The plaine literall exposition.

AMongst all things created (all which doe in their manner praise God) The heauens by their beautie, greatnes, motion and influx into these inferiour things, doe most cleerely and in à transcendent manner shew forth the glorie of God, affording aboundant matter to excite all such as shall contemplate them, to confesse the Majestie, wisedome, power, and prouidence of the Creator: and the firmament wherein God almightieGen. 1. [Page 226] placed the Sunne, Moone, and starres declareth the workes of his hands, of what sorte and excellencie they are.

Moreouer the heauens doe not onely shew forth the glorie of God, but alsoe doe manifest it after an admirable and stupendious manner. First without inter­mission or ceasing The daie present vttereth vnto the daie following the word, to wit certaine sensible signes, which doe re­present vnto vs the glorie of God: and in like manner the night present sheweth vnto the night following Knowledge, which maie bee learnt by contemplating those principall workes of God in the firma­ment, to wit the Moone and starres; in such sort, that what we are not able to draw out of such consideration in one daie and night, we maie more fully con­ceiue by the succeeding daies and nights.

Secondly they shew forth the glorie of God in the words of all formes of speech, for There are noe languages or spee­ches whose voice are not heard: or thus ac­cording to the latin text, There are noe lan­guages or speeches of which the voices of them to wit of the heauens, the firmament, [Page 227] daie a [...]d night are not heard: for these doe by the foresaied sensible signes as it were speake all languages and speeches: and euery one heareth them, that is, vndestandeth them in his owne language; and consequently there are noe people how barbarous soeuer, that doe not perceiue and vnderstand the doctrine, which the heauens, the firmament, daie and night doe deliuer concerning God.

Thirdly they shew forth the glory of God to the whole world, for Their sound hath gone forth into all the earth, and vnto the ends of the round world the words of them. By the word, sound, is not here vnderstood any corporall consent or harmony, such as some philosophers did suppose: but that confession of praise which doth arise out of the beautie of the heauens consi­dered by men. He, God almightie, who remaineth euer in the heauen of the bles­sed, & is there beheld cleerely as he is in himselfe, in this world as being à place of peregrination hath put his Tabernacle or Pauilion in the Sunne as in the most no­ble portion of the heauens, whence he is gratiously pleased to represent himself [Page 228] vnto vs in à manner best suting with the estate we now liue in, and fittest to ma­nifest the admirable effects of his im­mense power, and infinite goodnes; for the Sunne is the common parent of all things, giuing life and light vnto them: and himselfe to wit the Sunne returning from the lower Hemisphere and ascen­ding our horizon all glorious and resplen­dent is as à, to wit like vnto à comely and ritchly arrayed bridegroome coming forth of his bridechamber. He, the Sunne hath re­ioyced, exulted and shewed signes of ala­crite and infatigabilitie, to runne the way, to passe the immense space of the hea­uens with wonderfull celeritie, much like as a couragious and mightie giant doth to runne à race. His coming forth is from the top the extreame part of heauen, to wit, the East, where he ariseth▪ and his recourse cir­cuition or returne euen to the top thereof, to the other extreame, to wit the West: neither is there any man or created thing what soeuer that can hide himself, or it self, from his heate, influence, and viuificating vertue, which penetrateth euen into the depth of the sea and the most intime bowells of the earth▪

In this sort the heauens, the firma­ment, and all their resplendent orna­ments which we behold with our eies, doe declare vnto vs the glorie of God & excite vs to his praise: but the diuine law which we perceiue by our eares doth much more clearely shew vs [...]ow to di­rect our liues in order to God, and farre more efficaciously moue vs to con­forme our actions to his diuine will, as maie appeare by the properties thereof. For first The law of our Lord is immaculate, free from reprehension, not permitting sinne as humane lawes doe, but rendring the obseruers thereof pure and without blame, Conuerting soules, causing men to descend into their interiour, and there to consider their bad waies and returne to God, and liue: withdrawing them from vnlawfull things to embrace vertue, and from vaine fading things to thirst after the cheife & immutable good. Se­condly The testimony of our Lord is faithfull, true and most worthy to bee credited, reuealing and testifying the will of God, what his pleasure is we should know, what he requireth we should doe, and [Page 300] what we should refraine from; what paines and torments he will inflict vpon such that trangresse his cōmandements, and what reward he hath prepared for those that obserue them: giuing wisedome, the light of spirituall prudence, to litle ones, to wit to simple and humble men, that they may by the help thereof know how to decline from euill and doe good; for to such God almightie vnfoldeth many high mysteries, according to that of our Sauiour, I confesse to thee, ô Father Math. 11. of heauen and earth, because thow hast hid these things from the wise and prudent, and hast reuealed them to litle ones.

Thirdly The iustices of our Lord be right, iust and full of equitie, leading vs to bea­titude without error, and therefore ma­king hearts ioyfull, which obserue them for loue. For it is naturally delightfull to à man to behold that he liueth well accor­ding to the rules of vertue, and procu­reth internall peace, securitie of con­science, and firme hope of saluation: but contrariwise, it is à corrosiue to à mans heart, to see himself à slaue to sinne and vice, and procureth horror, sadnesse [Page 301] and despaire, if God doe not mercifully moue him to teares of repētance, where­as A secure mind is as it were à continuall Prouerb. 15. feast. Fourthly The precept of our Lord is lightsome cleare and manifest, illuminating the eies of our interiour, to wit our vn­derstanding and Memorie, that we bee not immerged in the darknes of vice, but maie remaine alwaies in God.

Fiftly The feare of our Lords is holie, That seruile feare by which we tremble to offend God out of the consideration of the seueritie of his iustice is good: but that filiall feare which ariseth out of the consideration of his goodnes and mercie, by which we dread to displease God, be­cause we loue him & tender his honour, as being our benigne Lord and Father is truely holie, and permament for euer and euer, for it beginneth here and remai­neth euen in the next world habitually, and actually alsoe according to reueren­tiall subiection, but not according to flight, which pertaineth to feare: because the blessed are confirmed in grace and assured that they cannot bee auerted, and therefore doe not feare any future [Page 302] euill, but are subiect to God with à re­uerentiall feare. Sixtly The iudgments of our Lord be true, iustified in themselues: The commandements of our Lord, which are called his iudgments because by them he will iudge mankind, and which are the square or rule to discerne vertue from vice, and good workes from euill, these commandements, I saie are most true, and iustified in themselues; that is, they need not bee demonstrated to bee iust by any one: for in respect they are the com­mandements of God, they are suffi­ciently prooued to bee iust. Moreouer the ten commandements of which Dauid cheifly speaketh in this place, in regard they are all as principles of the law of nature, doe containe in them such iu­stice, that they are iust in all places, times, and particular cases, and admit noe dispensation; whereas other lawes doe often want the circumstances of time, place and persons, that they maie bee iust: and therefore are to bee desired aboue gold and much precious stones, to bee pre­ferred before riches in what quantitie soeuer, for the iust shall haue an hundred [Page 303] fold in this world, & in the world to come life euerlasting: and enioy such blisse as farre exceedeth all terrestriall treasure and happines which either eie hath seene, or eare hath heard, or hath entred into the heart of mā. They are alsoe more sweet pleasant and delightfull to our soules then honie, or the honie combe is to our tast, which contayneth plentie of the purest honie, as I can saie by experience.

For thy seruant keepeth them, & in keeping them is much reward, Many fauours and blessings are obtained euen at this pre­sent, besides what may iustly bee expe­cted hereafter, relying vpon thy faithfull promises. Sinnes who vnderstandeth? who is able to perceiue or marke euery sinne? truely noe man: for such indeed is mans frailtie, that he is in noe sort able to know, shunne, and deplore his daily de­fects and ignorances. He hopeth but not without some feare, for he doth not cer­tainly know whether he bee worthy of loue or hatred: for man cannot bee iu­stified compared with God, If he will Iob. 9. contend with him, he cannot answer him one for à thousand. Which being [Page 304] soe, what better or more present re­medy then to haue recourse to God by humble praier? saying, from my secret sinnes which either when I commit, I am igno­rant I doe commit, or else doe not know to bee such, cleanse mee, ô Lord, by cau­sing me to remember them in as much as is expedient, by infusing such sorrow as maie suffice in generall, and graunting me grace from hence forth to beware of them as much as is possible: and from other mens spare thy seruant, and permit him not to bee seduced by their bad example or instigation, nor to giue them iust cause of scandall, or to doe any thing by which he maie be guiltie of their failings. For such is my confidence in thy immense goodnes, that notwithstanding I hap­pen to fall into these secret defects and ignorances, and that the euill enimie and wicked men doe suggest occasions of sinne vnto me: Yet If thou mer­cifully aiding me, they shall not haue dominion ouer me, in such sort, that wit­tingly and willingly I doe giue consent, and yeeld myselfe subiect vnto them, then shall I bee immaculate; and shall bee [Page 305] cleansed although not altogeather (for that cannot bee expected during this mortall life) yet without doubt from the greatest sinne, from pride, which is the roote of all vice and most odious in thy sight.

And then exteriourly the words of my mouth shall bee such, as maie please thee, and interiourly the meditation of my heart grate­full in thy sight alwaies. Which I beseech thee O Lord happily to bring to passe, who in prosperous things art my light and fortitude, and in aduerse my helper and redeemer.

In this Psalme are wonderfully ex­pressed by the Prophet the grounds of the Christian faith, the preaching of the Apostles, the Incarnation of the diuine word, the praise of the Euangelicall law, an acknowledgment of his owne frailtie, and an inuocation of the diuine mercie. Let vs therefore sing it or recite it with all feruour of heart, beseeching our sweet Sauiour who for our sake humbled him­selfe soe low as to become the sonne of à poore maid, to extinguish all pride in vs, and to graunt vs his holie feare.

The exposition of the Psalme.

THe earth is our Lords, and the fulnes thereof, all things therein contained, to wit men, beasts, all that groweth thereon, or is within her bowells: the round world the circumference of the earth, and all that dwell therein, all these are our Lords, as being their Creator gouernour & conseruer. Because he hath founded, firmely placed it, the earth or round world vpon the sea, vpon certaine armes of the Ocean which inuiron it. Yet this is not to bee vnderstood as though the earth properly speaking were aboue the sea: for the earth is the Center of the vniuerse; whence it is necessarie, that it bee in the mid­dest of the world, and consequently according to its naturall seate incom­passed by the waters, and for the grea­test part in the middest of them: but it is saied to bee placed aboue the sea, because by the diuine prouidence it is not wholly ouerwhelmed by the waters, but that part which boundeth vpon the sea and the superficies thereof is higher then the [Page 310] sea, that creatures maie liue and feed thereon. Me then (saieth our Lord) will Ierem. 5. v. 22. you not feare? who haue set the sand à limit for the sea, an euerlasting precept that shall not passe, the waues thereof shall swell and shall not passe ouer it.

And vpon the riuers hath prepared it, made it an habitation fit for men and other li­uing creatures.

The two precedent verses, as like­wise the rest of this Psalme maie bee explained in à more spirituall sense, as followeth.

The earth, the Church militant re­maining vpon earth, & producing plen­tifull fruit of holie conuersation is our Lords, and the fulnes thereof, the whole vertue, grace & perfection of the faith­full ought by all right to bee ascribed vnto him, as being the author and giuer thereof: the round world, the holie Church spread through all the confines of the earth, or collected of people from all the ends of the earth, and all that dwell therein, all the true beleeuers established in Eccle­siasticall vnitie of faith and operation. All these belong to our Lord Iesus Christ, [Page 311] who hath purchased them with his pre­tious bloud, That he might present to him­self Ephe. 5. à glorious Church not hauing spot or wrinkle.

Because he hath founded it vpon the Sea, vpon secular men wallowing and wa­uering as the Sea from one vanitie and inconstancie into an other. or thus, He hath founded it, he hath strengthned his Church vpon the Sea, vpon the persecu­tions, tribulations, bitternesses, and in­constances of the world. Yet this is not to bee vnderstood, that these before na­med are the bases or foundations of the Church: but that Christ hath established his Church in such sort against them, that although they should neuer soe much endeauour to subuert her, as the vast billowes of the sea doe menace to inuolue and swallow vp the earth, yet she shall subsist, and neuer bee altogether ouercome by them. And vpon the riuers, vpon vices gliding like riuers inordi­nately and without ceasing from one sensuall pleasure to another, but neuer satiating, hath prepared it, disposed the holie Church to combate against them. [Page 312] VValking in flesh (saieth the Apostle) we 2. Cor. 10. warre not according to the flesh, for the wea­pons of our warfare are not carnall, but mightie to God. Since therefore all things are our Lords as hath been proued, VVho shall as­cend into the Mount of our Lord? who from the seruitude of sinne shall ascend to the obedience of the holie Church? who shall forsake the world and enter into religion? who from imperfection shall ascend to perfection? who from this vale of teares shall ascend into the King­dome of heauen? Or who shall stand in his holie place? who shall perseuer to the end in the saied mount of our Lord? verily all men shall not. It is true indeed that many wicked and reprobate people doe ascend into the mount of our Lord: but they stand not there; for that belongeth onely to them, in whome are found the fower properties following. The innocent of hands, who hath not iniured any man by his actions, and of cleane heart, who hath his heart purified from the staine or guilt of sinne and affection thereunto: that hath not taken his soule in vaine, that hath not neglected to fulfill those things [Page 313] for which his soule was created, and in­fused into the body, to wit to adorne it with vertues, knowledge necessary to sal­uation, and the like; nor sworne to his nighbour in guile, hath not promised any thing which he intended not to perfor­me, hath not constantly auerred for truth, what he could not prooue, nor confir­med any thing with an oath with intent to deceaue his neighbour; by which meanes he will neither haue sinned in thought, word, nor deed against God himself▪ or his neighbour. He whosoeuer he bee that obserueth these things, he it is, that shall receaue blessing, diuine guifts and graces together with increase of them, and prosperous successe in all he vndertaketh, and mercie the grace of per­seuerance, of God his Sauiour, to wit of our Lord Iesus Christ. This is the generation of them that seeke him, Such iust and innocent men as this, are the generation that seeke God their Sauiour by faith, holie desires, and good workes, of them that seeke by Praier and contemplation in present, with confidence hereafter clearely to behold the face of the God of Iacob, incou­radged [Page 314] by those words of our Sauiour, Blessed are the cleane of heart, for they shall see Math. 5. God. Behold what is required of such as desire once to enioy the cleare vision of God, from which we are as farre distant, as we faile of this innocencie.

The words following are esteemed to bee the voice of the Angells that atten­ded vpon our Sauiour after the separa­tion of his blessed soule from the body vpon the Crosse; and first to the Princes of darknes, when they descended with him into Lymbo Patrum.

Lift vp your gates yee Princes, desist yee Princes of darkenes from further exerci­sing the right, and power you haue hi­therto had to detaine the soules of the elect for the guilt of originall sinne, and hee yee lifted vp ô eternall gates, which haue been shut from the beginning of the world, that none could depart thence; and shall remaine shut for euer to the damned for as much as concerneth their freedome, and the King of glorie shall enter in, and set free the captiue soules, whose ransome he hath paied vpon the Crosse. The deuills strucken with admiration at [Page 315] this voice, demaund of the Angels.

VVho is this King of glorie? that descen­deth vnto vs in soe vnusuall à manner, with such splendor and securitie? Vnto whome the Angels make answer, it is Our Lord, strong in regard of his diuinitie, and mighty in regard of his humanitie: our Lord mighty in battle, in his Passiō, where­in as in à new sort of combate, not by force and contention, but by suffering innumerable indignities, reproaches, scoffes, stroakes, wounds, and finally an ignominious death he hath vanqui­shed Goliath, subdued the Prince of the world bound him, cast him forth, and taken from him his spoiles.

Againe the Angels attending vpon our Sauiour, at his Ascension into heauen doe call to the celestiall powers saying.

Lift vp your gates yee Princes, set open the passadge into heauen ô yee celestiall powers, The tyme that God prefixt by his inuiolable decree, that none should enter Heauen till his Iustice were satis­fyed, is now happily expired, & the dread­full schedule of mans condemnation is cancelled. Open therefore your gates [Page 316] at lardge, and the King of glory will enter in triumph, attended with à spe­cious trayne, the trophies of his glorious victory ouer theirs and our mortall ene­mies, being the first fruits of his painefull labours, and an earnest penny that he will infallibly repaire our ruine, & bring vs daily à blessed sort of Citizens into the vacant habitations of Lucifer and his adherents, that rebellious crue, that once disturbed our ioy. And bee yee lifted vp ô eternall gates, and bee yee layed open ô yee gates of eternall life, and the King of glorie shall enter in

The celestiall powers hearing this voice, and beholding Christ to ascend with such brightnes and Majestie doe inquire of the superiour Angels.

VVho is this King of glorie? vnto whome the Angels attending vpon our Sauiour doe make answer, The Lord of powers, the onely Sonne of God the Father, who is the Lord of the Sabbaoth, and of all the celestiall powers: He is the King of glorie, the Prince of ioy, the fountaine of eternall felicitie, who is of such excellencie, that euen according to his humanitie, all power Math. 23. [Page 317] is giuen him in heauen and vpon earth.

Behold how excellently and breifly the holie Prophet doth teach vs by this Psalme to contemplate the diuine Ma­jestie, to the end to excite vs to reue­rence and holie feare. He teacheth alsoe how we must dispose our selues if we desire to be numbred in the list of the elect, thereby exhorting vs to puritie & cleanenesse of heart; & finally he vn­foldeth vnto vs the happy mystery of Christs Ascension, thereby to erect our hearts to the loue of heauenly things ac­cording to that of the Apostle, Seeke the things that are aboue, where Christ is fitting Collos. 3. on the right hand of God: mynd the things that are aboue, not the things that are vpō the earth.

The exposition of the Psalme.

MY heart hath vttered à good word, my Paternall mynd, or I my selfe who am the paternall mynd, most simple and pure, or my eternall vnderstanding, or my fruitfull memory out of the ful­nesse of its infinite fecunditie and im­mense [Page 320] 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. [Page 321] My tongue, my vnderstanding is the penne of à Scribe wri [...]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 [Page 322] 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 M [...]ssias the King of Syon, of whose spiri­tuall nuptials I purpose to treate. My tongue is the penne of à Scribe writing swiftly, My tōgue 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 [Page 323] 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 [Page 324] 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 [Page 325] 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 [...]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 [Page 326] 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 thy irreprehēsible righteousnes in words & deeds, & mildnesse, affabilitie, sweetnes, and mercie towards the humble and obe­dient, and iustice, seueritie towards diso­bedient and haughtie spirits: and thy right hand, thy diuine nature, which is the right hand of thy humanitie, shall con­duct thee maruelously, shall direct & teach thee the principles of gouernment, how to rule thy people, subdue thy enimies, & dilate thy dominion.

Or thus, because of thy truth and mildnes and iustice, that is, because of the acts of these vertues and their merit, in regard thou hast been true in thy life & doctrine, mild and patient in aduersitie, [Page 327] and in all things iust and righteous, not seeking thy owne but thy Fathers glorie, and the saluation of mankind, therefore thy right hand shall conduct thee marue­lously, eleuating thee from the earth to heauen, and constituting thee Iudge of the vniuerse. For Christ did merit his Ascension and iudiciary power by his holie conuersation and exinanition of himselfe, taking vpon him the forme of à seruant, humbling himselfe & becōming obedient euen to the death of the Crosse. Christ in all things spake and obserued the truth, as he witnessed of himselfe be­fore Pilate saying, For this I was borne, Ioh. 18. and for this I came into the world: that I should giue testimony to the truth. He was alsoe mild, for he taught his disciples saying, Learne of me, for I am meeke and Math. 11. humble of heart. And he▪ was iust, as S. Stephen affirmed of him to the Iewes saying, VVhich of the Prophets did not your Fathers persetute? and they slew them Act. 7. that foretold of the comming of the iust one &c.

The verse following is both written and distinguished diuersly: whereby the [Page 328] sense doth differ much. Some write it & point it as followeth.

Thy sharpe arrowes, the peoples vnderneath thee shall fall into the heart of the Kings eni­mies and being soe written it seemeth to yeeld this sense. Thy diuine doctrine, and thy grace mouing the hearts of the hea­ [...]ers are thy sharpe arrowes. With these the Infidelles (who before were rebel­lious and disobedient to thee) being wounded, shall bee conuerted and be­come obedient to thy holie lawes, and by their example draw thy aduersaries (many of the obdurate Iewes, and other Tyrants that persecute thee & thy holie Church) to embrace thy doctrine alsoe.

Others make two points after the word (fall) & expound it as followeth.

The Gentils and many alsoe of the Iewes wounded with the forementioned arrowes of Christ, shall become obedient to the faith: and those arrowes shall haue such force and efficaci [...], that they shall preuaile against the hearts of the enimies of Christ the King and Messias, as maie appeare by the example of S. Paul, & other persecutors of the Christian faith.

Finally others to with S. Augustine and Dyonisius the Carthusian write it as followeth.

Thy sharpe arrowes, the peoples vnderneath thee shall fall in the heart of the Kings enimies, that is, in the middest or the thickest of them. Or thus, they s [...]all fall in the heart, that is, their fall shall bee spirituall by the obedience of the mynd, not corpo­rall. And hauing thus obtained a full conquest, Thy sea [...]e ô God for euer and euer, thy tribunall of Iustice, and thy throne of glorie ò Christ, who art true God, shall bee firmely established, & remaine for euer: à rod of direction, of iustice and equitie, is the rod of thy Kingdome the scep­ter by which thou shall gouerne the holie Church (which is th [...] Kingdōe) with iust correction and equall retribution, accor­ding to that of the Prophet Isaie, He shall not iudge according to the sight of the eies, nor rebuke according to the hearing of the eares: but he shall iudge the poore in iustice, and shall rebuke in equitie; and he shall strike the earth with the rod of his mouth, and with the spirit of his lippes he shall kill the impious. [Page 330] Thou hast loued iustice and hated iniquity: whereof thou hast giuen good testimony by becōming obedient euen to the death of the Crosse, to satisfy the iustice of God, and take away the sinnes of the world; & therefore God, thy God, or accor­ding to S. Augustine and others that fol­low the Greeke text, therefore ô God, ô Christ true God and true man, thy God the God of all, who is in à most singular manner thy God, hath annoynted thee in respect of thy humanitie with oyle of gladnes, with the glorie of resurrection and ascension aboue thy consorts, in à more full and excellent manner then he hath King Dauid and all other holie Kings, exalting thee in glorie, placing thee at his right hand, and giuing thee à name which is aboue all names, that in thy name euery knee bow of the celestialls terresttialls and infernalls.

Myrrhe and Aloes and Cassia from thy gar­ments. By Myrrhe which preserueth dead bodies from putrifaction, is signified Mortification, which preserueth soules from the filth and corruption of concu­piscence. By Aloes which taketh away [Page 331] hardnesses, & asswageth swellings of the Lunges, is signified Humilitie, which taketh away the obduratenesse & stub­bornesse of the mynd, and the vaine puffings vp of Pride. And finally by Cassia which groweth in moist places & springeth very high, is signified Faith, which groweth in Baptisme. The ver­tues therefore which are designed by Myrrhe Aloes and Cassia doe proceede from thy humanitie ò Christ, which is as it were the garment of thy diuinitie: and not onely from it, but alsoe from howses of Iuorie, from chast & pure soules, in whome thou dwellest as in cleane shining odoriferous howses, out of which vertues, the daughters of Kings, religious soules, that haue got dominion ouer the world the flesh and the deuill, haue de­lighted thee, haue giuen thee exceeding great contentment to behold them runne soe fast after the sweet odors of thy garments, by exercising themselues con­tinually in those thy vertues, in thy honor, with pure intention meerely to please & glority thee.

The Queene the holie Church thy be­loued [Page 332] spouse stood on thy right hand in gol­den rayment, cloathed with charitie, com­passed with varietie of all other vertues and graces inwardly, and enuironed outwardly with varietie of estates, [...]r­ders, and professions, all vnited in one faith. Heare daughter attentiuely what thy spouse, who is alsoe thy Father, shall saie vnto thee either by himself or by the mouthes of his holie seruants, and see, consider by faith all things which he shall propose vnto thee, and incline thy eare with all humilitie and readines to obey his holie will, and forget thy people, laye à side all inordinate affection to thy old consorts, and the howse of thy Father, cease alsoe to loue thy kindred carnally.

And then the King will couet thy beautie: Christ Iesus will bee inamoured of the beautie of thy mynd & desire to vnite thee vnto him in spirituall wedlocke. Bee careful therefore to dispose thy selfe in this sort, because he fane exceedeth in beautie, power, wisdome, wealth, and glorie all the Princes of the world, who haue hitherto sued for thy loue: for he is the Lord thy God; and they, to wit all that [Page 333] shall beleeue in him shall adore him: accor­dingDaniel. 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 [Page 334] 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 broug [...]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 Pro­p [...]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, [...]ome the holie Apostles and their successors haue taught and in­st [...]ucted, Confesse vnto thee for euer, shall praise thee vnto the end of the world, [Page 335] 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 vnderstād 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 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 [Page 337] 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 [Page 338] 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 [Page 339] 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 expounded of the Triumphant Church as followeth, The fountaine of wisdome, or the inundation of the holie Ghost maketh the trium­phant Church ioyfull with the ioy of beatificall fruition: the highest Hath san­ctified the hearts of the blessed, which is h [...]s tabernacle. God is in the middest of the triumphant Church, therefore it shall not bee moued from the state of beatitude. In the instant that any of the blessed thall bee receiued into the King­dome of glorie, God will confirme them in grace.

Thirdly they are applyed to the Blessed [Page 440] Virgin as followeth, The word of God Christ Iesus our Lord, in whome is the originall source & immense plenitude of all true delight, hath filled his blessed Mother with ioy & exultation, assuming humane nature in her sacred wombe: Christ hath sanctified her and preserued her from all impuritie. He hath rested nine monthes in her wombe, and euer since in the Center of her immaculate soule. She shall not bee moued from good to euill, but shall remaine stable and immoueable in God, because he will sanctifie her, and fortify her in perfection of grace euen in her Mothers wombe.

Nations are troubled by the preaching & miracles of the disciples of our Sauiour, some to Pennance & admiration, others to obstinacy and opposition, and King­domes are inclined, are humbled to faith and holie obedient conuersation, learning of Christ who was mild and humble of heart: He, Christ gaue his voice, by himselfe his disciples and their successors, and the earth was moued. The saied humiliation of Kingdomes was foretold bythe Pro­phet Isaie in these words, He to wit Christ Isa. 26. [Page 441] will how downe them that dwellon hight, thé high cittie he will abase. By the high cittie is vnderstood Rome which at that tyme was Lady of the world, of which the same Prophet à litle after [...]aieth, The foote shall tread it downe, the feete of the poore mai [...] the steps, of the needy. By the poore man is vnderstood S. Peter à poore fisher man and by the steps of the needy the prea­ching of S. Peter and Paul, who liued in voluntary pouertie: for by their prea­ching the vnbeleeuing glorie and magni­ficent ostentation of the Romans was brought to embrace Christian humilitie. The Lord of hostes is with vs, Christ the King of glorie, the vertue and wisdome of the Father, who is stiled Emanuel, that is God with vs, hath come vnto vs and dwelled with vs in his assumpted humane nature: the God of the Patriarke Iacob is our defender.

Come ye that desire saluation, come, not soe much by corporall motion, as by faith and affections of the heart, and see the workes of our Lord, and consider, and ponder seriously in your mynds, what wonders he hath put vpon the earth, to wit [Page 442] the Incarnation of his onely sonne, the making of à Virgin to conceiue & bring forth à Sonne, and yet remaine à Virgin; & innumerable other admirable workes farre transcending the ordinary course of nature: taking away warres euen vnto the end of the earth, causing an vniuersall peace ouer all the world at the tyme of the birth of Christ our Lord, as à figure of the spirituall peace which our Sauiour brought vnto all mankind, to wit peace betweene God and man, according to that of the Apostle, God was in Christ re­conciling 2. Cor. 5. the world to himselfe, & peace alsoe betweene the Iewes and Gentils. He is our Ephes. 2. peace, who hath made both one &c. He shall destroy the bow, and breake weapons: and shields he shall burne with fire. This peace which Christ shall bring shall bee soe vniuersall, and endure for soe long à space, that men shall conuert their wea­pons and warlike engins to other vses, according to that of the Prophet, The Isa 2. law shall come forth of Sion, and the word of our Lord from Ierusalem, and he shall iudge the Gentils and rebuke many peoples; & they shall turne their swords into coulters, and their speares into sithes &c.

This verse maie bee expounded in à more spirituall sense as followeth, He shall destroy the bow, Christ shall laie open and destroy the hidden deceits of the wicked, endeauoring by flatery and faire promises to seduce the good; and breake the weapons, to wit open persecutions & manifest diabolicall inuasions: And the shields, to wit the fallacies wherewith peruerse men doe couer and defend their errors, he shall burne with fire, by con­demning the peruerse to hell fire, or il­luminating and inflaming the hearts of the faithfull to discerne & resist their machinations. Bee quiet, abstract your hearts from vaine euill and vnprofitable things, adhere to me with your whole mind, attend to me, fixe your desires vpon me, and simplify your actions, and see by affectionate contemplation and experimentall gust, that I am God your Creator, prouisor, Sauiour, & gouernour that neuer cease to haue care of you, that am alwaies ready to helpe you, and to infuse consolation, in such sort, that you maie euen by experience acknow­ledge, that I am your God. Whosoeuer [Page 444] hath à desire to tast, and proue this expe­rimentall gust of God, must of necessitie keepe à diligent watch ouer his heart, flie concupiscence, contemne pleasures, shunne dissolution or loosenes of life, re­pell and quit himselfe from superfluous imployments of body and minde, & seeke and sigh incessantly after that one thing onely necessary. Make vnto you new fallow Ierem. 4. ground (saieth the Prophet) and sow not vpon thornes: bee circumcised to our Lord, and take away the prepuces of your hearts.

I shall bee exal [...]ed among the Gentils, I the onely sonne of God and Sauiour of the world, by the preaching of my disciples shall bee ackowledged, honoured and worshipped by the Gentils; according to that of the Prophet, From the rising of Malach. 1. the sunne euen to the going downe great is my name among the Gentils. I shall bee exalted in the earth, in the peoples of the Iewes, neare the end of the world, when the fulnes of the Gentils hath entred.

The Lord of Hostes is with vs &c. This verse in regard of the sweetnes of the signification and dignitie thereof, is ite­rated for to imprint it the better in the [Page 445] heart of the Chanter. What I haue saied before maie suffice for explication there­of with this obseruation, That whereasExod. 3. in Exodus we read that God almightie stiled himselfe the God of Abraham, the God of Isaac, and the God of Iacob, affir­ming, that this is his name for euer; the Prophet here expresseth onely the God of Iacob: for this reasō as it maie seeme, be­cause as Iacob supplanted his brother of the benediction and inheritance; soe the sonne of God who alone assumed hu­mane nature, supplanted the disobedient Angels of the benediction & inheritance, which was as it were due to them by prioritie of Creation, and obtained it for man kind.

Behold how full this Psalme is of di­uine misteries, in which faith is corrobo­rated, hope in God is established, forti­tude is excited, the beginning of the new 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 [Page 446] 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 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, [Page 448] 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 [Page 449] 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: [Page 450] 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, [Page 451] 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 [Page 452] 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 diuine nature hath foun­ded her. By the man that shall saie these admirable things to Sion, Some doe vn­derstand S. Iohn the Baptist, of whome isIoh. 1. saied, There was à man sent from God &c. For he was the first that announced to Sion that Christ was come, of whome the Prophet Isaie saieth, Vpon an high moun­taine Isa. 40. get thee vp, thou that euangelizest to Sion: exalt thy voice in strength, say to the Citties of Iuda, behold your God. Others vn­derstand Christ to bee that man: because he very often saied to the Iewes and to his disciples, that he himselfe was the man whome they expected should bee borne the Sauiour of the world. Our Lord will declare in Scriptures of peoples, and of Princes, of those that haue been in her. By this [Page 453] verse the Prophet doth seeme to make answer to the interrogation made in the precedent verse And according to the first interpretation thereof, to wit Shall it not bee saied of Sion &c. he seemeth here to answer, Yes truely it shall bee saied, for our Lord will declare it &c. But according to the second interpreta­tion, to wit Shall not man saie to Sion &c. he seemeth to answer, Yes truely man shall saie, that which followeth in the verse to Sion; and not onely one that is à pure man, but that man who is both God and man: our Lord shall declare it in à more perfect manner, in the Scrip­tures of peoples and Princes, that all ages to the end of the world maie take notice, that the onely Sonne of God Christ Iesus, God and man is borne in her accord [...]ng to his humane nature, and that he hath founded her according to his diuine nature. And moreouer he shall declare and write downe the names of those that haue been in her, who are soe many, that he alone is able to doe it. By Scriptures of the peoples, some doe vnder­stand the new testament, others the [Page 454] bookes wherein the names of the ele­cted people are registred, which shall not bee published vntil the daie of Iudgemēt, when the booke of life shall bee opened: and by the Princes are vnderstood the A­postles, who as it is written, were consti­tuted Psal▪ 44. Princes ouer all the world.

The habitation in thee holie Church, designed here by Sion, is as it were of all re­ioycing, is like to that habitation where all doe reioyce. This verse, maie in some respects bee applied to the militant Church by reason of the exceeding ioy & peace of conscience which true Chri­stian Catholickes doe possesse, who re­ioyce in hope, as being of that number vnto whome the Apostle saieth, Reioyce Philip. 4. in our Lord alwaies, againe Isaie Reioyce. yet it cannot properly bee applied thereunto, where we are to worke our Saluation with feare and trembling: but it agreeth most properly with the happy estate of the triumphant Church, where the blessed spirits doe securely enioy, what neither eie hath seene, nor eare hath heard, nor hath entred into the heart of man, without the least feare of euer being depriued thereof.

Behold how excellently the holie Church is praised in this compendious Psalme, how clearely the mysterie of the incarnation of our Sauiour is insi­nuated, and the ioyes of the celestiall countrey commended. It behoueth vs to sing it by soe much the more de­uoutly and affectionately, by [...]ow much the more clearely the calling of the Gentils is foretold in it. And in re­gard it is something intricate, it behoueth vs to study to vnderstand the true sense thereof, and consider it attentiuely: for otherwise we shall not bee able to recite it with such deuotion, as the misteries therein contained doe require we should.

The exposition of the Psalme.

SIng ye to our Lord à new song, sing ye such à song as the new Master, the fountaine of wisdome Christ our Lord hath brought with him and proposed to the whole world; [...]o wit A Hymne composed of his counsells, some whereof were vnknowne before his comming. Such à new sōg is, One thing is necessarie. &. If thou wilt bee perfect, goe and sell the things Luc. 10. Math. 19. that thou hast & giue to the poore. &. Call none Father to your selfe vpon earth, for one is your Father, he that is in heauen. & innume­rable others like to these, which are fre­quent in the new Testamènt. 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 [Page 459] 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. Io [...]. 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 di­ [...]ulge ye Christ, by whome & in whome [Page 460] 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 [Page 461] 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 [Page 462] 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 orApoc. 2. Bishops of the Seauen Churches in Asia Angels, and the Prophet Malachias cal­lethMalach. 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, [Page 463] 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 [Page 464] 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. [Page 465] 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 [Page 466] in the hearts of men, where he raigneth by faith, beganne not especially in the hearts of the Gentils vntill the cōming 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 di [...]ated [Page 467] 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 [Page 468] 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 perfe­ctiō, 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.

The exposition of the Psalme.

OVr Lord of whome it is saied in theApoc. 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 [Page 471] 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 respect that he per­mitteth wicked people to liue for the most part in great plentie, ease, pompe, and delicacy, and suffereth vertuous holie men to liue in want, affliction, contempt, and misery: but when he cometh to the generall iudgement, that he maie render [Page 472] to euery one according to his workes, his seate shall bee as it were corrected. Fire which shall burne the whole world, shall goe before him; and inflame his enimies round about, but shall not touch, nor con­tristate his elected friends; as is prefigured in the three children which the King of Babylon caused to bee throwne into [...] fur­naceDaneil. 3. of burning fire, who were not touched by the flames, but the Chaldeans burnt whoe were about the furnace.

The things that follow are denounced by the Prophet as though they were al­ready done, for the assured certaintie thereof.

His lightnings shined to the round world, the earth s [...]w, and was moued. The inhabi­tants of the earth shall see his lightnings and the other terrible precedent signes of his dreadfull comming, & wither for feare and expectation of what shall come vpon the world. The mountaines melted as wax, before the face of our Lord: before the face of our Lord all the earth. Some expound these words literally of the materiall mountaines, which shall bee dissolued, & the earth made plaine and perspicuous [Page 473] but others expound them morally of proud, ambitious, and vaine glorious men, who shall bee confounded and dissolued in their hearts at the sight of our Lord: and not onely they, but alsoe terrene, auaritious and sensuall men; saying one to another, VVhat hath pride profited vs? Sap. 5. or what commoditie hath the vaunting riches brought vs? all those things are passed away as à shadow, and as à messenger running before, and as à ship that passeth through the surging wanes, whereof when it is past the trace can­not be found &c.

The heauens haue shewed forth his iustice, the Sunne, Moone, and starres, in which shall appeare great testimonies of the in­dignation of God, shall as it were pro­claime to the whole world, with what seueritie & rigour of iustice he will take reuenge of mankind for sinne: and all peoples haue seene his glorie, shall see his glorie in these & all other his wonderfull workes. And therefore since that our Lord is of such power and Majestie,

Let them bee confounded that adore sculptils, statues and images as Gods, framed by the hands of men, which neither can hurt [Page 474] nor helpe them: and let them blush for shame that glorie in their Idoles as though there were diuine power in them: for they shall then behold that those things which they adored for Gods are mere painted blocks and engrauen stones; and that our Lord whome they would not here acknowledge is the onely true God, vnto whome all adoration, and diuine worship is due. Adore him all yee his Angels, To the greater confusion of Idolaters doe ye (ô ye his Angels) adore Christ our Lord your Maker sitting vpon his tribunall. This place is alleadged by the Apostle to the Hebrewes to proueHebr. 1. our Sauiour to bee true God, And when againe he bringeth in the first begotten into the world (to wit at the daie of iudge­ment, for he speaketh à litle before of his first comming) he saieth, And let all the Angels of God adore him.

Sion heard & was glad, The militāt Church shall heare all that hath been before men­tioned concerning the Majestie of our Lord comming to iudgement, the confu­sion of Idolaters & the adoration of the Angels, and shall exult with spirituall ioy.

And the daughters of Iuda reioyced, because of thy iudgements ô Lord, All particular Churches mēbers of the vniuersall, or all the soules confessing to our Lord in spi­rit and truth (for Iuda is by interpreta­tion confession) shall reioyce, being mo­ued thereunto by the consideration of thy iust iudgements ô Lord: who wilt leaue nothing neglected, doe iniury to none, nor let passe the oppression or vio­lence vsed towards any vnreuenged; but wilt exalt all those that haue been con­temned, afflicted, and tormented for iu­stice sake, and wilt condemne to eternall flames those that placed their felicitie in the pompes and delights of this world. And they shall reioyce alsoe, Because thou Lord art most high ouer all the earth: thou art exalted exceedingly, incōparably & without measure aboue all Gods, both aboue those that by participation of thy diuine power are called Gods, and aboue those alsoe whome the Gentils falsly worship as Gods You that loue our Lord, hate ye euill; since that sinne is soe odious in the sight of our Lord, that he will come with such furie and indignation to take reuenge [Page 476] thereof. All you deuout soules that make profession to feare and loue him, abhorre it in your hearts; yet not in regard of the paine it induceth, but because it is displeasing vnto him and contrary to his diuine will: and then you maie bee con­fident, that you shall not onely expe­rience him à mild iudge towards you in that dreadfull daie, but alsoe your pro­tector and comforter in all your present dangers & afflictiōs. For Our Lord keepeth the soules of his Saints, in this present life by infusion of grace, and the ministry of his Angels: and in the daie of iudgement out of the hand of the sinner, from the power of the first transgressor Lucifer and his complices, he will deliuer them, he will perfectly free them, and wipe all teares from their eies: for after that last sentence sinners shall noe more molest the iust with their malicious pretensions and false accusations.

Light is risen to the iust, and ioy to the right of heart. The light of iustice & the Sunne of vnderstanding shall arise to iust men, and direct them in the way of truth without errour, teaching them to dis­cerne [Page 477] betweene iust and iniust, good and euill, and exciting them to elect in all things what is most conforme to the di­uine will: whence will follow exceeding peace of conscience, and vnspeakable ioy of heart to the righteous, that shall walke simply and humbly therein. or thus, The light of glorie illuminating the vnderstanding, or Christ our Lord the Sunne of Iustice shall then arise to the iust man, directing him towards the cleare vision of God, & ineffable delight proceeding from the vision of God which he shall eternally enioy, shall arise to the right of heart. Wherefore Bee glad yee iust in our Lord, your most pious Redeemer and most liberall benefactor, who shall come to the last iudgement with such preparation, and for soe great benefit vnto you: and with confession of praise and thankfullnesse Confesse ye to the me­mory of his sanctification, praise him that hath soe gratiously been mindfull of you, that he might sanctify you and bring you to eternall felicitie: for which his singular clemency and mercy shewed towards you without any merit on your part, but [Page 478] meerely of his owne immēse goodnesse, you are obliged by all the lawes of grati­tude to glorify his name incessantly, and neuer to forget him, who hath been mindfull of you euen before you had existence in nature.

In this Psalme we are admonished to weigh diligently the horrour, distriction, and seuere rigour of the last iudgement: and to consider from our heart how hor­redHebre. 10. it will bee then to fall into the hands of the liuing God, to behold him à fu­rious iudge, to see the world all in flames, to see the whole troupes of Angels assi­sting Christ our iudge against the vniust, before heauen and earth to render an account of all our words, deeds, and thougts, to bee confounded and repro­ued before men, Angels, and diuels, to heare that most bitter and irreuocable sentence of damnation pronounced, Goe Math. 25. ye accursed into eternall fire, to expect the vncertaine or rather certaine sentence of the iudge, to behold the wide gaping Chaos of the infernall dungeon, and lastly to bee separated for euer from the so­cietie of the iust, and throwne into the [Page 479] abisme of hell, there to bee scorched with vnextinguible flames without any the least hope of euer departing thence. Wherefore let vs recite this Psalme with feare and trembling, and beg of our Lord grace to cōporte our selues in such sort in this life, that we maie merit to behold him then as à gracious patrone and mild Father, not as a seuere iudge.

The exposition of the Psalme.

SIng ye to our Lord à new song: because he hath done maruelous things, farre surpas­sing mans capacitie; which are at lardge recorded by the Euangelists. His right band, his diuine power hath wrought sal­uation to himselfe, hath raised his mortall body from death to life: or thus, hath saued mankind for himselfe: and his arme, his vertue and fortitude is holie.

God the Father Our Lord hath made knowne his saluation, hath proclaimed to Zachary and the shepheards by his An­gels, to S. Elizabeth S. Anne and holie Sy­meon by the holie Ghost, afterwards to S. Iohn the Baptist, and finally to the A­postles in the transfiguration of our Lord, that Christ Iesus is his beloued Sonne, whome he promised should come and worke saluation to all mankind. In the sight of the Gentils he hath reuealed his iu­stice; first by the starre which appeared to the three Kings, and afterwards by the preaching of the Apostles he hath re­uealed Christ our Lord; who is tearmed [Page 481] his iustice, because by him God hath redeemed the world, not by his power onely, but b [...] the way of iustice. or thus, hath reuealed the precepts & coūsells of the Euangelicall law in which the ple­nitude of iustice is contained. The words and sense of this most sweet verse are frequent in t [...] Prophesie of Isa [...]. The Isa. 40. glorie (saiet he) of our Lord shall bee re­uealed, and all flesh together shall see, that the mouth of our Lord hath spoken. And our Lord 52. hath prepared his holie arme in the sight of all the Gentils: and all the ends of the earth shall see the saluation of our God, and againe, I 56. haue made my iustice neere, it shall not bee farre of, and my saluation shall not tarrie.

He hath remembred his mercy, wherewith he mildly and sweetly not onely spared our first parents, but alsoe promised that the seed of t [...]e woman should crush the serpents head: and he hath remembred his truth to the bouse of Israel, to performe faithfully what he promised to Abraham, Iacob and his progeny; according to that of S. Luke, He hath receiued [...]srael his child, Luc. 1. being mindfull of his mercy. As he spake to our Fathers, to Abraham and his seed for euer.

All the ends of the earth haue seene the sal­uation of our God by saith in Christ our Lord, diuulged by the holie Apostles;Marc. 16. vnto whome our Sauiour saied. Going into the w [...]ole world preach the Gospell to all crea­tures. For which singular benefit the Prop [...]et doth here inuite all creatures to praise and giue thankes to our Lord, saying.

Make ye iubilation to God all the earth, O all ve inhabitants of the ear [...]h with ex­cessiue and vnspeakable ioy of heart saie ye praise to Christ our God, chaunt with your voices, reioyce in your hearts, and sing on instruments.

Sing to our Lord on harpe, on harpe & voice of Psalme: on long dr [...]wne trumpets, and voice of c [...]rnet of horne. According to the letter, the Heb [...]wes did [...]se [...]uch musicall instru­ments as these, therewith to set forth the praise of God. But being taken in à spi­rituall sense, by the harpe is vnderstood the workes of mercy or mortification of the flesh: by the long drawne trumpets are signified the tribulations and aduersities o [...] this life: and by the cornet of horne the contemplation or celestiall things▪ by [Page 483] which all transitory things are transcen­ded. The sense therefore of this verse seemeth to bee, Sing to our Lerd on harpe, with mortification of your flesh and workes of mercy, that your song ma [...]e bee acceptable and delig [...]tfull: On harpe and voice of Psalme, with life answerable and concording to your voice, On long drawne trumpets, in aduersities, tribula­tions, and tentations giue thankes to God, esteeming it all ioy when you fallIac. 1. into diuers tentations; And voice of cornet of horne, with vocall praise proceeding from diuine contemplation.

Make ye iubilation in the sight of the King our Lord, to wit Christ Iesus: Let the Sea bee moued, and the fulnesse thereof; the round world, and they that dwell therein.

The riuers shall clappe with hand, This isBellarme in bunc locum. Metaphorically spoken; in regard that the noise of their motion compared with the roaring of the sea, is like to that of clapping of hands. The mountaines together shall reioyce at the sight of our Lord because he cometh to iudge the carth. If this bee referred to the first comming of our Sauiour, all these are saied to reioyce, because he [Page 484] cometh to gouerne the world with most iust lawes not onely as in tymes past with the Majestie of his inuisible diui­nitie, but alsoe in a corporall and visiblePhilip. 2. forme, Made into the similitude of men, and in shape found as à man, But if it bee refer­red to [...]is second comming, these are in­uited to reioyce, because God will then exterminate all sinners and renew all the elements.

Some expound the two precedent verses as followeth, Let the Sea bee moued and the fulnesse thereof; to wit those that negotiate on the sea, and such as inhabite the sea coasts▪ the round world, and they that dwell therein. The riuers, to wit the faith­ful regenerated in the waters of baptisme, and filled with the riuers of grace, Shall clappe with hand, shall praise God by one assent with exultation of heart and good workes, And the mountaines, to wit con­templatiues, sublime in the practise of all vertues, shall reioyce at the sight of our Lord: because he cometh to iudge the earth.

He will iudge the round earth in iustice, and the peoples in equitie By iustice is here vn­derstood the rectitude and vprightnesse [Page 485] of his iudgements, and by equitie his fa­uour & clemency. I doe here but lightly touch some points, for that I haue al­ready saied something of them in the for­mer explications.

The exposition of the Psalme.

OVr Lord hath reigned, he hath put on beautie, glorie and regall Majestie: Our Lord hath alsoe put on strength, power and fortitude, which are equally requi­site to support à Kingly diademe, and hath girded, prepared, armed, and setled him­selfe to reigne. If these words bee refer­red to the Creation of the world, Christ as God is saied to haue begun to reigne when he had created the world, for then he first of all began to haue subiects vpon the earth ouer whome he might ex­ercise dominion. But if they bee referred to the reparation of the world, Christ as man at the tyme of his Resurrection did receiue the gouernment of the Vniuerse, put on the beautie of à glorified body; and put on fortitude, all power being gi­uen him in heauen and vpon earth; and girded or setled himselfe earnestly to ptopagat [...] his Kingdome to the vtmost confines of the earth. It is manifest that [Page 508] our Lord hath reigned in this sort,

For he hath established, firmely fixed the round world, as the center of the vniuerse: which shall not bee moued according to that of Ecclesiastes, Generation passeth and genera­tion Eccle. 1. cometh: but the earth standeth for euer. Christ likewise by his dolorous passion and glorious resurrection hath founded and established the Militant Church spred through all the regiōs of the earth in one faith and religion: which shall not bee moued, but shall perseuer in the same faith and worship vnto the end of the world, for Christ shall reigne in the house of Luc. 1. Iacob for euer, and of his Kingdome there shall bee noe end.

Thy seat ô Lord is prepared from that tyme, to wit from the Creation of the world, or the resurrection of Christ. Yet thou didst not thē beginne to haue à being, for thou according to thy diuine na­ture art from euerlasting, from eternitie. Concerning which you are to note, that the word (art) doth not here signify the simple existence of the diuine nature, but the fulnesse of his being, wherein all things are contained. For God was not [Page 509] poore, or had need of any thing before he created the world; neither was he more wealthy or better stored after he had created it: for he created not the world that himselfe might encrease the­reby but that he might communicate his goodnesse to vs, & therefore he created not the world as being compelled by any necessitie, but as being moued thereunto by his infinite charitie and mercy; and with the same charitie and mercy he hath repaired it, for Soe God loued the Ioh. 3. world that he gaue his onely begotten Sonne, that euery one that beleeueth in him perish not, but maie haue life euerlasting.

The riuers ô Lord haue lifted vp: the riuers haue lifted vp their voices.

The riuers haue lifted vp their waues, aboue the voices of many waters.

The surges of the Sea are ma [...]u [...]lous; marue­lous is our Lord on high.

If the words of these verses bee refer­red to the first sense, they signify the manner whereby God almightie made the earth habitable, that it might bee à firme seate for all liuing creatures. For i [...] the beginning of the Creation the waters [Page 510] couered the superficies of the Vniuerse, and the inundations of the waters were eleuated with à terrible motion: but God who is infinitely more high, more excel­lent, and powerfull repressed their furie, closed part of them in the concauities of the earth, and appointed limits to the rest which they shall not transcend.

In the Second sense, by the riuers which lifted vp their voices is vnderstood the Apostles and other principall plan­ters of the Christian faith, who being filled with the waters of life, did passe through the world like vnto soe many heauenly riuers, and eleuate their voices, preaching the Ghospell of Christ with great freedome. By the riuers which lifted vp their waues, is vnderstood the Iewes, who euen in the very beginning contra­dicted the Ghospell in all places & raised persecutiō against the disciples of Christ. By the surges of the Sea which are farre greater thē the waues of the riuers, is vn­derstood the persecutions of the Infidels & other aduersaries of the holie Church. For like as whē the riuers enter into the Sea, the salt waters doe rage & swell at [Page 511] 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 [Page 512] 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, immacula [...]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 [Page 513] 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 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. [...] [Page 515] and reioyce to him with trembling. It cannot bee hard to serue him in this manner, loue being the summarie of his cōmande­mentsRom. 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 deuou [...] 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 cōpulsion. 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 cōcerning the businesse of your saluatiō, inuenting many pretty industries of loue to expresse your affectiōs, & gaine his fa­uour; for he alone cā 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 [Page 517] by immediate influence & cōcurrence 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 that inuented the origine of all. &c.

O all yee His elected people, and the sheepe of his pasture, whome he feedeth with his Sacraments, and sustaineth & nourisheth in mynd and body with his guifts and graces, enter yee, not so much with corpo­rall steps as with aduancement of your mynds into the practise of vertues which are his gates, through which you are to passe into eternall life: enter (I saie) in Con­fession of your sinnes. For proceeding ac­cording to order, this ought to precede our other workes of vertue: for by such confession sinnes are remitted, grace gi­uen, and men are fitly disposed to praise [Page 518] God. But if we omit to doe this, it will bee in vaine for vs to seeke to enter into his saied gates; neither will any thing we doe seeme gratefull vnto him, as he affir­meth by the mouth of the Prophet Isaie saying; VVhen you shall stretch forth, Isaie 1. your hands I will turne away myne eies from you, and when you shall multiply praier, I will not heare: for your hands are full of bloud. VVash you, bee cleane, and take away the euill of your cogita­tions from myne eies &c. Being there­fore thus prepared enter yee alsoe with humble confidence into his courts in Hym­nes, for your praises will then be most delightfull vnto him. By the courts of our Lord diuers of the holie Fathers doe vn­derstand the latitude of Charitie and other principal vertues which à soule soe cleansed by Sacramentall confession, & practised in inferiour vertues ought to aspire vnto; by which they maie attaine to perfection in this life, and acquire an answerable place of glory in the next: but some others doe suppose the Prophet to allude to the Three Courts of the Temple, whereof one was for the Priests, [Page 519] another for laye men, and the third for women.

Amongst the diuine Attributes for all which he is most praise worthy, Praise yee his name here for three of them cheefly. First because our Lord is sweet, mild, be­nigne, and soone moued to pittie and compassion. Which if you desire to make tryall of, Tast ye and see that our Psal. 3 [...] 2. Cor. 1. Lord is sweet. He is the Father of mer­cies, and God of all comfort. Secondly praise him, because his mercy is for euer, OurPsal. 102. Lord is pittifull, and mercifull: long suffering and very mercifull. As à Father hath compassion of his children, soe hath our Lord compassion on them that feare him. Thirdly and lastly praise him, because his truth is euen vnto generation and generation. As he is most mercifull promi­sing benefits gratis, soe he is most faith­full and true in constantly performing what he hath promised, as he witnesseth of hymselfe saying, Heauen and earth shall Luc. 21. passe: but my words shall not passe.

Behold here à Psalme replete with Angelicall sweetnes: which we ought to sing in the person of the holie Church [Page 520] with diligent attention, rendering our selues efficaciously obedient to the pious exhortations therein contained by iubi­lating to our Lord, seruing him with gladnesse, attending to his presence in­cessantly, and confessing him to bee our God by faith & workes, which we can­not by any meanes performe, vnlesse we doe daily with intire hearts abhorre and detest the greater sort of vices, and dili­gently (to the vtmost of our power) shunne, correct & deplore the lesser sort of sinnes by frequent confession, & firme purpose of amendement, weighing care­fully that saying of Salomon, He that hi­deth Prouer. 28. v. 13. his wicked deeds, shall not bee directed: but he that shall confesse, and shall forsake them, shall obtaine mercie. These things are requisite to the due performance of the acts where vnto we are inuited in this present Psalme, for those acts are alto­gether deiforme, celestiall, Angelicall, and of incomparable merit.

The exposiiion of the Psalme.

O God of all, and in a speciall manner My God, in regard of thy peculiar fauours & graces aboundantly bestowed [Page 522] vpon me the vnworthiest of thy crea­tures, protecting me from euill things, promoting me in good things, and di­recting me in à particular manner to my last end, as alsoe in respect of the singular loue and reuerence, wherewith I loue & worship thee alone and aboue all things, to thee [...] watch from the morning light, pre­sently, [...]o [...] soone as the daie appeareth, and the spendor of thy diuine grace doth illustrate m [...] soule, I arise, by erecting my mynd towards thee with à cordiall affe­ction to contemplate, loue, and adore thee.

My soule hath thirsted after thee, The appetite of my soule, to wit my will hath coueted with an intellectuall and excee­ding great desire to obtaine thee the fountaine of all goodnesse, who alone canst satiate her: and my flesh, to wit my body or my sensuall appetite hath thir­sted to thee very many waies, by reason of diuers and manifold necessities.

Concerning these words of the Pro­phet you are to note that whether the Flesh bee taken for the body onely, or for the sensitiue appetite, it cannot fitly [Page 523] bee saied to thirst to God directly, and immediatly: for God being an immate­riall and simple essence can onely bee at­tained with à sole immateriall appetite, as he is onely comtemplated with a sole in­tellectuall eie: neither can the flesh pre­cisely taken according to it selfe desire (properly speaking) or thirst, but for as much as it is informed with the soule; for desire rather belongeth to the whole compound; and to the soule, then to the flesh. Whereas therefore the flesh is here saied to thirst to God, it maie bee vnder­stood two waies. First, because it is an an occasion to the soule to t [...]irst to God. For The body that is corrupted burdeneth the Sap. 9. soule: and the soule by reason of her vnion with the body falleth into many necessi­ties, solicitudes, afflictions, and miseries; and consequently t [...]ereby she hath soe many causes or motiues of sighing and longing after God as she experienceth in herselfe impediments which interpose themselues betweene her and God [...] and doe retract & remoue her à farre of from him. Such impediments as these the Apostle felt when he saied, Vnhappy man [Page 524] that I am, who shall deliuer me from the body Rom. 7. of this death? Secondly it maie bee vnder­stood thus, My flesh, to wit, my sensitiue appetite thirsteth to God, not directly & immediatly, as if God were the obiect of its desire, but because those things which it longeth for, it desireth according to the will of God, that is to saie, according to the command of reason and the dire­ction of morall vertues.

In à desert land, and inaccessible, and without water, soe in the holie I haue appeared to thee. The Prophet seemeth to signify by these words, that the desert & sterill place where he then remained, barren of things necessary, and much more of delightfull things, was neuerthelesse profitable vnto him to fynd out God. For the soule by how much more she is destitute of carnall delights, or at least wise by how much more she remoueth her affection from terrene things, and placeth herselfe in à certaine desert or abstraction of mynd, by soe much the more easily she maie ascend to contem­plate and relish heauenly things. I (saieth he) remaining in à desert land, and inaccessi­ble, [Page 525] and without water, soe haue appeared to thee, that is, soe haue shewed & presented my selfe before thee in ascensiō of mynd as in thy holie, that is, as if I were in thy sanctuary in Ierusalem, where there are many motiues of pietie and the sollemne vse of Religion, that I might s [...]e thy strength and thy glory, thy power and Ma­jesty. S. Augustine doth expound this de­sert land to bee the world forsaken by true men, and inhabited by beasts, to wit, by carnall or sensuall men: which is saied to bee inaccessible, because it is a difficult matter to passe through it, and to fynd out the narrow way which lea­deth vnto eternall life; and to bee without water because although it hath some few puddles of putrified water, to wit carnall wisdome, yet it wanteth water from heauen, to wit, true wisdome, vnlesse God of his singular grace doe vouchsafe to shew the way to those that wander in this desert, and sprinkle his dewe from heauen vpon it. In this desert land therefore (saieth the Pro­phet) I haue appeared to thee, ô God, as in thy holie. For I haue not liued in [Page 526] this world after the manner of world­lings, nor followed the steps of sinners: but haue serued thee in ho [...]inesse and iu­stice; that I might see clearely in the ce­lestiall countrey thy vertue, to wit thy omnipotency, wherewith thou disposest all things in heauen and earth, and thy glory, to wit, thy beatitude, or thus, that I might see thy vertue and thy glory, to wit Christ our Lord. In both which waies by the vertue and glory of God is vnderstood God himselfe sublime and glorious: soe that we ought to ope­rate all things we doe to the end that we may attaine the diuine vision as being our finall reward; for which reason our Sauiour saieth, This is life euerlasting that they may know thee the onely true God, and [...] 17. whome thou hast sent Iesus Christ.

Because thy mercy is better then liues, my lippes shall praise thee. The word (because) seemeth not to bee referred to that which goeth before, but to that which followeth as thus, My lippes shall praise thee, because thy mercy, to wit, the pre­sence of thy grace wherewith thou con­seruest we in à spirituall being, is better [Page 527] then liues, that is to saie, is better then all sorts of naturall liues: for the gifts of grace doe farre excell those of nature; and it is better not to bee, not to liue à naturall life obnoxious to sinne, then to bee without grace and charitie, as our Sauiour affirmed of Iudas saying, It Mar [...]. 14. were good for him if that man bad not been borne. Moreouer the mercy of God gi­ueth vs life, and the same mercy conser­ueth it: and if we shall loose our life for his loue, he will restore it vnto vs in à farre more happy manner; but if we fall from his mercy to conserue our life, we shall deseruedly loose both our life and his mercy, according to that of the Euan­gelist, He that loueth his life shall loose it: and Ioh. 12. he that hateth his life in this world, doth keepe it to life euerlasting.

Soe I will blesse, glorify, and superexalt thee in my life, to wit, all the tyme I shall subsist and remayne in this life, as the Prophet saieth in another Psalme, I will blesse our Lord at all tymes: his praise alwaies in my mouth. Or thus, In my life, that is, I will frame my life in such sort, that my conuersation shall bee à certaine bene­diction [Page 528] of thy name, for I will ordaine and direct all my actions and words to the honour praise and glory of thy holie name, and in thy name I will lift vp my hands; that is, in the inuocation of thy name I will lift vp my hands in praier, expecting aide and comfort in aduersities from rhee alone, and giuing thankes to thee in my prosperities. S. Augustine vpon these words giueth this admonition, to wit, that all those who lift vp their hands to God in praier ought alsoe to lift vp their hands to good workes, if they desire to obtayne their requests.

The words immediatly following seeme to bee the praier which Dauid made when he soe lifted vp his hands to God. As with mar [...]ow and fatnesse let my soule bee filled: and my mouth shall praise with lippes of exultation. Let my soule (o Lord) bee replenished with spirituall marrow and fatnesse, to wit, with in­ternall consolation, ardent charitie, and thy diuine grace: which are not properly marrow and fatnesse, for that is a certaine corporall thing, but yet haue à certaine resemblance thereunto. For as those who [Page 529] are adorned with marrow and solide fat­nesse, not with swollen and puffed vp fatnesse, are healthfull, strong, faire, well coloured and pleasant; and contrarie­wise those that are very leane, are aride, weake, sad and disfigured: soe those that are replenished with spirituall grace as with wholsome fatnesse, are deuout, feruent, and euer ioyfull, and contrarie­wise such as want it are soone cloyed with spirituall things, weake, and ill disposed to doe good, or to tolerate euill. With this spirituall fatnesse there­fore the Prophet desireth to bee filled, & then he doubteth not but he shall bee able to praise our Lord with such cou­radge, sweetnes and alacritie, that he shall bee inforced to discouer his mentall ioy and sweetnes by exteriour signes of exul­tation.

If I haue bein mindfull of thee in my bed, in the night tyme, in the morning I will meditate on thee and contemplate such things as will bee pleasing to thee, be­cause thou hast been my helper. Let vs imi­tate this good example, and place our selues in our bed as in our tombe, for [Page 530] sleepe is à certaine resemblance of death: and who knoweth when he layes him downe to rest, whether he shall awake or noe, vntill the sound of the trumpet doe summon him to the tribunall of God? S. Augustine out of these words ga­theret [...] this document, to wit, That they who desire to remember God, & to haue his loue & feare before their eies whilest they are imployed or busied in exteriour affaires, must of necessity meditate on him, and consider seriously his benefits and promises before when they are in bed, that is, in rest or tranquility of mynd and body For the cheefe & onely reason why most men doe behaue them­selues in exteriour imployments as if there were noe God that tooke notice of their actions is, because they doe not take some tyme of respite, wherein to recollect themselues, and attend to the consideration of the end for which they were created. And in the couert of thy winges I will reioyce. I will not confide in my owne strength, neither will I reioyce in my selfe, but vnder the protection, shel­ter, and safegard of thy power & mercy [Page 531] I will ioyfully rest and securely reioyce, for vnder, thy eagles wings I need not feare the gleade. My soule hath clea [...]ed after thee, hath adhered to thy footsteps, obeyed and kept thy commandements, not with an aride affection, but with the strong glew of feruent charitie, in such sort, that noe force of tentation hath been able to seperate me from thee: and thou most graciously not onely hast not reiected me, but thy right hand hath receiued me, to wit, thy preuenting grace hath drawne me, vnto thee; as if he had saied, There­fore I follow thee, because thou hast drawne me, and therefore I loue thee and adhere to thee, because thou hast first loued me, and by louing me hast caused me to loue thee.

But they in vaine haue sought my soule, I being thus sheltred vnder thy wings and receiued by thy right hand, my enimies haue in vaine endeauored to extinguish my spirituall life, seduce my soule, or otherwise to hurt me: for they shall not onely not preuaile against me, but alsoe. They themselues for their sinne and ma­lice shall enter into the inferiour parts of the [Page 532] earth, to witt, in to Hell, which the Prophet Isaie tearmeth The deeepe▪ lake Isa. 14.

They shall bee deliuered into the hands of the sword, to witt into the hand of the tor­mentors, they shall be the portions of foxes, that is, they shall noe more dominere ouer iust men, but shall be subiect to the vniust deuills, as their part and inheri­tance. The deuills are here rather tear­med foxes then wolues or Lions, because they doe more circumuent and ouercome sinners by foxelike subtilitie, then by Lionlike force and strength; for they cannot inforce our will, yet they maie suggest alluring tentations.

But the king, Dauid himselfe (of whome he speaketh in à third persō) who shortly after Saul was slayne receiued the go­uernement, shall reioyce in God, that hath reuenged him of his enimies, & aduan­ced him to soe great glory, and all shall be praised that sweare by him, to witt by the health or life of the king, because the mouth is stopped of those that speake wicked things, that heretofore haue falsly accused him, as though he should conspire the death of his soueraigne.

Some doe expounde these last words of all Reprobates: whose mouthes in the daie of iudgement shall be stopped for all eternitie, when as truth shall be mani­fested, and none shall bee able to denie it; in soe much as their owne consciences shall then accuse them, and they shall then confesse and acknowledge de­spairing, VVe haue erred from th? way of Sap. 5. truth, and the light of iustice hath not shined to vs.

Behold here à most sweet and affectio­nate Psalme, the vertue and sweetnesse whereof à deuout and piously amorous soule maie relish spiritually with vnspea­kable contentment. Let vs therefore endeauour to be euer mentally attent to God, according to that of the Apostle to Timothy, But bee thou Vigilant, labour in 2. Timo. 4. all things, bee sober. and of Christ to his Disciples, VVatch yee and pray, that yee Math. 26. enter not into tentation. Let our soule thirst to God, and liuing in flesh, let vs not conuerse according to the flesh follo­wing the tracts thereof, but let vs exhi­bite ourselues in the presence of our Lord God in holie desires, and l [...]t vs aboue [Page 534] all things be most sollicitous to remaine in the state of grace, rather wishing not to haue being, then to be without the mercy charitie and grace of God. To conclude let vs praise God at all tymes, in all places, and in our conuersation, lifting vp pure hands vnto him, and labouring to the vtmost of our power to profit in his diuine loue.

The exposition of the Psalme.

O God haue mercy on vs, blot out our offences and remoue all impedi­ments which maie delaye the comming of him, whome thou hast promised to send to worke our redemption, a [...]d blesse vs, not onely with pl [...]nty of all temporall benefits; but much rather illu­minate thy counteuance, vpon vs. These words are taken in diuers senses; for first God almighty is saied to illuminate his countenance vpon vs, when [...]e remoueth the clowds of his indignation, and be­holdeth vs midly as his Sonnes, as his freinds, and as being reconciled to his fa­uour. Secondly, when he illuminateth vs by infusion o [...] wisdome and charitie, and disposeth vs to contemplate his di­uine vnderstanding. Thirdly and lastly when he as it were vnmasketh himselfe that we maie behold him: which he cheefly performed when by the mystery of the Incarnation he was seene vpon [Page 536] earth and conuersed amongst men. This manner of illumination the Prophet doth seeme to aske for in this place, that God will bee graciously pleased to shew vnto vs his countenance, if not in the forme of God, yet at least in the forme of man: which request he likewise ma­kethPsal. 79 in another Psalme saying, Thou who fittest vpon the Cherubs, bee manifested before Ephraim Beniamin and Manasses: raise vp thy might and come to saue vs. And haue Mercy on vs, preserue vs from future euills, least by loosing thy grace we become vnworthy to receine the Messias.

That we liuing in the banishment of this life, Maie know thy way vpon earth lea­ding vnto our true countrey, to wit, how to walke in t [...]e precepts of thy di­uine law. Or thus, That we maie know thy way, to witt Christ our Lord, who saieth of himselfe, I am the way and the ve­ritie and the life: no man cometh to the Father but by me; who is alsoe, in all nations thy sal­uation: according to that of S. Luke, Myne Luc. 2. [...]ies haue seene thy saluation, which thou hast prepared before the face of all people: à light to the re [...]elation of the Gentils &c. and in an­other [Page 537] place, All flesh shall see the saluation Luc. 3. of God. By this verse therefore the faith­full doe praie for the illumination of the holie Ghost: that they erre not in the way of this present life, but by working maie know, and by knowing maie walke in the way of our Lord; of which our Sauiour speaketh in the Ghospell, Stra [...]e Math. is the way that leadeth to life: and few there are that fynd it. and by these words (in all nations thy saluation) they praie that Christ maie be acknowledged and ho­noured by all nations.

Let people ô God, Confesse to thee: let all people Confesse to thee. Let the worship and veneration of the false Gods cease, and to thee alone the liuing God let all di­uine honour be giuen by all people.

Let nations called to the faith of Christ be glad with interiour ioy, and exult by shewing exteriour signes of their inward ioy: and this, because thou ô God by thy annoynted iudgest people in equitie; that is, the seruile yoake of the Prince of darknesse being taken away, thou hast constituted à most iust Kingdome in thy holie Church: and the nations in earth [Page 538] thou doest direct, gouerning them, and di­recting them by most wholsome lawes to the port of eternall saluation. S. Au­gustine interpreteth the words of this verse in the future tense, as thus, Thou wilt iudge people in equitie, and refer­reth them to the last iudgement: And the nations in earth thou wilt direct, & referreth them to the direction of this present life; according to whome the sense of this verse is. Let nations bee glad and exult, because if they happen to suffer any euill here from men, the tyme will come when thou (ô God) wilt iudge people in equitie: and in the meane tyme the nations in earth which are subiect and deuoted to thee thou wilt direct. Let people ô God Confesse to thee, let all people Confesse to thee, Here the Prophet againe exhorteth all people to praise and giue thankes to God, adding à new reason or motiue, to wit, because the earth hath yeelded her fruit. This fruit is Christ our Lord borne of the terrene substance of the blessed Virgin, à fruit of such excellency, that in cōparison thereof all the fruit the earth hath heretofore [Page 539] brought forth maie well bee esteemed briers and thornes. Of this fruit the Pro­phet Isaie maketh mention saying, In that Isaiae cap. 4. daie the bud of our Lord shall bee in magnifi­cenee and glory, and the fruit of the earth high. Yet taking the last words of this verse in à morall sense, The earth is saied to yeeld her fruit, when the holie Church doth spiritually instruct perfect and conserue her children: and when our body liueth soberly, and serueth to the aduancement of the soule, obeying in all things. The Prophet doth here as in many other places of the Psalmes, vse the preter­perfect tense for the future, because in his prenotion that was now done, which he foretelleth to bee done.

God, our God blesse vs, God blesse vs: and let all the ends of the earth feare him. This in effect is as much as if he had saied, Since all people doe praise thee (ô God) and the earth hath yeelded her fruit, let there henceforth bee a gratefull vicissitude be­tweene thee & vs: doe thou open thy li­berall hand, and fill vs with all bene­diction, to wit, with aboundance of all temporall and spirituall benefits; and [Page 540] we (as it is most meet) will serue thee with à filiall reuerence, and render thee the tribute of obedience and praise for euer. The threefold repetition of the word God in this verse signifieth the affe­ction of the Prophet. Yet it seemeth likewise to insinuate the mystery of the blessed Trinitie, which was afterwards manifested to the whole world by our Sauiour and his hole Apostles.

A certaine graue author vpon these words in the first verse of this Psalme, to wit, God blesse vs, and illuminate his counte­nance vpon vs, hath this obseruation, Be­cause (saieth he) many desire to bee blessed by God with aboundance of tem­porall benefits, to wit with beautie, power, riches, honour and the like: all which indeed doe come from God, but yet are common to the iust and vniust; therefore the Prophet addeth what is proper to the iust, to wit, illuminate his countenance vpon vs. This is proper to the iust; whereas the other mentioned things are common to all both good and euill: almightie God soe disposing, least if they should bee giuen solely to the [Page 541] good, euill men would thinke that God were to bee worshipped for them; and if to the euill onely, infirme and fraise people would feare to conuert themselues to God, least these things should bee wanting vnto them.

Behold here à short Psalme, but full of feruour & deuotion. Let vs conforme the affections of our heart to the sacred words thereof, & with the whole forces of our mynd let vs implore the diuine mercy, that he will bee pleased to inrich vs with the benedictions of Christ, and instruct vs with the light of his counte­nance. Let vs alsoe most heartely pray for the common good and for the gene­rall soules health of all men, that all men ma [...]e confesse to God, honour, and loue him.

The exposition of the Canticle.

ALl workes of our Lord blesse ye our Lord, praise, and superexalt him for euer Although euerie Creature doth not blesse and praise almightie God with voice, which is proper to Men; nor men­tally, which is 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, [Page 544] 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 [Page 545] 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, motiōs & seueral [...] other properties, the Prophet Dauid doth in particular and expressely ass [...]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 c [...]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 the [...]eof with waters. Which although it maie perhaps seeme at the first veiw contrary to naturall reason, & the sayings [Page 546] 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 [Page 547] 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, Thisli. de di­uinis n [...]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 [Page 548] 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. B [...] 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 [Page 549] 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. andDaniel 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 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. 1 [...]. [Page 550] 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 wōderfull 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 tēperate 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 o [...] the holie Ghost.

Fire and heate blesse yee our Lord. If w [...] [Page 551] 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 & theLuc. 12. holie Ghost is for diuers reasons called Fire. By Fire is signified Charity, and byLuc. 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 [...]ecesse from euill as their accesse to good.

Dewes and hoarie frost blesse yee our Lord. The Dewes here spoken of are most frequēt 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 Christ [...]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 cō 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 [Page 553] 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 [Page 554] 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 Testamēt 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, [Page 555] 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 celes [...]iall qualitie created the first daie: by which is designed the in­create brightnesse of God. In à mysticall sense it is takē for the illuminatiō 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 [Page 556] spiritually signified the cōduits of grace, and the preachers of Gods holie word: and by lightnings the corruscation of mi­racles, and the commination or threat­ning of the terrible iudgements of God; according to that of the Prophet Isaie, I will command the Clowds that they rayne Je. 5. noe shower vpon it. and that of the Psalmist, His lightnings shined to the round Ps [...]l. 96. world &c.

Let the earth blesse our Lord. The earth is the lowest and least of the sower Ele­ments, and à greate part thereof is ouer flowne with waters: neuerthelesse it doth afford aboundant matter of the Creators praise to all that shall rightly consider the quantity, disposition, fer­tility, and other properties thereof; as alsoe how it is as it were the center of the Vniuerse, and remaineth firme and immoueable in its place, notwithstan­ding its exceeding weight which is not supported by any thing, but hangeth wonderfully in the middest of the world. By the stability and fertility thereof is signified constant and vertuous men, whome the holie Ghost doth make [Page 557] fruitfull with the celestiall seed of the word of God, according to that of S. Luc. 8. Luke, The seed is the word of God: and that which fell vpon good ground are they who in à good and perfect heart hearing the word doe retayne it, and yeeld fruit in patience.

Mountaines and little hills blesse yee our Lord. By them are designed those that are of great and of small power & authority in the holie Church; and especially Pre­lates, and such as excell in the gifts of grace, according to that of the Prophet Ioell, Mountaines shall distill sweetnesse, and Ioell. 3. the hills shall flow with milke.

All things that spring in the earth blesse yee our Lord. If we attentiuely consider the value, beautie, sweetnesse, delight­fulnesse, and other innumerable pro­perties of the things that are produced within the earth, and of those that spring out of it, we cannot sufficiently admire in them the wisdome, sweetnesse, and beautie of the omnipotent Creator.

Blesse our Lord yee fountaines. Fountaines are certaine euident representations of almightie God, who by reason of his Munificence, liberalitie, and immense [Page 558] goodnesse towards mankind is often tearmed in holye Scriptures à Fountaine. By thē are signified Doctors, preachers, and Priests, vnto whome it belongethPsal. 67. to communicate and impart to others the streames of wisdome and know­ledge to saluation, and distribute the gifts of grace, and the holie Sacra­ments; and of whome it is written, In Churches blesse yee God our Lord of the Isa. 12. fountaines of Israell. and in another place, You shall draw waters in ioy out of the Saui­ours fountaines.

Seas and Riuers blesse yee our Lord There is one great sea called the Ocean, and diuers other particular seas as it were armes of the saied great sea. From the sea' as from the first fountaine or head all Riuers issue, according to that of Eccle­siastes, All riuers enter into the sea, and the Eccl. 1. sea ouerfloweth not: to the place whence riuers issue forth they doe returne, that they muie flow againe. By the sea is sometymes ex­pressed the inquietude, restlesnesse, bitter­nesse, and commotion of this world, to witt, of secular men: according to that of the Prophet Isaie, The impious are as it were Psa. 57. [Page 559] the raging sea, which cannot be quiet: Some­times alsoe by the sea are designed the hearts of penitents mouing themselues with bitternesse and the waues of in­ternall compunction. By the riuers are signified the copious gifts of grace; ac­cording to that of our Sauiour, He that Ioh. 7. beleeueth in me, out of his belly shall flow riuers of liuing waters, and sometymes the ex­cesse of tribulations, according to that ofPsal. 92. the Psalmist, The riuers haue lifted vp their waues about the voices of many waters.

VVhales and all things that moue in the waters blesse yee our Lord. These are the principall ornaments of the element of water: and what mortall man is able to explicate, the variety, profit, strength, and other properties of the fishes of the sea? Verily if we attend to what is writ­ten by Philosophers concerning the Whale, we shall find an ample subiect of the Creators praise. By that our Saui­our speaking to S. Peter and S. Andrew Mat 4. saied, Come yee after mee and I will make you to bee fishers of men, it should seeme that by fishes are vnderstood men: in such sort, that by the VVhale are designed the [Page 560] great & powerfull men; and by the other creatures mouing in the waters are signi­fied the lesser & simpler sort of people, all regenerated by the waters of Bap­tisme, & receiuing thereby infused ver­tues and life of grace.

Blesse our Lord all yee foules of heauen, to witt of the aire, where birds flie. Who can worthily admire the wisdome, per­fection, and Maiesty of God in the diuer­sity, sweet modulation, swift motion, and other proprieties of birds? By them are sometymes signified proud men raysing themselues vnto the height of vanity: and diuells flying in the aire; of whome our Sauiour saied, The fowles of the aire did eate Luc. 8. it, that is, did take away the seed of the word of God. Yet in this place by the fowles of the aire some doe vnderstand Contemplatiues eleuated aloft by the wings of Praier and Meditation: vnto whome maie fitly be applied that of the Psalmist, VVho will giue me the wings of Psal. 54. à doue? and I will fly and rest? and that of the Prophet Isaie, VVho are these that Isa. 60. fly as clowds, and as doues to their win­dowes? and againe in another place, [Page 561] They that hope in our Lord shall change their Isai. 40 strength, They shall take wings as Eagies, they shall runne and labour, they shall walke and not faint.

All beasts and cattell blesse yee our Lord. In these alsoe the magnificence of the most high artificer is vnspeakably com­mended, who to declare his singular wisdome in these his effects doth speake many things of them to his seruant Iob. S. Augustine affirmeth that those crea­tures which haue the least of quantity haue the most admiration: for we more admire the workes of the Ante and Bees, thē the vast bodies of other beasts. Hugh alsoe of S. Victor conformably spea­king saieth, That the creatures which we admire for their littl [...]nes, are soe arti­ficially and wisely formed, that we can scarce discerne whether we ought ra­ther to admire the tushes of the Bore, or the wings of the Moath, the wings of the Griffon or of the Gnat, the head of à Horse or of à Locust, the thigh of an Elephant or of an Eagle &c. For in these small bodies God almighty hath soe fully distributed all manner of lineaments su­table [Page 562] to their seuerall natures, that no­thing seemeth to bee wanting to them, which nature hath formed in the greatest. By beasts and cattell are signified men fol­lowing sensuality, who are inuited to blesse our Lord in that he hath soe gra­tiously spared them, and with such pa­cience expected their amendment. These 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. 9 [...]. 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, [Page 563] 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 [Page 564] 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. [...]0. according to the flesh: by Israel is now to bee vnderstood the people that are Chri­stians by faith and workes, of whome the [Page 565] 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 PriestsExod. 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 [Page 566] 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 spokē 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, [Page 567] 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 [Page 568] 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 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 [Page 570] 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 Cantic [...]e.

Because he saied intellectually within himselfe, to witt in his practical vnderstā ­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. [Page 571] 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 [Page 572] 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 [Page 574] 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 exceedingl [...]. and M [...]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 Co [...]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 ex­presseAba­cuc. 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 [Page 575] 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 of Israel, à people approching vnto him. According to the letter the Prophet calleth, the Children of Israel, to witt of the Patriarke Iacob the Saints of God; because in those daies almost all the world was inclined to Idolatry excepting they: whence it is that Moyses often saieth of them, Thou art à holie people to the Lord Deut. 7 thy God. The Lord thy God hath chosen thee to be his peculiar people of all peoples, that are vpon earth. Yet in a spirituall sense by the Children of Israel are vnderstood, all the faithfull, whether they be descended from the Patriarke Iacob according to the flesh or not: for as the Apostle teacheth, Not Rom. 9. all that are of Israel be Israelites: nor they that are the seed of Abraham all bee children: but in Isaac shall the seed be called vnto thee: that is [Page 576] to saie, not they that are the children of the flesh, they are the children of God: but they that are the children of the promise are esteemed for the seed. and to all such the Apostle saieth, Let the word of Christ dwell in you Colos. 3. aboundantly, teaching and admonishing your owne felues with Psalmes, Hymnes and spi­rituall Canticles in grace, singing in your hearts to God.

These are à People approaching to God. For as wee goe backe from him by sinne, soe wee approach neere vnto him by ver­tues and good workes. Faith sheweth the true end for which Man was created, and the way leading thereunto: Hope beginneth to tend thitherwards: Cha­ritie vniteth vs to our end; and all other vertues in as much as they are informed with Charitie doe knitt vs indissolubly vnto our end, which is God himselfe.

Behold here à Psalme replete with the zeale of diuine loue: wherein the Prophet expressing some few creatures by name, doth exhort the whole machine of the vniuerse to praise the most high and ho­lie Trinity; that soe by them might be fulfilled what he piously desired, but was [Page 577] vnable by himselfe to performe. Whilst we sing it, let vs recollect our minds from all extrauagances, inkindle in them the zeale of diuine loue, and conserue it with all vigilancy Let vs contemplate in all especially in the celestiall creatures the excellency of the Creator. In this contemplation let vs feast our spirit de­lighting ourselues in his praise, and con­gratulating his ineffable felicity most af­fectionately. Finally let vs personally our­selues fulfill what we excite all other things vnto, by praising and glorifying almighty God, for whose praise and glory all things were created: for truely it is more possible for heauen and earth to be annihilated, then for à man not to be saued, who glorieth in the diuine praise.

The exposition of the Psalme.

IN the last verse of the precedēt Psalme the Prophet hath these words, An Hymne to all his Saints &c. and now he beginneth this Psalme with

Sing yee to our Lord à new song, as if he had saied, O yee Saints that are à people approaching to him, Sing yee to our Lord à new song for his new benefits, to witt, for the benefits of our Redemp­tion, [Page 579] renouation, iustification, and glo­rification: let his praise bee in the Church of Saints, in the congregation of deuout people, in the Militant and triumphant Church; as the Prophet Isaie recounteth,Isa. 51. Ioy and gladnesse shall bee found in it, giuing of thankes, and voice of praise.

Let Israel, to witt, all such of the Iewes that shall bee conuerted, and all other Christian people, who by faith & good life are reputed to bee of the seed of the Patriarkes, much rather then the children of the flesh: according to that of the Apostle; Know yee therefore that they who Gal. 3. are of faith, the same are the children of Israel. Let this true Israel bee ioyfull in him, that made him, to witt, in his Creator and redeemer, and let the Children of Sion, to witt, particular Churches members of the vniuersall Church, or deuout soules who are the children of the holie Church designed by Sion, reioyce in their King, to witt the celestiall Spouse our Sauiour Christ, of whome it is saied in the Canti­cles, Cant. 1. The King hath brought me into his Cellars, we will reioyce and bee glad in thee.

Let them praise his name in quire: on tim­brell, [Page 580] and Psalter let them sing to him. Let them not onely sing à new song vnto him with ioy and exultation, but let them alsoe adioyne musicall instruments to their voices, that his praise maie bee more solemnely set forth. By the Tim­brel is vnderstood the mortification of the flesh, because à skin is extended vpon that instrument: and by the Psalter vpon which many strings are stretched at length, are designed good workes. The children therefore of Sion ought to sing to our Lord on Timbrell, to witt, in chastisement of their flesh and refraining their inordinate concupiscences; and on Psalter▪ to witt, in goodnesse of life, and manners free from reprehension: that their life and manners maie bee conso­nant to the words they pronounce; which manner of quire is most delight­full to the eares of almighty God. Let them doe this.

Because our Lord is well pleased in his peo­ple: Pro­uerb. 8. Ioh. 15. to witt in his elect, whome he hath loued from all eternitie of his meere be­nignitie, and of whome he saieth My delights to bee with the sonnes of men. [Page 581] And he will exalt in the daie of iudge­mentLuc. 12. the meeke, to witt, those that are true Christians in faith & conuersation, and haue practised that lesson which our Sauiour proposed to all sorts of people, saying, Learne of me because I am meeke and Math. 11. humble of heart. These he will exalt vnto Saluation of body and mynd, giuing them à double stole, compleat beatitude and life euerlasting.

The Saints shall reioyce in glory, to witt, in the celestiall Kingdome, when as their we [...]ping and lamenting in this world shall bee turned into ioy: they shall bee ioyfull in their bedds, to witt, in the ce­lestiall mansions, in which they shall sweetly and happily rest in God by the delightfull sleepe of sincere contempla­tion. Of these bedds our Sauiour saieth. I goe to prepare you à place. and againe,Ioh. 14. In my fathers howse there bee many mansions. The exaltations, to witt, the highest praises of God in their throate, If this bee vnderstood of the corporall throate it seemeth to follow▪ that in the celestiall countrey there shall bee vocall praises, which Dionysius the Carthusian [Page 582] doth most probably coniecture. Yet (saieth he) it maie bee expounded of the spirituall throate, of which we read in the Canticles, His fruit was sweet vnto Cant. 2. Pro­uerb. 8. my throate: and in the Prouerbs of Salomon, My throate shall meditate truth. This is the throate by which the word of the heart is vttered, and in which spirituall sweet­nesse is tasted. and two edged swords in their hands. By these two edged swords is vnderstood the sentence of reprobation, which shall bee pronounced against the impious in the daie of iudgement by the Saints of God; especially by the holy Apostles, & such as haue for Gods sake giuen all they had to the poore, and haue followed Christ our Lord, not conten­ting themselues to obserue the com­maundements onely, but alsoe the Euan­gelicall counsells: of which number are many of the Primitiue Church, and all Religious that haue liued according to their holie Institutes labouring for per­fection in the best manner they could; of which our Sauiour saieth, You which haue Math. 19. followed me, in the regeneration when the sonne of man shall sit in the seate of his Maiestie, [Page 583] you alsoe shall sit vpon twelue seats, iudging the twelue tribes of Israel.

To doe reuenge in the nations: chastisements among the peoples. These words, and the rest following in this Psalme doe shew to what end the Saints haue such swords in their hands, to witt, that together with Christ they maie take reuenge on peruerse people for the sinnes and iniu­ries done against God and themselues, & inflict due punishement vpon them. Mo­reouer To binde their Kings, to witt, the vniust Kings of the impious in fetters: and their nobles in iron manicles, by saying with our Sauiour Bind his hands and feete and Math. 22. cast him into vtter darknesse. And finally That they maie doe in them the iudgement written, to witt, that they maie soe iudge the impious, as it is decreed in the diuine prescience, & ordered in the holie scrip­tures: whence is that promise of our Lord to the iust, You shall goe forth, and Malac. 4. shall leape as Calues of the heard. And you shall tread the impious, when they shall bee ashes vnder the sole of your feete in the daie that I doe, saieth the Lord of hostes. This glory, to witt, to sit with Christ in iudgement, [Page 584] and denounce sentence against the world and the princes thereof is to all the Saints, belongeth to all the Saints by the ordi­nance of almighty God

Behold here à Psalme inuiting vs to the diuine praise and spirituall gladnesse. In it the beatitude of the elect is discri­bed and the paines of the reptobate are profitably set before vs, that we maie bee excited thereby to doe our best to attaine to the society of the Saints, and to abhorre the workes and flie the tor­ments of the impious.

The exposition of the Psalme.

O Yee celestiall Cltizens Praise yee our Lord the obiect and cause of your felicity, in his holies, to witt in his heauenly sanctuary, and in the blessed spirits which are his sacred temples; rendring the tribute of thankes vnto him for the ineffable benefits he hath bestowed on them, and ascribing vnto him all the dowers of blisse and glory where with they are happily inriched: Praise yee him in the firmament of his strength, to witt in the Imperiall heauen, or in the stability of fortitude which he hath giuen to the blessed, confirming them in grace and goodnesse.

Praise yee him in his powers, to witt, in his holie Angells which are called Vertues or powers; or in his potent effects; who hath done and suffered soe great things [Page 586] for men, and hath soe wonderfully ex­alted his saints in iudgement in the ce­lestiall countrey. Praise yee him according to the multitude of his greatnesse, according as he is diuersly great in himselfe and in his workes. He is great in wisdome,Psal. 1 [...]9. Luc. 1. of which there is noe number. He is alsoe great in power, because there shall not be impossible with him any word Moreouer he is great in Mercy great in Iustice, great yea immense in all perfection. But here ariseth à doubt how any man can praise God according to the multitude of his greatnesse, in regard that he is infinitely greater, and more worthy then all the praise that any creature can exhibite vnto him? To which maie be answered, That to praise God according to the multitude of his greatnesse, is to praise him in the best manner wee can, and with all our forces, humbly acknowledging our selues altogether insufficient to sett forth his praise: and this will suffice on our part, that we maie be reputed to haue praised him in that sort.

The Prophet doth here nominate Seauen instruments wherewith he desi­reth [Page 587] the Saints should praise our Lord not that musticall instruments haue place in heauen, but to designe the ineffable and manifold delectation and iollitie of the blessed in their praysing of God; and therefore they are to bee vnderstood in à spirituall sense.

Praise yee him in the sound of the trumpet, to witt with à magnificent praise, as being the King of Kings, and the giuer of all triumph; by whose gracious assi­stance you haue happily passed the war­fare with the world, the Diuell, and the flesh, and obtained à full victory ouer them. Praise yee him on Psalter, to witt, in thankfulnesse for that he hath effected by his grace, that you haue been able to keepe his commaundements, the obser­uance whereof is the Psalter: and Harpe, to witt, in thanksgiuing for the mortifi­cation of our flesh in this world.

Praise yee him on tymbrell, to witt ▪ for the gift of immortalitie bestowed vpon your bodies sometymes corruptibile; and in quire, to witt, in the quire or order of Angells whereunto you are vnited, praise yee our Lord, who hath made you [Page 588] equall to them: praise yee him on strings, to witt, with the consonances of Vertues, and Organ, to witt, [...]n the sweet harmony of all things conducing to the diuine praise.

Praise yee him on well sounding Cymballs, to witt, with heart and mouth. Praise yee him on Cymballs of iubilation, to witt, in the saied manner, with great ioy, ex­ultation, and gladnesse. Let euery spirit praise our Lord.

The explication of the Psalme.

O God saue me in thy name, O God by the singular vertue and infinite power of thy sacred name, and for th [...] glorie thereof conserue and strengthen me in my Passion, which I am shortly to endure against all naturall horror, and the feare of approaching death: and in thy strength iudge me, Be thou my iudge ren­dring vnto me for my merits and inno­cency thy powerfull defence, and vnto them that persecute me the seuere effects of thy iust indignation.

O God heare my praier, which I present vnto thee for my mysticall body, to witt, for the congregation of the elect, that they maie participate of my sufferance. In which manner our Sauiour praie [...] neare the time of his dolorous Passion saying, Not for the world [...]e I praie, but for them whome thou hast giuen me▪ and againe, Holie Father keepe them i [...] thy name, whom [...] thou hast giuen mee &c. With thyne eares, [...]11. [...] to witt, with thy wisdome in which tho [...] knowest all things, and thy mercie [...] [Page 624] wherewith thou gratiously affordest re­leefe to them that praie, receiue the words of my mouth, beseeching in my owne behalfe for the glorification of my body. Glorify me o Father with thy selfe, with the Ioh. 17. glorie which I had before the world was.

Because strangers, to witt, the Iewes, who though they be of the same extract or linage that I am, yet are farre alienated from me in manner of life▪ and will not be drawne to contract spirituall affinitie with me. Or thus, Because strangers, to witt the Gentils, haue risen vp against me. For both of them sought to apprehend our Sauiour, according to that of the Euangelist, The Band ther [...]fore and the Tri­bune Ioh. 18. and the mynisters of the Iewes apprehen­ded Iesus, &c. And the strong to witt, the high Priests and Princes of the people haue sought my soule, to extinguish my cor­porall life and all memory of me: they haue not set God before their [...]ies in this action they haue not feared God, but men, for the Iewes saied, If we let him alone, all will beleeue in him: and the Romans Ioh. 11. will come and take aw [...]y our place and na­tion,

Yet I weigh not their malice, For be­hold God helpeth me, to witt, my diuinitie doth cooperate with my assumpted hu­manitie. Or thus, It is manifest that they proposed not God before their eies in this their vehement purs [...]ite of me: for behold God helpeth me, and frustrateth their malicious designes that they shall not preuaile against me. Indeed he will permit them to vse my body for à time at their pleasure, but my soule they shall not haue power to hurt. Whence it fol­loweth here, and our Lord is the receiuer of my soule, For the word, to witt, the sonne of God, true God assumpted his soule to his diuine personalitie: neither did he abandone it in the three daies of his death; for although at the time of his death and during the space he remained in the sepulcher, his soule was separated from his bodie, yet both of them re­mained vnited to the Word.

Turne away the euills to myne enemies: The mische [...]fe that is intended against me turne [...] it vpon the deuisers heads. This was fulfilled accordingly, For the Iewes sought to kill our Sauiour and extinguish [Page 626] his name vtterly; but the contrary hap­pened: for he was raised from death, and his name became glorious through out the whole vniuerse, and they in reuenge of his innocent bloud were killed, dis­persed, and made ignominious to all na­tions. Therefore it followeth here, and in thy truth, as thou hast foretold by the holie Prophets, destroy them with plague, warre, and famine; as it came to passe in the raigne of Titus. Here you are to note that Christ maketh this praier either as conforming himselfe to the diuine iustice, or as foretelling what was to come to passe, or els as insinuating what they deserued to haue fall vpon them: for he doth not absolutely wish euill to his aduersaries, especially since he him­selfe hath commaunded vs saying, Loue Math. 5 your enemies, and praie for them that persecute and abuse you.

I will voluntarily, freely, of my owne accord, and with most ardent charitie sacrifice to thee, offer vp my selfe vpon the Crosse to thee, o eternall Father, to regaine thine honour, and reconcile man vnto thee: as the Prophet Isaie fore­told [Page 627] saying, He was offered because himselfe Isa. 55. Ioh. 10. would. and as hee affirmed saying, I am the good Pastor, I yeeld my life for my sheepe. and againe, Noe man taketh away my life from me: Ibid. but I yeeld it of my se [...]fe &c. And will con­fesse to thy name with confession of praise, because it is good, essentially good, pure, perfect and infinite goodnesse; as it is written, One is good, God: who alone isMath. 19. most praise wor [...]hy for himselfe. Christ our Sauiour in all his life did confesse to his eternall Father with confession of praise; whence he saieth of himselfe, I Ioh. 8. seeke not my owne glorie. and againe, The things that please God I doe alwaies.

I confesse vnto thee alsoe Because thou hast deliuered me out [...]f tribulation, in the daie of my resurrection, when thou wilt raise-me to an impassible life: whereof the Apostle maketh mention saying, Christ risyng againe from the dead, now dieth noe more; death shall noe more haue dominion ouer him &c. And myne eie hath looked downe vpon myne enemies, I haue not fea­red them, nor regarded their malice; but haue remained constant and victorious in all conflicts. Although Christ when [Page 628] his Passion approached did of his owne accord admitt some apprehension of feare: yet he had not any inordinate feare; but of his owne power when him­selfe pleased did depose that feare he foe admitted, and went bouldly to meete his enemies that ca [...]n to lay hands on him. whence is that of the Prophet, He is neare Isa 50. that iustifieth mee: who is he that shall con­deme mee? Let vs stand together. who is myne aduersarie? Let him come, Behold the Lord God my helper. &c.

There are two causes for which we ought cheefly to praise almight is God. The first is his goodnesse, for which rea [...]ō our Sauiour saieth in the first place, I will confesse to thy name because it is good. The second cause is the exhibition of his benefits, which is signified by those words, Because thou hast deliuered me &c It is more worthy and meritorious to praise, honour, and loue God in respect of his goodnesse, then for his benefits; because it proceedeth purely from the diuine charitie: yet in imitation of our Sauiour we ought to praise and loue him for both respects.

Concerning the words in the 3. Verse, to witt, They haue not set God before their eies, That man is truely saied not to set God before his eies, who either doth not beleeue, or if he doe, doth not attend the diuine prou [...]dence, who doth not feare the iudgements of God, who cannot be withdrawne from committing sinne neither by the terror of paines nor the loue of reward, but transgresseth the law of God without remorse, and con­ [...]erseth without reuerence in the sight of [...]e eternall iudge, who beholdeth all­things.Ioh 15. Of such an one it is written, Di­stresse shall compasse him as a King that is pre­pared to battle; for [...]e hath stretched out his hand against God, and hath runne against him with necke vpright &c. and in another place, They subuerted their sense and declined their eies, that they would not see heauen, nor remember iust iudgements.

Behold here how great à fire of loue is contained in this short Psalme. Let vs learne out of it to offer ardent praiers to God, to haue recourse vnto him with confidence in all persecution and tenta­tion, to addresse our speech vnto him [Page 630] amorously, confidently, and faithfully, to sacrifice ourselues vnto him promptly, to praise and giue thankes vnto him in all occurrences ioyfully, and to acknow­ledge his benefits gratefully.

The explication of the Psalme.

O Lord th [...] hast blessed thy land: At length thine anger o Lord which thou didt [...] conceiue against mankind is appeased: and in stead of the malediction which thou gauest after sinne to thy creature, thou hast now brought a bene­diction, and hast sanctified it by the comming of thy deare Sonne, who must saue it. Thou hast turned away the [...]apti [...]itie of Iacob, to witt, the sentence of being eternally depriued of thy blessed S [...]cie [...]ie in heauen for originall sinne, and the spirituall captiuitie whereby man was detained in thraldome by the deuill. This captiuitie of Iacob, to witt, of thy elected people corporally or spiritually desce [...] ­ded from the Patriarke Iacob thou hast [...]uerted from them.

Thou hast for giuen the iniquitie of thy people, pardoning thy poore creatures as well the originall sinne where with they were defiled, as all their other iniquities: and chardging thy onely beloued sonne Christ Iesus with them, according to that [Page 632] of the Prophet Isaie, Our Lord hath put Isa. 53, vpon him the iniquities of vs all &c. Thou hast couered all their Sinnes vnder the mantle of thy infinite charitie, by which thou hast gra [...] iustified sinners. Yet we must no [...] thinke to haue this thy iustification imputed vnto vs, and to participate of the merits of the Passion of thy deare Sonne Christ Iesus, vnlesse they be ap­plied vnto vs in due manner by faith, cha­ritie, and the Sacraments.

Thou hast m [...]gated all thy wrath: Indeed the meritorious satisfaction which our beloued Sauiour hath giuen thee in our behalfe, hath soe fully appeased thy [...]e anger, that thou hast conuerted the seuere reuenge of thy iustice into the mild effects of mercie. Thou hast turned away from the wrath of thy indignation, from the great reuenge of thy iustice.

Conuert vs o God our Sauiour, and [...] thy wrath from vs. Since thou art [...]oe sweetly inclined to mercie on thy part, bring to passe I beseech thee, that we maie performe what is requisite on our part: permitt not that the continuation of our wicked liues depriue vs of the benefit [...] [Page 633] of this vniuersall ransome, but conuert vs totally vnto thee and thy seruice ô God our saluation. O Iesus in whome alone lies our assurance, our conuersion is in thy hands. Hasten it benigne Lord, for by this meanes thou wilt hinder that wee shall noe more prouoke thy iust indignation, which we most humbly be­seech thee to diuert from vs.

VVilt thou be wrath with vs for euer? sub­tracting thy helpe and grace for our de­meritt? or wilt thou extend thy wrath, to witt, wilt thou continue thy reuenge from generation to generation? vpon all the race of men from the Father to the Sonne for euer? Noe truely; for thy mercies are aboue all thy workes. It is thy pro­perty to spare and shew pitie, as thou hast declared by thy Prophet saying, I know the cogitations that I intend vnto you, Ierem. 29. cogitations of peace and not of affliction, to giue you an end and patience. Therefore

O God thou being turned towards vs by the Incarnation and corporall presence of thy onely Sonne, shalt quicken vs, who lye dead in the guilt of sinne, by the life of grace in present, and by the life of [Page 634] glorie hereafter. Whence our Sauiour saieth, I came that they maie haue life, and Ioh. 10. maie haue more aboundantly &c. And thy people soe quickned shall reioyce, not in carnall, vaine, and vnlawfull things; but in thee, congratulating with thee in thy goodnesse, perfection, and beatitude, and exulting at thy singular benefits and pro­misses. Of this ioy the Prophet Isaie spea­keth in the person of the Christians, Loe this is our God, we haue expected him, Isa. 25. and he will saue vs: this is our Lord, we haue patiently waited for him, we shall reioyce and be ioyfull in his saluation.

Shew vs o Lord thy mercie, let Christ thy beloued Sonne the fountaine of mercie manifestly appeare vnto vs thy poore creatures, who liue in this hope: and giue vs thy saluation, to witt Christ; by whome thou doest saue vs, and whome thou doest giue vnto vs gratis of thy owne immense charitie and goodnesse, not in respect of our iustice.

I will heare, I will obserue attentiuely with the eares of my mind VVhat our Lord will speake in me by internall inspiration or Angelicall illustration: because by such [Page 635] internall discourse he will speake peace vpon his people, he will inspire such things as conduce to the peace of his people, things concerning the Incarnation Pas­sion and death of Christ, whereby the whole world hath acquired true celestiall peace; for Christ is called the Prince of Isa. 9. Luc. 2. peace, at whose birth the Angells sung, In earth peace to men of good will. whence it followeth here.

Peace vpon his saints, and vpon them that are conuerted to the heart. This manner of expression of peace doth not onely ex­tend it selfe to the perfecter sort of peo­ples; but to all sinners, who from Idolatrie sensualitie and peruerse iudgement doe returne to the heart, to witt, to the vse of reason, becōming obedient to the di­uine law and what solide and sincere reason doth dictate. Wee are taught here to obserue diligently what our Lord God doth speake in vs, that wee maie condescend to his holie inspirations; for therefore it is that Abacuc saieth, I will Abacus 2. stand vpon my watch and I will contemplate to see what maie be saied to mee: but to this it is requisite that wee be able to discerne [Page 636] which is à diuine, which an Angelicall, which à naturall, and which à diabolicall instinct.

But yet his saluation, Christ the Sauiour is nigh to them that feare him. All men will not cooperate with his grace, nor conse­quently participate of the merits of our Sauiours Passion, but onely such as feare our Lord. The Prophet saieth not, that the saluation of God is nigh to all men, but onely to them that feare him▪ with a filiall feare: for such will freely and grate­fully accept of his mercie, and cooperate with his grace, endeuoring the best they can to decline from euill, and doe good; according to that of Ecclesiasticus, They that Eccles. 2. feare our Lord will prepare their hearts, and in his sight will sanctifie their soules &c and by this meanes detaine Christ in their hearts, who saieth, If any loue me, he will keepe my word, and my Father will loue him: and we will come to him, and abide with him. His saluation then shall be nigh to them that feare him, That glorie, to witt Christ the King of glorie, who is the image of the liuing God, the splendor of his glorie, and figure of his substance, maie inhabite in our [Page 637] land, in the land of Iuda; where be con­uersed corporally amongst men, as the Prophet Zachary witnesseth saying, Praise and reioyce o daughter of Sion: because loe I come and will dwell in the middest of thee

Mercie and truth haue met each other, in Christ: for the mercie of God appeared in his Incarnation, because [...]t was effe­cted by the ineffable mercie of God that he should assume humane flesh; and the truth of God shined therein, because he fulfilled in the Incarnation of Christ what he had foretold and promised by his Prophets. Iustice and peace haue kissed, to witt, The iust satisfaction wherewith Christ satisfied for vs by waie of iustice sustaining paine for our faults, and the confederation of mankind with God accompanying this satisfaction, are most amorously vnited in Christ: for he, (ac­cording to the Apostle) is made vnto vs 1 Cor. 1 Ephes. 2 from God iustice and redemption. He is alsoe our peace, who hath made both one &c. This iustice and p [...]ace doe alsoe mutually kisse in vs, who are redeemed by him; for immediatly vpon this iustification there [Page 638] followeth peace in vs, whereby we are reconciled to God, and set at vnitie and concord with him. S. Bernard vpon these words saieth, that The Mercie & Truth of God did seeme in à sort to contradict one another about the mysterie of the Redemption of man, Mercie exacting that the miserable should be freed, but Truth dictating that the guilty should be damned: yet in this meeting together Iustice and peace haue kisled; because the miserable is redeemed, and his fault was not vnpunished.

Truth, to witt Christ (who saieth ofIoh. 14. himselfe I am the waie and the veritie and the life) is risen out of the earth, hath assumed flesh in the wombe of the most glorious Virgin, & by beīg borne of her did spring forth as out of the earth, of which Pro­phetIsa. 45. Isaie saieth, Bee the earth opened and bud forth à Sauiour &c. And iustice hath looked downe from heauen, at the birth of Christ: both because then true iustice did descend from heauen iustifying men by faith, as alsoe because then the wrath of Roma. 1 God was reuealed vpon iniquitie. For it had neuer been knowne how great the [Page 639] wrath of God is against sinne, but that he was pleased to expiate it by the death of his onely Sonne: neither had it euer been fully knowne how great the indig­nation of God will bee in the daie of iudgement against the vniust, had we not seene how exceeding greeuous the Pas­sion of Christ hath been to satisfie for the sinnes of others; For if in the greene Luc. 23. wood they doe such things, in the daie of iudge­ment what shall bee done? The blessed Virgin is fitly designed by the earth as S. Bernard sheweth, For as à feild (saieth he) or the earth without all humane labour or industrie doth flourish, not being sowed or cultiuated: soe the wombe of the Virgin did flourish, soe the inuiolate, chast, & intire bowells of Marie brought forth the flower of eternall viriditie, whose beautie and glorie shall neuer fade. Yet least it might seeme impossible to any that à Virgin should bring forth Christ, the Prophet sheweth the manner of his generation, to witt, that it is not effected by humane but diuine power.

For our Lord certes will giue benignitie, to witt supernaturall fecunditie to the pree­lected [Page 640] Virgin, and plenitude of grace; as the Angell declared vnto her saying, Haile full of grace our Lord is with thee &c. And our land, the blessed Virgin Marie our saluatrix and aduocatrix shall giue her fruit bring forth Christ our Lord: of which fruit S. Elisabeth prophesied saying, Blessed Luc. 1. is the fruit of thy wombe. But in a spirituall sense our Lord will giue benignitie, when as he filleth our hearts with grace, giueth mercifull audience to our praier, iusti­fierh vs gratis, preuenteth the impious, conserueth the iust, and perfecteth profi­cients: and our land giueth her fruit, when as our body becometh obedient to the spirit, and imploieth it selfe in pious ex­ercises; for then we fulfill that of the A­postle, I beseech you exhibite your bodies à Rom. 12. liuing host pleasing to God.

Iustice shall walke b [...]f [...]re him, Christ our B. Sauiour shall teac [...] nothing of Christ, but what is iust and holie: and shall set his stepps in the waie, he shall accomplish in worke whatsoeuer he shall soe teach: for à Doctor is then saied to set his steps in the waie, when by liuing well he sheweth the doctrine to be true, which he pro­poseth [Page 641] to others, and is the waie to eter­nall life.

S. Augustine expoundeth these three last verses in effect as followeth. Truth is risen out of the earth, truth of confes­sion of sinnes, and the praise of God be­gane to arise through Christ out of the mouthes of terrene men, and then Iu­stice hath looked downe from heauen, that it might iustify them soe confessing their sinnes and rendring praise. Yet this truth of confession of sinnes shall not arise out of the saied earth through the proper forces thereof, but through the aide of the preuenting grace of God: for it is our Lord that will giue benignitie, who will make iustice shine in the hearts of sinners; and by this meanes, Our earth will giue her fruit. Moreouer man soe iustified by the grace of Christ will al­waies haue iustice before his eies, that he maie performe all things according to the rule of iustice: and soe Iustice shall walke before him, bearing the law of God before him as a torch, that he maie not walke in darknesse, and soe secure and ioyfull [...]e shall set his stepps in the [Page 642] waie, that he maie happily attaine to the celestiall countrey in the end.

What vnderstanding is able to con­ceiue, much lesse expresse the dignitie and praise of this present Psalme? wherein first the diuine benefits are most de­uoutly called to remembrance, and after­wards this most efficacious praier is an­nexed, Conuert vs ô God our Sauiour. Which verse is with good reason appoin­ted to be saied at Compline against the darkenesse of the night, the deceits of deuills, and infinite necessities of man: to the end that daie light then departing, our mynd being conuerted to God maie bee illustrated on all sides with the light of grace; and being abstracted from all sensible things maie bee immerged in the intelligible, immutable, and cheifest good & least soe singular à grace should bee denied vs in regard of our sinnes, it is most fitly added, And auert thy wrath from vs Let vs therefore recite this verse especially at Compline with feruent af­fection and firme confidence. In the fol­lowing verses hope of obtaining mercie is inflamed, and all pusillanimitie and [Page 643] diffidence is eradicated. To conclude, the verse Shew vs ô Lord thy mercie and giue vs thy saluation doth farre exceed in sen­tentious sweetnesse all the delights of car­nall things.

The explication of the Psalme.

PRaise our Lord all yee Gentils called to the faith, praise him all yee peoples con­uerted from Iudaisme.

Because his mercie is confirmed vpon vs, the sweet effect of his diuine clemencie, or his grace is more copiously then for­merly conferred and roborated vpon the whole race of men by the comming of Christ. And the truth of our Lord, to witt, the fulfilling of his promisses and the mysteries of Christ remaineth for euer, in as much as concerneth the fruit acquired thereby, that is, the freedome of man­kind: of which truth S. Iohn makethIoh. 1. mention saying, Veritie was made by Iesus Christ, who fulfilled all that was foretold of him, and therefore hanging vpon the Crosse saied It is consummate. Or thus,Ioh. 19. The truth of our Lord, to witt, the doctrine of Christ remaineth for euer, as he himselfe witnessed saying, Heauen and Luc. 21. earth shall passe, but my words shall not passe. Or finally thus, The truth of our Lord, Christ the Sonne of God (who saied I [Page 645] am the veritie) remaineth for euer; whichIob. 14. the Iewes confessed saving to our Sauiour, we haue heard out of the law that Christ abi­deth for euer.

This Psalme little in words but great in sense is exceedingly commended by the holie Doctors: for it containeth summarily what is treated of at lardge in the rest of the Psalmes. To bee briefe, what can bee saied more delightfull to the Gentils almost destitute of hope? or to such as are in miserie, blindnesse, and the state of perdition then this, That the mercie of God is confirmed vpon vs? Let this Psalme therefore be pronounced by vs with à certaine flame of holie de­uotion.

The explication of the Psalme.

VVhen I was in tribulation I cried to our Lord: and he heard me. When I haue seene my selfe opprest with afflictiōs, troubles, & tentations, I haue not done like those that murmure against God; who when they are not able to secure themselues with their owne forces doe despaire, and become obdurate: rather to the contrarie, I haue had recourse to my Lord most sweet and powerfull, I haue cried with [Page 651] all my forces to present vnto him mine anguish, & he hath gratiously heard me.

O Lord deliuer my soule from vniust lips, and from à deceitfull tongue. Come, ô my Lord (for soe did I crie vnto him) come, and deliuer my poore soule from the as­saults which are made against it by per­uerse and blaspheming lips, which with à shamelesse impudence doe blaspheme & denie thyne authoritie, thy care of created things, and proper being. Deliuer me from these Infidels, Atheists and liber­tines, and from heretikes alsoe that haue an honied flattering tongue, hiding vn­der à deceitfull language the pestilent venime wherewith they traitorously se­duce simple soules.

The two verses following are expoun­ded three seuerall waies. First as being the words of the Prophet speaking to his owne soule,

VVhat maie bee giuen thee, or what maie bee added vnto thee to à deceiptfull tongue? O my soule what remedy canst thou ex­cogitate? what counsell or aide maie bee prescribed to arme thee, that à deceipt­full tongue preuaile not against thee? [Page 652] beleeue me, the most present and soue­raigne remedie I can imagine, is The sharpe arrowes of the mightie, to witt, the all pow­erfull word of God more percing then à two edged sword, with the coales of deso­lation, together with the examples of the approued seruants of God burning with charitie, who haue been conuerted from bad life to religious conuersation. Make triall therefore of this, for the know­ledge of the holie Scriptures is very pow­erfull against à deceitfull tongue: in such sort, that we shall neither become fraudulent, nor be defrauded or ouer­come by impatience, if we will seriously ponder how much à deceitfull tongue is reproued therein; for it is written, Cursed is the deceitfull. and againe, The Malach. 1. Psal 5. deceitfull man our Lord will abhor [...]e. and in another place, He that speaketh sophisti­cally is odious: in euery thing he shall be de­frauded. Grace is not giuen him of our Lord: Eccle­siast. 37. for he is defrauded of all wisdome. The words of the sacred Scriptures are tearmed sharpe arrowes, because they transfixe the heart with the wound of Charitie, mortifie sinnes, and penetrate the most [Page 653] 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 [Page 634] 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 [...]hes. 6 darts of the most wicked one. The Prophet therefore hauing à liuely apprehension of these soe exceeding gteat and frequent [Page 635] 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 [...]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 [Page 656] 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 [Page 657] 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 explication of the Psalme.

IN this my tedious peregrination I haue lifted vp myne eies with longing desire vnto t [...]e mounta [...]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 con­ta [...]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 [Page 659] 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 Creator of heauen and earth. Giue he not I beseech him thy feete to be moued, let him not permitt thee to slippe and fall in the waie by yeelding to sinne or tentation, but let him strengthen thy feete that they maie perseuer firme and stable in their course to the celestiall [Page 660] countrey. Neither doe he slumber that keepeth thee. I beseech him likewise, vnto whome thou hast recommended thyselfe, and who hath taken thee into his protection, that he doe not depose the care of thee, be it for n [...]uer soe short à time.

Courage thou holie pilgrime, Loe he shall not slumber, nor much lesse sleepe that keepeth Israel. Although it seemeth sometimes (as men then beleeue) that in the time of affliction God doth dis­semble the anguish of his elected, and the tyranny of wicked men who persecuted them, as if he did not see and obserue what passed; much like to one à sleepe: Yet credit me, he is not capable of sleepe, but is euer soe watchfull, that he will al­waies be found vigilant for their defence.

Our Lord keepeth thee in particular, con­seruing thee in good, and preseruing thee from euill in the waie of this present exile: Our Lord is thy protection vpon thy right hand. Some read aboue thy right hand, and expound it, That our Lord is thy protection of farre greater strength and assurance then thy right hand. Others read it as it is here translated, and expound it, [Page 661] That our Lord is as it were à buckler vpon thy right hand, or à Canopie borne on thy right hand, couering thy head and body in such sort, that

By daie the Sunne shall not burne thee: nor the moone by night. For the grace of God shall keepe those that confide in him both in the time of prosperitie and aduersitie: the Sunne or daie of prospe­ritie being vsually as dangerous and hurt­full in à spirituall course, if not more preiudiciall, then the Moone or night of aduersitie, vnlesse it be vsed with due cir­cumspection.

Our Lord doth keepe thee from all euill, that it preuaile not against thee. Indeed he sometimes permitteth tentations, per­secutions, and afflictions to happen vnto thee: yet he hath euer à vigilant eie to­wards thee, that they take not effect against thee; for he permitteth them either for his greater glorie, or thy con­uersion and amendment, or some other reason which can be none other then the very best, as thou wilt experience in due season according to that of the Apostle,Rom. 8. To them that loue God all things cooperate vnto [Page 662] good. To whome then can I more fitly recommend thee then into the armes of his immense goodnesse? Our Lord there­fore keepe thy soule, that it be not depriued of his grace, nor the flesh preuaile against it.

Our Lord keepe thy coming in and thy going out, all thy actions both internall and externall. Or thus, Thy comming in, to witt, the beginning when thou attemp­test any good worke: and thy going out, the consummation thereof; that soe euery one of thy workes maie take beginning from him, and being begun maie be per­fected by him. Or finally thus, Our Lord Lord keepe thy comming in, thy conuersation in this world, whereby thou entrest into the place of this peregrination: and thy going out, thy departure out of this world, when thy soule is separated from the body. This thy coming in and going ou [...] I beseech our Lord to keepe, and con­serue thee to be lodged with him in eter­nitie: of which comming in and going out our Sauiour saied, I am the dore, by me Ioh. 14. if any enter he shall be saued: and he shall goe in, and shall goe out, and shall find pastures.

The exposition of the Psalme.

I Reioyced with à spirituall ioy in the consideration of these thing, which were saied to me by internall inspiration, to witt, that we shall goe after this life, when we are cleansed from all guilt of sinne, into the house of our Lord, into the trium­phant Church, the countrey of the bles­sed, the Kingdome of God. VVe know (saieth the Apostle) that if our earthly house 2. Cor. 5. of this habitation be dissolued, that we haue à building of God, à house not made with hand, eternall in heauen. Concerning which you are to note, that the celestiall countrey is tearmed à Kingdome, à Cittie, and à house in diuers respects: for in regard of the multitude and varietie of the inhabi­tants it is called à Kingdome; in regard of the Societie and familiaritie amongst [Page 665] the blessed it is called à Cittie; for al­though the number of the elect be almost infinite, yet they know and loue each other and are Cittizens of the fame Cittie▪ and finally in respect that all the elect haue one and the same father, one and the same inheritance; it is called à house; where all shall be brethren vnder one father God almightie. In this house, Cittie, or Kingdome God is seene face to face, and eternall securitie accompa­nied with compleat beatitude is found. There men shall be as the Angels, and haue their desires satiated to the full. Notwithstanding when death approa­cheth which putteth à A period to our peregrination, all men doe not reioyce with the Prophet in these things that were saied vnto him, to witt, that we shall goe into the house of our Lord: but such alone as haue disposed ascensions in their hearts, whilest they had health, leasure, abilitie and meanes to doe it, and truely saie with him.

Our feete were standing in thy courts [...] Ierusalem, to witt, our desires, contem­plations, and affections of our hearts [Page 666] were fixt and established in thy mansions o celestiall Kingdome; [...]n such sort, that our conuersation was in thee, and all our actions were ordained by vs to attaine eternall life. These maie reioyce vpon good ground, when others that haue been wedded as it were to their senses and sensualitie, shall be repleat with horror and confusion at that voice.

Terusalem which is built daily vntill the consummation of the world of liuing stones, as à Cittie, in such sort, as befitteth the Cittie of the eternall King to be built: for it is built of precious, poli­shed, holie, reasonable stones, of Angels and men, as the Apostle affirmeth saying, In Christ all building framed together groweth into an holie temple in our Lord, in whome you alsoe are built together into an habitation of God in the holie Ghost &c. VVhose par­ticipation is together in it selfe. This clause is expounded diuersly in respect of the words (in idipsum) in the latine text: which some interpret In the same; accor­ding to whome the sense is, That all the Cittizens of the celestiall Ierusalem doe participate of the same goodnesse: be­cause [Page 667] all of them doe enioy the same eternall goodnesse, though not in like measure; but more or lesse according as they haue loued more or lesse. God al­mightie therefore is the same, that is to saie, the immutable and vndiuided good­nesse of the celestiall Ierusalem, whose par­ticipation, to witt the fruition, beatitude and deification whereby it doth partici­pate the diuine goodnesse is vniforme & sempiternall. Others admitt of the former interpretation, to witt, whose participation is together in it selfe, and expound it, That the goodnesse of all the celestiall Cittizens is the goodnesse of euerie and each one of them; & contrarie wise. For since that loue is of its owne nature dif­fuse and communicatiue; as in the cele­stiall countrey there is the most perfect mutuall loue of all the blessed, soe there is the most full and absolute communion of the beatitude of euerie and each one: one is as glad of the felicitie of another as of his owne; yea they doe congratu­late each other, and according to the doctrine of S. Denis the Superiours doe impart to the inferiours of the perfe­ctions [Page 668] bestowed vpon them by almightie God. These things doe not soe properly square with any terrene Cittie: & there­fore it should seeme that what is saied in this Psalme of the terrene Ierusalem, ought to bee vnderstood as meant of the cele­stiall.

For thither did the tribes ascend, the tribes of our Lord: the testimonie of Israel to consesse vnto the name of our Lord. Here the Prophet yeeldeth the reason why he hath saied, Ierusalem which is built as à Cittie &c. be­cause thither into that holie and sacred sanctuary did the tribes ascend: yet not of what sort soe euer but the tribes of our Lord, which beare the marke and testi­mony of being infants of the true Israel. These elected people did ascend to con­fesse vnto the name of our Lord, as he had decreed from all eternitie, and testi­fied to his seruant Iacob that they should:Ep. 1. beati Petri c. 2. and were superedified as it were liuing stones, and spirituall houses; for of the soules of the [...]lect and the Angelicall spirits is that glorious fabricke of the triumphant Church composed. They ascended alsoe to that holie Cittie,

Because seates sat othere in iudgement, be­cause there the thrones of Christ and those that reigne with him are firmely fixt and established: Semes vpon the house of Dauid: according to that of the ProphetIsa. 9. Isaie, He shall sit vpon the throne of Dauid & vpon his Kingdome: that he maie confirme it and strengthen it in iudgement, and iustice, from this time & for euer &c. and as the Angell promised to our Lady saying, Our Lord Luc. 1. God shall giue him the seate of Dauid his Fa­ther, and he shall reigne in the house of Iacob for euer. The blessed reigning with Christ are the seates of God; for The soule of the Sap. 7. iust man is the seate of the increate wisdome: and these seates doe truly sitt in iudge­ment; according to the promise of our Lord, You which haue f [...]ll wed me, in the Math. 19. regeneration, when the Sonne of man shall sitt in the seate of his Maiestie, you alsoe shall sitt vpon tw [...]lue seates iudging the twelue tribes of Israel Moreouer they are seates founded vpon the house of Dauid: because all the regall and iudicia [...]ie power of the Saints dependeth of Christ, who in the Ghos­pel is stiled the Sonne of Dauid, and re­ceiued the seate of Dauid his Father, and [Page 670] shall reigne in the house of Iacob for euer.

O all yee that aspire to this holie Cittie, Aske the things that are for the peace of Ie­rusalem, the things that conduce to the peace of Ierusalem. Or thus, Begge yee of almightie God the gifts of the holie Ghost, whereby you maie merit to bee brought to the peace of Ierusalem. And thou ò Ierusalem obtaine by thy interces­sion aboundance of spirituall graces for them that loue thee, for vs of the militant Church who aspire to vnion with thee.

Peace ô triumphant Cittie bee made in thy strength, in thy walls and fortifica­tions, and aboundance in thy towers, in thy Pallaces, that soe thou maist enioy com­pleate felicitie. For peace without aboun­dance is à secure possession of miserie; and aboundance without peace is à doubtfull & incertaine felicitie: but when both these doe concurre, nothing is wanting which maie bee desired to the rendring of à Cittie happie and flourishing. Concer­ning which you are to note, that this good wish of the Prophet to the cele­stiall Ierusalem doth not signifie anie feare he had, least peace and aboundance might [Page 671] euer bee wanting vnto it; for he saith of it in another place, who hath set thy [...]sal. 147. borders peace: and filled thee with the fatte of corne: but it is onely à pious expression of his affections towards it, and of the ioy he conceiued in the consideration of the felicitie thereof; in which manner it is saied in the Apccalipse, Saluation to Apoc. 7. our God, who sitteth vpon the throne, and to the lambe &c. For my brethren and neighbours sakes I spake peace of thee, Out of the vn­f [...]lned loue and charitie which moueth me incessantly to wish the b [...]st things to my brethren and neighbours I preached vnto them peace. but what peace? not the peace of or with the world, which our Sauiour saied expresly he came not [...]o Math. 10. Philip. 4. gine: but the peace of thee (ô heauenly Ierusalem) which as S. Paul saieth, passeth all vnderstanding &c. For the house if our Lord God I haue sought good things m [...]ther. Another consideration why I loue, my saied brethren and neighbours is; for that they are the house of our Lord God: whome whilst I wish well vnto and seeke to make enamoured of thy peace, I esteeme my selfe to haue sought [Page 672] good things to the [...] for by their vnion, thy number will bee made compleate, & thy walls fully finished.

Behold à Psalme repeat with spiri­tuall [...], the first verse whereof we ought to pronounce with the feruour of diuine to [...]e and internall iubilation con­sidering that noe man can attaine to this celestiall Ierusalem vnlesse he bee an vn­fained louer and diligent obseruer of peace and charitie. Let vs therefore en­deauour to make good progresse in the true loue of God and our neighbour; weighing and fulfilling carefully that of the Apostle; I beseech you that you walke Ephes. 4. worthie of the vocation in which you are called, with all humili [...]e and r [...]dnesse, with pa­tiencee supporting one another in charitie, ca­refull to Keepe the vnitie of the spirit in the bond of peace: for conuersing in the Mi­litant Church in this sort, they will bee esteemed worthie to bee introduced into the triumphant Church, as being vpon earth imitators of the celestiall Cittizens.

Concerning the Exp [...]cation of the Chapters as well of this Houre, as of Sext and None, I referre the Reader to what hath alreadie been [Page 673] [...] in the explication of the lessons, out of which the Chapters of these three Houres are taken.

The explication of the Psalme.

TO thee ô my God, my sole com­forter in tribulation, I haue lifted vp [...]yne eies, attending succour; who dwellest in the heauens, where thou art pleased to manifest thy selfe in an ine [...]able manner, is thou art indeed in thy selfe.

Behold as the eies of seruants are as it were [Page 674] fixt On the hands of their Maisters, obseruing their commounds expecting their fauour and assistance, and receiuing with humble thankfulnesse what benefitt or recom­pense soeuer they shall please to bestow vpon them: and As the eies of the hand­maid on the hands of her Mistresse, in like sort; soe are our eies to our Lord God, im­ploring and hoping for aide pardon and grace, Vntill he haue mercie on vs by graun­ting what wee require, or at least wise doing what he knoweth to be most ex­pedient for vs: and this not onely in one or two necessities, but vntill the houre of our death, for during our whose life wee shall stand in need of his mercie.

Haue mercie on vs o Lord, haue mercie [...] vs, because we are much replenished with con­tempt. The elect indeed are despised by the reprobate, Religious men by secu­lats, humble men by the proud and poore men by the wealthie: and as Iob af [...]r­meth. The simplicitie of the iust is derided. Iob. 12. The reason of this is manifest be­cause good and euill are contraries, and contraries cannot be at peace and vnitie one with another: and there­fore [Page 675] in respect that the iust are mild and patient (as hauing learnt of our Sauiour not to resist, but contrary wise when they are buffeted an one cheeke to turne the other) they are contumeliously handled, troden vnder foote, vexed and scorned.

Because our soule is much replenished, to witt with confusion; and is made reproach to them that abound, and contempt to the proud. Yet a time will come, that this reproach will be conuerted to their eternall bene­fitt, and fall heauie vpon their aduersa­ries; when at the daie of iudgement theSap. 5. impious shall saie, These are they whome we had sometime in derision, and in à parable of reproach: we senselesse esteemed their liues madnesse, and their end without honour; be­hold how they are counted among the children of God &c.

In this Psalme we are taught to raise the eies of our heart towards God in all our necessities, and not to desist vntill we haue obtained mercie: for it beho­ueth vs to praie alwaies; and not to faile, but to perseuere therein soe long as we are vested with mortalitie. We are alsoe induced to this confident and holie ele­uation [Page 676] by the example of our Sauiour, of whome it is written, That lifting vp his Ioh. 17. eies to heauen be saied; Father the houre it come &c And againe, Iesus lifting his eies Ioh. 11. vpward saied, Father I giue thee tha [...]kes &c.

The explication of the Psalme.

BVt that our Lord was in vs, let Israel saie, let the people seeing God by faith acknowledge with à gratefull heart saying, but that our Lord was in vs, with vs, and for vs, directing and protecting vs in all occurrences.

VVhen men, to witt infidels, heretiks, tyrants and maleuolent people rose vp against vs conspiring our ruine, in [...]li­cting seuere punishments, and endeauo­ring to the vtmost of their power to in­duce vs to the euill of fault: perhaps they had swallowed vs aliue, we hauing noe meanes to escape their furie; for noe hu­mane succour could protect or secure vs. This properly suteth with the persecutiō of the holie Martyrs, whome Tyrants sought by all the waies they could co­gitate [Page 678] to induce to Idolatrie, [...] the deniall of our Sauiour Christ whereunto if they had yeelded consent, their soules had been absorpt not the bodie, and soe they: had been swallowed aliue; for liuing in bodie they had been dead in soule, and retaining the life of nature they had lost the life of grace and glorie.

VVhen their furie was angrie against vs: perhaps waters of tribulations, vehement persecutions had swallowed vs, had pro­uailed against vs. By waters are signified great tribulations, according to that of the Prophet Isaie, Our Lord will bring vpon Isa. 8. them the waters of the riuer strong and many, the King of the Assirians. and that of Iere­mie, Thren. 3. The waters haue sti [...]ed euer my be [...]d Isaied, I am vndone &c.

Our soule hath passed through à torrent, to witt suddaine great troubles and [...]entations, patiently sustaining them; and refusing to consent to what was sugge­sted perhaps our soule had passed through [...] intollerable water▪ that is to saie, Vnlesse [...] Lord had succoureth vs, we had been [...]presse drand tēpted aboue our strength, [...]o [...] ou [...] soule had been inforced to passe [Page 679] through a [...] intollerable water, to suffer such à persecution, as we could in noe so [...]t haue withstood. But God is faithfull; who 1. Cor. 10 [...] will no [...] suffer vs to be tempted abou [...] that which we are able Yea he will make alsoe with tentation issue; that we maie be able to sustaine [...].

Blessed, praised and glorified be our Lord for euer, who hath not giuen vs à pre [...] to their teeth, who hath not withdrawne his hel­ping hand from vs, nor left, vs to the mercie lesse rage of our enimies; who per­secuted vs as it were with open mouthes, pretending alreadie to teare vs in peeces with their venimous teeth. In deed he hath giuen them power to afflict our bo­dies for our future reward, but he hath not in any sort permitted them to hurt our soule. for

Our soule as à sparrow is deliuered from the snare of the fawlers. By these fowlers or hunters are vnderstood wicked men, in­struments of the Deuill, who seeke to deceiue soules; according to that, Euery Micheas 7. one hunteth his brother to death and by the snares are vnderstood all such things whereby the soule is induced to sinne [...] [Page 680] made subiect to the power of the Deuill, whence is that of the Apostle, God gi [...]e them repentance to know the truth, and they 2. ad Ti­ [...]o. 2. recouer themselues from the snares of the Diuell, of whome they are held captiue at his will &c. From these snares our soule is dis [...]nean­gled by the grace of God, and escapeth out of them as à sparrow out of the net, making vonderfull expressions of ioy at the recouerie of her freedome.

The snare is broken, God almightie gi­uing the light of his grace to discouer the sub [...]ties and suggestions of the euill enemie, and fortitude to resist them and we are deliuered, the Diuel being ouer­come, consent to sinne being denied, & aduersitie hauing noe power to hurt vs. This we cannot perfectly sing in this life by reason that tentations endure euc [...] to the expiration thereof: yea they are sometimes most impetuous at the very houre of our departure. At what tyme then maie we sing it perfectly, but in the life to come? when we maie pronounce with à ioyfull heart that of the Apostle Death is swallowed vp in victorie: Death 1. Cor. 15: where is thy sting? Yet we maie in some [Page 681] sort sing it in this life, when we haue ouercome some tentation; or escaped sinister occurrences by the assistance of the diuine goodnesse for the Apostle saieth, Thankes be to God that hath giuen vs victorie by our Lord Iesus Christ.

Our help is in the name of our Lord, to witt in his power; not in our strength: for it is written, Lord thou wilt giue peace to vs▪ onely in thee let vs remember thy name. In him therefore our help is placed, who made heauen and earth.

In this Psalme we are taught to ascribe to God with true humilitie all our triumph, spirituall progresse, and gifts of grace: to recount his diuine benefits▪ deuoutly rendring him the tribute of our thankfulnesse. According to Hugh of S Victor, The diuell doth inuade men by suggestion, touch them by delibera­tion, swallow them by consent, trans­misse them to the stomacke by operation, concoct them by custome, and digest them to death by damnation: for by these degrees men descend into all.

The explication of the Psalme.

THey that trust in our Lord, as mount Sion. Those that shall place all their confidence and entirely resigne them­selues into the all powerfull hands of our Lord, shall be noe more subiect to com­motion, then is that holie Mountaine of Sion; by the shocke of the winds [Page 683] which is enuironed with diuers other hills. He shall not be proued for euer that dwel­leth in Ierusalem. He that maketh his constant aboade in the militant Church, and continueth therein, shall not be moued for euer from the Catholique faith: not that he is confirmed in good­nesse according to the ordinarie procee­ding before he hath runne the course of his life; but in as much as being à member of the Church, and endeauouring to keepe the commaundements of almightie God, he maie confidently hope to be de­fended and conserued in it through the merits of our blessed Sauiour.

Mountaines, to witt the Angels of God (who in respect of their excellencie of na­ture and grace are tearmed Mountaines) are round about it, the militant Church; as being ordained and sent for the custodie of men. Yet least any should thinke this to be sufficient, or place their confidence finally in them, the Prophet addeth, and our Lord round about his people from hence forth, now and foreuer.

Because our Lord will not leaue alwaies or finally the red of sinners, the power, per­secution, [Page 684] and tyramie of the reprobate vpon the lot, part, or portion of the iust, or vpon iust men, who are the portion and inheritance of almightie God: that the iust reach not their hands to iniquitie, least they be ouercome and sinne. For although he doe for à time seeme to leaue the elect, permitting them to be afflicted by per­uerse men, that soe they might be purified and meritt glorie; yet he leaueth not them finally.

Doe well o Lord to the good in worke, and right of heart in intention, giuing vnto them encrease of grace in this life, and beatitude in the next. Those are saied to be right of heart, whose affections are agreeable to the will of God & to iustice, whose eies are simple, and intentions di­rected towards God.

But those that decline from the waie of iustice into obligations, into sinnes, which oblige to punishment; our Lord will bring in the daie of iudgement on his left hand, & wards or after before into hell with them that worke iniquitie, with the diuels: whose pr [...]de ascendeth alwaies, who sinne from the beginning, who when they had fallen [Page 685] did not adde to rise againe, but remained obstinate in euill. Peace vpon Israel.

In this Psalme we are taught how happie à thing it is to confide in our Lord: and how exceeding potent the protectors of the holie Church are, to witt the Angels of God; who doe enui­rone Christians on all sides, passing hither and thither as it were soe many laborious Bees, that they maie prouide for our soules health by restraining the diuels, suggesting good things, reioycing at our progresse, praying for vs, and bringingIsa. 62. vs many graces. Whence is that which our Lord saieth by the Prophet Isaie, Vpon thy walls Ierusalem I haue appointed watchmen all the night, for euer they shall not hold their peace. Moreouer the Prophet promised vs in this Psalme, that our Lord will not leaue the rod of sinners vpon the lot of the iust, that we might haue confidence in all our afflictions, that at length we shall be freed from them: and in the interim that wee might expect with pa­tience;Math. 10. for He that perseuereth to the end shall be saued.

The mysticall sense of this Psalme.

VVhen our Lord turned the captiuitie of Sion, when it pleased our good God the Father of mercie and consolation to conuert the Militant Church, or any of the faithfull from à confused life, from mortall sinne, from present miserie to à well ordered life and the state of grace, we were made as men comforted, we felt soe great excesse of ioy and consolation, that [Page 687] we durst scarcely beleeue soe singular a [...] happinesse was indeed arriued vnto vs.

Then was our mouth replenished with ioy: and our tongue with exultation, Then was ioy soe aboundant in our soules, that we haue exteriourly manifested it: and made appeare by our Canticles of gladnesse, & Hymnes of thanksgiuing what inte­riour sweetnesse we experienced in that happie change of our condition.

Then shall they saie among the Gentils, Then shall certaine secular men, or other people whatsoeuer beholding the grace that God almightie hath bestowed vpon vs admiring saie, Our Lord hath done magnifi­cally with them, exceeding benignely, gratiously, and potently. For the louers of the world doe frequently extoll in others, what they will not imitate: they admire beholding many to bee conuer­ted to Christ; to enter into religion, to change their manners suddainely for the better, praysing God in his effects; yet they praie not that the same grace maie bee bestowed on themselues.

Our Lord hath done magnifically with vs: This is the same with that we read in the [Page 688] Canticle of the blessed Virgin, to witt, He that is mightie hath done great things to Luc. 1. me. Christ our Lord hath done mag­nificently indeed with vs, assuming our nature, conuerting our first and generall captiuitie, satisfying for originall sinne, conuersing amongst men, vniting vs vnto him by grace, congregating the Church of vs, leauing vnto vs his body & bloud in the holie Eucharist, sending the holie Ghost, and conferring innumerable be­nefits vpon vs. VVe are therefore Made ioyfull, and serue him cheerefully.

Turne our captiuitie ô Lord, free vs from all corruption of sinne, constitute vs in the libertie of the sonnes of God, and take from vs those sinnes, by which we are daily circumuented and bound as it were in fetters: turne this our captiuitie as à torrent in the south; that soe we maie bee filled with the gifts and graces of the holie Ghost, as à dried vp torrent is filled with water the south wind blowing.

They that sow in teares, They that now exercise themselues in the sorrowes of pennance or teares of deuotion, they that contemne transitorie delights and [Page 689] serue God with à contrite and humbled heart shall reape in ioyfulnesse the effects of grace in present, and the fruit of glorie hereafter according to the quantitie and goodnesse of their seed: for as the Apostle saieth, He that soweth sparingly, sparingly 2. Cor. 9 alsoe shall reape: and he that soweth in bles­sings, of blessings alsoe shall reape. There are fiue sorts of teares. The first are to ob­taine pardon of our offences: these pu­rifie from the staine or blemish of sinne. The Second are for the fearefull appre­hension of the future Iudgement, and hell: these refrigerate the ardour of con­cupiscence, and withdraw from all ini­quitie. The third are for our habitation in this present exile: these minister soue­raigne liquor to à thirsting soule. The fourth are for the defects of our neigh­bours: these fatten the soules of such charitable mourners. The fift are for the desire of eternall life: these render à soule fruitfull in all goodnesse.

The elect Going by the waie of this present life, they went by the waie of the commandements of almightie God, and wept, according to some of the fiue [Page 690] sorts of lamentation afore saied, casting their seeds, doing meritorious workes: which are tearmed seeds; because as fruit springeth from seed, soe of good workes ariseth the fruit of eternall life the infu­sion of diuine consolation. They cast therefore their seeds, they sent good workes before them, and gathered à heape of merits, which the layed vp in Chrih; as he exhorteth vs saying, Heape Math. 6 vp to your soules treasures in heauen &c. and as the Apostle counselleth vs saying,Gal. 6. Doing good, let vs not faile, for in due time we shall reape not failing.

But comming to the tribunall of Christ they shall come with exultation, with a se­cure and ioyfull conscience, carrying thei [...] sheaues, the vertuous workes they haue soe collected: for their workes shall follow Apoc. 14 them.

In this Psalme we are admonished to reuolue often in our minds the worke of our redemption. We are taught alsoe what difference there is betweene the elect and the reprobate. For the elect going in goodnesse doe make happie pro­gresse by weeping: but the reprobate [Page 691] doe glorie in this exile as if they were in the countrey of their inheritance, making of à prison a paradise of delight: and ther­fore comming to the tribunall of Christ, they come with sorrow and heauinesse, bearing nothing in their hands but the scedule of their damnation. Whence itLuc. 6. is saied to them in the Ghospel, VVoe to you that are rich, because you haue your conso­lation: woe to you that now doe laugh, because you shall mourne and weepe &c. Remember sonne (saieth Abraham in the Parable ofLuc. 16. the rich man) that thou didst receiue good things in thy life time and Lazarus likewise euill: but now he is comforted, and thou art tormented. Let vs then despise the pompe, glorie and vanitie of the world, re­presse the desires of the flesh, and bathe our cheekes with holie teares, conside­ring that we can not now reioyce with the world, and afterward reigne with Christ.

A morall exposition of this Psalme.

VNlesse our Lord, Iesus Christ, or God the holie Trinitie build inte­riourly by faith, Charitie, and grace, the house, the holie Church, or euery mem­ber thereof, in whome God doth reside: [Page 694] as our Sauiour saied, we will come to him Ioh. 14. and make abode with him &c. They, the Pro­phets, Apostles, and their successors haue laboured in vaine that build it, that by prea­ching, teaching, liuing exemplarily; and working miracles haue endeauored to conuert soules, informe the faithfull, and erect the saied house. For vnlesse God al­mightie infuse internall light, externall preaching will profitt litle. if any thing at all; whence is that of the Apostle, Neither he that planteth is any thing, nor he 1. Cor. 3. that watereth; but he that giueth the en­crease, God.

Vnlesse our Lord keepe the Cittie, the holie Church (which is tearmed à Cittie in respect of the vnion of the faithfull) He euerie Doctor, Pastor, or Prelate watcheth Philip. 2. in vaine that keepeth it. For not onely the beginning of our good, but alsoe our conseruation, protection, and perfection is of God: and therefore as he alone doth build the holie Church interiourly by infusing faith, Charitie, hope, and the gifts of the holie Ghost, to which infusion holie Prelates & Pastors whome he hath called to that function doe dispose the [Page] minds of men; soe he alone doth keepe it by himselfe, by conseruing those gifts in being which he hath soe infused; and the Angells and men to whome he hath recommended the chardge or gouernmēt of his Church doe keepe it instrumen­tally, and dispose it exteriourly by ex­horting to goodnesse, and remouing the impediments of liuing well.

It is in vaine for you Prelates & Pastors of the holie Church to rise before light, to applie your selues with all diligence to build and gard this house, this Cittie of our Lord, before the infusion of grace, before the irradiation and reception of the diuine assistance. As if he should saie, Your labour will produce noe effect, or profitt nothing at all; vnlesse the grace of God bee propitiously present both with you and your audience. Rise ye therefore to execute the office recom­mended vnto you after ye haue sitten, after you haue humbly implored the diuine assistance, and with drawing your selues from exteriour affaires haue rested for some space at the feet of à Crucifix, meditating, contemplating, and praying [Page 696] that you maie bee admitted to enter into the wine Cellar of the holie Ghost, and into the treasurie of the wisdome of God. Being therefore spiritually inebria­ted with the ardour of diuine loue and ir [...]adiated by the light of veritie, you maie arise and passe to instruct others & com­municate with them of your plenitude: for then God will graunt à blessing to your labours, and one word of your mouth shall make deeper impression in the heart of your audience, then whole sermons will otherwise doe. Rise then bouldly after you haue sitten in this sort, VVho eate the bread of sorrow▪ vnto whome the teares of fraternall com­passion are food daie and night. For it behoueth you daily to condole with your subiects, and not alone to bewaile your owne, but their offences alsoe. Thou Ezech. 5 shall beare (saieth the Prophet Ezechiel) the iniquitie of tho house of Israel, whence2. Cor. 11 the Apostle saieth of himselfe, VVho is weake and I am not weake? VVho is scanda­lized and I am not burnt? and holie Iob, I Iob. 30. wept sometime vpon him that was afflicted, and my soule bad compassion on the poore.

VVhen he shall giue sleepe to his beloued, when our Lord (who is the prime ar­chitect of this spirituall fabricke) shall after you haue faithfully cooperated with his grace, graunt you and the residue of his chosen friends à long desired rest from your labours, that is, à happie death: Behold the inheritance of our Lord are children: the reward of the fruit of the wombe. Then, to witt, at the daie of iudgement it shall appeare; that you and they who haue been regenerated to God by. Baptisme, and adopted his children, are his inheri­tance: for then both you and the rest of his selected friends shall passe into his eternall possession and inheritance, and become the reward of Christ Iesus the sweet fruit of the wombe of the blessed Virgin; who by his passion and death hath purchased grace and glorie for you and them.

As arrowes in the hand of the mightie: soe are the children of them that are shaken. By these children are vnderstood all the elect, who are the inheritance and reward of Christ: and by that comparison of them with arrowes in the hand of the mightie, is de­signed [Page 698] the spirituall power of the seruants of Christ; which was apparent and ma­nifest both in their actions, as conuerting infidels to the Catholicke saith, or sin­ners to pēnance with the efficacie of their doctrine, splendor of sanctitie, and force of miracles; & alsoe in their passions, as suffering all sorts of torments with in­credible patience and fortitude euen to the last gaspe for the defence of the truth. These are alsoe tearmed, The children of them that are shaken, because they are the disciples and followers of the Prophets and Apostles, whome the world did per­secure euen to death it selfe.

Blessed is the man Christ, true God and true man, that hath filled his desire of them, of the saied children. That is to saie, He is truely blessed, because he hath brought his desire to the end he aimed at; which was to behold the saluation and glorie of his children, for whome he hath done and suffered soe exceeding much. There­fore he shall not be confounded, when he shall speake to his enemies in the gate. When he shall speake to the diuels and wicked men in the last iudgement, he shall [Page 699] not be confounded: but rather shall confound, and conuince them of iniustice and imbecillitie. For the whole conten­tion of Christ with the diuell and his ministers (which hath continued euen from the beginning of the world, and shall endure till the consummation the­reof) hath been, is, and will be about the saluation of mankind; whome the diuell hath, doth, and will labour by all meanes possible to drawe with him totally into hell: and to this end he in euery age raised vp persecutions of the Iewes, Pa­ganes, heretiks, and wicked men of all sorts to bande against the holie Church. But when at the daie of iudgement he shall behold soe many millions of the elect reigning and triumphing gloriously with Christ, and most iustly crowned: and of the contrarie, all power to be taken from him and his adherents (noe more hope remaining for him and them euer to renew warre with the elect) then Christ shall not be confounded, but shall confound all his enemies.

In this Psalme we are taught to attri­bute the beginning, conseruation, processe [Page 700] & consummatiō of good workes to God alone. Moreouer we are taught to extir­pate pride, embrace humilitie, and soe to proceed to the sleepe of the elect.

The explication of the Psalme.

BLessed are all now in hope, that feare our Lord, with à filiall feare: that walke in his waies, in his diuine precepts; not in their owne inuentions, and after the pra­uitie of their owne heart: as it is written of the impious man, He hath gone wandring in the waie of his owne heart. &c.

Because thou shalt eate the labours of thy hands. Because thou, whosoeuer thou art that hast this holie feare imprinted in thy heart, and walkest in the waies of our Lord, shalt eate in heauen the fruit of thy good endeauours & meritorious actions: according to that, The soule of them that Prouerb, 13. worke shall be made fa [...]e &c

Blessed art thou now in hope, and it shall be well with thee hereafter: For it is saied in the Ghospell, Blessed is he that Luc. 14. shall eate bread in the Kingdome of God. Or thus, Because thou shalt liue and sustaine thy selfe with the fruit of thy owne hand labour, procuring foode and other necessaries for thy selfe by thy proper industrie, blessed art thou, and it shall bee well with thee: for indeed such [Page 702] labour is very meritorious.

Thy wi [...]e, wisdome giuen thee by al­mightie God, as à fruit full vine shall pro­duce holie workes, in the sides of thy house; in the intime powers of thy soule. Wis­dome is the knowledge of diuine things: and is called the wife and spouse of à man liuing in holie feare; according to that, Her haue I loued, and haue sought her out from Sap. 8. my youth, and haue sought to take her for my spouse; and I was made à louer of her beautie. By this wife maie alsoe bee vnderstood the eternall & increate wisdome which is the spouse of à deuout soule, & doth fru­ctifie thereī like to à well cultiuated vine.

Thy children, thy acts springing out of wisdome shall bee as young plants of oliue trees, euer flourishing, many, comely and strong, round about thy table, in the circum­ference of thy faith, wherein all good workes are founded and radica [...]ed.

By Thy children maie alsoe bee vnder­stood, such spirituall children as by thy wisdome and preaching are generated & brought forth to Christ. Whence the Apostle saieth, In Christ Iesus by the Ghospell Cor. 4. Gala. 4. I begate you. and againe, My little children [Page 703] whome I trauaile with all againe, vntill Christ bee formed in you. These children wisely in­structed by thee, as young plants of oliue trees, shall bee annointed with the vnction of diuine grace, & become flourishing & fruitfull in Christ, round about thy table, in the circuit of spirituall doctrine, where­with thou doest nourish them as with the bread of life and water of wisdome.

Behold soe shall the man bee blessed, Such gifts of grace shall bee conferred vpon the man, that feareth our Lord, as is aboue saied. For VVith him that feareth our Lord Eccles. 1. (saieth Ecclesiasticus) it shall bee well in the later end, and in the daie of his death he shall bee blessed. Indeed since nothing doth seperate vs from God but sinne, nor any thing can hinder infusion of grace but our owne negligence: by this, that feare doth shake of negligence, retract from vice, and expell sinne, it disposeth our heart to all goodnesse, & is as it were the cause of all our good. Our Lord out of Sion to witt the militant Church blesse thee by his Prelats and Pastours, and graunt that thou maist see the good things of Ierusalem▪ the happie estate and continuall progresse of [Page 70] the holie Church all the daies of thy life. And tha [...] [...] maist see thy childrens children, them thou h [...]t spiritually begotten, be­gett others in like sort; that the holie Church maie bee augmented in meritt & number: and soe thou maist behold the Peace of Christ vpon Israel, thy selfe, and other Christians contemplating God.

The exposition of the Psalme.

OVr Lord saied to my Lord, God the Father, omnipotent Lord and father of all creatures, saied intellectually to Christ Iesus my Sauiour (who accor­ding to his diuinitie is my Lord, and ac­cording to his humane nature assumed of my seed is my sonne) Sitt on my right hand, that is, After the labours of thy abo [...]de vpon earth, and the consummation of that worke for which I haue sent thee into the world, come and seate thy selfe on my right hand, as being God and man; and reigne in my throne with coequall power and authoritie with me.

Till I make thyne enemies, incredulous and vniust people, especially the Iewes, the footestoole of thy feete, subiect to thy power and dominion in à seruitude soe absolute, that they shall be as footestooles and stepping blocks to be disposed of for euer at thy pleasure.

Our Lord, God the Father will send forth by his seruants the holie Apostles, the rod [Page 708] of thy strength, the doctrine of the Euan­gelicall law, or the power of thy regall dignitie (o Christ) from Sion, from the place soe called in Ierusalem. For Sion was a mountaine in Ierusalem where on the Temple was built, and the Conclaue like­wise stood, wherein Christ celebrated his last supper, and appeared to his Disciples after his resurrection, and where the Apostles and the rest which were con­gregated with them receiued the holie Ghost. From this conclaue therefore and the Temple situated on mount Sion our Lord sent forth the saied rod of thy strength ô Christ into the whole vni­uerse: for when the Apostles had re­ceiued the holie Ghost they presently issued out of the saied conclaue (where they remained inclosed for feare of the Iewes) like to à swarme of bees, entred the Temple, and begane to preach the Ghos­pell of Christ: which from thence was deriued through out the whole world, as our Sauiour did foreshew saying. You shall be witnesses vnto me in Ierusalem and Act. 1. in all Iewrie, and Samaria, and euen to the vt­most of the earth &c. and alsoe was fore­told [Page 709] by the Prophet Isaie saying, The law Isa. 2. shall come forth of Sion, and the word of our Lord from Ierusalem. At this sending forth of the rod of the strēgth of Christ follow­ed the conuersion of the world vnto him: and therefore it is here added Rule thou ô Christ In the middest of thyne enemies, in the heart or thickest of the infidels; who during the time of their infidelitie are thyne enemies, but being conuerted shall be constituted thy friends, and thou rule in them by thy selfe and thy substi­tutes, the Prelats and Pastors of the holie Church. Of this dominion of Christ theZach. 9. Prophet Zachary saieth, His power from Sea euen to sea, and from the riuers euen to the end of the earth.

There is noe want of power in thee to subdue thyne enemies, and dilate thy do­minion. For VVith thee the beginning, God the Father, the fountaine of all being is one and the same beginning, prime cause and author of all things iointly with thee. Therefore to thee is attributed by nature absolute principalitie, power, and soueraignitie ouer them: which although it appeared but in à very obscure manner [Page 710] to vs mortalls in the daie of thy infirmi­tie, in the time of thy peregrination vpon earth vested with à seruile and humane forme; yet In the daie of thy strength, of thy victorious triumph, when thou shalt be seene in the brightnes of the holie things, vested with the raies of à holie Deitie, the elect shining through participation of that beatificall light shall liuely and plain­ly see, and acknowledge that thou art in the Father, and the Father in thee.

From the wombe before the daie starre I begatte thee. If these words be vnderstood as spoken by the Prophet of himselfe, they import the generation of Christ as man; and the sense seemeth to be as followeth, I Dauid haue begotten thee; yet not according to the ordi­nary course by coniugall embraces, but from the sole wombe of the most pure Virgin: and this before the daie starre arose, for Christ was borne in the night This Dauid might well saie, as ve­nerable Bede affirmeth vpon this place: for if Dauid (saieth he) begatte lesse, lesse Marie, and Ma [...]e brought forth Christ, [Page 711] Dauid alsoe begatte Christ. But if these words be vnderstood as spoken by God the Father, they import the eternall gene­ration of Christ as God, which is noe other then à begetting of light from light, act from act, God from God. For in the Father, Essence, power, and operation are one and the same, and soe the Father by vnderstanding himselfe doth produce à word most like to himselfe, distinct frō him in this one point, that it proceedeth from him: and as the Father by one veiw or reflecting vpon himselfe doth fully know himselfe and all things that haue already been created; soe by one in­ternall conception he begetteth eternally one word within himselfe, wherein his whole nature and perfection is alto­gether most intirely contained and shi­neth, and wherein all other things are comprehended and doe shine. For this reason this Word is tearmed the Image of the Father and exemplar of euerie creature, and proceedeth immediatly from the vnderstanding of the Father. Christ therefore as God is begotten from eternitie: like as, if the sunne had been [Page 712] from eternitie [...], brightnesse had issued out of it from eternitie; Whence it isEccles 24. written, I come forth from the mouth of the highest the first begotten of all creatures.

Our Lord sware, God the Father firme­ly promised, and sealed it with an oath: and it shall not repent him, he shall not retract what he hath soe auerred: for he hath well weighed all circumstances before he soe sware, to witt, that thou ô Christ as man art à Priest according to the order of Melchisedech. The office of a Priest is to be à Mediator and aduocate be­tweene God and his people, to offer their praiers vnto him, to pacifie him, and blesse them. All which are found in Christ, and therefore he is à Priest. Of him it is written, If any man shall sinne we 1. Ioh. 2. haue an aduocate with the Father, Iesus Christ the iust. and againe; VVhen we were ene­mies Rom. 5. Ephes. 2. we were reconciled to God by the death of his sonne who by the Crosse killed the e [...]mi­ties in himselfe. Moreouer he is à Priest for euer, according to that of the Apostle, Christ for that he continueth for euer, hath an Heb. 7. euerlasting priesthood, whereby he is able to sa [...]e alsoe for euer, going by himselfe to God; [Page 713] alwaies liuing to make intercession for vs. Fi­nally he is à Priest according to the order of Melchisedech, First because as Melchisedech offered to almightie God bread and wine, soe he did offer or giue to his dis­ciples his body and bloud vnder the formes of bread and wine, by conuer­ting the bread into his bodie and the wine into his bloud. Secondly be­cause as Melchisedech is affirmed to be with out Father, Mother, and genealogie; not that he had none of these, but because the holie Scriptures for some hidden reason doe passe them ouer in silence: soe Christ is borne out of the naturall course of hu­mane generation, in heauen without à Mother, and vpon earth without à Fa­ther: and VVho shall declare his generation? Isa. 53. Hebr. 6. Whence the Apostle to Hebrewes saieth, Iesus the precursor for vs is entred, made à high Priest foreuer according, to the order of Melchisedech.

Our Lord on thy right hand, Christ our Lord sitting on thy right hand, ô God the Father, Hath broken kings in the daie of his wrath, such as haue opposed his holie Doctrine, and persecuted him in [Page 714] his members. These he hath broken by depriuing some of the life of grace, others of their corporall life alsoe, and con­demning many to hell fire.

He shall iudge in nations, he shall iudge nations themselues in his first comming with the iudgement of discretion, merci­fully assisting some, and iustly relinqui­shing others: and in his Second comming with the iudgement of remuneration, rendring to euerie one according to his workes, as the Euangelist witnesseth saying, The houre cometh wherein all that Ioh. 5. are in the graues shall heare his voice, and they that haue done good things shall come forth into the resurrection of life; but they that haue done euill into the resurrection of iudgement.

He shall fill ruines, supplie humane defects in his first comming by infusion of grace into emptie hearts, and enriching voide minds with spirituall benedictions: and in his Second comming he shall fill ruines, to witt of the Angels, with them that are saued; repairing the celestiall mansions made vacant by the fall of the rebellious spirits. He shall crush the heads, he shall humble the hearts in the land of many, [Page 715] in many places and habitations of men. For in euery land he hath humbled some hautie spirits; and at the last iudgement he shall by the sentence of eternall death crush the heads in the land of many captaines and potent men, reigning with much ambition in many lands: according to that of the Prophet The Lord of hostes hath Isa. 23. thought it, that he might plucke downe the pride of all glorie, and bring all the glorious of the earth to ignominie.

Of the torrent in the waie [...]e shall drinke, Christ in this world shall suffer paine, tribulation, and most bitter death: of which torrent he spake to S. Iohn & Iames saying, Can you drinke of the cuppe that I shall drinke of? Therefore he shall exalt the head, he shall glorifie and erect himselfe by rising in à glorified bodie, and ascen­ding to the Father that he maie sitt with him as iudge and Lord of all: for Christ as God raised, exalted, and glori­fied himselfe as man, according to that, I haue power to yeeld my life, and I haue power Ioh. 10. to take it againe.

Behold here à Psalme short in words but infinite in sense. In it the twofold [Page 716] nature and simple personalitie of Christ is shewed. Moreouer in it the session of Christ on the right hād of his Father, the deiection of his enemies, the promulga­tion of the Christian faith, and the coe­termitie and consubstantialitie of the Father and the Sonne is described: and finally in it is declared the Priesthood and iudiciarie power of Christ. We ought therefore to sing this Psalme with much reuerence, singular deuotion, and pro­found contemplation in regard of the dignitie, sweetnesse, and sublimitie of the sense thereof.

The explication of the Psalme.

PRaise our Lord yee children, pure and innocent people of what age soeuer. The Apostle doth exhort vs to become such children, saying, Bretheren be not made 1. Cor. 14 children in sense; but in malice be children, and in sense perfect and our Sauiour saieth,Math. 18. vnlesse ye be conuerted and become as litle chil­dren, you shall not enter into the Kingdome of heauen. Praise the name of our Lord, to witt his infinite power and g [...]orie, or him­selfe who is signified by his name.

Be the name of our Lord blessed from hence­forth, now, & for euer, from this instant with out delay, and for eternitie let his name be celebrated.

From the rising of the Sunne vnto the going downe▪ From morning vntill euening, or from the East to the West, the name of our Lord is laudable, is à subiect worthie of all praise.

Our Lord is high aboue all nations, of greater dignitie and excellencie then all the generations of men; according to that of the Prophet Isaie, All nations as if Isa 40. [Page 718] they were not, soe are they before him: and they are reputed of him as nothing, and à vaine thing &c. And his glorie aboue the heauens, aboue the celestiall cittizens.

VVho is as our Lord? who maie be found of soe great Maiestie and sublime nature, that he maie be paralelled with the Lord our God? VVho dwelleth on high, and be­holdeth the low things in heauen and vpon earth, the blessed Spirits, who by the 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 allead­gethGala. 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 [Page 720] 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 deso [...]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 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 contempla [...]e God [Page 722] 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 sūder 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 [Page 723] with strong lockes, boults, and bar­riers is held secure, neither the enemies being of power to make forceable en­trance, nor the inhabitāts 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 light [...]ing that mutinous crue that once [Page 724] 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. I [...] is his paternall prouidence likewise that hath established within thy circuits ( [...] 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 [Page 725] of mankind▪ Or thus, He it is who sen­deth forth by the ministerie of his holie Angels the diuine law, the holie Scrip­tures, & celestiall reuelations to vs mor­talls. His word runneth sw [...]fily, The Euan­gelicall law and doctrine of Christ was di [...]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 end [...] 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 Iew [...]ie, and S [...]mar [...], and euen to the vtmost of the earth.

VVho giueth s [...]ow as w [...]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 [Page 726] 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 excessi [...]e coldnesse, which he can send at his pleasure in such extremitie, that it will bee of power to con [...]ert water into Christall, who shall en­d [...]re? As if he should saie▪ noe man is able to sub [...]ist at the presence thereof: for indeed there are some countreys which noe man can inhabite by reason of the excessiue co [...]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 [...]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 [Page 728] 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 [Page 729] he giueth mist as though he gaue ashes, in regard that tribulation leadeth to pennance. Finally they expound these words, He casteth his cristall a [...] morsell [...], 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 natiō: 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 [Page 730] 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 nation [...] because to thee alone, and not to others▪ he hath manifested his saied iudgements▪ By his word, his iustices, and iudgements mai [...] alsoe hee vnderstood aduertisements ne­cessarie to saluation; bee it by word [...] 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 fo [...] 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 replea [...] 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 [Page 731] need our admonition, but that we con­gratulating them, and [...]lating their felicitie maie bee incited thereby [...]o labour to attaine their vnion. Whilest therefore we repeate the first verse there­of, let vs ele [...]ate our hearts to the ioyes of that super [...]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 aduer­sitie shall euer enter, nor danger ap­proach it; whose Cittizens are filled with eternall benediction; whose bor­ders are peace, in such sort, that they exult in the inestimable securitie of their perpetuall confirmation, being satiated with the beatificall fruition of all good­nesse, fed with the most pleasant tast of peace, and resting inuariably in the delightfull embraces of their Creator.

The exposition of the Canticle.

MY soule doth magnifie our Lord. O beloued Cosen Elisabeth, you be­holding in spirit what hath happened vnto me, doe praise extoll and magnifie me, stiling me blessed among women, and [...]other of your Lord: but I knowing that I neither haue, nor am any thing of my selfe, doe ascribe all my good to God almightie, praise him and depresse my selfe. Indeed my soule altogether raui­shed and eleuated in the contemplation of the fauours receiued from his immense Majestie, doth magnifie him celebrating his praises with all its forces: she im­ploies all her faculties & powers to sing his infinite greatnesse, and publish his incomprehensible goodnesse.

And my spirit hath exulted in God my Sa­ [...]iour, I haue soe many occasions of glad­nesse, that my spirit is altogether in ex­tasie and replenished with ioy aboue imagination, that my heart is astonished with amazement: & I haue exulted with excesse of internall consolation, in that [Page 735] God my Sauiour ha [...] been pleased to serue himselfe of me to bring his salua­tion into the world.

Because he hath regarded the humilitie of his hand maid: for behold from hence forth all ge­nerations shall call me blessed.

He hath respected, approued, & been [...]ll pleased with my humilitie, the sub­ [...]sion and pouertie of spirit whereof I haue euer made constant profession, & the most humble seruice which I haue dedicated vnto him: and soe hath had pittie of the affliction in which I liued to behold the Scepter of my Father Dauid in the profane hand of à stranger, and such à multitvde of soules lost & precipitated into darkenesse by the Prince of error: and alsoe of the anxietie of my spirit ex­pecting the light of the Messias that soe long delaied his comming. But aboue all he hath daigned to regard the humilitie of his poore vnworthie seruant, & hath beheld my will purely resigned to his: & therefore from henceforth by reason of that benediction wherewith it hath pleased his goodnesse to replenish me, Behold, now he will come without faile, [Page 736] and all sorts of nations shall call me eter­nally happie and blessed And not with out good rea [...]on,

Because he that is mightie hath done great things to me: and holie is [...]is name. Indeed the gifts which it hath pleased the almightie to bestow on me, surpasse in greatnesse and excellencie all other gifts how ad [...] rable, rich▪ exquisite, & magnificēt soeu [...] ▪ for what is there comparable to the fa­uour which God hath shewed me, elec­ting me for his Mother being à Virgin of humble condition? that God would be come Man in my wombe, to the end that one daie he might make Man God? that he hath rendred me Mother of his Sonne, conseruing inti [...]e the seale of my vowed virginitie? All these gifts exceed humane sense and iudgement. Where­fore referring all to his omnipotencie my soule hath iust cause to magnifie him, my spirit to bee reioyced, and all the whole world to stile me for euer happie: and I am obliged by all the lawes of gra­titude to blesse his glorious and holie name▪ vpon which depends sactification and saluation; à name admirable, à name▪ [Page 737] sacred, à name holie, à name of which the vertue and power maie bee as little com­prehended, as limited.

And his mercie from generation vnto genera­tions, to them that feare him. As his omni­potencie is without limits, his mercie al­soe hath made it selfe appeare infinite, extending it selfe from generation to ge­neration, from Fathers to their children vpon all those that loue and serue him, & with à filiall feare obserue his precepts.

He hath shewed might in his arme: he hath dispersed the proud in the conceit of their heart▪ He hath wrought most excellently, and shewed the inexpugnable power of his arme, which is the M [...]ss [...]as his onely Sonne; by the inuincible hand of whome he hath made all things. He hath not im­ploied for this admirable worke the An­gells and celestiall powers, by whome he was serued heretofore: but he hath as­sisted himselfe by his owne strong ar [...]e, his powerfull Sonne to saue humane na­ture, and recouer it from the mouth of hell and accursed Sathan with his proud impostors; whose arrogant and impudent designes he hath frustrated, subuerting [Page 738] his Empire vnder which he endeauored to subiect the whole world.

He hath deposed the mightie from their fear, and hath exalted the humble. He hath [...] ­posed these mutinous and proud rebell [...] from the glorious thrones: of which they were vnworthie, esteeming that what they had in their power, Fortitude, and beautie, proceeded from noe other then themselues & from their proper merits; without being willing to acknowledg [...] the true author. He hath transferred the Priesthood, the Scepter, and iudgement from the hands of them who abused their power, and hath placed them in the [...]ands of the humble, meeke and patients who presume nothing of themselues, but rather with all submission are humbled vnder the all powerfull hand of his di­uine Majestie. These are they that ou [...] mightie God hath heard, elected, & pla­ced in honour and glorie immutable.

The hungrie he hath filled with good things: and the rich he hath sent away emptie. He hath replenished with solide and true be­nefits the poore, hungrie, and need [...] ▪ those that haue suffered necess [...]ies for his [Page 739] name, whilst worldlings were glutted with excesse of [...]. He hath com­forted them that cannot bee sufficiently [...]iated with other nutriment then his word and the celestiall food of his Sa­craments; and with▪ workes of iustice & pietie, those that leaue all to follow him, and make profession of exact▪ po­uertie, relying onely vpon his munificent goodnesse and mercie. Contrariewise he hath alsoe forsaken & abandoned pride­causing riches, and audacious impudent people, that haue noe other stay then their owne vaine greatnesse, and confide altogether in their proper industrie; suf­ficiencie, faculties and honours. These presumptuous, auaritious rich men he hath depriued of his succours▪ soe as fi­nally he reduceth them to nothing.

He hath receiued Israel his child being mind­full of his mercie. He hath extended his▪ as­sisting hand to his poore people of Israel his▪ faithfull seruents, who not hoping but in his aide, lay prostrate, cast downe vnder the feete of their enemies; and did not expect succour from any but him alone. He hath been mindfull of his [Page 740] auncient mercies, of which he had pro­mised to make the effects appeare to his elected long time since: he remembred the paines and languishments which his beloued suffered in the expectation of the comming of the Messias: he hath heard and attended to their cries, praiers, and [...]owes, to their common and ardent de­sires soe continually repeated.

As he spake to our Fathers, to Abraham and his seed for euer. Conformably to the word he had giuen to our Fathers, to Abraham his beloued and his children [...] hauing assured them, that from their seed he should be borne in whome all na­tions should receiue benediction & Sal­uation, that he would raise from their seed to posteritie his deare Messias, who should sweetly gouerne his people, and of whome the Scepter should bee eter­nall, without end, durable through [...] infinitie of ages, To whome with the Father and the holie Ghost bee all ho­nour and glorie. Amen.

The explication of the Psalme.

OFten haue they impugned mee from my youth: let Israel say, Often haue they impugned mee from my youth: yet they haue not preuailed against me. Let the holie [Page 744] Church now saie for her owne comfort, and as an encouradgement for her affli­cted children to bring forth fruit in Pa­tience, That euen from A [...]el the [...]ust all along in euery age, per [...], malicious, blasphemous, misb [...]g or ill liuing people haue [...] by all faire and foule me [...] [...]pt my [...]dgement, induce m [...] come as bad as them­selues, or [...] [...]o supplant [...]: but such hath been the mercies of God towards mee, that they haue still failed of their aime.

Sinners haue builded vpon my backe: they haue prolonged their iniquitie. The blacke workers of iniustice haue made my back [...] their Anuile, hammering vpon mee their wicked practises with frequent beauie stroakes: neither will they desist; but they and their bad of spring doe still draw out the rodde of their iniquitie. And I mustMath. 13. beare them thus, till our Lord dismount them: for soe haue I receaued commaund from him.

Our iust Lord will cut the neckes of sinner. It is not mee they chiefly persecute: but God in mee, or the good in mee, that is, [Page 745] his. For the words I speake which they dislike are his, the doctrine I defend is his, the workes I doe his grace operateth with mee. And therefore though our iust Lord permit them for à space such free­dome to vent their spleene on mee: yet in the daie of reuenge his iustice shall ap­peare, by striking them in that part where they depressed mee and exalted themselues; not onely bowing, but cut­ting in peeces those stiffe neckes of theirs, that they may neuer more lift vp their heads. And since they will not bee re­claimed.

Let them be confounded, and turned back­ward all that hate Syon. Be of good cheere my children, Our Lord will wipe the teares from your eies: and for the repro­ches you now sustaine, you shall behold him standing with much confidence, when they that hate you and mee shall trembling bee abasshed; you shall see them throwne headlong, in such sort, as they shall not bee able to helpe them­selues.

Lett them be made as grasse in the toppes of houses, which is withered before it bee plucked [Page 746] vp. VVhereof the Reaper hath not filled his hand: and he that gathereth the sheaues his [...]osome. And they saied not that passed by: The blessing of our Lord bee vpon you: Wee haue blessed you in the name of our Lord. They are seated now in high places of authoritie, sucking the bloud of inno­cents, oppressing the poore, or wal­lowing in Gluttony & obscene delights. They seeme to grow and florish: but they want the roote of Charitie and dewe of grace, being euen condemned before the daie of doome. Of which contemptible stuffe the Angell will not gather into the barne of our Lord, but to cast into vn­quenchable flames: nor to such à haruest gathering will the passengers of this life trauelling towards the celestiall countrey say, God speed the worke.

The explication of the Psalme.

FRom the depth I haue cried to thee ô Lord: Lord heare my voice. From this place of exile and vale of teares, and from the low condition and abysse of miserie the weight of my sinnes haue sunke mee vnto, all disconsolate I lowdly call to thee for help. Lord heare my voice.

Let thyne eares bee intent to the voice of my Petition. Doe not lissen vnto mee like such as mind not their suppliants plaint, being before resolued to shew no fauour: [Page 748] but lend à gratious eare vnto mee, and graunt my request.

If thou shalt obserue iniquities ô Lord: Lord who shall sustaine it? If thou shalt take strict account of what offences are done, and proceed to iudgement with rigour, what man may be found with soe chast a heart that dares presume to iustifie him­selfe in thy presence? As for my part I am conscious of my insufficiencie in this point; yeelding my seife conuicted, and casting my selfe wholly vpon thy mercie. Pardon mee for thy goodnesse sake, and draw mee vp vnto thee.

Because with thee is propitiation: and for thy law I haue expected thee ô Lord. I know thou art not delighted with seueritie, but easily inclined to mercie: for which rea­son, and for thy law not of Iustice but of Charitie, which thou hast of thy ineffable goodnesse prescribed to thy selfe (That thou wilt first offer mercie and inuite sinners to doe workes worthie of Pen­nance: afterwards proceed to iudge­ment, if they perseuer impenitent) I haue hoped in thee not doubting of performance. [Page 749] My soule hath expected in his word: my soule hath hoped in our Lord. My soule that was defiled by mee with enormious crimes and remaining long impenitent was deseruedly reduced to exceeding sad extremities, did yet expect in his word. That he would not remember the iniqui­ties of such as repent from the bottome of the heart: and was not frustrated of her expectation, our Lord affirming by his Prophet vpon the expression of the intense sorrow I internally conceaued for myne offence, That my sinne was trā ­ferred. My soule I say that after innu­merable select fauours was most vngrate fully disloyall, did yet hope in our Lord and found mercie. Let no man then how greeuous à sinner soeuer despaire of pardon. The mercies of our Lord are aboue all his workes.

From the morning watch euen vntill night [...] let Israel hope in our Lord. From the begin­ning of the daie till the end of night let all men, and the faithfull people of God especially hope in our Lord. There is no time during life wherein the couersion and pennance of à sinner will not be [Page 750] accepted, whether it be in the morning, at noone, or at night: that is to saie, in youth, at mans estate, or old age: or whether it be by daie or night, that is to saie, in prosperitie or aduersitie.

Because with our Lord there is mercie: and with him plenteous redemption. With our Lord is mercie it selfe. Vpon earth indeed in many places & persons may be found remedies for particular miseries, being as it were little streames of his mercie: but the oceā that can redresse all is with him; and in his eternall counsell and decree is the meanes and price to satisfie his Iu­stice to the full for our transgressions.

And he shall redeeme Israell from all his iniquities. And this redemption which whilest I write this Psalme is thus with him, I foresee shall in the fullnesse of time be made manifest to the whole world: and he shall redeeme the people of God from the tyrannicall captiuitie of the in­fernall powers, and shall satisfie for all their iniquities: as we now behold hap­pily performed, our ransome being paied not with corruptible coine of siluer or gold, but with the inestimable treasure of [Page 751] the dearest heart bloud of the imma­culate Lambe Christ Iesus his onely Sonne our Lord.

The Exposition of the Chapter in Compline.

I Am the Mother of beautifull loue, and of feare, and of knowledge, and of holie hope. These words spoken by Ecclesiasticus of the eternall and increated Wisdome are fitly applied by the Catholique Church to our blessed Ladie, not onely as being Mother to Christ whoe is the Word & Wisdome of his eternall Father, but alsoe as being an especiall & singular Mediatrix for al faithful soules She is therefore saied to be Mother of beautifull loue, which is the prime act of perfect charitie, in as much [Page 755] as by her mediation and intercession wee begge and obtaine that guift of almightie God: [...] in like fort of filiall feare, whereby wee are deterred from doeing [...]uill because it is dipleasing to God whome wee truly loue; and of Knowledge, to witt the guift of vnderstanding, which the Prophet begged of almig [...]tie God thereby to direct him else in the search of his law, and could act himselfe in the path of his commaundements; and of holie hope, which is à pious confidence in God, from whose goodnesse and mercie wee may with out presumption expect to re­ceiue eternall happinesse in the future life, if soe bee wee loue and feare him in this present, and endeauour to conforme our wills to his by obseruing his pre­cepts.

The Exposition of the saied Canticle.

O Lord I haue languished long in restlesse expectation, longing for that happie day wherein (trusting in thy promise.) I might solace my heart and delight myne eies in beholding myne and the worlds Sauiour, the onely thing that strengthned my Soule patiently to sustaine her wearisome confinement in the dangerous prison of this bodie of death: but now I hope thou wilt not prolong her enlardgement thy promise being fulfilled; for thou doest dismisse thy seruant according to thy word in peace, my desires being amply satisfied.

Because with my corporall and intel­lectuall eies I haue beheld Christ, God and man, by whome thou hast decreed to saue all mankind.

Which saluation of thyne, thy onely begotten Sonne (who according to his Diuinitie is incomprehensible and with thee doth in [...] light inaccessible) thou hast maruelously by the operation of the holie Ghost rendred manifest and visible to men, and disposed fitly to con­uerse and dwell amongst them: he assu­ming our humane nature to his Diui­nitie in the vnitie of his person, that he might be seene and knowne both by the Iewes and Gentils, dispensing his ineffa­ble mercie betweene them as agreed b [...]t with their condition respectiuely.

A light to the reuelation of the Gentils, who sitt in the darknesse of infidelitie & shaddow of death▪ ignorant in the sauing knowledge of the true God. A light il­luminating them internally by infusion of diuine grace, and externally by word and example.

And the glory of thy people Israel. And the glorie of the progenie of Iacob, the pe­culiar elect people of God: whome he hath honored with that high prerogatiue as of their line to take humane flesh; whome he now visiteth in person, and [Page 759] for whose redemption he is princip [...] descended, à glorie not graunted to any other people of the world; wherein they excell all other how potent, rich, or mag­nificent soeuer.

By what is saied in this small treatise it will appeare I hope to the indifferent and courteous Reader, that all things in this office of our blessed I adie are insti­tuted, ordained, and disposed accor­ding to right reason, true prudence & diuine wisdome: which I doe heartily wish, and humbly begge may be vsed frequently & recited deuoutly by all & euerie one as well to the great honour and glorie of almightie God and of the blessed Virgin, as to the singular pro­fit and spirituall benefit of themselues.