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
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
grace which God almighty hath giuen or bestowed on him The first diuision is into Interiour attention and Exteriour Interiour attention is that by which one applieth his mind either to the holie words that he maie recite them or harken to them with due reuerence or to the pious signification of those words that he maie recreate his spirit thereby Exteriour attention is that by which one doth actually pronounce the words distinctly and without errour keeping his eies and the rest of the parts of his body in modest and decent composition doeing nothing willingly which maie diuert or hinder his saied interiour attention The second diuision is taken out of S. Thomas of Aquine and consisteth of 2. 2. â— 43. à 13. three pars The first is Attention to the words which maie be fulfilled by taking care that you read not one word for another ouerpasse nothing nor make too much hast and endeauouring to pronounce euery word distinctly and reuerently The second is Attention to the sense of the words which may be obserued by attending to the sense or meaning of the words either literall or mysticall that your affections maie be inflamed thereby The Third is Attention either to God or to the thing wee demaunde of him which maie alsoe be kept by attending to the presence of God contemplating his infinite goodnes that is gratiously pleased to be euer present with vs beholding our actions rewarding what is well done and rectifying what is amisse or by conuerting our thoughts to our sweet Sauiour Christ Iesus calling to mind the infinite loue where with he wrought that admirable worke of our Redemption and taking for our subiect to ruminate vpon some one or more of the passadges of his holy life or bitter passion afterwards sometimes darting our affections and gratitude towards him by some short but efficacious or burning aspiration or by hauing attention to the benefitts â—e aske of God vizt either Chastitie Humilitue Patience Faith Hope the diuine loue euerlasting life or the like As for example whilest we recite the Psalme Venite exultemus to thinke vpon these words in the mystery of our Creation Let vs make maÌ„ to our image and likenes discoursing breifly there of in our interiour As thus O great dignitie to be like to God With what care ought I to conserue this thy image in my soule Graunt me my deare Lord that I neuer defile it or the like And whilest we recite the rest of the parts of the office to take to coÌ„sideratioÌ„ some thing of the life passioÌ„ or death of our Sauiour beginning with the mysterie of his holy Incarnation discoursing thereof in our interiour As thas O my soule behold the force of loue That we might become the sonnes of God God became the sonne of à poore maide or the like sometimes praising almightie God sometimes giuing thankes vnto him and sometimes begging some grace or benefitt according to our necessitie at other tymes wishing that his will may be accomplished in and by vs and all creatures resigning our selues to be disposed of by him for tyme and eternitie as maie be for his greater glory In which imployment if we spend the whole tyme that we are reciting the office it will be very profitably spent notwithstanding that we be soe attent thereunto that we scarce perceiue that we are reciting the words of the office The first member of this diuision will suffice but yet it is the meanest Attention The second is better but yet is proper onely to schollers or such whome God almightie hath illuminated by extraordinarie fauour whoe can picke out here and there pious considerations to moue their affections The Third is generally held the best is indiffereÌ„t both to the learned and vnlearned Sharpnesse of witt and subtilitie of vnderstanding is not soe much required to performe this well as is à good will and pure intention for as S. Thomas affirmeth in the place à fore saied euen Idiotes by this attention are very often eleuated in spirit aboue themselues and all things created If those that are learned will vse their vnderstanding in this affaire noe further or other wise but to excite their will by proposing sweet and mouing considerations vnto her and helping her by prettie industries of loue to continue her holie desires and affections then they maie seeme to haue aduantage of the simple and vnlearned in the practise of this attention but if they doe vse their vnderstanding to search curiously into hidden Mysteries with quiddities of art and busie themselues more in speculation then in procuring and conseruing good affections then are they farre short of simple and ignorant but well minded soules for such their meditation will proue sterill and altogether voide of that fruit which should be sought by meditation which it pious holie and ardent affections and desires to inflame our soules with diuine loue Moreouer those that are learned are for the most part more subiect to distractions as hauing their heads filled with multiplicitie of conceipts caused by sciences and much speculation whereas the simple and vnlearned are free from such thoughts contenting themselues to admire high mysteries with an humble reuerence captiuating their vnderstandings to beleeue with all obedience simplicitie of heart whatsoeuer their Pastors and spirituall guides shall declare vnto them concerning almightâ—e God and how they ought to serue reuerence worship and loue him in noe sort presuming to search into high misteries further then he is pleased to reueale them either by this ordinarie meanes vizt by his substitutes or by himself when they are treating with him in their interiour and soe doe for the most part make lesse vse of their vnderstanding in praâ—er and more vse of their will and consequently Caeteris paribus as they tearme it the praier of such simple poore wretches is as gratefull to almightie God and beneficiall to their owne soules as is the praier of à great Doctor and perhaps more In the Cronicles of S. Francis his order it is registred that one Brother Giles of the order of S. Francis an vnlearned but à holie man on à time spake to S. Bonauenture the Generall of the saied holy order and à great light of Gods Church in these words Great mercy hath God shewed to you learned men and great meanes hath he giuen you wherewith to serue and praise his diuine Maiestie but we ignorant and simple people whoe haue no parts of witt or learning what can we doe which maie be pleasing vnto him Vnto whome the holy Saint answered If our Lord did no other fauour to man then that he might be inabled to loue him this alone were sufficient to oblige him to do God greater seruice then all the rest putt together The good Brother Giles replied And can then an ignorant person loue our Lord Iesus Christ as well as à learned man Yea saied S. Bonauenture à poore old woman maie perhaps loue our Lord better then à great
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
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
the ministerie of his holie Angels the diuine law the holie Scriptures celestiall reuelations to vs mortalls His word runneth swâ—fily The Euangelicall law and doctrine of Christ was diâ—â—lged in all places through the whole earth in à short tyme by the preaching of the Apostles and Disciples for Into all Psal 18. the earth hath the sound of them gone forth into the endâ— of the whole world the words of them Christ indeed-sent forth his speech to the earth when he saied to his Apostles Going into the whole world preach the Marc. 16. Ghospell to all creatures but his word ranne swiftly when they did putt in execution and accomplished what he had foretold them to witt That they should bee witnesses Act. 1. vnto him in Ierusalem and in all Iewâ—ie and Sâ—marâ—â— and euen to the vtmost of the earth VVho giueth sâ—ow as wâ—oll He it is alsoe who by his diuine power disperseth the waters that are eleuated into the middle region and there congealed and makes them gently fall not vnlike to litle lockes of whitest wooll couering the cultiuated feilds as it were with a woollen mantle which defends the tender blades from the sharpe rigours of the hoarie frost Scattereth mist hoarie times made small as ashes These mists cause fertilitie to plants that are purified by the nipping cold of those grizely bearded rimes which repell all vitious sappe from trees and render them noe lesse aboundant in fruits then well nourished in bodie and branches VVho casteth his Christall as morsells Christall is generally esteemed to bee certaine peeces of vce here and there dispersed in great gobbits which by long condensation and freezing is become soe hard and solide that it cannot by any meanes bee dissolued and yet retaineth the clearenesse and luster of the element whereof it is produced Before the face of his cold of the excessiâ—e coldnesse which he can send at his pleasure in such extremitie that it will bee of power to conâ—ert water into Christall who shall endâ—re As if he should saie noe man is able to subâ—ist at the presence thereof for indeed there are some countreys which noe man can inhabite by reason of the excessiue coâ—dnesse He shall send forth his word and shall melt them his spirit shall blow and waters shall flow Almightie God is soe powerfull that with the least word he shall vouchsafe to let fall from his sacred mouth he can dissolue all the saied snowes frozen mists and congelations and with one blast of a Southerne wind cause the waters to runne as before These diuers effects of one the same cause doe signifie vnto vs the great efficacie of his diuine word whereby he augments the number of faithfull Christians made pure and white as snow by faith the Sacraments reducing them to Pennance signified by ashes thereby resoluing all the mists hoarie rimes which are the little obstacles that did congeale our soules to the end to render them more fertile in good workes when the Sunne of Iustice doth giue them light and life â—yea dissoluing Chrystall that is mollifying those rebellious obstinate and hard frozen hearts which retaine in apparence the splendor of christall shew an exteriour resemblance of worth and value and cannot bee dissolued by any exhortation whatsoeuer For when he pleaseth to sende his sacred word holie spirit manifested either by internall inspiration or by visible miracles and to breathe vpon their cold frozen couradges then behold them in an instant conuerted into teares and altogether inflamed with his loue and recurring to the riuers of Baptisme Some expound the former words VVho giueth snow as wool of the consolation which the Saincts receiue in tribulation according to that of the Apostle I am replenished with consolation I doe exceedingly 2. Cor. 7. abound in ioy in all our tribulateon For snow doth afflict with its coldnesse but wool doth cherish with its warmth God therefore doth giue snow as wooll because he giueth snow as if he gaue wooll for he giueth tribulation which is conuerted into the consolation of his Saints Moreouer they referre these words Scattereth mist as ashes to pennance which is designed by ashes for God scattereth the cloud or hoarie mist of tribulation whereby many are excited to pennance and soe God giueth mist as ashes because he giueth mist as though he gaue ashes in regard that tribulation leadeth to pennance Finally they expound these words He casteth his cristall aâ— morsellâ— of the greatest consolation which God almightie graunteth in tribulation for then he casteth his christall as morsells when he giueth yee as though he gaue bread because euen in the yee it selfe of tribulation he infuseth the bread of consolation VVho declareth his word to Iacob his iustices and iudgements to Israel He hath not done in like manner to any natioÌ„ and his iudgements he hath not made manifest to them The Prophet concludeth shewing what difference there is betweene the Prouidence of God towards his people and other nations For he hath taught other nations by naturall effects that they might come to acknowledge their creator by the consideration of created things but he hath taught his people by his Prophets O Ierusalem therefore praise our Lord who declareth his word to Iacob to witt to his people seeing him by faith speaking vnto them by Moyses and the Prophets and who declareth His iustices and Iudgements to Israel by his seruant Moyses vnto whome he gaue the law to deliuer it to his people of Israel Hence thou maist gather that he hath not done in like manner to any nationâ— because to thee alone and not to others he hath manifested his saied iudgements By his word his iustices and iudgements maiâ— alsoe hee vnderstood aduertisements necessarie to saluation bee it by word â—â— forme their manners bee it by statutes or ordinances for what concernes his seruice and the due worship in his true religion or finally bee it by iudgements foâ— that which appertaines to the distribution of iustice and right which must bee rendred to our neighbour all which God almightie hath in a peculiar manner deliuered to his elected people Behold à Psalme altogether repleaâ— with spirituall sweetnesse erecting our minds to the contemplation of heauenly things In it the Militant Church or euery one of the faithfull doth inuite the triumphant Church to praise the author of their be atitude not that the blessed need our admonition but that we congratulating them and 〈…〉 lating their felicitie maie bee incited thereby â—o labour to attaine their vnion Whilest therefore we repeate the first verse thereof let vs eleâ—ate our hearts to the ioyes of that superâ—â—all palace perlustrate that sacred Cittie with the eies of faith and sigh after the blisse thereof for whose loue we ought to flight all sensible and carnall things Let vs attend after our poore manner what ioyes the glorified soules doe securely possesse whose Cittie is fortified on all sides that noe
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
light which warmeth and illuminateth the spirituall life There remaineth yet one other reason and that none of the least which may seeme to haue moued the holy Church to elect this number of howers that is because in them as S. Athanasius S. Basill and Cassian affirme the principall works of our Redemption were wrought and therefore they are with good right celebrated in the holie Church that the memory of those mysteries may be the more frequently renewed the diuine loue become more feruent in our harts I will here breefly expresse those mysteries In the night tyme our Lord and sauiour Iesus Christ did assume humane flesh in the wombe of the B. Virgin and afterwards was borne in the night and did very often spend whole nights in praier In the first watch of the night he was apprehended by the Iewes and suffered much sorrow and contumely the third daie he rose againe about that tyme. After the Sunnerysing he was brought before Pilate whipped scoffed at spit vpon In the Third hower he was cloathed with à purple gatment crowned with thornes condeÌ„ned to the death of the Crosse In the Sixt hower his sacred hands and feete were fixed to the Crosse with sturdy blunt and rough nailes In the Ninth hower he yeelded vp his spirit and his side being opened with à speare flowed bloud and water in testimony of his immense loue that had not leaft himself one drop of blood vnshed for our saluation In Vespres tyme he did the daie befere eate his last supper with his disciples and instituted the B. Sacrament of the holy Eucharist and the daie following was deposed from the Crosse And lastly about Compline tyme he was layed in the Sepulcher CHAPT V. Shewing the conueniency of râ—citing the diuine office in the latin tonâ—ue and conâ—equentlye this office of the B. Virgin POpe Gregory the seueÌ„th in his Epistle to the Duke of Bohemia did absolurely refuse to coÌ„descend to the request of the saied Duke who had desired to haue the diuine office recited in the Slauonian tongue returning him this answere That it would by that meanes not onely become of lesser esteeme with the people but alsoe would be exposed to euery ignorant mans censure and be an occasion that the vnlearned by their misunderstanding of it and sinister interpretation thereof might fall into errors Origen doth largely elegantly Homil. 20. in Iosue proue the great benefitt that the people may gather whilest they recite praiers or attend to those that recite them although they doe not vnderstand what is saied he sheweth alsoe that such praiers are pleasing to God delightfull to the Angells and terrible to the deuill and moreouer that sacred words though not vnderstood doe in à certaine hidden manner stirre vp deuotion in such as vse them Surius affirmeth in the life of S. Lutgard Surius in 16. lunij Virgin that althoug she vnderstood not the Psalmes yet neuerthelesse when she sung with diligent attention Deus in adiutorium meum intende c. in the beginning of the office and certaines Psalmes following she beheld the spirits of darknes to be replenished with exceeding horror and to desist from suggesting bad thoughts and take their flight And indeed the song which the litle Math. 21. children sung to our Lord Cryeing in the Temple and sayeing Hosanna to tho sonne of of Dauid was most pleasing vnto him as is manifest by the answer he gaue to the chief Priests and Scribes who chasing there at saied vnto him Hearst thou what these saie For IESVS replyed Verye well Haue you neuer read that out of the mouth of the Infants and suckings thou hast perfected praise If then out of the mouthes of those infants who did not vnderstand what they sung for they were infants indeed as S. Chrisostome others affirme did proceed the perfect praise of God how can any man haue the face to deny that the Canon call praiers are gratefull to God which are performed by holy virgins and other deuout soules that are vnskilfull in the latin tongue But some may obiect vnto mee how shall the ignorant and vnlearned come to know that what they saie is good and tending to the honor of God and what benefit or increase of deuotion and spirituall comfort shall such recâ—aue by recyting what they doe not vnderstand To the first part of this obiection I answere that all which is contained in the dâ—uine office is either collected out of the holy Scriptures or out of the works of the most famous men for learning and pietie that euer liued and proposed by the authoritie of the holy Church which is directed by the spirit of God to all good Christians to be saied which may suffice to secure them Moreouer there is scarce one to be found so stupide but that he doth conceiue in generall tearmes at the least what is intended in the sayed office For by the sermons of his Pastor or spirituall instructor or by reading pious bookes he will come to know that the Majestie of God is praised thereby the B. Trinitie magnified and the assistance of the B. Virgin and the rest of the holy Saints implored To the second part I answere that pious Idiots who haue à good will and simple intention doe many tymes draw as much spirituall sweetnes from their diligent attention to the grauitie and decencie of Ecclesiasticall ceremonies and diuine praises as the greatest number of those whoe are skilfull in the latin tongue For such as are well seene in the plaine graÌ„maticall sense of the words doe not gather the choicest fruit out of the Canonicall howers but such as penetrate the mysteries and secret sense of the Scriptures of which number who is he that will presume to tâ—arme himself I doe not aske of Grammarians Rethoritians or Philosophers onely but euen of those whoe possesse high seats in diuinitie schooles Let all Religious Cannons and others of the Cleargy speake their mynds freely and I verily beleeue the greatest part of them will sincerely confesse their want of knowledge in this pointe and that great light from God much study and frequent meditation is necessary for the attayning thereunto In the liues of the auncient Fathers is lib. 16. de Humilitate declared that one Abbot Ioseph comming to Antony the Abbot to heare some words of edification the saied Abbot Antony did aske of his owne disciples how certaine obscure places of the holy Scriptures were to bee vnderstood whereunto when euery one had deliuered his opinion he answered that they had not giuen him satisfaction and addressing himself towards Abbot Ioseph he demaunded his opinion concerning the meaning of those places who answered I know not Whereupon Abbot Antony gaue sentence that Abbot Ioseph had found the onely true way to solue such doubts whoe knew how to acknowledge his owne ignorance The holy Apostles themselues notwithstanding that they conuersed with the Sonne of God soe long tyme did not
whole world Attend therefore to him and he will attend to thee But the way how to make it is not yet shewed which notwithstanding is noe lesse needfull for the vnlearned to know Wherefore for the benefite of simple but well minded soules I will as plainly and breifly as I can sett downe à meâ—â—ode how to prepare the mynd and keepe it well imploied which they maie make vse of and I hope with profitt vntill God almightie shall please to inspire them with à better and more agreeable to the affections of their soules CHAPT XI Câ—ntaininge à forme of Preparation before praier with Aspirations of diuers Kindes THe Ecclesrastes giueth this aduice Ecclesiastes c 5. Speake not any thing rashly neither let â—hy heart be swif to vtter à word before God Wherefore it will be good that when they come to pray they pause à while in silence and consider attentiuely what à waightie matter they goe about vizt to treate with God almightie concerning the busines of their saluation Next let them frame to themselues à firme beleâ—fe that God is there present before thâ—â— thoughâ— disguised and that perhaps if they proue faithfull feruent and perseuerant he will if it be â—o â—â—nieâ—â— for them manifest himself vnto them as he did to S. Marie Magdalâ—â—e and since hath often done to many holie Sâ—ints Yet they ought not to frame vnto themselues any positiue coÌ„ceipt of him as pâ—re God supposing him to bee present in this or that forme or shape for he is à most simple Spirit and cannot be compreh â—ndâ—d vnder any corporall Specieâ— or Image but à negatiue that is that he is neither 〈◊〉 nor that nor any thing which their â—aâ—tafie can represent vnto them They are alsoe to beleeue that he vieweth all their externall comportment and all the internall desires and affections of their hearts proue cleanely â—â—eâ— if their bodies â—erâ— composed of transparent â—â—riâ—â— all â—and iâ—â—â—â—â—â—d with the sonne beames This done let them â—â—deâ—â—our â—o gâ—â— into theiâ—â—â—t 〈◊〉 by soâ—e â—â—ouâ— Aâ—piration For â—â— the 〈◊〉 saiâ—th Oâ—â— mile will dâ—iâ—â— out another Wherefore those that seeke to free 〈◊〉 â—â—luâ—s from distractionâ— and to â—â—der the passâ—â—â—â— aâ—â—e into their Interiour must endeâ—â—our by some internall imployment such as is the exercise of Aspirations to expell the images of their externall affaires and by little and little to winne their minds 〈◊〉 their passions and draw neare to the image of God which he hath impressed or stamped in the Fund or bottome of their soules as the Prophet witnesseth The light of thy countenance o Psal 4. Lord is signed vpon vs where they may find him soe often as they will withdraw themselues from the mâ—â—â—â—ltuous noise of exteriour busines and conuert their hearts towards him sweetly and with à filiall reuerence But least this tearme Interiour maie seeme to obscure it will be needfull to giue this short explication thereof Mysticall diuines doe â—â—ach that whilest our minds are busied in any exteriour imployment although it be good and laudable 〈◊〉 not yet directly tending towards God almightie â— that the saied imploimâ—nâ— doth mediate or interpose it self betweene vs and hiâ— and doth as it were keepe vs out of ourselues that is doth hinder vs from working immediatly to the end for which we were created which is to haue our eies and hearts fixed vpon God and to direct all our actions and thoughts to praise and glorifie him immediatly Our first parents did performe this immediate tendance towards God and soe remained alwaies in their interiour vntill they did voluntarily extrouert and distract themselues to reflect vpon the forbidden fruit of which fruit after they had tasted both they and all that descend from them found and doe find great repugnance and difficultie to keepe themselues introuerted or to remaine in their Interiour for any long space and therefore God almightie who is most gracious and benigne hauing regard to humaine infirmitie doth not exact of vs the practise of this introuersion at all times out of praier but in à very imperfect manner Yet when we come to praier he doth expect that we practise it in some better measure that our praier maie be performed with due reuerence which we cannot well doe vnlesse we auert our minds from all exteriour things vnto which things whilst we remaine attent we are properly teamed to be extrouerted or out of ourselues and that we conuert of hearts to tend immediatly towards God where in whilest we continue we are tearmed to be introuerted or to remaine and dwell in our interiour This maie suffice for the explication of that tearme The Aspirations that I here speake of maie be these that follow or such like either in à few words or in many as they shall find most proper for them I desire that they may not be recited vocally but pronounced as it were mentally yet herein alsoe let such proceed as they shall experience themselues best recollected and moued to deuotion Aspirations in à few words INdeed our Lord is in this place and Gen. 28. I was not aware of it I will hold him I will not let him goe vntill he haue giuen me his benediction O Lord thou commaundest me to loue giue what thou commaundest and commaund what thou wilt O that I knew thee and knew my self What is there for me in heauen or what desire â— on earth besides thy self Heauen is not heauen to me without thee O Lord thou knowest all things thou knowest I loue thee When shall I come before the face of our 〈◊〉 I desire to be dissolued and to be with Christ Woe is me that my soioâ—rning is prolonged Praise our Lord o my soule let his praise be alwaies in thâ— mouth My beloued to me and I to him one to one all to all à creature to his Creator My beloued is all faire all sweeâ—â— all delightfull He hath wounded my heart If I maie find fauour in thy sight shew me thy face Let thy voice sound in myne eares for thy voice iâ— sweet and thy face beautifull Thou art worthy o Lord to receiue glory and honor and vertue and benediction Aspirations in more words Speaking to the soule DVst and ashes as I am how dare I appeare in the sight of my God before whome the powers of heauen doe tremble Yet be not dismaied o my soule He hath saied that he came to calumners and whâ—t would he but they should come vnto him How sweetly and mildly did he absolue the woman that was taken in adultery who stood wholy abashed and confounded in his presence VVoman where are thy accusers Hath none of them condemned thee Neither doe I Goe thy way and sinne noe more O wonderfull meâ—â—y O sweete answer I how can we feare to open our greifes vnto him He hath saied come all to me that are heauy lâ—aden and I will refresh you Be confident therefore o my soule heauen and earth may passe but he will not
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
metaphorially be vnderstood of the celestiall Ciâ—tizens themselues in whome he is after à most excellent and singular manner by his beatificall presence or of vertuous and deuout soules here on earth whose conuersation is in heauen for of those the Apostle saieth You are the Temple of the liuing God God is in all things by his essence presence and power penetrating inuironing and conseruing all things and is more neare and intime to euery thing then any part is to it 's whole or any thing is to it self for he alone slideth as it were into the essences of things neither is any thing present to an other but onely by vertue of the diuine presence The Prophet witnesseth VVâ—â— doe not I fill heauen Ierem. 23. Psal 138. and earth VVâ—â—ther shall I goe saieth holie Dauid fâ—om thy Spirit or whither shall I flâ—â— fâ—om thy face If I shall ascend in to heauen thou art there If I descend into hell thou art present vizt exerâ—â—sing the act of Iustice S. Augustine affirmeth that God is in li. medita c. 29. all places without place that he containeth all things not being inuironed by them that he is present in all places withouâ— motion that he beareth all things and is not burthened and that he filleth all things not being included Yet he is truely saied to dwell in Heauen particularly according to what he hath insinuated by his Prophet Isaie Heauen is my seat and the earth my footestoole and wee reade in the Psalmes Our Lord his seat is in Heauen hauing designed that place as his court and there placed his royall tâ—rone where hee doth particularly manifest himselfe to his beloued Since then by these words Our Father which art in heauen we acknowledge God almighty now in the law of grace to haue aduanced vs to soe eminent à degree of honor as to adopt vs his Sonnes and coâ—eires with his owne naturall Sonne Christ Iesus let vs esteeme ourselues to remaine in this world as in à place of banishement farr distant from that happy region whereunto we confesse ourselues to laie claime let vs hastâ—n thither and haue all our affections bent thither wards auoiding all things that maie be any hinderance vnto vs in the pursuite thereof let vs I saie behaue ourselues in all things as besitteth the Sonnes of soe potent and glorious à Father in nothing regarding our owne priuate commoditie but rather imploying our whole forces to set forth his glory and magnificence saying to that end the first Petition Sanctified be thy Name THese words maie be taken in diuers senses as First for the holy name of God it self which the Iewes did hold in such exceeding reuerence that they dared not to pronounce the word Iehoua which signified the essence of God and it is à constant tradition that is was onely once à yeare spoken and that by the high Priest when he entered into Sancta Sanctorum Ps 75. God is knowne in Iewrie saieth the Prophet in Israel his name is great Ps 112. and in an other place From the rising of the sunne vnto the going downe the name of our Lord is laâ—dable Praise yee his name because Ps 99. our Lord is sweet S. Thomas of Aquine â— 56 Isaâ—ae saieth the name of God is great to be feared holy to be â—euerenced sweet to be meditated on copious to giue mercy efficacious to impetrate powerfull to cause saluation secret to be knowne Secondly they maie be vnderstood soe that we desire hereby that all nations of the earth maie come to the light of Faith and that they maie know that God alone is worthy of all praise and glory and consequently that they maie tremble at his Maiestie admire his works be enamoured with his beautie and euen languish to behold his vnspeakable goodnes Ps 65. saying with the holy Prophet Let all the earth adore thee and sing to thee let it sing à Psalme to thy name and in an other Ps 95. place Shew forth his glorie amongst the Genâ—iles his maruelous workes in all people Alas wretched vngratfull and indeuoute as we are how often doe we pronounce this petition without due attention and consequently without due reuerence and spirituall feruour Let vâ— therefore doe ourselues what we desire should be done by all men that is to saie let vs endeauour by frequenting learned exhortations reading pious bookes and exercising ourselues in holy contemplations to come to know how excellent how infinitely good sweet and mercifull à God we haue that by sucâ— knowledge we maie be excited to serue and honor loue and praise him euery where and at all tymes Lastly they maie be vnderstood that we desire by those words that our heauenly Father will be pleased either to make vs capable to comprehend his sanctification or at least to appeare holy in our religious conuersation which will be fulfilled in vs when mens all see the workes which he hath perfected in vs and glorify his name therefore Vertuâ—â— men doe sanctify God whilâ—â— by liuing holily they demonstrate God whoâ—â— they soe serue to be holy And contrary wise Vitious men by their iniust and irreligious conuersation are truely saied to commaculate and defile the name of our Lord because they liue in such à manner as though God did approue of iniustice and were not holy and doe as much as in tâ—e lieth embolden others by their wicked and dissolute example to dishonor him Hence it is that almighty God vpbraiding the perfidious children of Israel saieth You haue polluted my holy Ezech. 36. name and againe I will sanctify my great name which you haue polluted amidst the Gentiles Let thy Kingdome come THe Kingdome here mentioned is by some expounded of the militant Church as thus Let thy Kingdome come that is let the militant Church in which thou reignest by faith and grace be multiplied and spred through the whole world and let her enimies especially the deuills be cast forth of her that thou alone maiest peaceably reigne in â—er By others it is expounded of the Kingdome of God which the holy Euangelist saieth is within vs and being Luc. 17 taken in this sense the Kingdome of God cannot come whilst sinne reigneth in our hearts and we doe obey to the concupiscences thereof and therefore we praie Let thy Kingdome come that is streÌ„gthen vs by thy grace that we maâ—â— be enabled through tâ—e assistance thâ—reof to free our hearts from the seruitude of sinne and to dispose ourselues by the practise of vertues that thou maiest peaceably enter and assume the gouerment of our hearts Of this Kingdome the Prophet maketh mention where he Ps 22. saieth Our Lord ruleth me and nothing shall bee wanting to me He hath condâ—â—ted me vpon the pathes of iustice c. Finally it is expounded of the Triumphant Church as that we praie hereby that the walls of the Celestiall Ierusalem maie be reedified and the ruine of the Angells
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
properly tearmed Hymnes Which words agree with that of S. Mathew where he Math. 16. saieth that our Sauiour and his disciples after they had recited an Hymne went forth which Hymne consisted of diuers Psalmes as hath been saied in our second Chapter of this worke In the primitiue Church the vse of them was wery frequent as maie appeare by diuers of the Epistles of S. Paul as namely by the first to the Corinthians the fowerteeneth the first to the Ephesians and the third to the Collossians Philo Iudaeus saieth that lib. de vita coÌ„templatiua De diuinis nominibus c. 4. Ibidem ca. 3. the disciples of S. Marke did not onely contemplate but alsoe compose Canticles Hymnes in the diuine praise and S. Dionysius maketh mention of one Hierotheus his instructor in the sacred letters whome he affirmeth to haue composed hymnes some of which he setteth downe and moreouer that he the saied Hierotheus together with the Apostles did set forth the diuine praises at the funerall of the B. Virgin mother of God which words Necephorus expounding saieth that 〈◊〉 22. they recited Hymnes The Hymnes which are vsed in the diuine office were for the greatest part composed by S. Hilarie S. Ambrose and S. Thomas of Aquine Yet our holie Father S. Benedict in diuers chapters of his Rule c. 9. 12 13. in stead of the word Hymne hath the word Ambrosian by which it maie be gathered that the Hymnes vsed in the diuine office in his tyme were principally if not altogether composed by S. Ambrose If we haue regard to the signification of the words there is small differeÌ„ce betweene an Hymne à Psalme and à Canticle Yet the holie Fathers doe vse these words diuersly for by the Psalmes they seeme to vnderstand those which Dauid composed to be song to the harp and other musicall instruments by the Canticles those Ten Canticles which are taken out of the other bookes of holie writ and appointed to be song at Laudes Vespres Compline Seauen whereof are taken out of the old Testament and the rest out of new and finally by Hymnes are vnderstood certaine Odes composed in the diuine praise by Ecclesiasticall though not Canonicall writers Those that are desirous to read à more exacte narration of the difference betweene these three words maie fynd them sufficiently discussed in the Commentaries of S. Ierome vpon the fift of S. Paul to the Ephesians in the Prologue of lib. 3. S. Hilarie to his explication vpon the Psalmes and in the Preface of Euthimius to the Psalmes whereunto for breuitie sake I referre the studious reader VVhy the holie Church hath made choice of the Psalmes of Dauid to be recited in the diuine office rather then other parts of the holie Scriptures CArdinall à Turre Cremata vpon the Tract 75. in c. 18. Regulae S. Bened. Rule of our holie Father S. Benedict doth set downe Eight reasons which maie seeme to haue moued the holie Church to make vse of the Psalmes of Dauid in the diuine office rather then the other parts of the holie Scriptures The First is because sinners by reading of the Psalmes are wonderfully excited and animated to doe pennance when they behold Dauid cheifly celebrated in the Church who by pennance became soe great à Prophet and more illuminated by the spirit of God then any of the rest of the Prophets of which opinion Praefa in Psal S. Ambrose seemeth to be where he saieth In the Psalmes I am taught to auoid sinne and to blush when I doe pennance Soe mightie à King soe great à Prophet doth prouoke me by his example that I studie with all diligence â—ither to extenuate the fault committed or to beware of the fault as yet not committed The Second is because there is not any one booke of the holie Scriptures that doth treat soe familiarly with God for in almost euery part of the Psalmes the Prophet seemeth to discourse with God almightie which is a very proper methode for such as praie The Third is because the Psalmes are as it were â— plentifull Mother of spirituall affections abounding with celestiall fruits as most of the holie Fathers doe witnesse The Fowerth is because the Psalmeâ— are very profitable to be read by all sorts for they minister spirituall nutriture sutable to the degree of perfection that each man hath attained or doth aspire vnto Such as haue newly laied the foundation of Câ—ristian discipline maie there find comfort and incouragement to prosecute their course proficients that are aduanced to an higher degree maie there find matter wherein to exercise themseâ—ues and finally those that are happily arriued at the top of perfection maie there â—nd fe well to maintaine their flames of loue The Fift is because this heauenly philosophy is most apt to furnish euery man aboundantly with all doctrine necessary to saluation as best agreeing with those words of the Apostle where he saieth That all Scripture inspired by God is 2. ad Timoth. 3 profitable to teach to argue to correct to instruct in iustice Concerning which point see the Glosse in the beginning of the Psalter The Sixt is because this Propâ—esie excelleth all others in perspicuitie The Seauenth is because there is almost nothing contained in the Psalmes but it is either the praise of God or a Praiâ—r vnto him both which are most proper for the diuine office The Eight end last is because they are diuided into verses and the manner of distinction there obserued is esteemed of learned men farre better then that of the other parts of the holie Scriptures by verses or numbers and consequentlie doe best Psal 17. v. 50. agree with the alternate modulation of à quite The Grecian Fathers in their exposition of these words of the Psalmist I will confesse to thee among nations O Lord and will saie à Psalme to thy name doe affirme that the Prophet did fore shew that the Psalmes by him composed should be song in all parts of the world in the Churches of the Gentils and the same in effect doth the Prophet expresse in diuers places as namely I will confesse to thee in the Psal 34. v. 18. Psal 56. v. 10. great Church in à graue people I will praise thee And againe I will confesse to thee among peoples O Lord I will saie à Psalme to thee among the Gentils in many other places which for breuitie I omitt Certaine memorable sayings of the auncient holie Fathers in praise of the Psalmes of Dauid S. Dyonisius doth affirme that the Psalter li de eis nominibus cap. 3. Homil. 1. de Ezechiele is à certaine Inuentorie of the whole Scriptures wherein all the mysteries thereof are succinctly discribed and tempered with à wonderfull sweetnes of the verse S. Gregorie the great doth write that if the Psalmes be song from the heart and not with the voice onely they doe prepare à waie for almightie God to enter into the most inward
parts of the Soule in soe much that either the hidden misteries of the Prophesie will be laied open vnto it or the good spirit will be infused S. Chrisostome after he hath admired Homil. 6. de Paenitentia why the Prophet Dauid whome he stileth the musicall Doctor of puritie should be more frequented in all parts of the world then the rest of the holie Scriptures addeth these words The Prophet Dauid doth adorne our life with all sorts of benefits making himself all to all growing in yeares with children inuiting youth to prudence giuing to virgins modestie and puritie and to old men strength Sinners he prouoketh to Pennance saying Confesse to our Lord for he is Psal 117. Psal 18 good He fortifieth those that haue made good progresse in pennance saying The sinns of my youth and my ignorances O Lord remember not He exciteth those that haue receiued great graces to thankes giuing saying VVhat shall I render to our Lord for Psal 115. all things he hath giuen me He recalleth to confession such as often fall into a â—â—lapse saying If thou wilt obserue iniquities O Psall 1â—9 Lord who shall sustaine it Finally he concludeth O excellent harpe congregating the minds of all men through out the earth like vnto certaine strings in one consonance S. Basill the great saieth that in this Homil. in Psal 1. one booke of the Psalmes is comprised whatsoeuer is necessarie for all mens vse in the rest of the holie Scriptures It foresheweth future things with most certaine oracles it containeth an historicall narration it establisheth lawes to order our liues more holily it prescribeth and aduiseth euery one what is best to be done and in à word it is à plentifull and common promptuarie of all doctrine wherein the Prophet by his onely prouident industrious care hath deuised and excogitated what maie best conduce to the saluation of euery one which the saied holie Saint doth particularly recount in the same place adding further that the verse of the Psalmes doth cure our soules with the well proportioned modulation of the numbers which is rather à pleasant then à bitter medecine and moreouer that the Psalmes are à preseruatiue to profligate the inchauntments of the deuills à meanes to procure the patronage of the Angells à target of securitie in the terrours of the night à quiet rest in our daily labours à protection to infants an ornament to those that are in the flower of their age à comfort to old men and finally à fit attire for women wherewith to set out their beautie S. Augustine amongst other praises of the Psalmes hath words to this effect The holie Ghost saieth he beholding the minds of men to resâ—st and draw backe from the waie of vertue and to be inclined to the delights of this life hath mixed the force and operation of his doctrine with the pleasant melodie of à song that soe whilest the hearing is delighted with the sweetnes of the verse the benefit of the diuine words maie there withall find entrance and make deeper impression according to the proceeding of skillfull phisitians who when the diseases of their patients doe require that they administer bitter yet soueraigne potions least the diseased should refuse to take that which by all probabilitie will cause their recouery in regard of the vnpleasaÌ„tnes and loathsome tast thereof are accustomed to anoynt the top of the cup wherein the saied remedie is contained with honey or some such pleasant iuice It will be ouer long to rehearse the praises of this admired booke which maie be read in almost all the workes of the most famous writers and therefore I will conclude with these words of S. Ambrose In all other parts of the holie Praefa in Psal Scriptures saieth he are here and there singular or speciall remedies for singular or speciall persons according to their singular or speciall needs but the booke of the Psalmes containes à certaine generall medicine or remedy for the soules health of all mankind for each soules particular infirmitie or need Whosoeuer doth read them maie haue there à speciall remedy wherewith to cure the wounds of his proper passions and whosoeuer alsoe doth desire to enter the lists in à spirituall combate maie there as in the common place for the exercise of soules in the martiall feates of vertues find diuers sorts of maisteries or coÌ„flicts prepared and make his choice of such as he shall iudge most fit for him wherein he maie with most facilitie attaine the crowne of victorie VVhat is meant by an Antiphone BEfore euery one of the Psalmes is placed an Antiphone in most parts of the diuine office S. Isidore saieth that the lib. 6. orig c. 9. word Antiphona signifieth in Latin vâ—x reciproca or à reciprocall voice that is à voice which one wing of the quire returneth to the other from whence it cometh singing it in an exchanged order It alsoe appeareth by the workes of the li. 1. de Eccles officijs c. 7. saied Saint in another place that Antiphones were first of all vsed in the Greeke Church and afterwards introduced into the Latin Church by S. Ambrose Antiphones are for the most part taken out of the Psalmes or else are some deuout sentences desumed out of some other part of the holie Scriptures and accoÌ„modated to the nature of the office of that daie according to the tune where of the Psalme following is sung They are as it were à breathing fit betweene the Psalmes wherewith the mind is recreated and recouereth new feruour and alacritie to prosecute that which followeth Amalar saieth that an Antiphone doth resemble the vertue of Charitie for it ioyneth the works of two brothers in one The Psalmes maie be referred to workes and the Antiphones to the loue wherewith each lendeth to other his helping hand An Antiphone is song by turnes alternatly by both quires because charitie cannot be exercised betweene fewer then two The two Cantors doe signifie the vicissitude of charitie who of both sides in their turne or order doe as it were lift or passe the Antiphones from one side to the other Finally the two quires were prefigured by the wings of the liuing creatures stretched forth in length and meeting together which the Prophet Ezechiel saw in the figure of the comming of Christ of the new testament for that coniunction of their wings is the same that the Antiphones doe performe The title of the 8. Psalme and 1. in number in the nocturne office of the B. Virgin A Psalme to Dauid himself belonging to the end for Presses SAint Augustine affirmeth that the Prophet In Psal 1. Dauid did sing but 9. Psalmes onely with his owne proper voice and that the residue according to their seuerall titles were pronounced by one of the fower cheife Chanters to witt either by Asaph Eman Ethan or Idithun In the persoÌ„ of Dauid is prefigured our Sauiour to whome of all others
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
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
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
borne Church is explicated the grace of Baptisme is commended the benefits of God recounted the Incarnation of Christ is designed the faithfull are inuited to the consideration of the diuine workes the diuine power is openly declared à most sweet and paternall admonition is contained the magnificence of our Sauiour is set forth and finally the most excellent benefit of his holie Incarnation is repeated to shew that it cannot bee to oft remembred Let vs therefore endeauour to sing this Psalme with all feruour of deuotion beseeching almightie God in our hearts to bee our refuge and comfort in all our necessities both corporall and spirituall The title and argument of the 86. Psalme and 6. in The Nocturne Office TO the children of Chore to the faithfull imitators of Christ à Psalme of Canticle à Psalme containing spirituall ioy In this Psalme is sung the praise of the Cittie of Ierusalem by which noe doubt the Christian Church ought to bee vnderstood For although that which is saied in the beginning of the Psalme to wit That the foundations thereof are in the holie mountaines maie bee applied to the terrene Cittie of Ierusalem yet the rest to wit That the Babylonians Aegiptians and Tyrians are in it doth not squarre therewith But to the Church militant or triumphant all that is saied doth fitly agree The exposition of the Psalme THe foundations thereof The Prophet expresseth not the name of the thing whereunto the word thereof hath relation for the same reason as it maie seeme which moued S. Marie Magdalene to saie vnto him whome she supposed to bee the gardiner Sir if thou hast taken him away tell me where thou hast layed him c. O excessiue loue She beleeued noe mans minde could bee ignorant of him with whose feruent loue hers was filled and wholly possessed In like manner the Prophet in regard of the ardent loue he bore towards the holie Church doth not expresse the name thereof and yet the words following doe shew that he had relatiō thereunto as being the thing he foretold in his heart His words are these The foundations thereof to wit of the holie Church which I contemplate in spirit are collected and established in the holie mountaines in Christ the mount of mountaines principally and secondarily in the Apostles and Prophets who doe sustaine the spirituall fabricke of the Church according to that of the Apostle Other 1. Cor. 3. foundation noe man can laye beside that which is layed which is Christ Iesus and in another place Build vpon the foundation of Ephe. 2. the Apostles and Prophets Our Lord loueth the gates of this spirituall Sion our Lord accepteth and approueth of the Sacramēts vertues Exorcisme Catechisme Baptisme of the holie Church which are as it were the gates entrances into à spirituall life aboue the tabernacles of Iacob before or rather then the rites and ceremonies obserued by the children of Israell whilst they liued in tents and Pauilions In the Prophecy of Malachias God almightie doth seeme to dislike and reiect the Synagogue and her manner of worship and to approue and gratefully accept of the Christian Church and the forme of seruice vsed therein I haue noe Malach. 1. will in you to wit the Synagogue saieth the Lord of hostes and gift I will not receiue of your hand But of the holie Church he saieth From the rising of the Sunne euen to the going downe great is my name among the Gentils and in euery place there is sacrificing there is offered to my name à cleane oblatiō Morally by Sion are vnderstood the speculators of celestiall things and by Iacob the supplanters of vices Our Lord therefore doth loue Sion to wit the vertues and good workes of contemplatiue men more or better then the tabernacles of Iacob to wit the inhabitants of the earth designed by Iacob who although they liue in the grace of God haue not as yet throughly mortified their coneupiscences and altogether subdued vice but haue need to combate daily against inordinate motions Nothwithstanding that these labour more then speculatiue perfect mē yet they merit à lesser guerdon or reward then they because their acts doe not proceede from such sincere perfect and feruent loue as the acts of contemplatiue persons neither doe they operate soe readily peaceably sweetly and delightfully as contemplatiues and speaking absolutely by how much the more readily quietly delightfully any man doth execute the worke of God by soe much the more doth he merit Glorious things are saied of thee ô Citty of God not onely of the triumphant Church but alsoe of the militant to wit that the Sonne of God shall visite her in person and that all nations tribes and peoples shall flocke vnto her from all parts of the earth and make suite to be admitted to inhabite within her walls which is insinuated by the words that follow I will bee mindfull of Raab and Babylon knowing me Raab in this place is not the proper name of that woman who hid the messengers of Iosue but according to S. Ierome it is here an apellatiue name designing as à propertie pride or proud whereby are designed the Pagans giuen to idolatrie and rebellious to God and Babylon is by interpretation confusion The sense therefore of these words seemeth to bee I will bee mindfull by shewing mercie of Raab and Babylon to wit of the proud Gentils and of those that liue in the confusion of sinnes knowing me by faith after I am soe mindfull of them This our Lord performed sending his Apostles to the whole world of whome S. Simon and Iude preached the Gospell to the Babylonians and conuerted the greatest part of them to the faith of Christ Behold the forreiners the Philisthians and Tyre and the people of the Aethiopians these were there to wit in the Citty of Christ These nations are here expressed by name because they bordered vpon the land of Iuda and did first embrace the Christian faith yet by them are designed all the infidels of the whole world which came o◠shall come to ioyne in vnion of faith with the holie Church Shall it not bee saied of Sion Man and man is borne in her and the highest himselfe founded her As if he should saie yes it shall bee saied of Sion that many men or almost euery man shall bee regenerated in her by the Sacrament of Baptisme and that God founded her These words are otherwaies deliuered by very many of the most learned and auncient Fathers as followeth Shall not man saie to Sion and man is borne in her and he the most high hath founded her As if the Prophet had saied Yes verily Man shall saie to Sion to wit to the holie Church as followeth and Man is borne in her Christ God and man is borne of the B. Virgin the most worthy member in the Church and he to wit Christ our Lord soe borne in the Church according to his humane nature being the most high according to his
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
common onely to Angells and Men yet in as much as all creatures being the workes of God are good the diuine goodnesse doth shine in them each of them is as it were à certaine rave of its Creators perfection which thereby is knowne and made manifest for as the Apostle witnesseth The inuisible things of God are seene being vnderstood by those things which are made his power alsoe and diuinitie Consequently in this respect all creatures whatsoeuer are truely saied to blesse and praise their Creator All the workes of God therefore are here inuited to blesse praise and superexalt our Lord euery one according to its nature Angells mentally Men with their voice mynd and both Angells and Men as alsoe all other creatures the workes of God by exciting and stirring vp the minds of those that shall rightly consider their natures actions and proprieties to extoll the Creator and acknowledge his infinite glory and magnificence Blesse our Lord yee Angells of our Lord After the generall inuitation of all creatures they descend to particulars beginning with the Angells who are most immediate to God and most like vnto him as being pure immateriall substances By the name of Angells in this place are vnderstood all the celestiall and blessed spirits which as S. Gregorie sheweth out of the holye scriptures are diuided into nine quires or orders and although sometymes the name of Angells bee appropriated to those blessed spirits which are ranked in the lowest quire yet all the nine quires of them are alsoe truly and properly called by that name which as she saied S. Gregorie doth saie is imposed vpon them by reason of the functions and chardges wherein they are employed by almightie God concerning which the Apostle speaking of them in generall sayeth Are they not all ministring spirits sent to minister for them which shall recerue the ininheritance of saluation Yee Heauens blesse our Lord. By the Heauens are vnderstood the celestiall orbes of which by reason of their greatnesse beautie actiuitie motioÌ„s seueralâ— other properties the Prophet Dauid doth in particular and expressely assâ—uere That Psal 18. they shew forth the glorie of God All waters that are aboue the heauens blesse yee our Lord. Here it is câ—earely saied that there are waters aboue the heauens and it agreeth with that we read in Genesis Gen. 1. to wit that God made à firmament and diuided the waters that were vnder the firmament from those that were aboue the firmament and God called the firmament Heauen It agreeth alsoe with that of the Psalmist Praise him ye heauens of heauens Psal 148. Psal 103. and the waters that are aboue the heauenes and in another place Stretching out the heauen as à skin which couerest the highest parts theâ—eof with waters Which although it maie perhaps seeme at the first veiw contrary to naturall reason the sayings of the Philosophers yet as S. Augustine writeth vpon Genesis The authority of that part of holie writ is farre to bee preferred aboue the perspicacity or capacity of humane vnderstanding But what manner of waters they are it is not certaine The common opinion is that they are corporall waters and morally by them are vnderstood the eleuated and illuminated mynds of the Saints in which as in à mirrour diuine things are clearely represented Blesse our Lord all ye powers of our Lord. By these Powers some doe vnderstand the mouers of the celestiall orbes whome the Philosophers called Intelligences and S. Thomas in his Summe affirmeth to bee of the middle Hierarchy of Angels of the quire of Vertues of whome holie Dauid maketh mention saying Blesse our Lord Psal 148. all yee his vertues you his mynisters that doe his will Others by these powers of our Lord doe vnderstand the efficient vertues in the celestiall orbes which at their first Creation God almighty ingrafted in them or which are naturally in them whereby they gouerne and worke vpon the elements and mixt bodyes according to that of the Philosopher Man and the Sunne ingender man for the celestiall bodies by these vertues are generall causes of all motions and alterations generations and corruptions in these inferiour things Sunne Moone blesse yee our Lord These are the two great lights of which is made mention in Genesis the greater of them to wit the Sunne to gouerne the daie and the lesser to wit the Moone to gouerne the night In the diligent consideration of which lights especially of the Sunne the Majesty of God doth wonderfully appeare according to that of S. Denis This li. de diuinis nâ—minibus c. 4. visible Sunne saieth he is an euident representation of the diuine goodnesse who is the eternall intellectuall Sunne the Sunne of wisdome and iustice Yea in the greatnesse swiftnesse of motion brightnesse power and influence of the Sunne we cannot sufficiently admire the eminency of the diuine power and wisdome By the Sunne is spiritually signified the vnderstanding of truth and goodnesse and the splendor of Reason aboue the other powers all which are subiect to it illuminated and directed by it least erring in the lubricity of vice they fall violently to their owne destruction Bâ— the Moone is signified the inferiour portion of the soule as is is gouerned and ruled by the superiour portion thereof and obedient to its direction Starres of heauen blesse yee our Lord The starres doe manifold waies represent the magnificence of their Creator in their beautie motion vertue pluralitie situation order influence They seeme indeed vnto vs but small yet the least of them is affirmed to bee greater then the whole earth and the cause of their appearing soe small is onely in regard they are situated most remote from vs. The glory of the starres saieth Ecclesiasticus is the beautie of heauen our Lord illuminating the Eccles 43. world on high By them are designed vertuous men indued with wisdome who shine to others in words of edification example fame and good life according to that of the Apostle Doe yee all Philip. 2. things without murmurings that you maie bee without blame and the simple children of God without reprehension in the middest of à crooked and peruerse generation amongst whome you shine as lights of the world and Daniel 12. that of Daniel the Prophet They that instruct many to iustice shall shine as starres vnto perpetuall eternities Euery shower and dew blesse yee our Lord. These are produced in the aire and are very profitable for the making fertile all such things as spring out of the earth and the conseruation of the life of man A shower or raine is caused by heate reuerberating vpon à clowd and dissoluing it into drops of water The shower saieth the Prophet Isaie commeth downe from Isai 55. heauen and returneth noe more thither but inebriateth the earth and watereth it and maketh it to spring and giueth seed to the sower and bread to him that eateth In the manner of the descending whereof
parts of the world according to that of Genesis In the beginning Gen 1. God created heauen and earth Heauen is the seate of the Angels and therefore he beginneth with Praise our Lord from the Heauens and referreth to it all superiour things and the earth is the seate of men and therefore he addeth in the 7. verse Praise our Lord from the earth referring vnto it all inferiour things The exposition of the Psalme PRaise yee our Lord from the Heauens praise yee him in the high places Praise yee him all his Angells praise yee him all his hostes S. Augustine well noteth vpon this place that the Prophet doth not by these words commaund the Angells to praise our Lord or exhort them to praise him as though they were slacke and remisse in this happy office or did euer cease or desist from praising him for as S. Iohn affirmeth The Apocalip 4. Psal 83. fower beasts had noe rest daie and night saying holy holy holy Lord God omnipotent and the Psalmist saieth Blessed are they that dwell in thy howse ô Lord for euer-and euer they shall praise thee But he doth hereby congratulate them in this their praising God like as we are accustomed to congratulate those whome wee see doing some worke with ioy wherewith we are well pleased saying courage goe too my Masters or the like which words we vse vnto them not that they stand in need of our incouragement to moue them to beginne that worke but that we are delighted with that they are already in hand with Praise yee him Sunne and Moone praise yee him all Starres and light The Sunne Moone Starres and light are saied to praise our Lord when by their beautie efficacy swittnesse and other proprieties they doe induce intellectuall creatures to admire praise their Creator Praise him yee heauens of heauens to witt the greatest and highest heauens and the waters that are about the saied heauens let them praise the name of our Lord as hath been saied in the precedet Canticâ—e Because he saied intellectually within himselfe to witt in his practical vnderstaÌ„ding that they should bee created and they were made of nothing that which they now are he commaunded by his diuine will and they were created for according to the Apostle God almighty calleth those Rom. 4. things that are not as those things that are as alsoe that of Genesis And God saied Gen. 1. bee light made bee à firmament made c Soe by saving all things were created for God is the cause of all things by his vnderstanding according to that Thou Psal 103. Psal 134. hast made all things in wisdome and by his will according to that All things whatsoeuer our Lord would he hath done in heauen and earth He established them to witt the Angels Sunne Moone Starres and the heauens for euer and for euer and euer for he hath giuen them an incorruptible being Notwithstanding we beleeue that the heauens and the lights of the heauens in as much as concerneth their accidentall forme shall bee changed and renewed for the better as hath been saied in our former explications He put à precept he prefixed them à certaine forme or manner of working and it shall not passe but remaine as he hath decreed He put à precept to the Sunne that it should shine by daie and behold in soe many yeares this hath been obserued to the Moone that it should increase and decrease for thirty daies and this course hath not been altered to the Sea that it should not transcend its limits and behold the surging billowes of the Ocean come wallowing to the shore burst and returne Praise our Lord from the earth all you that any wise appertaine thereunto Yee Dragons and all depthes By Dragons are here vnderstood great fishes which some call Leuiathans or VVhales and by the depthes are vnderstood the deepe placee where such fishes remaine according to that Thou hast crushed the heads of the Dragons in Psal 73 the waters Yet some in this place by Dragons doe vnderstand great serpents rough with scales which dwell in dennes caues and hollow moist places to temper their naturall heat and doe not creepe vpon the earth but fly in the aire and doe exceed other creatures in vast quantity and horrid aspect Fire haile snow yee spirit of stormes to wit tempestious winds exciting suddaine whirl winds and stormes at Sea VVhich doe his word doe obey his diuine will performing that for which they were ordained Mountaines and little hills trees that beare fruit and all Cedars Beastes wild and vntamed and all cattell tame domesticke Serpents and fethered fowles All these the Prophet doth inuite to praise our Lord according as hath been explicated in the precedent Canticle Finally the Prophet inuiteth Man to praise our Lord for whome all things were created saying Kings of the earth all that haue independent temporall authority and absolute right to gouerne and all peoples that owe fealty homage and obedience to their lawfull Soueraignes Princes that haue absolute right to gouerne their subiects within their principalities but yet are subordinate themselues to the saied Kings in some respects and all Iudges of the earth that haue authority from Kings Princes to determine differences betweene party and party and to pronounce sentence of death in criminall causes And that he might comprehend all sorts of people of what age sexe condition soeuer he addeth Yong men and Virgins old with yong All people therefore whether they bee Kings Princes or priuate persons men or women old or yong let them praise the name of our Lord because the name of him alone is exalted that is he himselfe alone doth infinitely surpasse all things in nobility and perfection Eccles 1. Whence Ecclesiasticus saieth There is one most high Creator omnipotent and mighty King and to bee feared exceedinglâ— and Mâ—yses saieth Neither is there other God Deut. 3. either in heauen or on earth that is able to doe thy workes and to bee compared to thy strength The Coâ—fession of him aboue heauen and earth to witt His praise is song in the triumphant and militant Church His glory saieth the Prophet shall couer the heauens and the earth is full of his praise Yet in neither of them can he be praised to the full for all the tongues of men and Angells are altogether in sufficient to expresse Abacuc 3. his immense goodnesse and infinite perfection He hath exalted the horne of his people to witt the power and glory of the people of Israel electing them amongst all the generations of the earth giuing them diuine lawes written with his owne finger protecting them miraculously against the fury of their enimies and gouerning them with singular prouidence and vnspeakable loue An Hymne which is the praise of God with à spirituall song properly belongeth to all his Saints in heauen and earth for they are worthy of all praise and they praise God incessantly to the Children
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 penetrate the most intime parts of the soule whence it is written He hath made my mouth as à sharpe sword and hath made me as à chosen arrow of his quiuer Moreouer the examples of the Saints are tearmed coales of desolation that is of the destroyed because they excite vs to loue and imitation and doe demolish and destroy the fabricke that the deuill hath erected in vs to witt vice and sinne Secondly they are expounded as being the words of the Prophet to à wicked man as thus O impious man what benefit doest thou acquire by seeking to circumnent mee or what shall bee giuen thee c. what how great punishment shall bee inflicted vpon thee for the sinnes of thy fraudulent speeches To which he answereth himselfe saying The sharpe arrowes of the mightie to witt the punishments of almightie God which are exceeding sharpe and greeuous These shall bee rendred vnto thee for thy demerits together with coales of desolation to witt with the vnextinguible flames of hell Finally they are expounded as if the word tibi were redoundant in the sense thus O Lord deliuer my soule from vniust lips and from à deceitfull tongue For what maie bee giuen or what maie bee added to à deceitfull tongue That is Verily it is soe great an euill that malice it selfe cannot deuise how to augment it which he sheweth in the following verse where he declareth by à most elegant similitude what manner of euill à deceitfull tongue is saying That the words of such an one are like arrowes which of their owne nature doe wound à farre of and with exceeding celeritie in such sort that they cannot easily bee auoided of the mightie sent forth by à strong arme with great force not by à child or some weake person sharpe well polished by the fleacher with coules of desolation fierie that they maie destroie what soeuer cometh in their waie Such arrowes as these are deceitfull words especially when they are instruments of the deuill to kill soules which are called by the Apostle The fierie â—â—hes 6 darts of the most wicked one The Prophet therefore hauing à liuely apprehension of these soe exceeding gteat and frequent euills taketh occasion to deplore his miserie and sigh after the celestiall countrey saying VVoe is me wretch that I am that my seiourning my habitation in this present exile is prolonged This voice of the Prophet is proper for such as are wearie of this present life and thirst after the celestiall countrey with à longing desire who can truly saie with the Apostle Our conuersation is in heauen and I desire to Phil. 3. Phil. 1. bee dissolued to bee with Christ and againe we haue not â—ere à permanent Cittie c. I haue dwelt with the inhabitants of Cedar with people obscured with the darkenesse of errors and impieties For Cedar is by interpretation darkenesse Cedar was the Sonne of Ismael of whome some doe hold that Mahomet is descended My soule hath been à long à seiourner in this region of dissimilitude prison of death tedious exile hastening towards my true inheritance hastening from many things wherein it straieth daily to that one thing onely necessary wherein it maie bee perpetually established VVith those that hated peace turbulent spirits murmurers violaters of vnitie loue and concord I was peaceable bearing all things patiently VVhen I spake vnto them louingly modestly and according as reason and good conscience required I should they impugned me without cause rendring me euill for good according to that of the Prophet Amos They haue hated Amos 5 him that rebuketh and him that speaketh perfectly they haue abhorred In this Psalme we are taught to beginne our spirituall progresse orderly by retiring from our former vices as the holie Scripture exhorteth saying Sonne Eccles 21. hast thou sinned doe soe noe more but for the old alsoe praie that they maie be forgiuen thee As from the face of a Serpent flee from sinnes Moreouer we are taught to haue recourse to God in all tribulation and to beseech him that we maie be freed in the manner aforesaied from the vniust lipps and deceitfull tongues of others and that we ourselues maie not be infected with those euills for as the Apostle saieth Euill communications corrupt good manners Finally we are taught to despise this present life together with all the pleasures and glorie thereof to desire from our heart the felicitie of the celestiall countrey and to conuerse peaceably with peruerse turbulent men that soe we maie attaine the benediction whereof our Sauiour spake saying Blessed are the peace makers for they shall be called the children of God The Argument of the 120. Psalme and Second at Tiercâ— IN this Psalme the Prophet by his owne example doth teach that aide is to be expected from God alone whome he assureth vs to haue à prouident care of such as repose their confidence in him and that he will conserue them at all tymes both that noe euill doe hurt them either in prosperitie or aduersitie and alsoe that all they vndertake maie succeed prosperously In this Psalme therefore is treated of the Second degree of à spirituall progresse to witt To implore the diuine assistance with confidence In the two first verses the Prophet speaketh in the person of à pilgrime of this world trauailing towards the supernall Ierusalem with à longing desire but in the rest of the Psalme he is thought to speake in his owne person one while wisâ—ing well to the saied pilgrime and another while comforting and confirming him The explication of the Psalme IN this my tedious peregrination I haue lifted vp myne eies with longing desire vnto tâ—e mountaâ—nes towards the terrestrial and the celestiall Ierusalem from whence I confide help shall come to me My help which I expect is from our Lord the Creator of all things who made heauen and earth and whatsoeuer is contaâ—ed in them He is present euery where by his omnipotencie and doth see heare and assist his people in all places yet vpon earth he is cheefly pleased to giue audience to his people in Ierusalem seated vpon mountaines and the celestiall Ierusalem is his place of residence To these mountaines therefore I haue raised myne eies Some by the mountaines doe vnderstand the holie Angels eminent in dignitie and farre transcending vs mortalls in excellencie of nature who as the Apostle teacheth are ministring spirits sent to minister Hebr. 1. for them which shall receiue the inheritance of saluation and by whose assistance God almighty is pleased to be serued for the aide of his afflicted seruants In which sense the Prophet expected not his aide as principally from them and therefore he added my help is from our Lord c. O deuout soule thou hast done wisely in that thou hast not reflected vpon the vanities occurring in the waie of thy peregrination but transcending them as not worth regarding hast erected thyne eies expecting aide and consolation from the
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
The Canticles of the old Testament might not bee song but onely in the land of Promise but such new songs as these of the new Testament maie bee song by all the inhabitants of the earth and therefore Sing to our Lord all the earth this new and most sweet song That for the excessiue Charitie Ephes 2. wherewith God the Father hath loued vs he hath sent his onely Sonne into the world Sing ye to our Lord and blesse his name praise him and recount his wonderfull benefits with iubilation of heart saying See what manner of Charitie the Father hath 1. Ioâ— 3. giuen vs that we should bee named and bee the Sonnes of God Such sweete sentences as these are called à new song not onely in regard of the newnesse of tyme but alsoe in respect of the new and fresh deuotion of the mynd and for that they ought to bee song by renewed men in whome vaine and dishonest loue raigneth not any more but true Charitie Let vs therefore reforme the affections of our heart and out of the feruent loue we beare towards our Sauiour seeke for and inuent new songs in his praise according to the grace and internall light that God hath giuen vs as the fond louers of the world doe compose songs of him or her whome they loue carnally Shew forth his saluation praise ye and diâ—ulge ye Christ by whome in whome God the Father doth saue vs from daie to daie euery daie for as daie doth succeed to daie without ceasing soe it is meet that praise should succeed to praise O all ye Apostles and Disciples of our Lord and all others whosoeuer their lawfull successors that haue the zeale of the diuine honour and brotherly charitie Shew forth his glorie among the Gentils which shall bee conuerted that they may beleeue and to those that are already conuerted that they maie encrease in loue and shew forth his maruelous workes in all peoples his creation of the world Redemption of mankind sending of the holie Ghost all other his wonderfull workes It is most meet that ye doe this Because our Lord is great and exceeding laudable He is an infinite and immense goodnes and he is as laudable as good therefore cannot bee sufficiently praised by any creature he is terrible aboue all Gods more to bee feared then all those which the Gentils did adore as Gods Almightie God in himselfe is all sweet benigne and louely for as S. Iohn affirmeth 1. Ioh. 4. God is charitie Yet he is saied to bee terrible in regard that he is as it were constrained to seeme soe to proud stubborne and disobedient people who will not bee wonne by lenitie and sweetnes Moreouer he is saied to bee terrible because it is more greeuous to bee separated from him then from all the creatures or delightfull things in the world as alsoe for that none can inflict soe cruell torments as he can whence is that of the Euangelist Feare not them that kill the Math. 10. body and are not able to kill the soule but rather feare him that can destroy both soule and body into hell For all which reasons it is manifest that he is more to bee feared then the Gods of the Gentils as alsoe Because all the Gods of the Gentils are Diuels reprobate Angels who for their pride and disobedience were throwne downe by him from heauen and cannot hurt vs further then he shall please to permit but our Lord made the heauens It is generally knowne that many of the Gentils did worship certaine wicked men for Gods to wit Saturne Iupiter Mercury Priapus c. and that many others did adore the Sunne Moone Starres fire water and the beasts of the earth as S. Paul doth infinuate to the Romans How then can all the Gods of the Gentils bee saied to bee diuels To which maie be answered that those wicked men are called diuels by participation of diuellish wickednesse like as some men are called Angels by participation of Angelicall dignitie and office as S. Iohn calleth the Pastors or Apoc. 2. Bishops of the Seauen Churches in Asia Angels and the Prophet Malachias calleth Malach. 2. à Priest the Angell of the Lord of hostes as concerning the other things which were adored for Gods although they were not diuels yet because those that exhibited worship vnto them beleeuing certaine deities to bee in them did by such their worship serue the diuels therefore it is that all the Gods of the Gentils are saied to bee diuels and the things that are immolated to them to bee immolated to diuels Confession and beautie in his fight holinesse and magnificence in his sanctification This verse is expounded by the holie Fathers fower seuerall waies and in effect as followeth First that in contemplating God is seene all beautie and matter of praise holinesse and magnificence in his sanctuary Secondly that praise and puritie is exercised in his presence holinesse and diuine worship in his sanctuary Thirdly that praise is sung to God by his Saints in heauen for the beautie which they behold in him who is indeed the fountaine of all sanctitie puritie glory and Maiestie as is acknowledged by those blessed spirits of whome consisteth the triumphant Church wherein he doth manifest this his beautie which is here tearmed his sanctification or is sanctuary Fowerthly that in those whome God almighty is graciously pleased to behold with the eies of his mercie this his sight causeth remorse of conscience and confession or acknowledgement of their faults by which meanes they attaine to interiour beautie and puritie of heart Bring ye to our Lord ye families of Gentils bring ye to our Lord glorie and honour bring ye to our Lord glorie vnto his name The Prophet repeateth here Bring ye to our Lord three tymes and endeth with glorie to his name as in the beginning of the Psalme he repeated thrice Sing ye to our Lord ending with blesse his name thereby as the holie Fathers doe note obscurely insinuating the most high mistery of the B. Trinitie which afterwards in the new testament was to bee diuulged more clearely Take ye vp hoastes bring with you gifts and sacrifices not such bloudy sacrifices as are now offred in the Temple but such as the Apostles and their successors shall teach you to offer to wit the sacrifice of à contrite heart confession of sinnes praier fasting almesdeeds and the like according to that of S. Peter Bee ye Epist 1. c. 2. à holie priesthood to offer spirituall hoastes acceptable to God by Iesus Christ And enter into his courtes into the Catholike Churches and other places deputed to the diuine worship and especially into the Temple of your hearts descending into your interiour and there praising and adoring God within you by contemplation loue and watchfull custody of your senses for The temple of God is holie 1. Cor. 3. which you are Adore ye our Lord in his holie courts adore ye in his
materiall temple to wit in the house of Praier yet much rather in his immateriall temple to wit the mynd or spirit for our Sauiour saieth God is à spirit and they that adore Ioh. 4. him must adore in spirit and veritie and in another place VVhen thou shalt praie enter Math. 6. into thy chamber and hauing shut the dore praie to thy Father in secret to wit with à setled and recollected mynd Let all the earth bee moued before his face let all the inhabitants of the earth bee moued to chast loue admiration and obedience and bee auerted from their bad waies and conuerted to God attending the benigne presence and sweet Maiestie of Christ Saie ye ô ye Apostles and ye that shall succeed them vnto the Gentils to whose conuersion and information ye are sent that our Lord hath reigned in the whole vniuerse and especially in the hearts of the faithfull by faith and Charitie Concerning which you are to note that God hath raigned in heauen and earth by his omnipotency euen from the beginning but his spirituall Kingdome in the hearts of men where he raigneth by faith beganne not especially in the hearts of the Gentils vntill the coÌ„ming of our Sauiour who by his passion and death dispossessed and cast forth the diuell as maie bee gathered by these words of our Lord Now the Prince of the world Ioh. 12. shall bee cast forth and I if I bee exalted from the earth will draw all things to myselfe S. Augustine and diuers others of the auncient Fathers doe read the last part of this verse as followeth Our Lord hath reigned from the wood to wit from the holie Crosse whereon he redeemed the world Which words of the wood were aunciently in the interpretation of the 72. Interpreters and haue been raced out by the Hebrews as S. Iustine affirmeth which notwithstanding Fortunatus hath placed them in the Hymne which is sung by the holie Church in Passion weeke The Prophet sheweth here by the effect that our Lord hath raigned because he hath exercised his regall power For he hath corrected the round world which shall not bee moued he hath conuerted the vniuersall Church spread and diâ—ated through the whole world from Idolatry and vice by his owne increpation and reprehension according to that of the Prophet He stroke the earth with the rod of Isa 11. his mouth c. as alsoe by the preaching of his disciples and other seruants and hath established it soe firmely that notwithstanding it shall bee soie shaken by the tempests and whirlwinds of tribulation and tentation yet shall it not bee moued in whole whilst the world shall indure He will iudge peoples in equitie The iudgement here mentioned is the iudgement wherewith our Sauiour iudged in his first comming to wit the iudgement of discretion or seuering one from another mercifully calling some to faith and grace and iustly forsaking others which discretion was altogether most iust notwithstanding that our weake iudgements are not able to comprehend the reason thereof Let the heauens bee glad and the earth reioyce the Sea bee moued and the fulnesse thereof to wit all therein contained the fields shall bee glad and all things that are in them What is spiritually vnderstood by these hath been sufficiently declared in the precedent Psalmes Then shall the trees of the woods reioyce before the face of our Lord because he cometh because he cometh to iudge the earth By this repetition of be cometh is insinuated the two commings of Christ in both which the Prophet inuiteth all creatures to reioyce in his first comming because he came then in the forme and shape of à man and sought to winne all hearts vnto him by his sweet benigne conuersation consecrating and disposing all things towards their perfection and the end for which they were created and in his second comming alsoe because he will come to refine and renew and constitute them in such perfectioÌ„ that they shall remaine for eternitie He will iudge the round world in equitie to wit without respect of persons and peoples in his truth to wit in iustice rendring to euery one according to his workes Tha title and argument of the Psalme and 8. in the Nocturne Office TO this Dauid when his land was restored to him For that there is noe mention at all made in this Psalme of King Dauids recouery of his Kingdome which Absalon had taken from him the expositors thereof doe generally agree that King Dauid vpon occasion of the recouery of his land being inspired by the holie Ghost did sing the restoring of the Kingdome of Christ in the hearts of all maÌ„kind which the diuell had vsurped by fraudulently inducing our first parents to transgresse Gods commandement and had withheld from him vntill he by his painefull death vpon the Crosse vanquished that tyrant and obtained all power in heauen and vpon earth In the first verse the Prophet speaketh of this saied restoring of Christ our Sauiours Kingdome vnto him to wit al mankind or the Church of the elect according to that Aske of me and I will giue thee the Gentils Psal 2. for thy inheritance and thy possession the ends of the earth but in the rest of the Psalme he describeth the dreadfull comming of Christ to the generall Iudgement when his Kingdome shall bee established in such sort that it remaine for euer The exposition of the Psalme OVr Lord of whome it is saied in the Apoc. 19. Apocalipse That he hath in his garment and in his thigh written King of Kings and Lord of Lords from the tyme of his glorious Resurrection hath reigned in the militant Church or in the hearts of his elect wherefore let all the earth reioyce let all nations liuing vpon the continent or maine land congratulate him in this his regall dignitie and not onely they but alsoe let many Ilands bee glad let the inhabitants of great Britanie Ireland Cyprus Sicilie all other Ilands very many in number which shall bee conuerted make triumph and signes of ioy thereat for of these the Prophet Isaie saieth The Ilands shall expest his Isa 42. Ibidem law and againe They shall giue glorie to the Lord and shall declare his praise to the Ilands A cloud and mist shall appeare round about him when he shall come to iudge the world with much power and Maiestie that Infidels and reprobate Christians maie neither haue à cleare veiw of his glorified body with their externall eies nor of his diuinitie with their internall but onely some litle glimpse of his glorie to their greater confusion Iustice iudgement with mercy and iudgement seueritie of iustice shall bee the correction or supporters of his seate or the sentence of correction which shall proceed from his tribunall Iustice and iudgement according to S. Ierome is here saied to bee the correction of the seate of our Lord because the iudgements of God before he cometh to iudgement doe seeme somewhat imperfect in