall be saued through the merits and Passion of him my beloued sonne and vnto the worlds end I shall not cease to performe that chardge and by continuall intercession to obtaine eternall happinesse for such as shall haue recourse to mee and implore my assistance and in the holie habitation I haue ministred before him protecting and gouerning the hearts of the faithfull in the Militant Church with dominion ouer their inuisible enimies and reigning in the Triumphant as Queene of Merciâ— and abounding with the graces of à Mother and à Virgin The argument of the Canticle of the most glorious Virgin Mother of God IT hath been graunted to some of the old Testament that hauing receiued singular benefits of almightie God they should compose and offer vnto him à Canticle in memorie of them as now we see the same fauour bestowed vpon the blessed Virgin who considering the ineffable benefits of God conferred vpon her and wrought in her could not containe her selfe from rendring praise thankefulnesse especially for that the onely begotten Sonne of God did vouchsafe to assume humane flesh in her wombe Hereof there was formerly à type in Anna whoe hauing by supernaturall bountie conceiued and brought forth Samuel did sing this reioycing verse My 1. Reg. 2 heart reioyced in our Lord. which in some things is the same with this of the blessed Virgin The exposition of the Canticle MY soule doth magnifie our Lord. O beloued Cosen Elisabeth you beholding in spirit what hath happened vnto me doe praise extoll and magnifie me stiling me blessed among women and â—other of your Lord but I knowing that I neither haue nor am any thing of my selfe doe ascribe all my good to God almightie praise him and depresse my selfe Indeed my soule altogether rauished and eleuated in the contemplation of the fauours receiued from his immense Majestie doth magnifie him celebrating his praises with all its forces she imploies all her faculties powers to sing his infinite greatnesse and publish his incomprehensible goodnesse And my spirit hath exulted in God my Saâ—iour I haue soe many occasions of gladnesse that my spirit is altogether in extasie and replenished with ioy aboue imagination that my heart is astonished with amazement I haue exulted with excesse of internall consolation in that God my Sauiour haâ—â— been pleased to serue himselfe of me to bring his saluation into the world Because he hath regarded the humilitie of his hand maid for behold from hence forth all generations shall call me blessed He hath respected approued been â—â—ll pleased with my humilitie the sub 〈…〉 sion and pouertie of spirit whereof I haue euer made constant profession the most humble seruice which I haue dedicated vnto him and soe hath had pittie of the affliction in which I liued to behold the Scepter of my Father Dauid in the profane hand of à stranger and such à multitvde of soules lost precipitated into darkenesse by the Prince of error and alsoe of the anxietie of my spirit expecting the light of the Messias that soe long delaied his comming But aboue all he hath daigned to regard the humilitie of his poore vnworthie seruant hath beheld my will purely resigned to his therefore from henceforth by reason of that benediction wherewith it hath pleased his goodnesse to replenish me Behold now he will come without faile and all sorts of nations shall call me eternally happie and blessed And not with out good reaâ—on Because he that is mightie hath done great things to me and holie is â—is name Indeed the gifts which it hath pleased the almightie to bestow on me surpasse in greatnesse and excellencie all other gifts how adâ—â—rable rich exquisite magnificeÌ„t soeuâ—â— for what is there comparable to the fauour which God hath shewed me electing me for his Mother being à Virgin of humble condition that God would be come Man in my wombe to the end that one daie he might make Man God that he hath rendred me Mother of his Sonne conseruing intiâ—e the seale of my vowed virginitie All these gifts exceed humane sense and iudgement Wherefore referring all to his omnipotencie my soule hath iust cause to magnifie him my spirit to bee reioyced and all the whole world to stile me for euer happie and I am obliged by all the lawes of gratitude to blesse his glorious and holie name vpon which depends sactification and saluation à name admirable à name sacred à name holie à name of which the vertue and power maie bee as little comprehended as limited And his mercie from generation vnto generations to them that feare him As his omnipotencie is without limits his mercie alsoe hath made it selfe appeare infinite extending it selfe from generation to generation from Fathers to their children vpon all those that loue and serue him with à filiall feare obserue his precepts He hath shewed might in his arme he hath dispersed the proud in the conceit of their heart He hath wrought most excellently and shewed the inexpugnable power of his arme which is the Mâ—ssâ—as his onely Sonne by the inuincible hand of whome he hath made all things He hath not imploied for this admirable worke the Angells and celestiall powers by whome he was serued heretofore but he hath assisted himselfe by his owne strong arâ—e his powerfull Sonne to saue humane nature and recouer it from the mouth of hell and accursed Sathan with his proud impostors whose arrogant and impudent designes he hath frustrated subuerting his Empire vnder which he endeauored to subiect the whole world He hath deposed the mightie from their fear and hath exalted the humble He hath â—â—posed these mutinous and proud rebellâ— from the glorious thrones of which they were vnworthie esteeming that what they had in their power Fortitude and beautie proceeded from noe other then themselues from their proper merits without being willing to acknowledgâ— the true author He hath transferred the Priesthood the Scepter and iudgement from the hands of them who abused their power and hath placed them in the â—ands of the humble meeke and patients who presume nothing of themselues but rather with all submission are humbled vnder the all powerfull hand of his diuine Majestie