A BRIEF EXPLICATION OF THE OFFICE OF THE BLESSED VIRGIN MARIE MOTHER OF GOD Together with à small Treatise Concerning the institution thereof etc. Composed by the R. F. E. W. Priest and Monk of the Order of S. Benedict.  
PRINTED AT DOVAY. BY LAURENCE KELLAM, 1652.  Permissu Superiorum.  

THE EPISTLE DEDICATORY. TO THE RIGHT WORSHIPEULL LADY THE LADY THROCKMORTON WIFE TO SR. ROBERT THROCKMORTON Of Coughton Court in the County of Warwick, Knight.  
MADAM  
I having had à good part of my education with your virtuous Grand mother of happy memory, à mirror of Charity and Christian piety; and with your truly noble Father, one of that blessed number mentioned by the Royal Prophet 
Psal. 127.  fearing our Lord, and walking in his ways; who though be inherited large and well gotten possessions, might well be said to have eaten the labours of his hands, he having managed and improved them with singular prudence, & dispensed them to the admiration of all that knew him: to whom our Lord made good his promise, bestowing upon him à loyal pleasing consort, enriched with all dowries of nature & grace▪ rendering her like to à fruitful vine by blessing her with à numerous, honourable, and hopeful issue like to so many Olive branches circuiting his table, And being by the special mercy of God and their furtherance conducted to à peaceful harbour, where I found commodious leisure to reflect upon the perilous ways I had formerly fieered, to praise God for his ineffable goodness, and consider how I might disengage myself in some small measure to them and the residue of my well experinced friends, at least show my willingness not to be ungrateful, And having long since learned, that we are not borne to ourselves, but that our Parents friends and country▪ lay just claim unto us: yet wanting means equal with my d●sires to discharge this threefold obligation I at length made choice to compose this work in honour of the most B. Virgin Mother of God (whose Dowry this our now distracted country was sometimes not undeservedly styled, both in respect of the peculiar devotion our religious Predecessors above other nations of the Christian world bore towards her, and her reciprocal procuring by her powerful intercession innumerable select favours for them) and with all humble instance to beseech that immatulate benign Mother of mercy (who above all pure creatures hath ever freest access to the infinite treasures of our dear Saviour and her beloved son Christ jesus, and can best dispense them to his liking) to impart to each of these my creditors, in my behalf their due proportion: they all (or the most sincere part of them) jointly meeting in spirit at her throne of glory by their devout recital of her little office.  
In this my work (if I may call it mine) I have endeavoured (to my small Mite) to emulate those glorious lights of God's holy Church S. Gregory Nazianzen and S. Basile in this one point that is recorded of them, udzt, That they interpreted the holy Scriptures not according to their own talon of wit and learning (which yet was highly eminent) but according to the Rule and authority of their ancients. So● that if each holy writer should demand of me his own, I might vaunt as vainly as Aesop's Bird; the Sentences being theirs, I having only contributed the collection, fashioning, translation, & placing as I conceived might probably delight with profit. Wherein I bestowed such hours as conventual Acts, obedience, and frequenting schools left to my free disposal.  
This small portion then (which I having now obtained leave to publish, may in some sort though not absolutely call mine) was by me as fare as I well might some twelve years passed designed to have been dedicated to that Saintlike Lady my approved friend and your dear Mother: But she having fought à good combat, consummated her happy course, conserved her faith, and being about two years since called by the celestial spouse to receive à Crown of glory for her reposed; amongst her Nine exquisite Daughters, who with heroical piety render themselves genuine branches of that specious Vine, mutually representing each the other, and labouring to adorn their pure souls with all  virtues, that they may one day happily be transferred hence to the completing as fare as their number extends those Nine Quires of B. Spirits, I have deservedly elected your La: to Patrorage these my unpolished lines: you being by pr●●eminence of birth the prime branch and one of that mysterious number who if I may not to prevent 〈◊〉 and for civility sake say doth best▪ yet I may securely say doth exceeding fitly personate to the very life that real friend of mine.  
Be pleased then to accept of this mean expression of my grateful affection, it being yours thus already of right and the ambitious desire of▪  
MADAM Your Ladyship's obliged friend and servant E. W. This 25. of May 1690.   

APPROBATIONS.  
HOc opus cui titulus est (A brief Explication of the Office of the Blessed Virgin MARIE Mother of God etc.) totum accurate legi; cumque nihil in eo inuenerim à fide Catholica aut bonis moribus alienum, sed omnia valde sana & sancta, quae potenter allicere possint legentium animos (qui in vulgari lingua samilia prius non viderunt) ad Officum B. V Mariae deuote recitandum, dignum iudico ut typis mandetur. Datum Duaci 14. Septembris 1652.  
F. RUDESINDUS BARLOE, Ord. S. Bened. Sac. Theol. Doctor & Professor.   

Having perused and diligently examined this work entitled (A brief Explication of the Office of the Blessed V MARIE &c) composed by the R. F. E. W. I find it in every part consonant to the Catholic faith & piety, and most efficacious to the stirring up of Christian souls to à devout reciting of the same: and therefore judge it most worthy the press. In witness whereof I have subsigned at Douai the last of Sept. 1652.  
EDWARD DANIEL, Doctor in Sacred Divinity & reader of the same in the English Coll. of Douai.   

AN EXPLICATION UPON THE OFFICE OF THE B. VIRGIN MARY.  

CHAPT. I. containing the scope and method of this work.  
MY purpose is to leave nothing untouched, which pious catholics, devoted to the glorious mother of God, and accustomed to recite frequently the holy office instituted to be said in the honour of so powerful an advocate, may desire to understand; and therefore I am to discuss some general questions, and handle such transcendent points, as may concern the whole office, before I can come to treat of particulars.  
Three things I find chiefly which may be doubted of, or demanded by those; who are either little conversant in the ceremonies of the holy Church and Ecclesiastical Institutions; or else are of a different Religion, which teacheth them to carp at every thing, which they do not comprehend, and to censure as superstitious, what their new fancies doth not admit. To the end therefore that the less learned Catholics may become sufficiently instructed and satisfied in this matter, it will be necessary here in the beginning to take away such scruples, and free the holy Church from falsely imposed errors, & superstition in the instititution and practice of saying the foresaid office.  
The principal questions or doubts which may be made concerning it are these. First by what authority and for what end it was instituted? 2.  why it was divided into so many parts or hours? and 3. lie why it is usually said in the latin tongue by those who for the most part do not understand latin? To all which I shall endeavour to give so clear & well grounded an swears, that neither weak minds shall have occasion to complain of hardness and obsuritie, nor perverse and froward judgements (if any such happen to peruse them) shall justly pretend any insufficiency or want of solidity in them.  
After these general points are clearly in their order discussed, and some few slighter objections of lesser moment answered, it will be easier both for me to proceed to the exposition of each particular part of the forementioned Office, and for the pious reader to understand what I shall write.  
Moreover besides these I have (for the comfort and instruction of devout but less learned Catholics) added some things to help such of them as recite this holy office, that they may do so with due reverence and spiritual profit. This I conceived necessary, and hope will not prove ungrateful.   

CHAPT. II. Showing that there hath been ever both in the old and new law à public form of prayer.  
IT is easy to be demonstrated both out of the holy Scriptures, Counsels, Fathers, and the practice of the holy Church in all ages, that besides mental prayer, & such vocal prayer as every one used privately according to his own necessity, and through pious particular instinct from God, there was ever some more public form of prayer instituted for the greater conformity of all true believers in their manner of praising almighty God, and for the more solemn recounting of the benefits & mercies showed to his Church. How many Psalms, Hymns, and spiritual Canticles, do we find composed in the old Testament, and accustomed to be said principally and generally by all those, who were more particularly consecrated and addicted to the service of God? and not only by them, but alsoe at times convenient, & as their leisure did permit by all sorts of people both men and women? who although they were not obliged unto any set form of public prayer, yet they both might & did use it to the honour of God, and with no small benefit to their own souls.  
What hath been said doth evidently appear by the holy Scriptures & first of the 
l. 1 Paralip. c. 6 v. 31.  old Testament. These are they (to wit the progeny of Leuj) whom David appointed over the singing men of the house of our Lord since the Ark was placed: and they ministered before the Tabernacle of Testimony, singing, until Solomon built the house of our Lord in jerusalem. And he (King David) appointed before the Ark of our Lord of the 
Ibidem c. 16. v. 4.  Levites, that should minister, and should remember his works, and glorify, and praise our Lord; the God of Israel.  
And the Priests stood in their offices; and the Levites with the instruments of the songs of our 
l. 2. Paralip. c. 7. v. 6. Levit. 8. v. 35,  Lord, which David the King made to praise our Lord because his mercy is for ever.  
Day and night shall you tarry in the Tabernacle observing the Watches of our Lord: which no doubt was à type of the Canonical hours observed in the Catholic Church.  
Then sung Moses & the children of Israel 
Exod. 15. v. 1.  this song to our Lord, & said: Let us sing to our Lord, for he is gloriously magnified etc. Marry 
Ibid. v. 20.  therefore the prophetess, Aaron's sister, took à timbrel in her hand: and all the women went forth after her with timbrills and dances, to whom she began the song, saying: Let us sing to our Lord, for he is gloriously magnified etc.  
This laudable custom of reciting Psalms, was alsoe used by our Lord & Saviour Christ jesus, & his Apostles as appeareth by the hymn they said before they went forth unto the Mount Olivet, 
Math. 26. v. 30.  which was sung, according to the custom of the jews, after the eating of the Paschal lamb: and (as Paulus Burgensis writeth) did contain Six Psalms, whereof the inscription was Alleluia uz. The Psalm Laudate pueri with the five following Psalms, which the Hebrews called the great Alleluia.  
In the primitive Church there was alsoe such a form of public prayer ever observed. St. Paul in his epistle to the Ephesians did exhort them to the use of singing Psalms and Hymns in these words. Be you filled with the spirit, speaking to 
Ephes. c. 5.  yourselves in Psalms, and Hymns, and spiritual Canticles, chanting and singing in your hearts to our Lord, giving thanks always for all things in the name of our Lord jesus Christ to God and the Father. He expresseth singing in your hearts because that is the chiefest, & of itself necessary, even whilst we pray with our voice. The same he doth admonish the Collossians saying Let the word of Christ dwell in you abondantly, in all wisdom: teaching, 
Collos. c. 3.  and admonishing your own selves with Psalms, Hymns, and spiritual Canticles etc. Out of which sayeings of the Apostle we may gather with S. Augustine that the custom of the holy Church in singing of Psalms and Hymns, hath had its beginning even from Christ and his Apostles. The custom (sayeth he) of singing Hymns 
Ep. 119. ad ja. c. 18.  and Psalms may be defended by the Scriptures, since we have such profitable documents, examples, and precepts thereof both from our Lord himself and his Apostles.  
S. Paul describing the manner of prayer used by Christians of the primitive Church hath these words. What 
1. Ad Cor. 14.  is it then Brothers? when you come together every one of you hath à Psalm, hath à doctrine, hath à revelation, hath à tongue, hath an interpretation etc. In which place of the Apostle, we have à certain type and example of the Canonical prayers, which the holy Church useth at this prefent, in which Psalms and Hymns are sung, and the holy Scriptures are read together with their explications out of the holy Fathers. According therefore to the foresaied custom of the primitive Christians, our mother the holy Church, (guided & directed by the spirit of God) hath conposed the office of the Breviarye.   

CHAPT. III. Showing the Antiquity and by what authority the office of the B. Virrgin was instituted.  
THe office of the B. Virgin is alsoe in every point answerable to the form of prayer before mentioned, as consisting principally of Psalms, Hymns, Canticles, and Lessons, out of the holy Scriptures, and is in all things agreeing with the manner observed in the composition of the Breviary. Concerning the antiquity whereof, I have used much diligence by inquiry amongst learned men, and perusing of divers authors, to find out the certain time when it was composed, and by whom: but cannot come to the certain knowledge of it. Baronius seemeth to be of opinion, that it was compiled by Peter Damian Cardinal and Bishop of Ostia, à monk of the holy order of S. Benedict. His words 
Tom. II. in an. 1056.  are these, speaking of him, As he was the cause that the office of the mother of God was introduced into his Monastery, so it is well known that from the same fountain it was derived to all the Christian world etc. Yet Bartholomew Gavantus in his Book entitled The treasure of the holy Rites (in the examen whereof he spent the greatest part of his life) showeth it to be of fare greater antiquity, alleging the authority of Paulus Diaconus whoe in his Exposition of the Rule of S. Bened. (which may be seen in à Manuscript in the Anician Library of the College of S. Gregory in the City of Rome) doth write, That the Pope's Gregory the 3. and Zachary, who lived before the year of our Lord 752. did enjoin the Monks of the Cassine Congregation to recite the office of the B. Virgin together with the Divine office. It seemeth therefore that Peter Damian was not the invencer or framet of it, but rather that he restored à laudable custom, of reciting it, which in his time was abolished: as Flaminius à Benedictin Monk in the life of the said Peter Damian doth affirm, saying, That Pope Gregory the Seventh (who held the chair of S. Peter about the year of our Lord 1063) did send him as his Legate to promulgate à Decree through out all Italy for the reciting of the office o● the B. Virgin mother of God, which had been for some time every wher● neglected and omitted.  
By what is already said it is manifest that this holy Office was instituted b● the authority of the bo●ye Church, having been proposed to the Monks of Cassine by Pope Gregory the 3. and Zacharie, and imposed in Peter Damians; time by Pope Gregory the seventh upon all the Clergy in ●●alye. But afterwards it was ordained more generally by Pope Vrbane the 2. in the Council of Claramont 
Tom. II. An. an. 1095.  as may be seen in Baronius, who● relateth, That the saved Pope Vrbane the 2▪ ●auing prepared an expedition for the recovery of the holy land, and considering the difficulties that were like to occur in that weighty enterprise, brought best to have recourse to the prayers of the B. Virgin, thereby to move God ralimightie to be propitious to his 〈◊〉 ● for that ●e well know by experience, that all things how perilous or difficult soever, would proceed happily to which the help of the B. Virgin Marie did graciously incline. That therefore he might endear her by some service of his to afford him her powerful patronage, he did ordain by consent of the Council of Claramō●, that the hourly prayers, and praises commonly styled the Office of the mother of God, which was then and had been long frequented amongst the monks of the institution of the said Peter Damian, should be dilated to the Clergy, and recited by them worthily and cordially, to the end, that the most holy Virgin might plead for them to her son; by which means the people of God, who were to undergo so many & eminent dangers, might be supported by her aid, and fortified by her defence. Whereupon the said office was piously embraced generally by the Clergy, & after wards in ardged to the laiety both men and women, to their great increase in grace, as all the faithful have experienced, and do daily experience, who do use to say it often with due reverence, and from their hart. Thus fare Baronius.  
It will not be amiss to set down in this place what may be read in Surius 
Surius Tom. 5. in 6. Octob.  where he showeth by what means S. Bruno, and all under his holy institute, came by divine admonition to choose the B. Mother of God for their Patroness, and to shelter themselves under her protection. What he writeth thereof is to this effect. The enemy (sayeth he) of mankind, foreseeing the great damage he was like to sustain by the Angelical life of the Carthusian Fathers, did make use of the fraudulent tongues of certain malignant persons, to persuade them to desist from their austere course, by affirming that they cast themselves into eminent danger of their lives by such singularity; so that they were greatly perplexed in mind, not knowing what to resolve upon. When therefore they were deliberating together in this anxiety, what way were best for them to take, God almighty (who never forsaketh those that confide in him) sent unto them à venerable man, who said unto them: Brothers you are in great doubt, whether you were best to remain in this place, or to departed hence; but I say unto you in the words of almighty God, that the ever B. Virgin mother of God, will conserve and protect you in this forlome desert, if you will daily read her hourly prayers in her honour: which having said, he suddenly vanished, leaving them touched with incredible joy.  
And for that Peter Damian hath been à prime promotor of this holy Office, whereby he is not without reason esteemed to have been the composer of it, or at least to have much augmented and illustrated it, I will here set down 
Tom. 1. li 6 Epist. 32.  what he himself writeth in his 32. Epistle to the Religious of the Monastery of Gamugnensis; where after he hath at large declared unto them certain Constitutions, which he had ordained in his own Monastery of S. Vincent de Monte Petrusa, and a fearful example which happened to one that had: transgressed them, he addeth I will relate unto you another thing which happened in the foresaied Monastery. It was ordained in the same Monastery (by himself no doubt who framed their other laws, though he express it not in that place) and now almost for three year's space observed, that together with the Canonical hours, the office of the B. Virgin Marie should be said; when as one Gozo by habit à monk, of à bad life but subtle wit, began to complain, that it was enough and abundantly sufficed which S. Benedict had commanded to be observed, and that they ought not to be charged with new inventions. We are not (saith he) more holy than our ancient forefathers, who esteeming these things as vain & superftitious, have prefixed us certain limits for what we are to sing, & have prescribed us our rule whereby to direct our life: wherewith we ought to content ourselves, least by rashly declining from them, we be lead through bypaths into errors. What needs many words? he seemed to combat with the Queen of the world, and to get the victory, for by these subtle machinations, he alured the religious to relinquish the said office. But behold the divine justice which is ever vigilant, observing our iniquities. shortly after such adversities and afflictions fell upon the said Monastery, that the monks were daily in danger to lose their lives on every side: there were made roberies and rapines of their goods, their corn was burnt, and their familiar friends and servants were murdered, in so much that they became weary of their lives, and were enforced to be at much expenses to obtain of the Emperor to interpose his authority: which when they had compassed, it nothing at all availed them. Wherefore I being entreated by them (for he was employed abroad in many Embassadges) to see if I could find some way whereby to redress these calamities, did give them this answer. Christ (said I) is our peace, of whom when he was newly borne of the B. Virgin the Angels did sing Glory in the highest to God, and in earth 
Luc. 2.  peace: Because therefore you have banished out of your Monastery the mother of true peace, these tribulations & calamities have deservedly been laid upon you: which words the Monks having by many signs experienced to be most true, being now in great distress, they began to consider better with themselves, and casting themselves upon the ground before me, promised with one consent, that they would never afterwards neglect their accustomed praise of the mother of God. After which their humiliation and promise put in practice, the enjoyed their desired peace even to this present.   

CHAPT. iv Showing the reasons why the holy Church hath divided the divine office, and consequently this of the B. Virgin conformable unto it, into so many parts or how●rs.  
MY purpose is not to make à long narration of the diversity of opinions concerning the number of the Canonical hours, the precise time when they were said, and the space which was intermitted between them in divers places: for that the pious reader (whose comfort I hereby intent) would rather gather leaves, than fruit by such à sterile discourse, relishing best with curious palates, which sometimes are more delighted with the shadow then with the substance. Notwithstanding so much as may serve for instruction, I will as briefly as I can declare concerning this matter.  
Our holy Father S. Benedict in his 
Cap. 16. Psal. 118.  Rule hath these words. Seven times in the day (sayeth the Prophet) I have said praise to thee, which sacred number of Seven will be accomplished by us, if we perform the office of our service at the time of Matins or ●auds, Prime, Terce, sixth, None, Vespres, and Compline; because the Prophet spoke of these hours, when he said, Seven times in the day I have said praise to thee. For of the Nocturnes or night office the same Prophet alsoe sayeth At midnight I arose to confess to thee. Wherefore at these times let us praise and give thanks to our Lord and saviour for the judgements of his justification: I mean at Matins or laud's, Prime, Terce, sixth, None, Vespres, and Compline, and at night let us rise to confess to him. Thus fare our holy Father.  
The said night office is not ordained without great reason, that we may be found watching and prepared to receive the spouse, for that our saviour doth seem to affirm, that the general judgement shall be in the night time, In the 
Math. 25. Luc. 17.  midst of the night à great noise was made: behold the spouse is at hand. Moreover In that night two shall be in one bed etc. and in another place: Watch ye therefore for you 
Marc. 13.  know not when the Lord of that house cometh, at even, or at midnight, or at the cock crowing or in the morning lest coming upon à sudden, he find you sleeping; and that which I say to you I say to all, watch which night watch 
Act. 16.  S. Paul and Silas did observe, as appeareth in the Acts of the Apostles.  
Cardinal à Turre Cremata upon the 
Tract. 73.  Rule of S. Benedict sayeth, that according to the ancient custom there were eight Canonical hours: and Hugh of S. 
li. 2. Eccles. office c. 2.  Victor proveth the same by this reason. In times past (sayeth he) the Nocturnes or night office were not only separated by à certain interposition of time, but alsoe were terminated with à proper extreme or ending, that is with à collect or prayer: by which manner of termination the unity or division of hours are usually distinguished. The same alsoe is affirmed by divers others. Yet now (that laudable custom giving place to humane infirmity) the common practice is, that the Nocturnes and Matins or laud's are recited at one time, & make but one hour: and thereupon it is become the general received opinion, that 
Tom. 3. pag. 94. Prover. 22.  there are only Seven Canonical hours; according to which Peter Damian doth proceed, where he sayeth, that there are Seven lesser sorts of sins into which The just man (as it is written) doth daily fall, but straightways gette●h footing again: for that he sinneth not out of malice or deliberately, but out of humane frailty. The said sins are these that follow (vizt) Thought, Ignorance, Inconstancy, Necessity, Infirmity, Oblivion, and Inconsideration. For expiation whereof the holy Doctors of the Church by the instruction of the holy Ghost have ordained, that we do seven times à day offer our prayers to God: for in very deed (sayeth he) the offices of the seven Canonical hours are like unto seven Baptisms, which wash away the seven stains which we do so daily contract.  
There are many Texts of the holy scriptures touching the number of Seven, which may seem to have moved the holy Church to make choice of that sacred number of times, wherein to praise our Lord: as in Genesis, in memory of the benefit of our creation. The Seventh 
Gen. 2.  day God ended his work. Alsoe in other places, as Naaman the leper washed himself 
lib. 4. Reg. c. 5. joshua 6.  seven times in the river of jordan. And When the army of the Hebr●wes had gone seven days about the City of jerico, the seventh time, seven Priest sounded seven trumpets of the jubilee, and the wall of the City fell down. And Our Lord oast out of Marry seven devils. 
Mare 16.  With à multitude of other places which for brevity sake I willingly over pass. Moreover our Lord's Prayer consisteth of seven petitions: our saviour spoke seven times whilst he hung upon the Cross, and there are seven gifts 
Apoc. 1.  of the holy Ghost. I saw (sayeth S. john) seven candlesticks of gold, and in the midst of them, one like the sun of man.  
Ludovicus de Ponte in his tome of the Perfections of Christ, after he hath showed 
Tract. 3. c. 1.  out of S. john Chrisostome, that prayer is like to the sun, he doth compare the seven parts of the divine office to the seven Planets, because by them doth descend into the Church the influx of light which warmeth and illuminateth the spiritual life.  
There remaineth yet one other reason, and that none of the least, which may seem to have moved the holy Church to elect this number, of hours: & that is because in them (as S. Athanasius, S. Basill, and Cassian affirm) the principal works of our Redemption were wrought; and therefore they are with good right celebrated in the holy Church, that the memory of those mysteries may be the more frequently renewed, & the divine love become more fervent in our hearts. I will here briefly express those mysteries. In the night time our Lord and saviour jesus Christ did assume humane flesh in the womb of the B. Virgin, and afterwards was borne in the night, and did very often spend whole nights in prayer. In the first watch of the night he was apprehended by the jews, and suffered much sorrow and contumely, the third day he risen again about that tyme. After the Sunnerysing he was brought before Pilate, whipped, scoffed at, & spit upon. In the Third hour he was clothed with à purple gatment, crowned with thorns, & condemned to the death of the Cross. In the sixth hour his sacred hands and feet were fixed to the Cross with sturdy blunt and rough nails. In the Ninth hour he yielded up his spirit, and his side being opened with à spear, flowed blood and water in testimony of his immense love, that had not left himself one drop of blood unshed for our salvation In Vespres time he did the day before eat his last supper with his disciples, and instituted the B. Sacrament of the holy Eucharist, and the day following was deposed from the Cross. And lastly about Compline time he was laid in the Sepulchre.   

CHAPT. V Showing the conveniency of reciting the divine office in the latin tongue, and con●equentlye this office of the B. Virgin.  
POpe Gregory the seventh in his Epistle to the Duke of Bohemia did absolurely refuse to condescend to the request of the said Duke, who had desired to have the divine office recited in the Slavonian tongue, returning him this answer. That it would by that means not only become of lesser esteem with the people, but alsoe would be exposed to every ignorant man's censure, and be an occasion, that the unlearned by their misunderstanding of it, and sinister interpretation thereof, might fall into errors.  
Origen doth largely & elegantly 
Homil. 20. in joshua.  prove the great benefit, that the people may gather, whilst they recite prayers, or attend to those that recite them, although they do not understand what is said: he showeth alsoe that such prayers are pleasing to God, delightful to the Angels, and terrible to the devil: and moreover, that sacred words (though not understood) do in à certain hidden manner stir up devotion in such as use them.  
Surius affirmeth in the life of S. Lutgard 
Surius in 16. lunij.  Virgin, that although she understood not the Psalms, yet nevertheless, when she sung with diligent attention Deus in adiutorium meum intend etc. in the beginning of the office, and certaines Psalms following, she beheld the spirits of darkness to be replenished with exceeding horror, and to desist from suggesting bad thoughts, and take their flight.  
And indeed the song which the little 
Math. 21.  children sung to our Lord Cryeing in the Temple and saying, Hosanna to tho son of of David was most pleasing unto him: as is manifest by the answer he gave to the chief Priests and Scribes, who chase there at, said unto him Hearst thou what these say? For JESUS replied, Very well. Have you never read, that out of the mouth of the Infants, and sucking thou hast perfected praise? If then out of the mouths of those infants who did not understand, what they sung (for they were infants indeed as S. Chrisostome & others affirm) did proceed the perfect praise of God, how can any man have the face to deny, that the Canon call prayers are grateful to God, which are performed by holy virgins and other devout souls, that are unskilful in the latin tongue?  
But some may object unto me, how shall the ignorant and unlearned come to know, that what they say is good, and tending to the honour of God? and, what benefit or increase of devotion and spiritual comfort shall such receive by reciting what they do not understand?  
To the first part of this objection I answer, that all which is contained in the d●uine office is either collected out of the holy Scriptures, or out of the works of the most famous men for learning and piety that ever lived, and proposed by the authority of the holy Church (which is directed by the spirit of God) to all good Christians to be said: which may suffice to secure them. Moreover there is scarce one to be found so stupid, but that he doth conceive, in general terms at the least, what is intended in the said office. For by the sermons of his Pastor, or spiritual instructor, or by reading pious books, he will come to know, that the Majesty of God is praised thereby, the B. Trinity magnified, and the assistance of the B. Virgin and the rest of the holy Saints implored.  
To the second part I answer, that pious Idiots who have à good will and simple intention, do many times draw as much spiritual sweetness from their diligent attention to the gravity and decency of Ecclesiastical ceremonies, and divine praises; as the greatest number of those, who are skilful in the latin tongue. For such as are well seen in the plain & grammatical sense of the words, do not gather the choicest fruit out of the Canonical hours, but such as penetrate the mysteries and secret sense of the Scriptures: of which number who is he, that will presume to term himself? I do not ask of Grammarians, Rhetoricians, or Philosophers only, but even of those, who possess high seats in divinity schools. Let all Religious, Cannons, and others of the Clergy speak their minds freely, and I verily believe; the greatest part of them will sincerely confess their want of knowledge in this point, and that great light from God, much study, and frequent meditation is necessary for the attaining thereunto.  
In the lives of the ancient Fathers is 
lib. 16. de Humilitate.  declared, that one Abbot joseph coming to Antony the Abbot to hear some words of edification, the said Abbot Antony did ask of his own disciples, how certain obscure places of the holy Scriptures were to be understood: whereunto when every one had delivered his opinion, he answered, that they had not given him satisfaction: and addressing himself towards Abbot joseph, he demanded his opinion concerning the meaning of those places; who answered, I know not. Whereupon Abbot Antony gave sentence, that Abbot joseph had found the only true way to solve such doubts, who knew how to acknowledge his own ignorance.  
The holy Apostles themselves notwithstanding that they conversed with the Son of God so long time, did not yet understand the Scriptures until after our Saviour's Resurrection, as S. Luke 
Luc. 24.  doth seem to affirm where he sayeth. These are the words which I spoke to you etc. Then he opened their understanding, that they might understand the Scriptures. And S. john expresseth this more clearly saying. As 
joh. c. 20. v. 9  yet they knew not the Scripture, that he should rise again from the dead. The Princes alsoe of the jews and all those that inhabited jerusalem in those days did not understand the voices of the Prophets, which were read every Sabaoth; as may be read in the Acts of the Apostles. The ignorant 
Act. c. 13.  therefore ought not to be solicitous or troubled at their defect in learning, for there will not be exacted of them an account in the general judgement, how deeply they have dived into secret and hidden mysteries with subtility of wit or learning, but how they have endeavoured to love, and sought to have their wills in all things conformable to the holy will of God.  
Some holy men well experienced in internal affairs do affirm, that we have certain affections towards God that reside in our souls, which require only a good will to express them: and that it importeth little, whether this be done by significant words, or by words that have no sense or connection in in them at all, or by exterior signs, or otherwise how so ever; so that we intent thereby to manifest the love we interiorly conceive and feel, & desire to make known unho him in the best manner we are able. One that is tongue tied from his birth, but hath his feet or other parts at liberty, may praise God devoutly by signs of exultation, sighs, or beating of his breast. S. Jerome writeth of himself, that after he had implored the divine assistance by violent beating of his breast, and continual tears: it seemed unto him very often, that he was amongst the quires of Angels, by reason of the wonderful sweetness, peace, and spiritual joy of his conscience, which almighty God sent him after such penance: and hereupon it is, that he is commonly pictured with à stone in his hand, and his breast naked.  
In the history of S. Francis is declared, that one of the disciples of that holy Saint did for the most part use the vowel V V. V for his prayer; and that with often repeating thereof, he was many times rapt into great ecstasies: and the like hath happened alsoe to divers others, who have used bodily gestures according to the exigence of the soul well affected.  
The spiritual sweetness which is derived into our souls by reciting the divine office in the latin tongue, doth spring principally from two fountains. The one is, from our ready and humble obedience to the ordinance of the holy Church, refusing all election on our part, and accepting that as best and most convenient for us, which she hath instituted for the conformity of true believers in their manner of praising God. The other is, from the words themselves which have proceeded from the mouth of almighty God, and have been dictated by his holy spirit to the Prophets, Patriarches, Apostles, and other Saints: for these words originally coming from God, are most delightful and pleasing unto him, & do cause à greater sweetness to the soul in exercising them, and returning them towards God. Both which comforts are indifferent to the learned & unlearned: for it resteth not so much in the dulness or subtility of the understanding, as in the weakness or force and goodness of the will to perform this work, that it may be judged more or less acceptable in the sight of God. Wherefore let the unlearned endeavour with all their forces to Pray in spirit, that is, with à recollected mind inflamed and lifted up to God. Let them I say in this sort present their devotions before the throne of God. Let them intent to praise him with all their strength and might, and to be grateful unto him for his benefits. Let them busy themselves in this alone, and their reward will no doubt infinitely exceed their labours.  
Thus much might suffice concerning this mutter: were it not that it will be needful to explicate that place of S. Paul 
1. Cor. 14.  to the Corinthians, where he seemed to command, that the prayers of the Church be not performed in an unknown language; but rather in the vulgar, that every one might understand them, and the people receive instruction. The words in that place, which seem to make most for that sense, are these in the 14. verse, and those that follow If I pray (sayeth he) with à tongue (vizt unknown) My spirit (that is, my affection) prayeth, but my understanding (and the understanding of those that ●arken unto me) is without fruit. What is it then? (that is, what remedy is best in this case?) I will pray in spirit: (that my mind may receive refection) I will pray alsoe in the understanding. (that is, plainly, that all who are present may perceive what I pray) I will sing in the spirit: I will sing alsoe in the understanding. But if you bless in the spirit: (that is, praise God in an unknown tongue, that your spirit and affection only may be nourished) he that supplieth the place of the vulgar, (that is, he that is an ignorant unlearned man, who is not skilful in your terms) how shall he say, Amen, upon thy blessing? (that is, how shall he be able to approve and confirm what thou hast said, or wish the same with thee?) because he knoweth not what thou hast said. For thou in deed givest thanks well, but the other is not edified. Thus fare the Apostle.  
Concerning which you are to note, that the Apostle in this place doth not speak of the divine office, or public prayers of the Church; which even from the beginning were celebrated in the Christian Assemblies in the common or known languages, that is to say, either in the Hebrew Greeke or Latin, and not in every particular vulgar tongue: but he speaketh there of the Hymns, Canticles, and prayers, which some private persons, unto whom God almighty had granted the gift of tongues, were accustomed to pronounce at their meetings in their own name, as being composed by themselves. For since that the chief end, why the people were called together, was for the common instruction, edification, and comfort of every one, such spiritual Caticles and Hymns which for the most part were  with hidden m●steries, being recited in à strange and unknown tongue, would prove altogether vain, and without fruit to their auditors which the words of the Apostle following in the same Chapter do sufficiently declare. I give God thanks (sayeth he) that I speak with the tongues of you all▪ but in the Church I will speak (that is, I had rather speak) five words (a few words) with my understanding (that others may conceive and understand my meaning) that I may instruct others alsoe, rather than ten thousand words in à tongue (vizt to auditors, that will not be instructed there with. By this it is plain that the prayers of the holy Church in an unknown language are nothing contrary to the Apostles mind: and that for two reasons, first because such prayer is instituted more for the reverencing and worshipping God, then for the instruction of those that pray: and secondly because such devout sacrifices spiritually offered to God, do not only stir up affections and love, but alsoe bring an inward spiritual light and experimental knowledge both of God, and ourselves. Nothing therefore can be deduced out of this place which may touch the Canonical hours or prayers, which are performed in the latin tongue, by the public ministers of the Church, in the name of the whole people, not only with the approbation, but alsoe by the ordinance and command of the said Church. I have insisted the longer upon this subject, because it is so often inculcated by our pretended reformers, who vainly brag of the great advantage they have (which unlearned catholics want) by having their Church service in the vulgar tongue: every ignorant man, or silly woman perhaps supposing, that now he or she doth as well understand what is there said, as S. Augustine, S. Jerome, and the rest of the Doctors of the holy Church:   

CHAPT. VI Containing certain objections of lesser moment together with their solutions.  

The first Objection.  
THis office seemeth over long and so to be misliked: both for that long prayers are apt to breed heaviness and satiety, as alsoe for that they seem to oppugn the doctrine of our Saviour where he sayeth When you are praying 
Math. 6.  speak not much.  
Answer. One hour in four and twenty will suffice for this profitable task. Wherefore it ought not to be esteemed over long, especially considering, that for the most part all men (except those that are studious of perfection) are overcharged with time; which they tacitly seem to confess by having invented such variety of games & sports, which for that end they term passetymes, to deceive the day, and make it seem short: or rather to deceive themselves, and abridge their time of merit; if such passetymes be not used with discretion, and for their true legitimate end, which is the conservation of health, and to recreate their spirits, that they may be more prompt and facilitated to perform the will of God with cheerfulness, alacrity, and sweetness, according to every man's vocation respectively. Neither is the length of this office apt to breed heaviness or satiety: for that there is such harmonious variety therein, that those who understand the latin tongue may easily pick here and there something to delight them. If they find no spiritual comfort in the Psalms they may pass to the Lessons, Responsories, Antiphones, Hymns, & other parts of the office. And like as the painful Bee, passing from one flower to another to gather her sweet burden, stayeth longer upon some flowers, where she findeth most of that pleasant juice she laboureth in search of, then upon some other flowers, which in appearance are more beautiful and fit for her purpose; So let the devout mind pass from one part of this office to another, staying longest upon such places which move his hart to the love of God, and do yield best increase of good desires. Let him come with a good will & simple intention to praise almighty God in the best manner he can by this form of prayer, which is instituted by the holy Church for the conformity of true believers in their manner of praising God: and let him, during the time he employeth in reciting it, endeavour to keep his mind recollected and busied with good thoughts; and no doubt God almighty, who hath regard to the hearts of those that pray, will supply with his grace, what his petitioner is not able to draw out of such devotions with his understanding and will move his hart in so benign and sweet à manner, that such an one shall many times experience greater comforts, & rest better satisfied, than another will ever be able to compass with his great learning and subtle wit, without the like infusion of grace.  
To the place of S. Matthew where it is said, when you are praying speak not much, I answer there followeth immediately As the heathens, for they think 
Math. 6.  that in their much speaking they may be heard. By which words it appeareth, that our Saviour did not forbid long prayer, for he himself spent whole nights in prayer, and he sayeth, we must pray always: and S. Paul exhorteth us to pray without intermission; and the holy Church hath had even from the beginning her Canonical hours of prayer: but he forbiddeth idle and voluntary babbling; like to that of the heathens to their Gods, who thought thereby their wants would be the better understood by them; or of heretics, who by long rhetorical prayers think to persuade God almighty: whereas the Collects of the holy Church are most brief, but very effectual. S. Augustine 
Aug. Ep. 121. c. 10.  in his Epistle to Probus sayeth, That if one continue long in prayer, he is not esteemed to pray in much speaking, as some are of opinion: and immediately following he addeth, To speak much in praying, is to do à necessary matter with superfluous words.   

The second Objection.  
2. To repeat often one and the self same words, as is used in some parts of the office is very troublesome and forbidden by the wise man, when he saith. 
Ecclesiastici 7.  Iterate not à word in thy speech.  
Answer. It is à common Proverb, Things ten times repeated are delightful. Neither is all manner of repetition of words disliked by Ecclesiasticus, but only à foolish iterating of vain words, or words without weight; such as cannot be found in this office, where almost all the words are taken out of the holy Scriptures, and are full of gravity and signification. And as the continuance of affections, love and reverence to God is questionless very laudable: so must it needs be grateful and laudable to continue any prayer, though in the self same words, by which is signified the continuance o● iteration of the foresaied devotion. More over the Kingly 
Psal. 135.  Prophet repeateth these words Because his mercy is for ever twenty seven times in one Psalm, as an occasion to procure and continue attention to the wonderful works of God, which are therein recounted: and in another Psalm the word Voice is seven times repeated Finally 
Pal. 2 8  Our B. Saviour in the garden did thrice repeat the same prayer, and he spoke thrice to S. Peter in the same words. 
job. 21.    

The Third Objection.  
3. This office being intended to praise God for his graces bestowed upon the B. Virgin, it seemeth to little purpose to have the greatest part of the office to consist of Psalms, which make little or no mention at all of her.  
Answer. The holy Church, in the institution of this office, had regard chief to the honour and praise of God, which is principally intended by this and all other offices● & secondarily did appoint Psalms, which speak in some of the verses of the B. Virgin, as I shall show hereafter in my explication of them. And the same order is likewise observed in all the feasts, which are celebrated by the holy Church: as for example, in the feast of the Nativity of our Lord, the second Psalm is ordained to be said for the 7. verse. The Lord said to me, thou art my son, I this day have begotten thee. And in the Epiphany the 41. Psalm for the 10. verse. The kings of Tharsis and the Lands shall offer presents. The kings of the Arabians and of Saba shall bring gifts. And in the feasts of the Apostles the 18. Psalm for the 4. verse. Their sound hath gone forth into all the earth etc. And in the feasts of Martyrs the 115. Psalm for the 5. verse. Precious in the sight of our Lord is the death of his Saints. And in the feasts of holy Virgins the 44. Psalm for the 15. verse. Virgin's shall be brought to the king after her. And so forth in all other feasts. But the rest of the offices, as the Inuitatories, Antiphones, Lessons, Responsories, Verses, Chapters, and Prayers are for the most part proper to the feasts.    

CHAPT. VII. Shew●ng with what Reverence the Canonical howe●s aught to be recited, and usually w●re recited by many Saints.  
Our glorious Father S. Benedict speaking in his holy Rule of the reverence which is requisite to be used in  
Prayer, hath these words. If when we desire to speak to any great person touching any business we dare not do it but with submission and reverence, with fare greater reason when we are to supplicate to God the Lord of all things, we are to do it with all humility and purity of devotion. and in another place, We believe (saith he) that God's divine presence is every where, and that in every place the eyes of our Lord behold the good and the evil. Nevertheless we especially and without any doubt believe this, when we present ourselves to the divine office. Wherefore let us always remember what the Prophet sayeth. Serve 
Psal. 2. Psal. 46. Psal. 137.  ye our Lord in fear. & again Sing ye w●sely. And In the sight of the Angels I will sing to thee. Let us therefore seriously consider with ourselves, what our comportment ought to be in the presence of God and his Angels, and let us stand to sing in such manner, that our mind and voice may accord together.  
S. Bernard in the 2. Tom of his works, treating of the same subject hath these words. Let those that enter in to the Church put their had vpon the door, and say, Expect here all evil thoughts, intentions, and affections of the hearts, and desires of the flesh: but Thou, my soul, enter into the joy of our Lord God, that thou mayest see his will, and visit his temple. Concerning which advice of S. Bernard of putting their hand upon the Church door, we may note out of Navarre in his Enchiridion de Horis, that 
Cap. 17 n. 4.  the holy Church did ordain, that there should be placed à holy-water pot at the entry in to every Church; to the end that those who came to pray, there might take holy-water, in token that they ought to leave behind them at the Church door all thoughts, which may distract or hinder them in their prayer. Which laudable institution hath been carefully practised in England, as may yet be seen in divers Churches, where the holy-water pot is placed in the Church porch; but now serves to no other use, then to testify, with what reverence our forefathers were accustomed to enter in to those Churches, whilst they were holy, having holy Altars, holy Priests, and a holy Sacrifice in them: of all which since they are now emptied, the holy water pot hath little reason to complain of its vacuity.  
S. Bonaventure writeth that S. Francis 
De act. S. Franc. cap. 10.  did bear such reverence to the Canonical hours, that whilst he did recite them, he would not lean to any place, but stood upright and bare headed: & that he omitted not this custom when he traveled any journey; but would stay in that place where he happened to be, when the time occurred that those hours were usually recited, and not remove from thence although it reigned never so fast, giving this pious reason for his so doing worthy of so great à Saint: If the body do quietly receive its food, which after wards will turn to worm's meat together with the body, with what peace and tranquillity ought the soul to receive the food of life? Moreover he recited the Psalms with such attention, as if God were present, and when the name of our Lord occurred in the office, it relished most sweet with him, and he was so transported with interior joy when he pronounced the holy name of jesus, that he could not contain himself from manifestation thereof by exterior signs.  
Theodoricus de Apoldia in the life of 
Lib. 4. cap. 11.  S. Dominike doth affirm, that the face of this holy Saint was very frequently bedewed with tears, whilst he was reciting the divine office: and that if he chanced to be forth of the Monastery, when the sign was given for the beginning of the office, he would presently call the Religious together, and perform it in that place.  
Petrus Ribadeneira in the life of S. 
Lib. 5. cap. 1.  Ignatius the Institutor of the famous and flourishing Order of the Society of jesus writeth, that when the said holy Saint did recite the divine office, he experienced such divine consolations and shed tears in such abundance, that he was forced to stop at almost every word: by which means he was feign to employ à good part of the day in reading the Psalms.  
Horatius Turcellinus writheth alsoe 
Lib. 6. cap. 5.  of S. Francis Xaverius the Apostle of japonia, that before every Canonical hour he was accustomed to implore the assistance of the holy Ghost, by saying the Hymn Veni Creator Spiritus, which hymn he would pronounce with such fervour, that his hart did seem even to leap in his body.   

CHAPT. VIII. Showing the necessity of Attention in prayer, what Attention is best, and what will suffice.  
ATtention is an intrinsical and essential quality appertaining to prayer: that is to say, Attention is so necessarily requisite whilst one prayeth, that Sotus affirmeth, one is not esteemed to 
Sot. lib. 10, de Iust. q. 5. à 5.  pray any longer, than his attention doth endure. Which being à certain truth, it will be needful in this place (for the better instruction of the less learned, and comfort of tender consciences) to set down the diversity of Attentions, which are described by the holy Doctors, and to show which of them will suffice; that every one may take his choice out of them, as best futeth with his capacity, or the portion of grace, which God almighty hath given, or bestowed on him.  
The first division is into Interior attention and Exterior. Interior attention is that, by which one applieth his mind either to the holy words, that he may recite them, or hearken to them with due reverence; or to the pious signification of those words, that he may recreate his spirit thereby.  
Exterior attention is that by which one doth actually pronounce the words distinctly, and without error; keeping his eyes and the rest of the parts of his body in modest and decent composition, doing nothing willingly, which may divert or hinder his said interior attention.  
The second division is taken out of S. Thomas of Aquine, and consisteth of 
2. 2. ●. 43. à 13.  three pars. The first is Attention to the words, which may be fulfilled by taking care that you read not one word for another, overpass nothing, nor make too much haste; and endeavouring to pronounce every word distinctly and reverently.  
The second is Attention to the sense of the words, which may be observed by attending to the sense or meaning of the words either literal or mystical, that your affections may be inflamed thereby.  
The Third is Attention either to God, or to the thing we demand of him; which may alsoe be kept by attending to the presence of God; contemplating his infinite goodness, that is graciously pleased to be ever present with us, beholding our actions, rewarding what is well done, and rectifying what is amiss: or by converting our thoughts to our sweet Saviour Christ jesus; calling to mind the infinite love where with he wrought that admirable work of our Redemption, and taking for our subject to ruminate upon some one or more of the passages of his holy life, or bitter passion; & afterwards sometimes darting our affections and gratitude towards him, by some short but efficacious or burning aspiration: or by having attention to the benefits ●e ask of God (vizt) either Chastity, Humilitue, Patience, Faith, Hope, the divine love, everlasting life, or the like.  
As for example, whilst we recite the Psalm Venite exultemus, to think upon these words in the mystery of our Creation, Let us make man to our image and likeness, discoursing briefly there of in our interior. As thus, O great dignity to be like to God. With what care ought I to conserve this thy image in my soul? Grant me my dear Lord, that I never defile it▪ or the like. And whilst we recite the rest of the parts of the office, to take to consideration some thing of the life, passion, or death of our Saviour, beginning with the mystery of his holy Incarnation, discoursing thereof in our interior. As thas, O my soul behold the force of love! That we might become the sons of God, God became the son of à poor maid, or the like: sometimes praising almighty God, sometimes giving thanks unto him, and sometimes begging some grace or benefit according to our necessity, at other times wishing that his will may be accomplished in and by us and all creatures, resigning ourselves to be disposed of by him for time and eternity, as may be for his greater glory. In which employment if we spend the whole time that we are reciting the office, it will be very profitably spent, notwithstanding that we be so attended thereunto, that we scarce perceive that we are reciting the words of the office.  
The first member of this division will suffice, but yet it is the meanest Attention. The second is better, but yet is proper only to scholars, or such whom God almighty hath illuminated by extraordinary favour, who can pick out here and there pious considerations to move their affections. The Third is generally held the best, & is indifferent both to the learned and unlearned. Sharpness of wit, and subtility of understanding, is not so much required to perform this well, as is à good will and pure intention: for as S. Thomas affirmeth in the place à fore said, even Idiotes, by this attention are very often elevated in spirit above themselves, and all things created.  
If those that are learned will use their understanding in this affair, no further or other wise, but to excite their will, by proposing sweet and moving considerations unto her, and helping her by pretty industries of love to continue her holy desires and affections, than they may seem to have advantage of the simple and unlearned in the practice of this attention: but if they do use their understanding to search curiously into hidden Mysteries with quiddities of art, and busy themselves more in speculation, then in procuring and conserving good affections, then are they fare short of simple and ignorant, but well minded souls; for such their meditation will prove sterile, and altogether void of that fruit which should be sought by meditation, which it pious, holy, and ardent affections and desires to inflame our souls with divine love. Moreover those that are learned are for the most part more subject to distractions, as having their heads filled with multiplicity of conceits caused by sciences and much speculation: whereas the simple and unlearned are free from such thoughts contenting themselves to admire high mysteries with an humble reverence, captivating their understandings to believe with all obedience & simplicity of heart, whatsoever their Pastors and spiritual guides shall declare unto them concerning almight●e God, and how they ought to serve, reverence, worship, and love him; in no sort presuming to search into high mysteries further than he is pleased to reveal them, either by this ordinary means, (vizt) by his substitutes; or by himself, when they are treating with him in their interior: and so do for the most part make less use of their understanding in pra●er, and more use of their will; and consequently, Caeteris paribus, (as they term it) the prayer of such simple poor wretches is as grateful to almighty God, and beneficial to their own souls, as is the prayer of à great Doctor, and perhaps more.  
In the Chronicles of S. Francis his order it is registered, that one Brother Giles of the order of S. Francis, an unlearned but à holy man, on à time spoke to S. Bonaventure (the General of the said holy order, and à great light of God's Church) in these words: Great mercy hath God showed to you learned men, and great means hath he given you wherewith to serve and praise his divine Majesty; but we ignorant and simple people, who have no parts of wit or learning, what can we do which may be pleasing unto him? Unto whom the holy Saint answered: If our Lord did no other favour to man, then that he might be enabled to love him; this alone were sufficient to oblige him to do God greater service, than all the rest put together. The good Brother Giles replied: And can then an ignorant person love our Lord jesus Christ, as well as à learned man? Yea (said S. Bonaventure) à poor old woman may perhaps love our Lord better, than à great Doctor of Divinity. Where upon the good Brother transported with exceffive fervour of spirit, went instantly into that part of the garden which looked towards the town, and with à strong voice cried out. O thou poor, thou ignorant and simple old woman, love thy Lord jesus Christ, and perhaps thou shalt grow greater in heaven then Brother Bo●a●enture. and having so said, he fell into an ecstasy, and remained in it without stirring from that place for three hour's space together.  
The Third division is into à formal attention, and à virtual, which may be gathered alsoe out of S. Thomas in the Article à fore cited.  
A formal Attention is that by which we keep our minds actually busied about one of the said three Attentions, (vizt) either to the words, to their signification, to God or sonie other pious matter.  
A virtual Attention is that which is thought to remain by force and efficacy of the purpose or intention framed in the beginning of our prayer, to attend by one of the said three ways. This attention doth morally persever, and hath influence into our prayer, until by some other act we do expressly, or implicitly recall or disannul it? A formal attention is the best: but such is our frailty and weakness, that few are found, who can continue any long time in it & therefore God almighty unto whom our infirmities are well known, doth not exact it as absolutely necessary during our prayer, but is graciously well pleased with our virtual attention, as best agreeing with the condition of mankind, since our fall by the sin of our first parents. Which S. Thomas affirmeth expressly in his answer to the first objection of the said Article saying, That man doth prayer in Spirit and truth who cometh to prayer moved by the instinct of the holy Ghost, notwithstanding his mind doth afterwards strave abcoade.  
S. Thomas alsoe in the same Article sayeth, There are Three effects of prayer. The first is to merit; And to obtain this effect, it is not necessary, that our attention actually continue during the whole time of prayer; but the force and virtue of our first intention, framed when we began our prayer, doth render our whole prayer merito●ions.  
The ●econd is to impotrate or obtain by 〈◊〉, and to this effect the first in 〈◊〉 doth suffice, which God almighty doth principally regard: but if this first intention fail or be wanting, our prayer is neither moritorious, nor 〈◊〉; for God doth not hearken to that prayer, to which he that prayeth doth not 〈◊〉  
The Third effect is à spiritual refection of the mind, and to this effect an actual ●ention is necessarily required, according ●o that of S. Paul. If I pray 〈◊〉 ● 〈◊〉, my Spirit remains without 〈◊〉.   

CHAPT. IX. Showing the causes of distraction, the means to prevent them, and how to ●●rite ●y rejecting them.  
THe principal causes which as●● 〈◊〉 our minds in prayer, may fitly be d●●ided into causes more immediate, and causes remote.  
〈◊〉 doth express three remote causes 
L●●. de 〈◊〉. ●. 5. à ●.  of distractions. The first whereof is the continual infestation of the devil, suggesting 〈◊〉 and bad thoughts.  
The second is our proneness of nature to evil acts. For the sense and 〈◊〉 of 
Gen. 8.  man's heart are prone to c●●ll from their 〈◊〉, which proneness to evil acts he and other Divines do term the habit of sins, or an ●●●●eterate custom of re●oluing in our minds fading and corrupt things. For even as à corrupt humour, having once wrong'st itself à pastadge, will not easily be hindered in its course; even so our wavering and inconsiderate thoughts do slide on in their course, and draw our minds to such things, as we have accustomed ourselves unto.  
The Third remote cause is the instability and feebleness of our minds, which we have contracted by the first stain of original sin: and as the rays of the sun are always wavering, and cannot rest themselues upon the wallowing wa●es of the sea, so the rays of the divine light cannot easily fix themselves in an unsettled and inconstant heart. Thus fare Sotus.  
The causes more immediate are very many, but I will here specify only 10. of the principal.  
The first is the want of watchfulness over our hearts out of prayer, by which means our minds are filled and encumbered with à rabble of unprofitable thoughts, which ordinarily will represent themselves to our view in prayer.  
The Second is the ill custody of our eyes & ears during our prayer; through which, as through two gates, such things which are seen or heard, do violently press, and pass to our fantasy.  
The Third is our natural instability of mind, which cannot long continue fixed upon one subjects but is much like in that property to à wanton horse, that can stand on no ground, but mu●● still be trampling and prancing here an● there.  
The Fourth is an inordinate desi● of enjoying something, which like to ● Fury, doth vex and disquiet our mind so long at it is deferred, and cannot b● attained.  
The Fift is a vehement solicitude or care taking, which hindereth internal peace.  
The sixth is anxiety of scruples, fearing lest something were omitted, or not well pronounced; or the like.  
The Seaventh is the sense of the words we read, which sometimes may minister occasion of diverting our minds.  
The Eight is variety of employments businesses or studies, where in our minds have been too earnestly busied.  
The Ninth is idleness or sloth, and the evil branches which proceed from them, as tepidity, satiety; and the like.  
The Tenth and last is subtraction of the divine light or grace: which happeneth sometimes, either for that it was not well used, or that it was remissely used, or to make us by feeling the want of it, to seek to recover it with more fervour and earnestness, and to hold it in better esteem, when he is pleased to bestow it.  
The several roots or causes of distractions being sufficiently declared, it will be needful, that I do here set down some directions how to prevent them. Yet it will be in vain for me or any other (as I conceive) to go about to prescribe à means how to prevent them in such sort, that one by help there of may be able to free himself wholly from them; for no man whilst he remaineth clothed with mortal flesh, can be so cleared from them, that they shall never occur: and therefore my intent hereby is only to prescribe some few instructions how to prevent them, that they may not have so facile access into our minds, nor through our fault molest us; and that when they happen to assail us, we may convert them to our benefit and increase of merit.  
The best way then to avoid distractions in prayer, is to come unto it with due preparation: and during the time we continue in it, to propose unto our understanding some pious considerations where with to set her profitably to work: which she can (if she be disposed) paint forth in such lively and moving colours, that the will (which otherwise is à blind power) by reflecting on them, will necessarily become enamoured of them, and consequently endeavour the best ●he can to determinate the understanding in such sort, that she may busy herself in those, and refuse to admit of any other Images whatsoever.  
If not withstanding such pious industries, during the time they are reciting it, their minds happen at any time to be alienated (as by all probability they will, let never so good diligence be used) they were not best (in my weak judgement) to stand to argue with 〈◊〉 impediments: for that will be but to expose themselves to eminent danger, the d●uill being too cunning a sophister for them to grapple with, and desiring nothing more than to be disputed with, remembering the victory be obtained thereby over our first parents. Neither should they encumber themselves by seeking to find out by what window of their senses those troublesome whisperers got entrance, or what was the original cause of them: for this will be but lost time; but rather so soon as they reflect, that they are drawn to extravagances, let them avert their minds from them as peaceably and quietly as they can, and convert themselves to what they have in hand. If after such a civil repulse, the same or any other of what sort so ever, do happen to return with greater importunity; let them avert themselves from such unmannerly guests in à more disdainful fashion: like as some scornful dames are accustomed to do from à troublesome su●or. If this remedy prevail not, the best way as I conceive is, that such convert their minds sweetly towards our B. Saviour (who inviteth all men to have recourse to him in their tribulations) making some short speech unto him, expressing thereby how unpleasing such impertinences are unto them, and imploring his assistance in this, or the like manner.  
Sweet jesus be merciful unto me, This time I have dedicated to thy service, Vouchsafe to help me, that I may attend to thee alone▪ or thus.  
Behold dear Lord my frailty and weakness, permit me not to be separated from thy sweet conversation. Arise o Lord, and let thine and mine enemies be dispersed. And then return to prosecute where they left.  
But if all these means fail; then let them humble themselves in the presence of God, and acknowledge that this affliction is justly laid upon them for their sins, and ill governing of their senses out of prayer; and receive it from the hand of God as à token of his love to try their fidelity, and make them more wary: resigning themselves, willing to bear it so long as it shall be agreeable to his holy will: assuring themselves, that he will not permit it to continue any longer, the● may be for their mail; and that ●e will graciously send them light and strength to make good use of it, if they persevere in this conflict, not relying on their own weak forces, but wholly confiding in his grace and goodness.  
And in deed such like distractions (provided they have used such diligence in resisting their assaults) are and aught to be esteemed altogether involuntary, which although they hinder the sweetness of devotion, yet they do increase the merit of Prayer, occasion being ministered unto Christians thereby to manifest their love towards God, and zeal to his honour.   

CHAPT. X. Showing two sorts of preparation to dispose ourselves for prayer.  
THe holy Doctors do describe two sorts of preparations of the mind to dispose it meet for Prayer: the one, Remote; the other, more immediate.  
Remote preparation is to have our minds cleared from the guilt of mortal sin.  
Nanar speaking of this remote preparation 
in Enchir. de horis c. 14. n. 2  sayeth that the minds of such as recite the Canonical hours, aught to be cleansed at the least by contrition from all mortal sin. For although such à sinner (sayeth he) doth fulfil the precept of the Church by reciting the office▪ yet his prayer is not meritorious before God; for He that turneth a 〈◊〉, his 〈◊〉 from hearing the law, his prayer shall be execrable. 
Pro 28. n.  And S. Basill the great upon these words of the Prophet isaiah: I will turn 
isaiah 1. vers. 15.  away my eyes from you, and when you shall multiply prayer, I will not bear you, for your hands are full of blood, sayeth, That à sinner obstinate in malice, that shall lift up his hand to God, is like unto one, that having his hands all imbr●ed in the blood of another man's only son, lately by him slain, shall come to request something of the father of him, he hath slain: whereby he is rather like to exasperate him, th●n to obtain what he desireth.  
Bessens likewise in his sermon upon the fift Sunday after Easter reciting out of S. Augustine, de perfectione lustitiae contra julianum, that there is à certain sort of Serpents, who when they approach near to à fountain to assuage their thirst, do first disgorge themselves of their poisonous venom before they attempt to drink of those pure waters, sayeth, If then the basest sort of bruit creatures will do this, with what purity ought good Christians to approach to the fountain of living water, which is derived to our souls by the conduits of prayer?  
The more immediate preparation is to have our minds freed from cares and vain thoughts. For as S. Basill the 
S. Basill in Psal. 61.  great sayeth, It is impossible to make ourselves capable of the divine grace, until we have dispossessed our minds of all perturbations. And again, I have observed (sayeth he) that Physicians do not minister any sovereign potion until they have evacuated all superfluous humours out of the bodies of their patients. He addeth further, That à vessel which hath been imbued with unsavoury liquor is unapt to receive the influx of sweet ointments, until it hath been washed with much diligence. And finally he concludeth it, as most necessary, that those things which have filled our minds, be first poured out; that there may be sufficient room for such other things, wherewith we purpose to replenish them.  
Cassian alsoe in his Collections sayeth; 
Colla. 4. c. 3.  That whatsoever we would not have to insinuate itself into our mind● during our prayer, that we must endeavour to banish out of the secret corners of our hearts before prayer: For (sayeth he) the▪ things which we have thought of before prayer, do usually occur to our memory in prayer. Wherefore such shall we experience ourselves during our prayer, as we have laboured to be before we began.  
S. Bernard likewise seemeth to hold the 
Lib. de meditate c. 6.  same opinion where he sayeth, That when we enter into the Church to pray, we ought to leave our tumultuous thoughts behind us, and to blot and raze out of our memory all exterior solicitude, that we may attend wholly to God. For it is impossible for one to hold conference with almighty▪ God, who even in silence discourseth with the whole world. Attend therefore to him, and he will attend to thee.  
But the way how to make it, is not yet showed, which notwithstanding is no less needful for the unlearned to know. Wherefore for the benefit of simple but well minded souls, I will as plainly and briefly as I can, set down à method how to prepare the mind, and keep it well employed: which they may make use of, and I hope with profit, until God almighty shall please to inspire them with à better and more agreeable to the affections of their souls.   

CHAPT. XI. C●ntaininge à form of Preparation before prayer, with Aspirations of divers Kinds.  
THe Ecclesrastes giveth this advice. 
Ecclesiastes c 5.  Speak not any thing rashly, neither let ●hy heart be swif to utter à word before God. Wherefore it will be good, that when they come to pray, they pause à while in silence; and consider attentively, what à weighty matter they go about, (vizt) to treat with God almighty concerning the business of their salvation. Next let them frame to themselves à firm bele●fe▪ that God is there present before th●● thought disguised, and that perhaps if they prove faithful, fervent, and perseverant, he will (if it be ●o ●●nie●● for them) manifest himself unto them, as he did to S. Marie Magdal●●e, and since hath often done to many holy S●ints. Yet they ought not to frame unto themselves any positive conceit of him, as p●re God; supposing him to be present in this or that form or shape: for he is à most simple Spirit, and cannot be compreh ●nd●d under any corporal Species or Image: but à negative, (that is) that he is neither 〈◊〉, nor that, nor any thing which their ●a●tafie can represent unto them. They are alsoe to believe that he vieweth all their external comportment, and all the internal desires, and affections of their hearts prove cleanly, ●●e● if their body's ●er● composed of transparent ●●ri●● all, ●and i●●●●●●d with the son beams.  
This done; let them ●●de●●our ●o g●● into theinert 〈◊〉 by so●e ●●ou● Aspiration. For ●● the 〈◊〉 sayeth, O●● mile will d●i●● out another. Wherefore those that seek to free 〈◊〉 ●●lu●s from distractions, and to ●●der the pass●●●● a●●e into their Interior, must endeavour. by some internal employment (such as is the exercise of Aspirations) to expel the images of their external affairs, and by little and little to win their mind's 〈◊〉 their passions; and draw near to the image of God which he hath impressed or stamped in the Fund or bottom of their souls; as the Prophet▪ witnesseth; The light of thy countenance (o 
Psal. 4.  Lord) is signed upon us, where they may find him so often as they will withdraw themselves from the m●●●●ltuous noise of exterior business, and convert their hearts towards him sweetly, and with à filial reverence.  
But least this term, Interior, may seem to obscure, it will be needful to give this short explication thereof.  
Mystical divines do ●●ach; that whilst our minds are busied in any exterior employment▪ although it be good and laudable, 〈◊〉 not yet directly tending towards God almighty, ● that the said employment doth mediate or interpose itself between us and hi●, and doth as it were keep us out of ourselves: that is, doth hinder us from working, immediately to the end for which we were created which is to have our eyes and hearts, fixed upon God, and to direct all our actions and thoughts to praise and glorify him immediately.  
Our first parents did perform this immediate tendance towards God, and so remained always in their interior, until they did voluntarily extrovert and distract themselves to reflect upon the forbidden fruit: of which fruit after they had tasted, both they, and all that descend from them found, and do find great repugnance and difficulty to keep themselves introverted, or to remain in their Interior for any long space; and therefore God almighty who is most gracious and benign, having regard to human infirmity, doth not exact of us the practice of this introversion at all times out of prayer, but in à very imperfect manner. Yet when we come to prayer he doth expect that we practise it in some better measure, that our prayer may be performed with due reverence, which we cannot well do unless we avert our minds from all exterior things, unto which things whilst we remain attended, we are properly teamed to be extroverted, or out of ourselves: and that we convert of hearts to tend immediately towards God, where in whilst we continue, we are termed to be introverted, or to remain and dwell in our interior. This may suffice for the explication of that term.  
The Aspirations that I here speak of may be these that follow, or such like; either in à few words, or in many, as they shall find most proper for them. I desire that they may not be recited vocally, but pronounced as it were mentally: yet herein alsoe let such proceed, as they shall experience themselves best recollected, and moved to devotion.  

Aspirations in à few words.  
INdeed our Lord is in this place, and 
Gen. 28.  I was not ware of it. I will hold him, I will not let him go, until he have given me his benediction.  
O Lord thou commandest me to love; give what thou commandest, and command what thou wilt.  
O that I knew thee, and knew myself.  
What is there for me in heaven, or what desire ● on earth, besides thyself? Heaven is not heaven to me without thee.  
O Lord thou knowest all things, thou knowest I love thee.  
When shall I come before the face of our 〈◊〉?  
I desire to be dissolved; and to be with Christ.  
Woe is me, that my sojourning is prolonged.  
Praise our Lord o my soul, let his praise be always in th● mouth.  
My beloved to me, and I to him: one to one, all to all, à creature to his Creator.  
My beloved is all fair, all swee●●, all delightful. He hath wounded my heart.  
If I may find favour in thy sight, show me thy face. Let thy voice sound in mine ears: for thy voice i● sweet, and thy face beautiful.  
Thou art worthy (o Lord) to receive glory, and honour, and virtue, and benediction.   

Aspirations in more words. Speaking to the soul  
DVst and ashes as I am, how dare I appear in the sight of my God, before whom the powers of heaven do tremble? Yet be not dismayed, o my soul, He hath said, that he came to calumners and wh●t would he, but they should come unto him?  
How sweetly and mildly did he absolve the woman, that was taken in adultery, who stood wholly abashed and confounded in his presence? Woman, where are thy accusers? Hath none of them condemned thee? Neither do I; Go thy way, and sin no more, O wonderful me●●y! O sweet answer I how can we fear to open our griefs unto him?  
He hath said, come all to me that are heavy l●aden, and I will refresh you. Be confident therefore (o my soul) heaven and earth may pass, but he will not fail of his promise.  
[Hear Imagine, that you behold our, Saviour nailed to the cross, and discourse with, yourself in this, or the like manner.]  
O My soul behold the effect of love. Love drew him from the bosom of his eternal Father, love caused him to converse with us poor wretches; love hath nailed him upon the cross in this cruel manner, love hath done all this. But what love? Verily no other but that immense love, which he bore towards thee even from eternity. Why tremblest thou at this? Take courage, his mercies are about all his works. Come let us fall down at his feet: let us weep in his presence; let us open the secrets of our hearts unto him; he will gladly give us audience, His feet are fast nailed, he will not shrink from us. His arms are spread abroad to receive and embrace us. His precious blood doth flow from all the parts of his body to cleanse and refresh us, His head is bowed down to give us the sweet kiss of peace and reconciliation. His heart is open to give us free entrance to his love. These torments, these wounds, and all ar● ours. Come let us offer him to his eternal father: let us beseech him to show his precious wounds to his beloved father, and what he hath suffered for us, and nothing will be denied.   

Aspirations in form of à Dialogue between Christ jesus and à deuou● Soul.  Christ jesus 
O My son, behold how I have loved thee, I have known thee in my offence from all eternity, I have created thee and infused into thee à soul, wherein I have lively impressed my own image: and that thou mightst know how noble à creature I have made thee; I have not refused to assume the self same nature, and to become vested with flesh and blood, that I might redeem thee.  
[Here it will not be needful, that I express all the signs of love, which God hath manifested by the admirable work of our Redemption; and the good inspirations and callings, where by he hath withdrawn us from bad courses, and hath as it were lead us by the hand unto the way of life, but it is much better, that every one call to mind & excogitate the good motions and benefits he hath received, and where with he finds himself best moved; and suppose God almighty to have charged him with these graces and testimonies of his love, answering in this or the like manner.]  The Soul. 
IT is most true (my dear Lord) thou didst create me and redeem me: but I have defiled myself, and am not worthy now to look thee in the face. It was in thy power to have made me à stone, or à tree, or what else had been thy pleasure: but such was thy immense goodness, that thou hast made me one of thy most noble creatures. I know (most sweet Lord) that thou hast made nothing in vain. Tell me then I beseech thee; tell me thy poor servant for thy own sake, what is it thou requirest of me? Thou hast given me grace and light to decern, that I am not made for myself: for I have oft experienced, that when I ha●e given way to my own desires and affections, they have lead me into manifold inconveniences. Vouchsafe therefore to tell me, what thou wouldst have me to do. Behold I am ready to perform whatsoever thou shalt please to command. [Then say unto yourself these words of the Psalmist, I will hear what our Lord will speak in me, because he will speak peace to his people, and listen in silence, supposing him to answer thus your pious request.]  Christ jesus. 
O My dear son, I have given thee all that thou art or hast, yet I have given thee one thing so free at thy own disposing, that thou mayest give it to whom or to what thou pleasest. If thou art, as thou sayest, ready to do whatsoever I command; my will is, that thou give me this one thing, and I freely permit thee to use all the rest of my gifts, as best liketh thee. This alone will content me: and although thou shouldest give me all the rest, and detain this from me, I shall esteem them all as nothing▪ Thy Heart it is I ask, Son give me thy heart.  The Soul. 
O My dear Lord, who doth better deserve it then thyself? who can more enrich it? I wish it ●ere in my power to give thee all men's hearts. What do I desire more, then that my heart may be inflamed with the fire of thy divine love? Behold; I give thee myself: do thy will in me for time and eternity.  
O Lord, such is thy gracious clemency and benignity, that thou despisest no man, reiectest no▪ man that desireth to come to thee: yea thou callest every man, thou allurest every man, and unto every man thou showest the way to come to thee; for it is thy delight to be with the sons of men. What is this (o Lord) but à most evident proof, that thou art so good, that thou art not able to deny thyself to them that seek the with all their heart?  
What greater love dan one show then ●o give his own self? ●s thou ar● al●●●● ready, and desirous to do to all, 〈◊〉 seek after the● with à sincere ●●ynd? Let us therefore (if it shall so stand with thy blessed will) make à covenant between us. Thou shalt take care of my welfare and remedy, and I will take care of thy honour and service: and thou shalt do with me what thou wilt, and shall see to be expedient for thy greater glory and my salvation; and I will be wholly thine, and depend upon thee alone.  
Grant me (sweet jesus) that I may desire nothing but thee: and that I may so entirely and absolutely resign myself unto thee without all reserhation, that I may never hereafter take myself from thee.  
O fire, vouchsafe to burn me; o charity, vouchsafe to inflame me; o light, vouchsafe to illuminate me.  
O my Repose, o my Consolation, o my Hope, o my Treasure, o my Life, o my Love, that always burnest and art never consumed.  
When shall I perfectly love thee? When shall I embrace thee with the arms of my soul? When shall I for the love of thee contemn both myself and all the world? When shall my soul with all her powers be perfectly united unto thee? When shall she be wholly drowned and immerged in the bottomless abyss of thy divine love?  
O most benign, sweet, beautiful, wise rich, noble, precious, and most worthy to be beloved and adored, when shall I love thee in such sort, that I shall be wholly converted into love?  
O life of my soul, who to give me life, didst suffer death.  
O good jesus, o my sweet Lord and Saviour. Grant me I beseech thee, that I may altogether shun and detest all manner of sin; and that in all sincerity of heart I may convert myself to thee, in such sort, that all my thoughts, my desires, my memory, and all the powers of my soul and body may be fixed on the alone.  
I confess (o Lord) that I am not worthy to bear the name of thy son: and yet I cannot choose, but acknowledge thee to be my father, for in very deed thou art my father and my only confidence. Thou art the fountain of mercy which dost not repel unclean persons that come unto thee; but dost wash them, and give them consolation.  
Behold then (o sweet comforter) how I the most desolate and abject creature of all others come unto thee, bringing nothing at all with me, but the burden of my sins. I most humbly prostrate myself at the feet of thy divine goodness, craving mercy at thy hands. Pardon me (o my assured confidence) and through thy infinite ●l●mency vouchsafe to purify my soul, and conduct it to eternal life. Amen.  
This mai● be done divers ways, either mentally or vocally, according as you shall e●petience most spiritual advancement. You may take out of these▪ aspirations such as shall best relish with your devotion, some at one time and some at another: Yet I could wish you would at first take them as they are ●●r● placed, and exercise yourself in so many of them at one time; as your leisure will permit▪ and the next dai● begin where you left; and so forth continue, until you have at several times gone through them all. I could with alsoe that you would perform them in like manner sour or five times, if you find them needful: and by that time I confide in God almighty's, goodness that you will be enabled (if you make use of these in due manner) to frame such of yourself, and to express; our affections and desires with facility and sweetness. And such expression made b● yourself, mo●●d out of some pious consideration of the goodness of God, showed unto us in the work of our Redemption, or some other of his benefits, will be fare more grateful unto him, then if you expressed your mind unto him by reading vocally, or pronouncing mentally these I have ●here set down, or any other how learnedly or excellently penned soever. For God almighty regardeth not, whether that we say be elequently delivered, and the words placed in mood and figure; but ●e attends our hearts, and what we desire to say, and do express in our poor manner.  
Not much unlike to à tender mother, who is well pleased with the expression of love in her little Infant that can scarce utter à word or Speak intelligibly; yet comes and eclipse her as fare as it's short arms can extend, and in its imperfect language lays open its affections, joys desires, wants, and troubles: running to her as it's best loving and beloved friend, refuge, and hope of redress in all occurring exigents.  
Some amorous souls will be moved with pronouncing only the holy name of jesus, or the word, Love, or such like▪ Others have need of many pious considerations to excite their hearts to devotion. Moreover one and the self same consideration will not produce the like effect at all times, through our indisposition of body or mind: yet the most simple, plain, and humble way, and least affected with curious set speeches or terms is the best; for you are not so much to regard what to say, as how to love Wherefore you may proceed herein as lovers do, who never think of observing order or method in their discourses: but speak according as their affections guide them; little caring whether there be connexion in the words or no, or whether the words be proper and significant or no, but take those which first occur.  
After you have by such like industries as these gotten into your interior, and disposed yourself to treat immediately with God, you may confidently begin your Office: for this manner of preparation will abundantly suffice on your part, that distractions may not have so● free access into your mind, not be imputed to you when they occur: whereas otherwise, if you presumptuously attempt to begin it abruptly, you will expose yourself to be tossed here and there with the wind of every vain imagination.    

CHAPT. XII. Showing what manner of reciting the Divine office, and consequently the office of the B. Virgin is convenient, or necessary to be observed.  
IT appeareth by the common practice in a● ages, that the divine office, and this like wise of the B. Virgin, s●nce it was instituted, hath been performed in public by mutual reciting: wherefore the same order (no doubt) ma● securely and profitably be observed in private, it being à resemblance of 〈◊〉 choir. Moreover the custom of two or more to recite the office together seemeth to have been founded upon good reasons: first for that it is à great ease and consolation next for that it increaseth alacrity and fervour, one exciting the other with à pious emulation; & finally for that charity by this means is well practised, and much conserved. It is alsoe consonant to the holy Scriptures, for the Apostle commaund● to that each one do 
Galla. 6.  bear an others burden, affirming, that by so doing they fulfil the law of Christ, And our Saviour himself said If two of 
Math. 18.  you shall consent upon ●arth concerning every thing what soever they shall ask, it shall be done to them of my Father which is in heaven. For where there be two or three gathered together in my name, there am I in the midst of them. The Prophet isaiah witnesseth alsoe, that ●e saw this form of praising God observed in heaven, Seraphins (sayeth 
isaiah 6.  he) stood upon the same, six wings to one and six wings to the other, and à little after, And they cried one to an other and said, Holy, holy, holy, etc.  
Supposing therefore that it is not only lawful but exceeding commendable for two or more to recite this office together, I will here set down what Order is to be observed, when any number above two do concur thereunto.  
If Three or more desire to perform the Office together, they are to divide themselves into two parts: that is to say, if there be three of them, two are to recite one verse, and the third the verse following; if there be Four of them, two are to recite one verse, and the other two the verse following: and so forth, be they never so many. Yet this alternation is properly used in reading the Psalms and Hymns: for in the other parts of the office it sufficeth that one or two do recite them, and the rest attend with diligence. The preparative Prayers are to be said by all in à low voice only audible by themselves: but the Psalm Venite exultemus, the Chapters, and Prayers are to be said by one alone, the rest answering as is appointed in those places. The Antiphones, Lessons, and Responsories are to be read by one of each side, the rest giving attention.  
When many recite the office together, it is not needful to have attention to all of them, but it sufficeth to hear any of them. I have observed some in reciting the office with others to mumble softly to themselves the others part: which custom is much to be disliked; both for that it occasioneth scruples, as alsoe for that such whispering doth often disturb others, hinder their own attention, and tacitly infringe the common practice of alternation. Wherefore such are to know, that it is fare better for them to attend diligently to what the other part doth recite, and spare such their supper fluous and prejudicial labour. But perhaps they will say, that they cannot sometimes hear distinctly what the other doth recite: to which may be answered, that they are not bound to hear every word distinctly pronounced; but it sufficeth, that they perceive the others are not negligent in performing their part, and they themselves have lisse●ed attentively.  
For as much as concerneth the manner of reciting in private the divine office, and consequently the office of the B. Virgin by one alone: the practice in all ages doth likewise show it to be both sufficient and convenient. Yet because some clauses or passages in the said offices seem to suppose more than one person concurring, as for example, the Benedictions which are given in the plural number, and Venite exultemus, Come let us rejoice, the word Oremus, Let us pray, which is usually recited before every Prayer, Benedicamus Domino, and divers others where in the plural numbers expressed: In answer there unto, I will here set down what Peter Damian in his book entitled Dominus vobiscum answereth in general to such like objections. uz. That the rule of Ecclesiastical tradition is to be uniformly observed, whether the office be recited by one alone or more. For (sayeth he) if the Doctors of the Church had judged it meet, they would have prescribed one form of the divine office for one alone, and an other for two or more: which since they have not, but have taught us to keep one order with inviolable observance, we are to obey their holy institution; which is founded upon good reason, deduced out of the authority of the holy Scriptures. For they foresaw that whatsoever is offered with due reverence in the divine office by every particular member of the holy Church, the same is exhibited universally by the faith and devotion of the whole Church, for the Spirit of the Church is one, where with one body is vivificated or quickened, which is governed by Christ the head thereof. Moreover the whole Church doth consist of à coniuncture of divers members, yet it is without doubt but one body, founded upon the solidity of one faith, and anointed with one virtue of the vivificating Spirit: whence it is that the Apostle sayeth, One body and one Spirit, as you are called in one hope of your vocation. Wherefore he concludeth, ●t is meet that whatsoever is particularly done in the sacred offices by any one whomesoever, that the holy Church herself should be esteemed to do it with one consent, by unity of faith and love of Charity.   

THE EXPLICATION OF OUR LORDS PRAYER.  
IT may seem great Presumption in me to attempt to explain this holy Prayer, it being in itself most perfect, as having been composed by the Wisdom of God, the second person of the Trinity, our dear Redeemer Christ jesus; and besides it having been already explicated at large by very many of the holy Fathers, who have compiled whole treatisses thereupon. Notwithstanding in regard I have undertaken to say something concerning▪ every part of the office of the B. Virgin, as God almighty shall please to inspire me with: for that the said office is usually begun with this holy Prayer; as alsoe for that few or in à manner none of the said expositions of the ancient Fathers are extant in our vulgar tongue; confiding in the assistance of our B. Saviour, whose honour I principally intent, I will endeavour after my unskilful manner to open this rich casket, and expose the precious gems therein contained to the view of well minded souls.  

Our Father.  
Almighty God (who in the law of Moses would be styled Lord, and appeared always to the children of Israel with such exceeding terror, that they desired, that Moses might speak unto them, and not he) being in the law of grace sweetly inclined to mercy by the perfect conformity of his only and well beloved son, our dear Redeemer Christ jesus to his holy will in all things, was graciously pleased to take upon him à more familiar name; that deposing all servile fear, we might be incouradged to treat with him with filial reverence, love, and confidence.  
S. janes' ●aieth, That we m●st ask in 
ja. 1.  saith nothing doubting, if we will receive any thing of our Lord. And what is there so efficacious to increase confidence, inflame the affect on, and rejoice an humble soul, as to be assured, that the true living and almighty God is so benign, that he is not only willing, but al●oe desirous to be called Father by the faithful? Our Saviour therefore by this sweet and loving name of Father, inviteth us to come to God wit● à filial love, and firm confidence in his benignity: assuring us that he will embrace us with à tender affection, and that he ●ill be solicitous, that nothing be wanting unto us. What man is there of you (sayeth he) 
Math. 7  whom if his child shall ask bread, will he reach him à stone? or if he shall ask him à fish, will he reach him à serpent? if you then being naught, know how to give good gifts to your children, how m●ch mo●e will your Father who is in heaven give good things to them that ask him? And in another place. Be not careful for your life, what you shall eat, neither for your body, what raiment you shall put o●, etc. For your Father knoweth that you need all these things. Seek therefore first the kingdom of God, and the justice of him, and all th●se things shall he given you.  
Although by the word Father in this Prayer may be understood the first Person of the blessed Trinity, who is properly in the said Trinity God the Father, yet according to S. Augustine by the word Father, the whole Trinity is here designed, to whose Image we are created, by whose providence we are governed, by whose grace we are adopted, and by w●ose infinite mercy we are redeemed.  
By that our Saviour would have us to say our Father, rather than m● Father, he signifieth that all the faithful are fellow brethren, all sons of one and the same Father, and therefore bound to reverence love and pray for one an other: Yea that we are his brethren, as being by him adopted the sons of God, and coheires with him of the everlasting kingdom, and made by grace what he is by nature. Moreover thereby is signified, that God is the universal good, with whom there is no acception of persons, who loveth and seeketh the common good.   

Which are in Heaven.  
THat is, in the Imperial Heaven; where he is pleased to glorify those, whom he hath ordained to eternal happiness. It may alsoe metaphorially be understood of the celestial Citizens' themselves, in whom he is after à most excellent and singular manner by his beatifical presence: or of virtuous and devout souls here on earth, whose conversation is in heaven; for of those the Apostle sayeth, You are the Temple of the living God.  
God is in all things by his essence, presence, and power, penetrating, environing, and conserving all things: and is more near and intime to every thing, than any part is to it's whole, or any thing is to itself; for he alone slideth as it were into the essences of things: neither is any thing present to an other, but only by virtue of the divine presence. The Prophet witnesseth, W●●, do not I fill heaven 
jerem. 23. Psal. 138.  and earth? W●●ther shall I go (sayeth holy David) f●om thy Spirit, or whither shall I fl●● f●om thy face? If I shall ascend in to heaven thou art there: If I descend into hell thou art present, (vizt) exercising the act of justice. S. Augustine affirmeth, that God is in 
li. medita. c. 29.  all places without place, that he containeth all things not being environed by them, that he is present in all places without motion, that he beareth all things and is not burdened, and that he filleth all things not being included.  
Yet he is truly said to dwell in Heaven particularly, according to what he hath insinuated by his Prophet isaiah, Heaven is my seat and the earth my footstool, and we read in the Psalms Our Lord his seat is in Heaven, having designed that place as his court; and there placed his royal t●rone, where he doth particularly manifest himself to his beloved.  
Since then by these words. Our Father which art in heaven we acknowledge God almighty now in the law of grace to have advanced us to so eminent à degree of honour, as to adopt us his Sons, and co●eires with his own natural Son Christ jesus: let us esteem ourselves to remain in this world as in à place of banishement, far distant from that happy region, whereunto we confess ourselves to lay claim: let us hast●n thither, and have all our affections bend thither wards; avoiding all things that may be any hindrance unto us in the pursuit thereof: let us (I say) behave ourselves in all things as besitteth the Sons of so potent and glorious à Father; in nothing regarding our own private commodity, but rather employing our whole forces to set forth his glory and magnificence, saying to that end the first Petition.   

Sanctified be thy Name.  
THese words may be taken in divers senses: as First for the holy name of God itself, which the jews did hold in such exceeding reverence, that they dared not to pronounce the word jehova, which signified the essence of God: and it is à constant tradition that is was only once à year spoken, and that by the high Priest, when he entered into Sancta Sanctorum. 
Ps. 75.  God is known in jewrie, (sayeth the Prophet) in Israel his name is great. 
Ps. 112.  and in an other place, From the rising of, the sun unto the going down the name of our Lord is laudable & Praise ye his name, because 
Ps. 99  our Lord is sweet. S. Thomas of Aquine 
●. 56 Isa●ae.  sayeth, the name of God is great to be feared, holy to be reverenced, sweet to be meditated on, copious to give mercy, efficacious to impetrate, powerful to cause salvation, & secret to be known.  
Secondly they may be understood so; that we desire hereby, that all nations of the earth may come to the light of Faith: and that they may know, that God alone is worthy of all praise and glory; and consequently, that they may tremble at his Majesty, admire his works, be enamoured with his beauty, and even languish to behold his unspeakable goodness, 
Ps. 65.  saying with the holy Prophet, Let all the earth adore thee, and sing to thee: let it sing à Psalm to thy name. and in an other 
Ps. 95.  place, Show forth his glory amongst the Gentiles, his marvellous works in all people. Alas, wretched, ungrateful, and indevoute as we are; how often do we pronounce this petition without due attention, and consequently without due reverence and spiritual fervour? Let v● therefore do ourselves, what we desire should be done by all men: that is to say, let us endeavour by frequenting learned exhortations, reading pious books, and exercising ourselves in holy contemplations, to come to know how excellent, how infinitely good, sweet, and merciful à God we have; that by suc● knowledge we may be excited to serve and honour, love and praise him every where, and at all times.  
Lastly they may be understood, that we desire by those words that our heavenly Father will be pleased either to make us capable to comprehend his sanctification, or at least to appear holy in our religious conversation: which will be fulfilled in us, when men's all see the works which he hath perfected in us, and glorify his name therefore Vertu●● men do sanctify God, whil●● by living holily they demonstrate God, who●● they so serve, to be holy. And contrary wise, Vicious men by their injust and irreligious conversation are truly said to commaculate and defile the name of our Lord; because they live in such à manner, as though God did approve of injustice, and were not holy: and do (as much as in t●e lieth) embolden others by their wicked and dissolute example to dishonour him. Hence it is that almighty God upbraiding the perfidious children of Israel sayeth, You have polluted my holy 
Ezech. 36.  name▪ and again I will sanctify my great name which you have polluted amidst the Gentiles.   

Let thy Kingdom come.  
THe Kingdom here mentioned is by some expounded of the militant Church: as thus, Let thy Kingdom come, that is, let the militant Church in which thou reignest by faith and grace, be multiplied and spread through the whole world; and let her enemies especially the devils be cast forth of her, that thou alone mayest peaceably reign in ●er.  
By others it is expounded of the Kingdom of God, which the holy Evangelist sayeth is within us: and being 
Luc. 17  taken in this sense, the Kingdom of God cannot come, whilst sin reigneth in our hearts, and we do obey to the concupiscences thereof, and therefore we pray, Let thy Kingdom come, that is strengthen us by thy grace, that we ma●● be enabled through t●e assistance thereof to free our hearts from the servitude of sin, and to dispose ourselves by the practice of virtues, that thou mayest peaceably enter and assume the government of our hearts. Of this Kingdom the Prophet maketh mention where he 
Ps. 22.  sayeth, Our Lord ruleth me, and nothing shall be wanting to me. He hath conducted me upon the paths of justice etc.  
Finally it is expounded of the Triumphant Church: as▪ that we pray hereby, that the walls of the Celestial jerusalem may be re-edified, and the ruin of the Angels repaired; that the number of the blessed may become complete, and the Kingdom of the triumphant Church fully established: and being taken in this▪ sense, the iustmen, and such alsoe who are imperfect, but yet do employ their b●●● endeavours to mortify their inordinate affections▪ and to reform the image of God in their souls▪ may recite this Petition with much fervour, and expect this Kingdom of God with longing desire: w●ich our Saviour ●ath promised shall come or begin upon that terrible and joyful da●e, when the Angels shall place such well minded souls on his right hand, and he pronounce that 
Math. 25.  happy setence, Come ye blessed of my Father possess you à kingdom, which hath been prepared for you ever. from the beginning of the world.  
S. Gregory the great in his Homily 
Luc● 12  upon these words of S. L●ke, Be ye like to men expecting their Lord when he shall return from the marriage that when he doth come and knock, fort● with they may open unto him, hath this inter pr●tatiō. Our ●ord comes (sayeth he) when he hasteneth à to judgement; but he knocketh, when by the pangs of sickness he showeth, that death is near at hand: unto whom we open readily, if we receive him with love. For he will not open to the iudg● that knocketh, who trembleth to departed out of his body, fearing to behold him as judge, whom his conscience accuseth him to have greatly offended. But he that is assured of his life well spent doth quickly open, because he doth joyfully expect his judge: and when the time of death approacheth, doth rejoice with confidence, that ere long his labours shall be rewarded with à crown of glory.  
Let us therefore endeavour to live with such innocency and purity, that we may recite this petition with sincere affection, Expecting the blessed hope, and aduen● of the glory of the great God, and our Sauio●● jesus Christ, begging with sighs and tears, that almighty God will be pleased even at this present to reign in our hearts▪ and grant us light to see and know his will in all things, and grace to perform it in the most perfect manner, saying to that end the ensuing Petition.   

Let thy will be done 〈◊〉 earth it is in heaven.  
THat is▪ grant us that live upon earth, grace to obey thee as promptly, reverently, and purely, as the blessed do that live in heaven, according as our frailty will permit. There cannot be à more excellent prayer, then to besee●h almighty God that 〈◊〉 things may be paralleled with the celestial. And what other thing do we desire, when we sai● Let thy will be done upon earth, as ●● is in heaven, but that men may be made like to Angels, and that is the will of God is accomplished by them in heaue●, so all we that live upon earth, may not do our own wills, but his divine pleasure? 〈◊〉 man is able to sai● this Petition with à sincere heart and true affection, but he who doth undoubtedly believe, that God almighty doth dispense all things both prosperous and adverse for our best ●●aile: and that he is more pro 〈◊〉 and solicitous for our welfare and 〈◊〉 dir●●; then we are for our own, Whose will is (as the Apostle witnesseth) 
●. ad Tim.  that all men he saved, & come to the knowledge of the truth And therefore we may boldly confiding in his immense goodness recite the Petition following.   

Give us this day our supersubstantial bread.  
FOr so ●● is called by S. Matthew, he 
Math. 6  signifying thereby the nobility and transcendent quality of that substance, which exceedeth all creatures in magnificence, and sanctification. The said supersubstantial bread is termed by S. Luke, Daily bread, he expressing thereby 
Luca 11  the property or nature of the use thereof. By th●● word Daily is signified, that we are not able to subsist one whole day without this admirable food.  
When we ask this food, we demand (as S. Augustine, S. Cyprian, and other holy Doctors of the Church do affirm) not only all necessary sustenance for the body, but al●oe much more all spiritual food for the soul as namely the bread of the ho●y Eucharist, which S. Denis calleth supersubstantial bread: to wit Christ jesus, the bread of life that came from heaven, and the bread of life to us that eat his body, moreover the bread of understanding, the bread of grace and holy inspirations. For we are not to think, that our Saviour taught us by this Petition to ask material bread alone, and other corporal sustenance: for we have another life to provide for, besides that of the body, vz the life of the soul, which is fare more to be regarded. Not in bread alone that is in corporal 
Math. 4  food, doth man live according to both parts vz body and soul, but in every word that proceedeth from the mouth of God, that is, from the divine understanding, and is revealed by the, Angels to holy men. The body indeed may be sustained and conserved in the life of nature by material bread: but the life of the soul is corroborated, and conserved in the life of grace by the word of God, according to that, He that beareth my ward, 
joan. ●  and believeth him that sent one, hath life everlasting. Let us therefore beg this spiritual bread with much instance: for our soul will soon saint, and be in danger to perish, if God almighty do wit● draw his good motions and instigations to virtue; and we through want of them do fall to dispose ourselves, that we may daily receive the body and blood of our sweet Saviour Sacramentally and spiritually, or at least spiritually.  
B. the word to Day is signified, that this food is daily to be taken: and that the food we received yesterday is not sufficient to sustain us, unless it be given us to day alsoe; or if it be not granted unto us, that this happen not through our neglect and so in like manner during our whole life: for there will be no day wherein we shall not have need of this bread to ●orroberate the heart of our interior man. The word to Day may alsoe be understood for this present life: in which sense, we desire that God almighty will be pleased to grant us this bread whilst we remain in this life. For we are assured that he will give it in the future life to all well deserving people, When they shall eat and drink upon his table in his kingdom, and 
Luc. 12.  When he shall make them sit down and minister 
Luc. 12.  unto them at he passeth by● yet notwithstanding we desire him to bestow it upon us this day, because unless we receive it in this life, we shall not be partakers thereof in the next.   

And forgive us our debts, as we alsoe do forgive our debtors.  
THat is, Forgive us our sins & the punishment which we have deserved by sinning, as we forgive them that have offended us, and are obliged to make us recompense. O ineffable goodness of God I who by these words is pleased not only to prescribe us à sweet and easy means how to mitigate the severity of his judgements, but alsoe doth seem to be graciously content to leave it in our power to limit him (as it were) to à certain form of sentence. For what other thing can we conceive to be mean● hereby, then that our Saviour (who is to be our judge) desiring, that w● should experience him in that dreadful day à mild and facile, judge, was pleased to fore warn us according to what form he purposeth to proceed? Which undoubtedly will be in every point answerable to the rigour or mercy we shall here show in pardoning one another: as we may gather by the Parable of the ungracious 
Math. 18.  servant, who for that he did not show mercy to his fellow servant, was delivered over to the tormentors, until he had pa●ed the whole debt which himself did owe unto his Lord; our Saviour affirming ●n the same place, that even so our heavenly Father will do to us, if we do not every one of us forgive our brethren from our hearts. And moreover our Saviour sayeth, If you will forgive men their offences, your heavenly Father will forgive 
Math. 6  you your offences: but if you will not forgive men, ●●ther will your Father forgive you your offences. Whence it appeareth, that if we will not now use mercy, we cannot then expect any favour, but istice without mercy.  
In the first Chapter of judges is related, that judas having taken Adonibeze● prisoner, did cut of the extreme parts of his hands and feet, and Adonibeze● said, Seventie kings having the extremes parts of their hands and feet cut of, did gather up the relics of meat under my table: As I have done, so hath God repai●d me.  
The debts here mentioned are in two kinds. The one, are offe●cs done directly contrary to the will of God, ●hic● induce death to the soul, and are therefore called mortal sins. The other are done indirectly against the will of God, or rather, Praeter voluntatem ipsi●s: that is to say, they are not done contrary to his will; but yet they do not square agreeable to his wills or thus, they are such, that if we do them, he will not be so highly displeased with us, that we shall lose his favour, and be altogether deprived of his grace thereby; but if we do them not, he will be the better pleased with us. As for example, if we adhere to any of his creatures; ●et ● such sort, that we will not any wise give consent to avert ourselves from him to enjoy them, but would willingly hau● him and them alsoe. These debts are commonly called venial sinners and do not induce death to the soul; but yet do diminish the fervor of Charity, and may be an occasion (if we commit them often without scruple or remorse) to produce à bad effect. If we will only pardon trifles and slight injuries, as some unkind words, some crossing of our desires, or the like; God almighty will only remit these our lesser offences and perhaps not them neither, if we have greater injuries to remit, and shall refuse or neglect to do it. But if we ill gladly and from our hearts pardon all sorts of wrongs be they never so little, or never so great, so they be all we have to pardon: as when we are taxed in our honour and good name, defrauded of our goods, or that violence is offered to our person, or the like; then our heavenly Father will no doubt cancel and deface the schedule wherein we have mortgaged our everlasting patrimony.  
Let us therefore be facile in pardoning one another: for if we be otherwise, we pray against ourselves by this petition. Some there are who will faith, we are content to remit the fault, but no● the punishment or satisfaction, due thereunto; for that we purpose to infliet or exact according to the proceed of justice and equity: but let such beware least God almighty render them the like, when their faults are discussed before his tribunal. Never the less punishment or satisfaction is not always to be remitted, especially by à Prelate or judge. For it would not be expedient for the offendor, who perhaps would abuse such clemency, and be emboldened thereby to offend. Wherefore if à man had rather for his part benignly forgive the punishment, than scoke his remedy by order of justice; but that brotherly charity or fraternal correction doth require the contrary: such an one may securely and confidently beg of almlghty God not only for the remission of the guilt of his sins, but alsoe for the relaxation of the punishment due unto them.  
We read in Ecclesiasticus, that, He that will be revenged shall find revenge of our Lord, and keeping he shall keep his sin. Vdzt if he seek revenge contrary to the course of justice, out of evil intention, or out of: anchor of mind: and in the same plate, Forgive thy neighbour harting thee, and then shall thy sins be loosed to thee, when thou prayest. Charity requireth that we remit injuries with three conditions; (udzt) if the offendor be truly penitent, if the remission of punishment be not against justice, nor against necessary discipline. Concerning which some may ask how 
M. arci  every man that is offended can forgive the offendor his sins, since it is written, Who can forgive sins but only God? To whom may be answered, that God alone doth remit sin simply by grace, ●aking away the guilt or stain of the fault, and releasing the punishment which according to divine justice was due to the sin: but man doth remit sin after ● fashion, (udzt) as much as concerneth the injury or offence done to himself, and the satisfaction due to him. According to which the holy Church doth doth teach all good Christians à form, how to absolve their neighbour in such cases; which pious Catholics do use that is, to say I beseech God toforgi●e you, and I do ●or the offences we do by commission or commission against our neighbour, a●e done alsoe against God, who sai●t●, ●s long as you did it to one of these my lea●● brethren, you did it to me. and 
Math. 25.  à little after, 〈◊〉 long as you did it not to one of these lesser, neither did you it to me.   

And lead us not into temptation.  
ACcording to S. james, God tempteth 
jaco. 1.  not man. Which is to be understood, of the hostile and deceitful tentation, which is ordained to the evil or detriment of him that is tempted: for with this sort of tentation God tempteth not any man, as the Apostle witnesseth in the same place saying, that God is not à rempter of evils; but that to this, Every man is tempted by his own concupiscence abstracted and alured: the which concupiscence when it hath conceived, that is, when by some imperfect consent our mind not resisting or rejecting it, we do obey, yield, or give way unto it, bringeth forth sin: and sin when it is consummate, that is, when our mind doth deliberately fully and perfectly yield to the committing or liking of the act, or motion, whereunto the said concupiscence doth move or incite us, engendereth death. And therefore our blessed Saviour did warn his beloved disciples, and in them all others to watch and pray, that they might not enter into this sort of tention, saying, Watch ye and pray that 
Math. 26.  ye enter not into tentation. The Spirit indeed is prompt, but the flesh weak.  
Yet God almighty tempteth his elect with the temptation of probation or trial, which is ordained to the good or benefit of them that are tempted; of which sort was that, where God is said, to have tempted Abraham: and in the 
Gen. 22 Sap. 3.  book of Wisdom, where God is said to have tempted the just, and to have found them worthy of himself: And this he doth, not that he himself by such trial may come to know any thing concerning them, which he doth not know already: for the beloved Disciple of ou● Lord affirmeth of him, that He know all, and that It was not needful for him; 
joh. 2.  that any should give testimony of man, for he knew what was in man: and the Prophet David sayeth, God knoweth the 
Psal. 4.  secrets of the heart. But he doth it, First that they may be purified, according to that of holy job, He hath proved me as 
job 23.  gold that passeth through the fire. Secondly that it may appear, how they love him according to that of Deuteromomie: The 
Deut. 13  Lord your God tempteth you, that it may appear, whether you love him or no with all your heart, and with all your soul. Thirdly that he may make known their sanctity to others. Lastly that they may know themselves the better. We do not therefore desire, that we may not be lead into this temptation: because it moveth us not directly to sin, as alsoe for that we are taught by the holy Apostles to rejoice, when such temptations happen unto us. You shall rejoice (sayeth S. Peter) 
Ep. 1 c. 1  à little now if you must be made heavy in divers ●smptations etc. And S. james sayeth, Esteem it all joy, when you shall fall unto divers 
jaco. 1.  tentations etc. But we pray, that God almighty will grant us the grace of patience and constancy, that we may make good use of it.  
But as concerning the other tentation which commet● from the enemies of our soul, udzt, the devil, the world, and the flesh, we pray thereby, that although it be induced into us by impugnation, that is, although it take hold of us moving us internally to evil, that we may not be induced into it by consent▪ that is, that we may not be so cunningly inveigled and so forcibly incited, that we shall be drawn to yield thereunto.  
By these words therefore Led us not into tentation we desire, that God will not permit us to be tempted above our strength, nor leave us destitute of his assisting grace: but will grant us fortitude to resist and make alsoe with tentation issue or fruit●; that we may be able to sustain it to his honour and glory, and the benefit of our souls. job was tempted, but could not be induced to speak any thing foolishly against God: and joseph was alsoe tempted, as we read in Genesis: but neither of them can 
Genes. 39  properly be said to have been lead into tentation, because they gave not consent to what was suggested. Snarez affirmeth, 
li. de eratione vocali c. 8.  that neither the devil hath power to lead us into tentation: neither can we consent unto him farther, than God almighty is pleased to permit. Wherefore (sayeth he) we ask that God almighty will not permit this to be done in us, no● by us  
God is said to lead us into tentation, when by subtracting his assisting grace, he permitteth us to be lead. In which manner he is said to have hardened the heart of Pharaoh: not that he did indeed harden his heart, but rather Pharaoh hardened▪ his own hear● by neglecting to concur with that sufficiency of grace which God had bestowed on him, and refusing to let the children of Israel depart after so many admonitio●s. And therefore our Lord left him to himself, as likewise the children of Israel afterwards, when they refused to hear his voice: as the Prophet ●●uid recounteth, 
Psal. 80  And my people, heard not my voice: and Israel attended not to me, and I let them alonè according to the desires of their heart they shall go in their own inventions.  
For the more full and clear understanding of this petition, and of all that hath been said of it, you must know that we can do nothing that is good of ourselves, but all by the help and assistance of God's grace, as it is written, Without me you can do 
joh. 15. 1. ad Cor. 12.  nothing. and in another place, No man can say Our Lord jesus, but in the Holy Ghost.  
By these words therefore Led us not into tentation we demand, that we may neither be denied his grace and help, nor suffered to abuse our liberty by rejecting such wholesome inspiration●●nd motions, as he shall please to grant us.   

But deliver us from all evil.  
SOme there are who think, that the word But doth show, that this Petition is not different from the former, but is rather an explication thereof. 
Collat. 9  Of which opinion Cassian doth seem to be, where he expoundeth these words, But deliver us &c That is, (sayeth he) Suffer us not to be tempted by the devil above our strength, or ability to make resistance. Yet the common opinion is, t●●t ther● are seven Petitions contained in this prayer: which Snarez doth learnedly prove in the Chapter aforesaid, where he distinguisheth this Petition from the Si●t Petition, as followeth; In the sixth (sayeth he) we pray that we may not be permitted to be tempted: but in the Seaventh, that if we be permitted to be tempted, that we may be delivered from the evil thereof, that is, from consenting thereunto.  
S. Bonaventure in his explication upon this prayer sayeth, That in the 5. Petition, we ask to be delivered from evils passed: in the 6. from evils to come, and in the 7. from all present evils.   

Amen.  
THat is, let it be done. This word neither the Greek nor Latin interpreter hath translated, for the reverence thereof: because our Saviour used it so frequently. It is à fruitful signet of prayer, procuring recollection of the mind: for by saying Amen, the mind is born briefly to all before recited, and the affection of impetrating is renewed▪ and so the prayer is ended with fervour, and hath à more full effect.  
S. Thomas of Aquine affirmeth, that 
2. 2. q. 89 à 9 in Cor.  this prayer is the most perfect of all others: which he proveth out of the 121. Epist. of S. Augustine to Probus in the 12. Chapter, where he writeth, That if we do pray well, and as we ought, we cannot say any thing which is not contained in our Lord's prayer. For Prayer is as it were an interpreter of our desire towards God. Wherefore praying well, we ask those things only, which we may well desire: And in our Lord's prayer are not only asked all things which we may well desire, but alsoe in that order or method wherein they should be desired For first of all the end itself is desired, and afterwards the means which conduce thereunto. Our end indeed is God, towards whom our affection tendeth in à twofold manner, the one by desiring his glory, the other by desiring to be partakers thereof. The first proceedeth from that charity where with we love ourselves in God: and therefore the Petition Sanctified be thy name, is put in the first place, by which we first seek the glory of God; and next Let thy Kingdom cona, by which we desire to attain to the glory of his Kingdom. The means by which we are furthered in attaining this end doth conduce in one of these two manners, udzt, either of itself, or by accident. Of itself that good doth conduce which is profitable for this end. And that which is profitable for the obtaining beatitude is profitable two ways: the one directly and principally, of which sort are meritorious works; and to this the Third Petition, Let thy will be done, hath relation. The other instrumentally, as it were helping us to merit; and to this the Fourth Petition, Give us this day our daily Bread, doth correspond. The means which doth conduce to eternal felicity by Accident, is by removing the impediments of our salvation. There are three of these impediments. The first i● Sin, which directly excludeth us out of the Kingdom of heaven; and therefore we seek to remove this by the Fi●t Petition, And forgive us our debts, etc. The Second is Tentation, which hindereth us in the observance of the divine will, against which the sixth Petition is ordained, And lead us not &c. The Third is present penalty, which Lindreth what is necessary for the sustenance of our life; against which the Seaventh Petition is ordained. Thus fare are the words of S. Thomas, or to this effect.    

AN EXPLICATION OF THE ANGELICAL SALUTATION, OR AVE MARIA.  

A Preamble to the Explication.  
Hail Marie, fall of grace etc. Although the name of Marie was not pronounced by the Angel, in this salutation, yet it is fitly inserted by the holy Church▪ both because we speak not now to the B. Virgin as being present with us in such manner, as the was then with the Angell● a● alsoe for that by this holy name we are excited to greater reverence and devotion, which the Angel stood not in need of Some do conjecture that the Angel did of purpose omit to express her name in this place, that he might style her with the new and admirable title Full of grace, reserving her proper name till à ●itter tyme. For he added à little after, Fear not Marie: when beholding her surprised with such exceeding bashfulness and humble modesty, he thought it requisite to call her in a familiar manner by her own name; thereby to embolden her to give audience, and answer to the rest of his embassage.  
Blessed art thou among women. These words were spoken both by the Angel, and by S. Elizabeth, not without mystery; t●at by this consent or accord of words, the holy Ghost might appear to be the author of born these salutations.  
Blessed is the fruit of thy womb jesus. These words were spoken by S. Elizabeth, except the holy name of jesus▪ which the could not pronounce, for that it was not then imposed. Nevertheless the holy Church doth with good reason express it in this place: both because no name can be more profitable unto us: for there is no other na●●, under heaven given to men, wherein we must be saved: as alsoe because no name doth sound more harmonious and sweet in the ears of the B. Virgin, nor consequently can be more proper to procure favour, which is observed in all sorts of prayer.  
Holy Marie Mother of God etc. These words, and the rest following were added by the holy Church; and as it is probably conjectured about the year of our Lord 431. when by the means of Pope Celestine the heresy of Nestorius (who denied the B. Virgin to be the Mother of God) was condemned in the Ephesine Council.   

Hail Marry full of grace, our Lord is with the.  
IN ancient times it was held à very great matter that the Angels should appear unto men, and esteemed exceeding much to his commendation, that had received them with reverence: but that an Angel should show signs of reverence to any man or woman, it was never heard of, until the Angel Gabriel saluted the B. Virgin saying, All hail, which signifieth, God save you, peace be with you, or rejoice.  
Three reasons may be given, why it was not meet that the Angels should in times past reverence men, but rather men reverence Angels. The first, because the Angels are replenished with the splendour of the divine grace, which is the reason that they ever appear with brightness and glory: but in men, if they participate any thing at all of this grace, yet it is very little, and ever for the most part accompanied with à certain obscurity. The Second because the Angels are familiar with God, and men are remote and estranged from him by sin. The Third because the Angels are pure Spirits, and men of à nature subject to corruption. Wherefore it was not convenient that the Angels should reverence any humane creature, until here might be found such an one, who did exceed them in these three qualities: and this one was the B. Virgin, and therefore the Angel saluted her with these words, H●●le full of grace: as if he had said, for this reason I yield re●erence unto thee, because I acknowledge, that thou dost excel me in fullness of grace. It is à probable opinion that the divine grace was in more ample measure infused into the soul of the B. Virgin, then into the brightest and most excellent Angel that is in heaven. Secondly he said Our Lord is with th●●, showing that the B. Virgin excelled him likewise in familiarity with God. For our Lord was present with her, as her son; but with him, as his lord 
Luc. ●  Neither was it ever said to any Angel as it was to her, That which of thee shall be borne holy shall be called the Son of God. and again, The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee. By which it appeareth that not only the son of God, but alsoe God the Father, and God the holy Ghost were present with her. O great dignity of which no Angel was ever held worthy I Thirdly she excelled him in purity, for she was not 
Cant. 4  only most pure herself, as the spouse witnesseth in the Canticles. Thou art all f●ire o my beloved, and there is no blemish in thee; but alsoe she did, and doth procure purity in others by her exemplar life.   

Blessed art thou among women.  
THree maledictions did sin bring upon mankind, from all which the B. Virgin was most free. The first was laid upon the woman, that with corruption she should conceane, with grief she should bear her burden, and with pain she should bring forth. But the B. Virgin conceived of the holy Ghost, bore and bred with comfort, and brought forth our Saviour with joy. Springing it shall spring (sayeth the Prophet) 
Isai. 35.  and shall rejoice joyful and praising. The second Malediction was given to the man▪ In the sweat of thy face thou shall ear bread: from which the B. Virgin was free, who attended to those things that appertain to our 
1. Cor. 7  Lord, that she might be holy both in body and Spirit. The Third Malediction was common to both sexes, vd●t, that 〈◊〉 should return to dust; and from this the B. Virgin was alsoe free: for we believe that he was raised after her death, and assumpted into heaven, which the holy Prophet foretold 
Psal. 131.  saying, A●ise Lord into thy rest, thou and the Ark of thy sanctification.   

Blessed is the fruit of thy womb jesus.  
IN the fruit which Eve did eat she sought for three things, and was defrauded of her expectation in them all: but the B. Virgin found in her fruit all she could desire.  
The First thing which Eve sought for in her fruit was that which the devil did falsely promise; vd●t; that she should be like unto God: but he lied▪ for she by eating that fruit was not made like but▪ unlike unto God: for by sinning his image in her soul was much defaced, and she estranged from God, and banished out of Paradise. But the B. Virgin the true mother of the living, and all that by her means do live in spirit, did and do experience this in the sacred fruit of her womb: for through Christ both she and they are made like unto God, We know (sayeth the Evangelist) 
joh. 1. c. 3.  that when he shall appear, we shall be like unto him.  
The Second thing which Eve expected was delectation, because it seemed good to eat; but alas it proved à bitter sweet: for she knew he self straightways to be naked, and had great serrow. But in the fruit of the B. Virgin we find sweetness and salvation, He that eateth my flesh hath life everlasting. 
joh. 6.   
The Third thing which Eve sought in her fruit was the delight in beholding it, because it was fair to the eye▪ but of this alsoe she was soon defrauded, when she considered with the eyes of her mind, that the beauty thereof 〈◊〉 false and deceitful. But the fruit of the B. Virgin was most beautiful to behold, as the Prophet witnesseth, 
Psal. 44,  Goodly of beauty above the sons of men▪ and most delightful to contemplate, as being the glory of the eternal Father, whom the Angels behold with excessive joy and admiration. Eve could not find in her fruit what she longe● for, neither can à sinner in any sin whatsoever. Let us therefore detest those false deceiving fruits which exteriorly appear fair and pleasant, but interiorly are full of corruption, and breed the worm of conscience: and let us seek in the fruit of the B. Virgin, the fullness of our heart's delight, in which truly and only it may be found.   

Holy Marie.  
MOst fitly was the name of Mar●e given unto her, for 〈◊〉 is by interpretation Stella mari●, that is, the star of the sea: and as those that sail by sea, are directed by the star of the sea unto their desired haven▪ so all Christians are directed by the B. Virgin ●arie unto eternal rest. Moreover, as that star doth send forth its rays without hurt to itself, so did the B. Virgin bring forth her son, the light of the world without prejudice to her Virginity. The rays of à star do not diminish the brightness of the star, neither did the Son of the B. Virgin diminish her integrity  
S. Bonaventure speaking of this holy 
pag 430 Lect. 1.  name of Marie hath words to this effect This most holy, most sweet, and most worthy name (sayeth he) was most fitly given to so holy, so sweet, and so worthy à Virgin: for Marie is by interpretation à bitter sea, or the star of the sea, Marie signifieth illuminated or illuminatrice, and Marie signifieth likewise Lady. Marie is à bitter sea to the devil, drowning his power and bruising his head against the rock, which is Christ. Marie is the star of the sea to men, guiding them through the turbulent waves of this world unto the celestial haven Marie is illuminated by the glory of her divine son. Marie is an illuminatrice to the Angelical spirits, by the glory wherewith she is so illuminated, and unto men by her exemplar life and exquisite virtues. And Marie is the Lady of all creatures, by being Mother to their Lord. O Marry thou bitter sea help us, that in true repentance we may become bitter totally. O Marry thou star of the sea help us, that we may be directed through the sea of this world spiritually. O Marry thou illuminatrice help us, that we may be illuminated in heaven eternally. O Lady▪ Marry help us, that we may be governed by thy direction and power filially.   

Mother of God.  
S. Thomas of Aquine sayeth, that in the 
3. p. q. 35. a. 4. sedcon.  Chapters of S. Cyrill approved by the Ephesine Council is read, I hat if any one do not confess Emanuel (which is God Amoungst us) to be God in very truth; and (which followeth) the B. Virgin to be the Mother of God, (for she carnally or according to the flesh conceived and brought forth the word of God made flesh) let him be Anathema, that is excommunicated. 
ad 1.  In the same Article be further sayeth, That although it cannot be expressly found to be affirmed in the holy Scriptures, that the B. Virgin is the Mother of God; yet is expressly found in them; that jesus Christ is true God, as in the first, and in the 20. chapped. of S. john: and that the B. Virgin is the Mother of jesus Christ, as appeareth in the first of S. Matthew: wherefore it necessarily followeth out of the words of the holy Scriptures, that she is the Mother of God. Moreover S. Paul teacheth, That Christ who is above all things God 
●d Rom 9  blessed for ●uer, is according to the flesh, of the jews: but he is not otherwise of the jews, then by the means of the B. Virgin, therefore he who is above all things God blessed for ever, is truly borne of the B. Virgin as of his Mother. Alsoe in the same Article he allegeth these words of S. Cyrill in his first 
●d 2.  Epistle. As the soul of man is borne together with its body, and is reputed to be one therewith; so that whosoever affirmeth, that à Mother is Mother of the flesh; but not Mother of the soul speaketh very superfluously: the like we conceive in the generation of Christ. For the word of God is borne of the substance of God the Father; but because he hath assumed flesh, it is necessary that we confess, that he is borne of a woman according to the flesh. Our of which words ●e concludeth, that the B. Virgin is called the Mother of God: not because she is Mother of the divinity, but because she i● Mother according to the humanity of the person having divinity and humanity.   

Pray for us sinners now, and at the hour of our Death. Amen.  
S. Thomas allegeth three reasons, why 
2. 2. q. 83 a. 4.  it should seem that we ought to pray to God alone. The first is, because prayer is an act of religion, and God alone is to be worshipped in that sort. The Second is, because it is proper to God alone to know our prayer, especially when we pray mentally. The Third is, because if we do pray to any of the SS. it is not but only in regard they are conjoined to God: but there are some that yet live in this world, and others that remain in Purgatory, who are nearly conjoined to God by grace, unto whom notwithstanding we are not to pray, nor consequently to the SS. in Paradise. Nevertheless this holy S● holdeth the contrary to be true: which he confirmeth by that of job, 
job. 5.  Call therefore if there be that will answer thee, and turn to some of the Saints. Next he explicateth the state of the question as followeth, We offer our prayer (sayeth he) to any one in à two fold manner: the one as to be fulfilled by him, the other as to be impetrated by him. In the first manner we offer our prayer to God alone: for that all our prayers ought to be ordained to obtain grace and glory: which God alone doth give, according to that of the Psalm, Our Lord will give 
Psal. 83  grace and glory. But in the Second mau●er we offer our prayers to the holy Angels and men: not that God may know our requests by them, but that our prayers may have their desired effect granted by their intercession and merits. And therefore it is said in the Apocalypse that 
Apocal. 83.  The smoke of the incenses of the prayers of the Saints, ascended from the hand of the Angel before God. This is clear alsoe▪ by the form of prayer used by the holy Church: for we beseech the blessed▪ Trinity to be merciful unto us; but we desire the Saints of what degree of glory soever to pray for us.  
Finally this holy S●. Answereth the former objections as followeth▪ To the first he sayeth, that we by our prayer exhibit religious worship to him alone, from whom we se●k● to obtain what we pray for: because in so doing we acknowledge him to be the author of all our good: but this we do not to them, whom we request to be our intercessors between him▪ and us. To the Second he saiet, that the dead (if we consider their natural condition) do: not know those things that pass in this world, and especially the interior motious 
12. Moral.  of the heart: but (as Simo Gregory affirmeth) that which is meet for the Blessed to know, conterning the things that are done in this: world, is manifested unto them in the: Word; yea the very internal motions of the heart: and indeed is doth exceedingly benefit their excellency to know such petitions as are exhibited unto them, whether they be made vocally or mentally; and therefore they do know the petitions we exhibit, God manifesting them. To the last objection he answereth, that those who are in this world, or in Purgatory do not as yet enjoy the clear vision of the Word, that thereby they might know what ●e think or say: and therefore we do not by prayer implore their suffrages: but of those that live, we ask by way of conference.  
Having showed that it is lawful to pray to Saints, and in what manner we ought to address our Petitions unto them, it will be needful alsoe to prove, that they both may and do pray for us; for otherwise if they neither could nor would interceded for us, it were in vain to implore their assistance. Concerning which S. Thomas above named frameth Five reasons, why it should seem, that the Saints now in glory neither may, nor do prey for us.  
The First is, because an act of any one is more meritorious for himself, then for others: but the Saints now in glory do not merit, nor pray for themselves, because they are constituted in the end, for which they were created; nor consequently do they pray for us.  
The Second is, because the Saints do conform their will perfectly to the will of God, so that they desire nothing but what God will: but that which God will is always fulfilled; wherefore it seemeth in vain that the Saints should pray for us.  
The Third is, because as the Saints in glory are in a more eminent degree than we, so likewise are those that are in Purgatory; because they cannot now sinne: but those that are in Purgatory do not pray for us, but rather we for them; nor consequently the Saints in glory.  
The Fourth is, because if the Saints in glory did pray for us, the prayer of the superior Saints would be of greatest efficacy: and consequently we ought not to implore the suffrage of the prayers of the inferior saints, but only of the superior.  
The Fift is, because the soul of Peter is not Peter: and therefore if the souls of the Saints did pray for us, whilst they are separated from their bodies, we should not entreat S. Peter, but his soul to pray for us; the contrary whereof the holy Church doth practise: and therefore it should seem, that the Saints at least before the resurrection do not pray for us.  
Notwithstanding this holy Saint doth hold the contrary to be true: which he confirmeth by that of the Maccabees, This is he that prayeth much for the people and for the whole City, jeremy the Prophet of God. Afterwards he explicateth the state of the question as followeth, S. Jerome (sayeth he) doth affirm that it was the error of Vigilantius the heretic, That whilst we live, we may mutually pray for one an other: but after we are departed this life, no man's prayer for an other is heard; especially since that the Martyrs do desire to have their blood revenged, and can not obtain it. But this opinion is altogether false: for since that Prayer exhibited for another doth proceed from Charity; by how much the Saints in the celestial country are of more perfect charity, by so much the more do they pray for us that are but upon the way to beatitude, and may have help by their prayer, and by how much they are more immediately united to God, by so much the more are their prayers of greater efficacy: for such is the divine ordinance that there should be re-infused of the excellency of the superior powers into the inferior, as of the splendour or brightness of the sun into the air. Whence is that of the Apostle concerning our Saviour, Going by himself to God, always li●ing to make intercession for us. And for this reason S. Jerome sayeth against Vigilantius, that if the Apostles and Martyrs being as yet vested with mortality, when they might be solicitous for themselves did then pray for others: how much more do they now after having obtained victory, crowns and triumph.  
Finally to the first objection he answereth that no beatitude is wanting to the Saints, who are in the celestial country, seeing that they are blessed, but the glory of the body, for which they do prey▪ but they pray for us, who are not as yet come to the last perfection of beatitude; and their prayers have power to impetrate from two causes, that is to say, from their own precedent merits, and the divine acceptance.  
To the Second he answereth, that the Saints do obtain by request, what God hath decreed to grant by means of their prayers: and they desire what they esteem is to be accomplished by their prayers, according to the will of God.  
To the Third he answereth, that although those that are ●● Purgatory be in à more eminent degree than we, in regard they cannot sinne; yet are they inferior to us, in so much as concerneth the pains they suffer: and according to this they are not in state of praying for others, but rather that prayer should be exhibited for them.  
To the Fourth he answereth, that it is the will of God that all inferior things should have help of the superior and therefore it is expedient not only to implore the assistance of the superior but of inferior Saints alsoe, for otherwise the mercy of God alone were to be implored. Howbeit it happeneth sometimes that devout prayer made to ā inferior Saint is most effectual; either for that this is performed with greater fervour, or because it is the divine pleasure thereby to manifest the holiness of that Saint.  
Finally to the Fift he answereth, that because the Saints in their life time have merited that they may pray for us: therefore we do invocate them by the names where with they were called in this world; by which alsoe they are best known unto us: and moreover to insinuate our belief of the resurrection, as it is read in Exodus, I am the God of Abraham etc. Thus fare are the words of this holy St. whose doctrine or rather the doctrine of the holy Catholic Church in this point of praying to Saint is very learnedly proved by Suarez in his second Tome de Virtute & statu religionis the tenth Chapter; where he answereth all the objections which seem to be of moment, that the devil hath ever suggested to any heretic: to which place of Suarez I remit the studious reader, for that it would be over long for me to recite his arguments, and authorities out of the holy Scripture, which he there setteth down at large.  
This may suffice for explication of this holy Prayer, wherein there is nothing contained (as may plainly appear) which is not either expressly taken out of the holy Scriptures, or deduced out of them by good consequence; except this last clause, which may well be warranted by the holy Scriptures likewise: as namely by the 48. of Genesis. the 32. of Exod. the 15. of jeremy. the 16. of S. Luke. the 2. Ep. of S. Peter. the 1. chap. the 5. 6. & 8. of the Apocalypse, & many other places, besides what I have here before set down in this my explication. Wherefore let those who are accustomed to recite this holy prayer be comforted, and confirmed in their pious devotion; and let our pretended Reformers blush for shame, and cease to impugn it with their false calumniations.  
S. Bernard hath this excellent sentence: 
Hom. 2. in Missus est.  If the winds of tentations arise, if you happen upon the rocks of tribulations, cast your eyes to the star, call upon Marie: in dangers, in distresses, in doubtful matters think upon Marie, invocate Marie: let her not departed our of your mouth, let her not departed out of your heart: and to the end you may the better obtain the suffrage of her prayers, endeavour to imitate the pattern of her conversation. & in another place, Wherefore (sayeth he) doth human frailty 
inserm: Signum magnum.  tremble to approach towards Marie? Let us embrace her footsteps (o my brethren) and with devout supplication let us cast ourselves at her blessed feet: let us hold her, and not permit her to departed until she hath given us her benediction: for she is powerful as being the fleece placed in the midst between the dew and the Ark, the woman between the sun and Moon. Marie is placed between Christ and his Church. Moreover the same holy Saint sayeth in another place, Dost thou fear to present thyself before the Father? he hath given thee jesus for thy Mediator: but perhaps in him alsoe thou mayest dread the divine Majesty, and desire to have an advocate to treat with him in thy behalf: have recourse to Marie.  
Saint Anselme affirmeth that if the Blessed Virgin to procure us pardon, shall show unto her dear son her breasts, wherewith she sometimes gave him suck, he will show his sacred wounds unto his eternal Father, and nothing will be denied us.   

Certain memorable say of S. james the Apostle, and divers of the ancient holy Fathers concerning this Prayer.  
S. Bonaventure in his mirror of the B. Virgin hath words to this effect, In this admirable salutation (sayeth he) there are contained five most sweet sentences, in which are insinuated unto us five most delightful commendations, or praises of the B. Virgin, (udzt) That she was most pure, most replenished, most secure, most worthy, and most profitable. First she was most pure, because she was with out blame; and therefore the word Aue was properly applied by the Angel, signifying thereby, that she 
Tom. 6. pa. 430. Lect. 2.  was free from all maledictions (of which there are very many mentioned in the holy Scriptures, which this S. reckoneth up, and she we● with exceeding perspicuity, how clear she was from them all) for so it was most meet the Mother of God should be; as Saint Anselme witnesseth, It was most meet (sayeth he) that the Conception of that man should be of à most pure Mother, and that she should shine with such purity, as greater cannot be imagined under God, unto whom God the Father had decreed to give his only Son, that he might be one and the same Son of God, and Son of man.  
Secondly she was most replenished with abundance of grace, Full of grace. She was truly full, and abundantly full, as Saint Anselme affirmeth saying, O woman full and more than full of grace, by whose excess and overflowing plenitude all creatures are bedewed, and recover life.  
Thirdly she was most secure by the presence of God, Our Lord is with thee. Saint Bernard sayeth, that not only our Lord the Son was with her, whom she clothed with her flesh: but alsoe our Lord the holy Ghost, by whom she conceived; and our L●rd the Father, who begat whom she did conceive.  
Fourthly she was most worthy, for the reverence due unto her person, Blessed art thou among women. The said S. Anselme seeming to be astonished at this benediction sayeth, O B. and more than B. Virgin, by whose benediction not only all creatures are blessed by the Creator, but even the Creator himself is blessed by this creature.  
Fiftly she is most profitable for the excellency of her offspring, Blessed is the fruit of thy womb. For she brought forth that most excellent and potent fruit which gave salvation to the whole world. Saint Anselme upon these words sayeth, By the fecundity of the B. Virgin, the impure sinner is justified, the condemned is saved, and the banished man is restored: for her happy childbirth redeemed the enthralled, cured the diseased, and raised to life the dead world.  
Saint james in his Liturgy hath words to this effect, Let us make commemoration of our most holy, most immaculate, most glorious, and most B. Lady Mother of God Marie, ever à Virgin; and of all the Saints and just men: that all of us may obtain mercy by their prayers and intercession. & à little after he addeth, Hail Marry full of grace our Lord is with thee etc. because thou hast brought forth the Saviour of our souls. It is meet we call thee truly B. ever B. Mother of God, more honourable than the Cherubins, and more glorious than the Seraphins, who hast brought forth the Word of God without corruption. O full of grace, all creatures, the companies of Angels, and generations of men do congratulate thee, who art à sanctified Temple, à spiritual Paradise, a glory to Virgins, of whom God assumed flesh; and our God is made à child, who is before all worlds. He hath made thy womb his throne, and thy bowels more large and ample, than the heavens. O full of grace all creatures do congratulate thee, Glory be to thee.  
Saint Chrisostome in his Liturgy sayeth; It is truly meet and just to glorify thee the Mother of God, and ever most blessed, and altogether incontaminate Mother of God, more honourable than the Cherubins, and more glorious than the Seraphins, who didst bring forth without corruption. We magnify thee the truly Mother of God. Hail Marry full of grace etc. because thou hast brought forth the Saviour of our Souls.  
S. Augustine affirmeth, that the Angel descended from heaven, sent by God the Father to give the beginning to our Redemption, by saluting B. Marry, Hail full of grace our Lord is with thee. She is therefore filled with grace, and the fault of Eve evacuated: the malediction of Eve is changed into the benediction of Marie. & after he hath leardnedly handled the rest of the words of this holy salutation, he addeth, O blessed Marie, who is able worthily to repay thee thy due of thanks, and renown of praises, who hast succoured the perishing world with thy peerless assent? what praises can human frailty render unto thee, who with thy sole commerce hast found out the way of recovery. Accept nevertheless our thanksgiving of how small value soever, or how fare soever inferior to thy merits: and when thou shalt receive our desires, by thy prayers excuse our faults. Admit our prayers into thy holy place of audience, and bring us bacl the Antidote of reconciliation. Accept what we offer, return what we request, excuse what we fear. By thee we hope to have pardon of our offences, because thou art the sole hope of sinners; and in thee most blessed is the expectation of our rewards. Holy Marie secure the afflicted, help the weak minded, cherish those that weep, pray for the people, be à mean for the Clergy, make intercession for the devout feminine sex, Let all feel thy assistance, whosoever do celebrate thy commemoration, Let it be thy care to pray incessantly for the people of God, who hast deserved to bear the Redeemer of the world.  
Saint Ambrose upon the 2. of Saint Luke sayeth, That she alone is fitly styled to be full of grace, who alone did obtain that grace which none other had ever merited, (udzt) that she should be filled with the author of grace.  
Saint Athanasius a so upon Saint Luke sayeth, That since he is King, Lord, and God, who is borne of the B. Virgin; the Mother that bore him, is properly and truly esteemed Queen, Lady, and Mother of God. This new Eve is styled the Mother of life, wherefore we call her again and again, and always, and every way most blessed. We cry unto her, be my●ndfull of us most holy Virgin. Hail full of grace our Lord is with thee; The Hierarchies of all the Angels and men do promulgate thee. Blessed art thou among women, and blessed is the fruit of thy womb Mistress, and Lady, and Queen, and Mother of God intercede for us.  
Petrus Chrisologus Archbishop of Ravenna sayeth, That an Angel did treat with Marie concerning Salvation, because an Angel had treated with Eve concerning Ruin. & in another place he sayeth, She is truly blessed, who was greater than heaven, stronger than the earth, and more spacious than the world: for she contained God, whom the world is not able to contain, she bore God who beareth the world, she brought forth her Creator, and nourished the nourisher of all the living  
Fulgentius Ruspensis in à Sermon in the praise of the B. Virgin hath these words, When (sayeth he) the Angel pronounced All Hail, he gave her a celestial salutation: when he said Full of grace, he shown that the indignation of the first sentence was fully excluded, and the full grace of benediction restored: when he said Blessed art thou among Women, he expressed the blessed fruit of her Virginity; in virtue whereof all women, but especially those who shall persever in Virginity, may become blessed. Eve was accursed, whom we believe to have passed to the benediction of glory through Marie. Come therefore all you that are Virgins to the Virgin, Come all you that conceive to her that conceived, Come all you that bring forth to her that did bring forth, Come all you that give suck to her that gave suck, and you little young maids come alsoe to her that was à little young maid: for the B. Virgin Marie hath for this cause undergone in our Lord jesus Christ all these courses of nature, that she might be able to comfort, and assist all sorts of women, that should have recourse unto her.  
It will not be needful that I insist any longer upon this subject, for that the studious reader will find nothing more frequent in the writings of most of the ancient Fathers: and therefore I will only set down two examples which may be à means to confirm such as exercise this devotion towards the B. Virgin, and encouradge others to the like office of piety.  
In the first Tome of the flowers of examples is related out of divers grave authors, that à certain venerable Archbp of Canterbury returning from the court of Rome did take up his lodging in the famous and Princely Monastery of Saint Bertin in the City of Saint Omers of the holy Order of Saint Benedict: and the day following was conducted into the Chapter house; where he made à speech to the Religious: in which amongst other remarkable things he declared unto them, that when he was at Benenentum he understood of à certain Religious man who was accustomed to recite daily Five Psalms in the honour of the B. Virgin, which began with the five letters of her name. The Psalms were these Magnificat, Ad Dominum, Retribue, In convertendo and Ad te levaui, before every one of which he said the Angelical Salutation or Aue Maria. There was present at this Sermon one joseius à Monk of the said Monastery of S. Bertin, who gave diligent attention to what was said, and did from that time daily when he had ended Matins recite the said Psalms in the manner above said. It happened one night about the feast of S. Andrew the Apostle, that the rest of the Religious rising to the night office, the said joscius was absent. The Subprior therefore looking about the Choir (as the manner is) to see who was absent, perceived him wanting, and went strait to his chamber, and found him dead: whereupon returning to the Choir he called together the Religious, and brought them to their deceased Brother; where after they had uncovered his face they beheld this wonderful spectacle, Five Rofes did issue out of his face, one whereof sprung out of his mouth and tongue, one out of each eye, and one out of each nostril. There former sorrow therefore being changed into excessive joy at the sight of this so great à miracle, they carried him into the Choir, and laying him with his face open, they again more curiously veiwed the said Roses, and found the word Maria written as it were in the Rose which issued out of his mouth: whereupon they kept him unburied Seven days, in which space three Bishops and very many of the Clergy & Laiety beheld this admirable work of God. This happened about the year of our Lord 1162. Leo being Abbot of the said Monastery, and Theodoricus Earl of that I rovince.  
Cantiprat in his second Book of the Universe, relateth à wonderful miracle not unlike to the former of à certain ancient soldier, who being admitted into the Noviship in à Monastery of Cistercians, proved so indocible; that he could not be brought to learn our Lord's Prayer: wherefore his Master endeavoured with much labour to reach him the Angelical Salutation, which likewise proved so difficult à task unto him, that he could not after much time and industry retain in memory any more of it, than these words Aue Maria gratia plena Dominus tecum. These words therefore by advice of his Master he volued and revolved and ruminated in all places, yea even at meal time: and at length by long continuance conceived so great sweetness in them, that the sole memory of the Mother of God did possess his heart and mouth in what business soever he was imploved. Some years being passed in this devotion, this holy man exchanged this life for à better, and being buried in the Church yard, shortly after there grew out of his grave à tree of such à sort of wood which was not usual in those parts, in the leaves where of were engraven in golden letters Aue Maria gratia plena. The Bishop of the Diocese having notice given him hereof by the Abbot of that Monastery, came to the grave accompanied with à great multitude of people; and after he had veiwed the said tree, caused some to dig about it, and found that it took root in the mouth of the said holy man. The said tree having as it should seem performed the office for which it grew (udzt) to give testimony of the sanctity of that holy man, and how gracious the B. Virgin is to such as are devoted unto her as alsoe how pleasing it is to almighty God, that we honour his blessed Mother, did whither and consume in the sight of them all then present, like as the ivy tree we read of in jonas the Prophet. Wherefore by this holy Prayer let us often renew in our memory the benefit of our Redemption, which began with this holy Salutation: and let us beseech her who was, is, and ever shall remain most gracious in the sight of God, to be our advocate and patroness in our greatest extremities.   

A prayer appointed by the holy Church to be said before the divine office.  
OPen my mouth (o Lord) to praise thy holy name, cleanse my heart from all vain perverse and impertinent thoughts, illuminate my understanding, inflame my affection, so that I may be able to recite this office worthily, attentively and devoutly, and may merit to be heard before t●e face of thy divine Majesty, through Christ our Lord. Amen.   

Pope Leo the X.th to such as after the office shall devoutly recite the ensuing Prayer hath granted pardon of all the defects and faults contracted out of human frailty in the performance thereof.  
TO the sacred and undivided Trinity; to the humanity of our Lord jesus Christ crucified: to the fruitful integrity of the most Blessed and glorious Virgin Marie; and to the generality of all the Saints be sempiternal praise, honour, virtue and glory from all creatures, and to us remission of sins for infinite worlds of worlds. Amen.  
And blessed be the bowels of Marie the Virgin which bore the son of the eternal Father, and blessed be the breasts that gave suck to Christ our lord Pater noster, etc. Aue Maria etc.   

A prayer to be said after the office of the B. Virgin approved by Pope Pius the fift of that name.  
Receive (most mild God) for the prayers and merits of B. Marry ever à Virgin, and of all the Saints the office of our service: and if we have done any thing praise worthy, behold it propitious; but what hath been negligently performed do thou benignly pardon, who livest & raignest in perfect Trinity for all worlds of worlds. Amen.   

An other Prayer or oblation before the divine office.  
Ludovicus Blofius declareth, that it was 
Moni. spi. c. 3.  revealed to S. Mecthild, as à most grateful thing to God, that those who are about to recite the Canonical hours do unite them with the prayers of our Saviour. For (sayeth he) by this means they will be reputed one exercise with his, like as à small quantity of water mixed with à great Vessel of Wine is no more reputed water: and therefore he adviseth such to recite this short Prayer to that end.  
O Lord in union of the perfect attention, wherewith thou upon earth didst offer praise to thy eternal Father, I desire to perform these hours.   

Another prayer or oblation after the divine office.  
Benign jesus I with humble confidence recommend all that I have here undevoutly done in thine and thy dear Mother's praise to thy sweet heart, there to be rectified and perfected. I offer it in union of that immense love, wherewith thou didst accomplish the admirable work of our Redemption, desiring that it may redound to the eternal praise of thy holy name, to the increase of glory of thy immaculate Mother, to the increase of glory of my Angel Guardian, and all the Angels and Saints, and in particular of N. N. and to the soul's health of all the living and of the faithful departed according to thy holy will. Amen.    

HERE BEGINNETH THE EXPLICATION OF THE OFFICE.  
Having now by God's grace performed one part of what I promised in my Preface to this work, I will proceed to the other, and explicate according to my poor talon every part of this holy office, as they occur in their several order: wherein if I seem over tedious, I desire it may be imputed to the care I have taken to make all things clear and plain, suitable to the capacities of them, for whose sake I have spared for no pains to procure their comfort and satisfaction.  

The two first Verses.  

O Lord thou wilt open my lips,  
And my mouth shall show forth thy praise.   

O Lord intent unto my help,  
Lord make haste to help me.   
IN the Roman Breuiarie which is 
Lib. 2. offic. Eccles. cap. 6.  used by the secular Clergy, these Verses are placed as they are here in this office of the B. Virgin. Which Hugh of S. Victor sayeth was so ordained because in Compline we have recommended ourselves to God, and shut up our mouths; remaining every one as it were at rest in our sepulchres attending to God alone, unto whom we need not words to express our affections: but now for that we again convert ourselves to praise him with our lips, we beseech him to open them. This form of prayer is very ancient as may appear by the book of the jews entitled Berachoth, where it is declared that the jews did usually recite the verse, O Lord thou wilt open my lips etc. before all and every of their prayers.  
Notwithstanding our holy Father S. Benedict prescribing à form of the divine office for all such as wage spiritual war under his holy standard, placed the second verse O Lord intent etc. in the forefront of the office, and appointed the first verse to be repeated three times afterwards. The reason which seemed 
In Rationa. li. 5. c. 2. num. 8.  to move him thereunto, is set down by Durandus (udzt) because we are not able to open neither our heart, nor our mouth to praise almighty God with out aid from him: which reason agreeth with that of the Apostle, No man can say 
1. Cor. 12.  our Lord jesus Christ, but in the holy Ghost. Both these ways are very good and approved by the Sea Apostolic: and by both of them we desire that we may be assisted by God's grace to begin and prosecute our prayer to his honour; for without his aid (as S. john sayeth) we can 
joh. 15.  can do nothing: and moreover that he will be pleased to repel the deceits of the evil enemy; for as the Gloss well 
In Psal. 69.  noteth, when we set ourselves to pray, then do the devils chiefly go about to molest us, like to flies which corrupt the sweetness of an odoriferous ointment.  
Abulensis, Durandus, and others do affirm that the holy Church in prescribing 
In 10. num. loco cit. n. 7.  the beginning of t●e divine office, and the beginning of Compline (by which hour the office is consummated) doth imitate the custom which we read of Moses, who when the Ark was lifted up said Arise Lord, and be thy enemies 
Li. num. cap. 10.  dispersed, and let them fly that hate thee from thy face. & when it was set down he said Return Lord to the multitude of thy host of Israel. By which form of prayer Moses did beseech God who seemed before as it were to rest with the Ark and Camp of the Hebrews, to arise and direct them on their way, and by his omnipotent power to disperse and put to flight their enemies, which were upon the frontier on all sides: and afterwards when they fixed their tents, that he would convert himself unto them, that they might remain in safeguard under the shadow of his wings. But what reason soever moved the holy Church thereunto, it is certain, that those Verses in the beginning of the office, and in the beginning of Compline, being pronounced with sincere affection and confidence in God's goodness, are of weary great power to profligate the evil enemies, and frustrate 
Colla. 10. c. 10. Tom. 3. in 16. Iun●.  their machinations; as doth appear by what may be read clegantly expressed in Cassian and Surius, unto whom for brevity sake I remit the studious reader.   

Glory be to the Father, and to the Son, and to the holy Ghost etc.  
AFTER the divine assistance hath been thus implored, this Hymn of glorification doth follow in good order as à thanksgiving, confiding that our Lord hath heard and granted our petition, Our Lord hath heard the desire of 
Psal. 9 Psal. 144.  the poor (sayeth the Prophet) he hath heard the preparation of their heart. & in another place, He will do the will of them that fear him, and will hear their prayer. When therefore this Hymn is recited it is the custom to bow down and adore God then and there present, for the Prophet affirmeth God is near to all that 
Ibidem.  invocate him.  
S. Jerome in his Epistle to Pope Damasus which is registered amongst the acts of the said Pope in the first Tome of Counsels did desire him to ordain, that this Hymn might be recited at the end of every Psalm in the divine office; that so the faith of Three hundred and eighteen Bishops in the Nicene Council might be declared by his voice alsoe: which was accordingly performed by the decree of the said Pope in à Council held at Rome. Some are of opinion that this Hymn was composed by the said Nicene Council to distinguish 
li. de Sp. Sancto c. 29.  thereby the true believers from the Arians; but S. Basill affirmeth, that the author thereof is not certainly known. Baronius sayeth, that this Hymn was used 
Tom. 4. in A. D. 382.  even from the time of the Apostles (which may be confirmed by the Litburgy of S. james, where the Priest coming to the Altar beginneth with these words, Glory be to the Father and the Son and the holy Ghost, three and one) & that it was recited by the oriental Church at the end of their Hymns, as now it is in the Hymns of the divine office which were composed for the greatest part by S. Ambrose in imitation of the 
lib. 9 Confess. c. 1. li. 4. de oratione c. 2. ●. 10.  said hymns of the oriental Church, as S. Augustine affirmeth.  
Suarez sayeth that the holy Church was moved by the especial providence of God to institute, that the confession and glorification of the B. Trinity by the accustomed Hymn Glory be to the Father, etc. should be added to the end of every Psalm: because (sayeth he) the use of the Psalms was of greater antiquity than the law of grace, and by this means they do participate the proper perfection thereof, and become complete and consummate.  
Cornelius à Lapide dilating upon these words of the Apostle, For of him, and by 
Rom. 11.  him, and in him are all things, to him be glory for ever, Amen. doth expound this hymn of glorification in favour of such who repeat it often. Glory (sayeth he) be to the Father, of whom all things are as of the prime origine; Glory to the Son, by whom all things are made as by wisdom, and men redeemed as by their mediator. Glory to the holy Ghost, in whom are all things as it were in à bond and consummation. Glory to the Father of whom is all paternity in heaven and upon earth, Glory to the Son by whom is all filiation, Glory to the holy Ghost in whom is all holiness and sanctification. Glory to the Father of whom is eternity, Glory to the Son by whom is all form & beauty, Glory to the holy Ghost in whom is all felicity and fruition. Glory to the Father of whom is all unity, glory to the Son by whom is all equality, glory to the holy Ghost in whom is all love and concord. Glory to the Father of whom is all pow●r, glory to the Son by whom is all wisdom, glory to the holy Ghost in whom is all goodness Glory to the Father who created me, glory to the Son by whom I am redeemed, glory to the holy Ghost in whom I am justified. Glory to the Father who hath predestinated me, glory to the Son by whose precious blood I am washed, and made clean, glory to the holy Ghost in whom I shall be glorified for ever. Amen.   

Alleluia.  
NEXT in order followeth the Angelical Hymn Alleluia which is song from Easter until Septuagesima not without good reason: for holy David 
Psal. 146. Psa. 99  exhorteth, To our God let there be à pleasant and comely praise. & again, Make ye iubilation to God all the earth serve ye our Lord in gladness: enter ye before his fight in exultation. And this hymn signineth praise God with à heart dilated through excess of joy. The holy Church therefore (because we ought never to surcease from praising God, Noah not then when we recount the miserable estate of man by the fall of our first parents) hath ordained that in lieu of this hymn of exultation, the verse, Praise be to thee ● Lord King of eternal glory, shall be recited from Septuagesima until Paster, which is à time of mourning and penance. 
li. 2. de Ritibu● c. 20.  Stephen Durantus disputeth this question at large, why the holy Church should omit Alleluia from Septuagesima, and yet place in lieu thereof à praise which seemeth equivalent thereunto? & after many solutions at length he answereth with S. Thomas, and the Gloss upon the ninth of the Apocalypse, that this Hymn Alleluia besides the ordinary praise doth insinuate à iubilation which cannot be expressed in words.  
Leo the 9 sayeth that these two Hymns 
Cap. de Consecr. Hi. duo. Dist. 1.  only are mentioned in the New Testament to have been song by the Angels, that is to say, Alleluia, and Gloria in excelsis; both which are intermitted in Septuagesima, to show that for the sin of our first parents we are banished from communicating with the Angels in jubilation: which Adam in the state of innocence did enjoy; as S. john Damascene 
li 2. de Paradis.  affirmeth in these words, Adam in body was delighted in the terrestrial paradise, but in mind he was present with the quires of Angels in the paradise of holy spirits. The same alsoe in effect S. Gregory the Great affirmeth in his Dialogues, 
Dialog. 2.  to wit, that man in paradise was accustomed to enjoy the words of God, and to be present with the blessed Angeliall Spirits in purity of heart, and height of contemplation. But we alas do now 
Psal. 64.  sit and weep in Babylon of this wretched life, and upon the banks of the rivers thereof, whilst we remember that Zion, where the Prophet sayeth An hymn becometh God. 
Wisupra. ●   
S. Leo above named giveth this reason why Alleluia is intermitted for nine weeks precisely, and reassumed in the tenth week. There are (sayeth he) nine quires of Angels and the tenth choir sell by the sin of Pride, and thereby disturbed the joy of the rest, until Man was created to supply their number: but when he fell alsoe by disobedience, they were again greatly discomforted until our Saviour's birth; at which time they began to reassume their song of joy, and afterwards at his Resurrection and Ascension together with those blessed souls which accompanied him unto his throne of glory, they conceived full hope that their number should be made complete and their praise perfect.  
S. Augustine sayeth, that although this 
Li. 2.  Hymn might be interpreted both in 
de doctrina Christiana c. 10.  Greek and Latin, yet it hath remained entire, because it relisheth best in its own original, to wit in the Hebrew. Whosoever out of curiosity shall desire to so more of the signification of this Hymn, let him peruse the 137. Epistle of S. Jerome to Marcelia, where he may receive satisfaction.   

The Inuitatorie verse.  
IN the divine office the Inuitatorie verse is usually varied according to the nature of the office appointed for each day, and it is thus defined by Peter Damian 
Tom. 3. c. 7.  in his book entitled Dominus vobiscum. The Inuitatorie (sayeth he) is that by which the communion of the faithful is invited to the praise of God. Concerning which you must note that the communion of true believers be they scattered abroad in never so many several countries, do yet make but one mystical body, whereof Christ is the head: in whom they may and do meet together in spirit in the divine praises by the feet of their souls, which are the affections; and in this sort they are invited to come and join with us in the praise of almighty God.  
S. Augustine affirmeth, that if two just 
In Psal. 94.  men be placed one in the East, and the other in the West, yet may they truly be said to be together, because they are both in God: but although à just man and à wicked man be linked in one chain, yet are they fare à sunder, for the one by loving iniquity hath separated himself fare from God, and the other by loving God is nearly adjoined unto him: and if two such should praise our Lord, by their voice that would be verified on the part of the vicked man, which isaiah the Prophet writeth This people 
isaiah 29.  honoureth me with their lips, but the heart is fare from me.   

The argument and division of the Inuitatorie Psalm which is the 94. in number.  
THe Prophet doth invito all men that love God to come and rejoice, and praise our Lord with him. Secondly he assigneth divers reasons to move them thereunto. Lastly he exhorteth them, that when soever or in what manner soever God almighty shall be pleased to reveal his will unto them, that they give diligent attention thereunto, and put it in execution without delay: lest being disobedient to his holy inspirations, they receive the same sentence with our fore fathers in the desert, where of Six hundred thousand men fit to bear arms only two (udzt) joshua and Caleb did enter to possess the land of promise.   

The explication of the Inuitatorie Psalm.  
COme all you that believe in the true God, in what part of the world soever you reside, come in spirit by the feet of your affections Let us rejoice, not as vain worldlings do, whose greatest delights end in sadness, but To our Lord the Creator and conserver of us all. Let us make iubilation to God our Saviour, let us express with our voice to God our protector, our Saviour, and tower of refuge what we conceive towards him in our hearts, but want words to explain. Let us prevent his face in confession, Let us hasten by thanksgiving, and attributing all our good unto him to prevent him, lest he come, and taking us unprovided to receive him, do justly tax us with neglect and slothful ingratitude. Let us upon the first touch of his divine grace accuse ourselves & condemn the evil we have done, that when he shall come, he may find something to approve and like well of, but nothing to condemn or cause his displeasure. And in Psalms let us make iubilation t● him, and in spiritual songs let us express our intime thoughts and affections.  
Let us do this first Because our Lord is à great God, not like the Gods of the Gentiles which are framed of gold and silver by the hands of men, hau●ng mouths and cannot speak, ears and cannot hear, feet and cannot walk, but God who is of himself from all eternity, and who is so great à God, that he maketh Gods, not Gods by nature but by grace, for he hath given power to those that believe in his name to be the Sons of God. And he is alsoe, à great King above all Gods, for he exerciseth acts of sovereignty not only over all the former false Gods, and those that are Gods by grace, but alsoe over all Kings, Princes, and judges of the earth, who are called Gods by participation of his divine authority. Our God infinitely surpasseth all these denominative Gods in greatness: and therefore with good reason ought we to make iubilation unto him. as alsoe, Because he repelleth not his people, although he seem to be angry with them for à time, pern●tting great afflictions to fall upon them, and seeming to neglect their petitions, when they call to him for relief: for indeed he is so benign and merciful, that he cannot utterly abandon them, or refuse to receive them, when they recurre unto him by true contrition and confidence in his goodness and clemency, but will convert all to their benefit. Nevertheless he may seem since to have repelled the jews, who were then his sole elected People: but indeed he hath not repelled any of them, but such as would by no means be won: for the residue being many thousands of both sexes, who would hearken to his voice, were received to mercy by his only Son Christ jesus, who was the angular stone that joined the two walls of the jews and Gentiles in one. The chaff only was repelled, but the good corn laid up in the graneries. His dominion is not limited within the land of Israel, but is extended to the uttermost confines of the earth. Because in his hands, in his power, are the ends of the earth, and he beholdeth the heights of the mountains, not only the highest places of the earth, but alsoe the Emperors & Rulers of the earth. These high mountains for a time did oppose his Church, and endeavour to root out the Christian faith, but shortly after they humbled themselves under his mighty hand.  
Moreover let us rejoice to our Lord, Because the sea is his, and he made it, and placed limits thereunto, which it shall not overpass: & his hands form the dry land and made it fit for habitation, Come let us adore, & fall down before God, for he regardeth those a fare of that are high in their own conceits, but he beholdeth the humble with a gracious aspect. Come therefore with reverence and submission all you, whose sins have made you remote from God, come with humble, but yet firm confidence in his mercies, Let us weep before our Lord that made us, Come securely, for he will not contemn the work of his hands, which he hath form to his own image and similitude. Since that we burn inwardly, and are scorched with the conscience of our offences, it is meet that with floods of tears we seek to extinguish those flames. Alas such is our wretched state that we can blemish and defile the sacred image of God in our souls, but we are altogether unable to restore it to its primitive lustre and beauty with out the help of him that form it. Come therefore, let us humble ourselves in his presence, and deplore the lamentable estate whereunto we have brought ourselves through our manifold iniquities, and then we may be confident of pardon: for he hath said, he will not despise an humble and contrite heart. He is both willing to remit all how exorbitant soever, and powerful to effect his will, Because he is the Lord our God, and we are his people, and sheep of his pasture. In the text of the holy Bible the last part of this clause is placed in this order, And we the people of his pasture, and sheep of his hands: upon which words S. Augustine in his explication of this Psalm sayeth, Behold how elegantly the Prophet hath changed the order of these words, placing them as it were improperly, that we might understand those to be the sheep which are the people. For he sayeth not the sheep of his pasture, and the people of his hands, which might seem to suit better with those words, because sheep do properly belong to the pasture: but he sayeth, the people of his pasture, to show thereby that the people are his sheep; for there are sheep which we buy, but not which we have made. He had said before, let us fall down before him that made us, and therefore he fitly termeth us here, the sheep of his hands; for no man can make himself sheep. He may buy sheep, or have sheep given him, or may come by them by stealth, but our Lord made us: wherefore we are the people of his pasture, and sheep of his hands, which he of his ineffable goodness hath vouchsafed to make unto himself.  
Our Saviour sayeth My sheep hear my 
joh. 10.  voice. If therefore you will be his sheep, To day, that is, every day whilst it is said to day, for the day here mentioned shall endure until time shall cease, If you shall hear his voice, that is, come to know his will either by the lawful preachers of his holy word, or by reading the holy Scriptures or the writings of the holy Fathers, or by his interior motion, or otherwise in what manner soever he shall please to manifest his will unto you, Do not harden your hearts, be not disobedient to his gracious invitation and call, but receive it thankfully, and put it in execution without delay. The 
Hebr. 4.  Apostle did exhort the Hebrews by these words to embrace the doctrine of Christ, showing that the day was then come, whereof the Prophet spoke so many years before. For (sa●eth he) if jesus, that is, joshua had given them rest, the Prophet would not have mentioned another day. In times past our Lord spoke unto his people by the mouth of Moses and other his holy Prophets, but now in the law of grace by his only Son Christ jesus. Let us therefore mollify our hearts, let us not be As in the provocation, according to the day of the tentation in the desert, at the waters of contradiction and other places in the desert, Where (our Lord sayeth) your fathers tempted me, proved me and saw my works. They doubted in their hearts whether I we●e of power to give them food, defend them from their enemies, and bring them to the land of Promise, but they experienced me by my wonderful works to be the only true God. What should move my people to be so incredulous and obdurate? What could I have done more to show my love unto them, then that I have done? I brought them from Egypt where they were oppressed, I dried à passage in the red Sea, that they might pass without difficulty, & drowned their enemies in their sight, I went before them in form of à cloud by day, and like à pillar of fire by night, I fed them with Manna for Forty year's space, in all which time neither the garments they wore, nor their shoes were the worse for wearing.  
Forty years was I nigh to this generation, guiding them, teaching them, working wonders amongst them, and experiencing always to win their hearts, And said, by my Angel to Moses, & by him to them, These always err in heart. They err not through ignorance, they know what they ought to believe, what they may lawfully desire, and what to do to please me; but they will not know. I have often instructed them in my ways by my servant Moses; But they have not known my ways, that is, they have disliked & would not approve of my ways: and therefore all remedies failing, I have sworn to them in my wrath. We must not conceive by these words that the passion of anger is in God, but only that he swore to proceed to punish them, as if he had been possessed with anger and wrath against them, for S. Thomas sayeth, Anger is attributed to God metaphorically. If they shall enter into my rest, that is, into the land of Promise, I will cease to be that I am; as I live, they shall not enter for their incredulity. These oaths are virtually included in the former words, which do seem to be spoken by the figure Aposiopesis, wherein something is not formally expressed, which yet is virtually included in the sense of the words.  
By the place of rest here mentioned is signified eternal happiness, for the land of Promise was à figure of the celestial country. It is not here expressed who shall enter into that rest: but in the book of Numbers we read that our Lord 
Num▪ 14.  said, My servant Caleb, who being of another spirit hath followed me, him will I bring into this land, and joshua, and the little ones, whom they said should be à prey to the enemies. By joshua and Caleb may be understood the small number of the jews, who filled with the spirit of God, did follow the doctrine of our Saviour; and by the multitude of those little ones the fullness of the conversion of the Gentiles, whom the holy Church brought forth in the last age: little ones indeed, because they entered by the gate of humility. The Apostle speaking of the 
Rome. 11.  Gentiles sayeth, that they were wild olives, & were taken and grafted in some of the oline branches which were broken, and so made partakers of the root and fatness of the olive. The faithful therefore of the jews w●ich are signified by the boughs of that olive which were not broken, & all true Christians who shall persever in the union of the Catholic Apostolical doctrine, who are meant by the wild olives which were inserted into the olive tree, these shall enter into that place of rest. We hope alsoe that those broken branches shall again be reunited to the natural olive towards the end of the world.  
Behold à Psalm full of joy and sweetness, à Psalm apt to inflame à pious soul with the fire of the holy Ghost. It importeth us to sing or recite it in the beginning of the morning office with all attention and spiritual fervour, that so by beginning the work of God with ardour, we may pass the rest of the day with profit Let us therefore do that whereunto we are invited in this present Psalm; and when we rise to the morning office, let us begin with couradge and alacrity, let us banish from our hearts all vain thoughts & impertinent fancies, let us carefully busy our hearts with God alone, saying to ourselves in our interior, or to such as are present, Come let us exult to our Lord etc. and with à recollected and amorous mind, let us put in practise those most noble acts, whereunto this Psalm doth invite us, which are these that follow, (udzt) To exult and make iubilation to our Lord, To prevent ●is face in confession of praise, and confession of our sins with tears of contrition, To fall down before him, and adore our maker.   

What is understood by Hymns Psalms and Canticles.  
AFter the Inuitatorie Psalm followeth an Hymn, by which is signified that the mind being now inflamed with the divine love, cannot contain itself any longer, but must needs break forth into à more sweet expression of its interior affections. An Hymn may be thus defined, an Hymn is à Poem declaring certain works of God & benefits showed towards mankind. or thus, An Hymn is à Poem recounting the virtues and praise worthy actions of the holy Saints, or exhorting us to amend our lives. The use of Hymns is most ancient. S. Jerome affirmeth that all the Psalms of David before or after which Alleluia is placed, are properly termed Hymns. Which words agree with that of S. Matthew, where he 
Math. 16.  sayeth, that our Saviour and his disciples after they had recited an Hymn went forth; which Hymn consisted of divers Psalms, as hath been said in our second. Chapter of this work. In the primitive Church the use of them was weary frequent as may appear by divers of the Epistles of S. Paul, as namely by the first to the Corinthians the fowerteeneth, the first to the Ephesians, and the third to the Collossians. Philo judaeus sayeth, that 
lib. de vita contemplativa. De divinis nominibus c. 4. Ibidem ca 3.  the disciples of S. Mark did not only contemplate, but alsoe compose Canticles & Hymns in the divine praise; and S. Dionysius maketh mention of one Hierotheus his instructor in the sacred letters, whom he affirmeth to have composed hymns, some of which he setteth down; and moreover, that he the said Hierotheus together with the Apostles did set forth the divine praises at the funeral of the B. Virgin mother of God, which words Necephorus expounding sayeth, that 
〈◊〉 22.  they recited Hymns.  
The Hymns which are used in the divine office were for the greatest part composed by S. Hilary, S. Ambrose, and S. Thomas of Aquine. Yet our holy Father S. Benedict in divers chapters of his Rule 
c. 9 12, & 13.  in stead of the word Hymn hath the word Ambrosian by which it may be gathered, that the Hymns used in the divine office in his time, were principally if not altogether composed by S. Ambrose. If we have regard to the signification of the words, there is small difference between an Hymn, à Psalm, and à Canticle. Yet the holy Fathers do use these words diversely; for by the Psalms they seem to understand those which David composed to be song to the harp and other musical instruments: by the Canticles those Ten Canticles which are taken out of the other books of holy writ, and appointed to be song at Laudes, Vespres, & Compline; Seven whereof are taken out of the old Testament, and the rest out of new: and finally by Hymns are understood certain Odes composed in the divine praise by Ecclesiastical though not Canonical writers. Those that are desirous to read à more exact narration of the difference between these three words, may find them sufficiently discussed in the Commentaries of S. Jerome upon the fift of S. Paul to the Ephesians, in the Prologue of 
lib. 3.  S. Hilary to his explication upon the Psalms, and in the Preface of Euthimius to the Psalms, whereunto for brevity sake I refer the studious reader.   

Why the holy Church hath made choice of the Psalms of David to be recited in the divine office, rather than other parts of the holy Scriptures.  
Cardinal à Turre Cremata upon the 
Tract. 75. in c. 18. Regulae S. Bened.  Rule of our holy Father S. Benedict doth set down Eight reasons which may seem to have moved the holy Church to make use of the Psalms of David in the divine office, rather than the other parts of the holy Scriptures.  
The First is, because sinners by reading of the Psalms are wonderfully excited and animated to do penance, when they behold David chiefly celebrated in the Church, who by penance became so great à Prophet, and more illuminated by the spirit of God, than any of the rest of the Prophets: of which opinion 
Praefa. in Psal.  S. Ambrose seemeth to be, where he sayeth, In the Psalms I am taught to avoid sin, and to blush when I do penance. So mighty à King, so great à Prophet doth provoke me by his example, that I study with all diligence ●ither to extenuate the fault committed, or to beware of the fault as yet not committed.  
The Second is, because there is not any one book of the holy Scriptures that doth treat so familiarly with God: for in almost every part of the Psalms, the Prophet seemeth to discourse with God almighty, which is a very proper method for such as pray. The Third is, because the Psalms are as it were ● plentiful Mother of spiritual affections, abounding with celestial fruits, as most of the holy Fathers do witness.  
The Fowerth is, because the Psalms are very profitable to be read by all sorts: for they minister spiritual nutriture suitable to the degree of perfection that each man hath attained or doth aspire unto. Such as have newly laid the foundation of Christian discipline, may there find comfort and encouragement to prosecute their course: proficients that are advanced to an higher degree, may there find matter wherein to exercise themselves: and finally those that are happily arrived at the top of perfection, may there ●nd fe well to maintain their flames of love. The Fift is, because this heavenly philosophy is most apt to furnish every man abundantly with all doctrine necessary to salvation; as best agreeing with those words of the Apostle where he sayeth, That all Scripture inspired by God is 
2. ad Timoth. 3  profitable to teach, to argue, to correct, to instruct in justice. Concerning which point see the Gloss in the beginning of the Psalter. The sixth is, because this Prophesy excelleth all others in perspicuity.  
The Seaventh is, because there is almost nothing contained in the Psalms, but it is either the praise of God, or a Prai●r unto him; both which are most proper for the divine office. The Eight end last is, because they are divided into verses: and the manner of distinction there observed is esteemed of learned men fare better, then that of the other parts of the holy Scriptures by verses or numbers; and consequently do best 
Psal. 17. v. 50.  agree with the alternate modulation of à quite. The Grecian Fathers in their exposition of these words of the Psalmist I will confess to thee among nations O Lord, and will say à Psalm to thy name, do affirm that the Prophet did fore show, that the Psalms by him composed should be song in all parts of the world in the Churches of the Gentiles: and the same in effect doth the Prophet express in divers places; as namely, I will confess to thee in the 
Psal. 34. v. 18. Psal 56. v. 10.  great Church, in à grave people I will praise thee. And again, I will confess to thee among people's O Lord, I will say à Psalm to thee among the Gentiles. & in many other places, which for brevity I omit.   

Certain memorable say of the ancient holy Fathers in praise of the Psalms of David.  
S. Dyonisius doth affirm that the Psalter 
li de eyes nominibus cap. 3. Homil. 1. de Ezechiele.  is à certain Inventory of the whole Scriptures, wherein all the mysteries thereof are succinctly described, and tempered with à wonderful sweetness of the verse.  
S. Gregory the great doth write, that if the Psalms be song from the heart and not with the voice only, they do prepare à way for almighty God to enter into the most inward parts of the Soul: in so much, that either the hidden mysteries of the Prophecy will be laid open unto it, or the good spirit will be infused.  
S. Chrisostome after he hath admired 
Homil. 6. de Paenitentia.  why the Prophet David (whom he styleth the musical Doctor of purity) should be more frequented in all parts of the world, than the rest of the holy Scriptures, addeth these words. The Prophet David doth adorn our life with all sorts of benefits, making himself all to all; growing in years with children, inviting youth to prudence, giving to virgin's modesty and purity, and to old men strength. Sinners he provoketh to Penance, saying Confess to our Lord for he is 
Psal. 117. Psal. 18  good. He fortifieth those that have made good progress in penance, saying The sins of my youth and my ignorances' O Lord remember not. He exciteth those that have received great graces to thanks giving, saying What shall I render to our Lord for 
Psal. 115.  all things he hath given me? He recalleth to confession such as often fall into a ●●lapse, saying If thou wilt observe iniquities O 
Psall. 1●9.  Lord, who shall sustain it? Finally he concludeth, O excellent harp, congregating the minds of all men through out the earth, like unto certain strings in one consonance.  
S. Basill the great sayeth, that in this 
Homil. in Psal. 1.  one book of the Psalms is comprised whatsoever is necessary for all men's use in the rest of the holy Scriptures. It foreshoweth future things with most certain oracles, it containeth an historical narration, it establisheth laws to order our lives more holily, it prescribeth and adviseth every one what is best to be done; and in à word, it is à plentiful and common promptuary of all doctrine, wherein the Prophet by his only provident & industrious care hath devised and excogitated, what may best conduce to the salvation of every one: which the said holy Saint doth particularly recount in the same place; adding further, that the verse of the Psalms doth cure our souls with the well proportioned modulation of the numbers, which is rather à pleasant than à bitter medicine; and moreover, that the Psalms are à preservative to profligate the inchauntments of the devils, à means to procure the patronage of the Angels, à target of security in the terrors of the night, à quiet rest in our daily labours, à protection to infants, an ornament to those that are in the flower of their age, à comfort to old men, and finally à fit attire for women wherewith to set out their beauty.  
S. Augustine amongst other praises of the Psalms hath words to this effect. The holy Ghost (sayeth he) beholding the minds of men to resist and draw bacl from the way of virtue, and to be inclined to the delights of this life, hath mixed the force and operation of his doctrine with the pleasant melody of à song; that so whilst the hearing is delighted with the sweetness of the verse, the benefit of the divine words may there withal find entrance, and make deeper impression: according to the proceeding of skilful physicians, who when the diseases of their patients do require that they administer bitter yet sovereign potions, lest the diseased should refuse to take that which by all probability will cause their recovery, in regard of the unpleasantnes and loathsome taste thereof, are accustomed to anoint the top of the cup wherein the said remedy is contained with honey, or some such pleasant ivice.  
It will be over long to rehearse the praises of this admired book, which may be read in almost all the works of the most famous writers, and therefore I will conclude with these words of S. Ambrose. In all other parts of the holy 
Praefa. in Psal.  Scriptures (sayeth he) are here and there singular or special remedies for singular or special persons, according to their singular or special needs; but the book of the Psalms contains à certain general medicine or remedy for the soul's health of all mankind, & for each souls particular infirmity or need. Whosoever doth read them may have there à special remedy wherewith to cure the wounds of his proper passions, and whosoever alsoe doth desire to enter the lists in à spiritual combat, may there as in the common place for the exercise of souls in the martial feats of virtues, find divers sorts of masteries or conflicts prepared, and make his choice of such as he shall judge most fit for him, & wherein he may with most facility attain the crown of victory.   

What is meant by an Antiphone.  
BEfore every one of the Psalms is placed an Antiphone in most parts of the divine office. S. Isidore sayeth that the 
lib. 6. orig. c. 9  word Antiphona signifieth in Latin v●x reciproca or à reciprocal voice, that is, à voice which one wing of the choir returneth to the other; from whence it cometh singing it in an exchanged order. It alsoe appeareth by the works of the 
li. 1. de Eccles. officijs c. 7.  said Saint in another place, that Antiphones were first of all used in the Greek Church, and afterwards introduced into the Latin Church by S. Ambrose.  
Antiphones are for the most part taken out of the Psalms, or else are some devout sentences desumed out of some other part of the holy Scriptures, and accommodated to the nature of the office of that day; according to the tune where of the Psalm following is sung. They are as it were à breathing fit between the Psalms, wherewith the mind is recreated, and recovereth new fervour and alacrity to prosecute that which followeth.  
Amalar sayeth that an Antiphone doth resemble the virtue of Charity: for it joineth the works of two brothers in one. The Psalms may be referred to works, and the Antiphones to the love wherewith each dareth to other his helping hand. An Antiphone is song by turns alternatly by both quires, because charity cannot be exercised between fewer than two. The two Cantors do signify the vicissitude of charity, who of both sides in their turn or order do as it were lift or pass the Antiphones from one side to the other. Finally the two quires were prefigured by the wings of the living creatures stretched forth in length and meeting together, which the Prophet Ezechiel saw in the figure of the coming of Christ, & of the new testament: for that conjunction of their wings is the same that the Antiphones do perform.   

The title of the 8. Psalm and 1. in number in the nocturne office of the B. Virgin, A Psalm to David himself, belonging to the end, for Presses.  
SAint Augustine affirmeth that the Prophet 
In Psal. 1.  David did sing but 9 Psalms only with his own proper voice, and that the residue according to their several titles were pronounced by one of the four chief Chanters, to wit either by Asaph, Eman, Ethan, or Idithun. In the person of David is prefigured our Saviour, to whom of all others the signification of the word David may most fitly be applied: for David is by interpretation, strong of hand, or worthy to be desired. Belogning to the end, that is, to Christ, for The end of the law is Christ: unto justice to 
Roma. 10.  every no that believeth, who is the glorious perfection of all good things. For Presses, that is, for the merits of his painful passion, wherein he was as it were trodden under the feet of the jews, and all his sacred blood forced out of his veins. Which Metaphor Isaias alsoe useth, demanding 
Isa. 63.  of Christ Why is thy clothing red? and thy garments, as theirs that tread in the vine press? & answering in Christ's person I have trodden the press alone. The word Presses may be morally applied to the holy Church, where Christ is the vine, the Apostles are the branches, and spreaders (that is) preachers of the Gospel, Christians are the grapes, Christian virtues the wine as namely Patience and Fortitude in afflictions, whereby the good are purified and severed from the midst of the reprobate, as wine is pressed out of the grapes, barrelled and laid up in cellars, and the husks and carnells cast to hogs or other beasts.  
Theophilactus sayeth that the Hebrewt 
In Comment. super joh.  did in ancient time sing this Psalm at the feast of Scenopegia in the month of September, when they had gotten in their harvest: thereby giving thanks to God the bestower of all for their good harvest of corn and wine. Christ jesus the fruit of the womb of the B. Virgin is our harvest of corn, for he is the bread of life which descended from heaven: & he is likewise our vintage, for he hath given us his body for our food, and his precious blood for our drink. Since the jews therefore gave thanks by this Psalm to God the bestower of all good things for their carnal food, how much rather ought we to offer up unto him this Psalm by the hands of the B. Virgin in thankfulness for our spiritual food, beseeching her to make intercession for us, that we may convert it to our soul's benefit.   

An historical exposition of this Psalm.  
O Lord of all, by thy omnipotent power; and particularly Our Lord, for thou hast selected us out of all the generations of the earth to be thy peculiar people, and we alone have chosen thee for our God, unto whom we will exhibit all honour & divine worship, and to none but thee only. How marvelous is thy name thy glory and the fame of thy greatness in the whole earth? not only in jury, where thou hast been pleased to manifest thy infinite goodness and immense power by innumerable signs, and miracles, but alsoe in the uttermost bounds of the earth! Because thy magnificence the confession of thy praise is elevated not only above the earth, but alsoe above the heavens: which with their continual and ordinate circumvolution do never cease to proclaim to all creatures thy incomprehensible majesty; & which is more to be admired, even Out of the Mouth of infants and sucklings thou hast perfected, established and altogether made manifest the Praise of thy holy name, because of thy enemies, to wit, that incredulous people who will not acknowledge thee for the author of all things, but do with great fury oppugn those that love and honour thee, and thee in them, may blush at their own malice and gross ignorance, when they shall behold sucklings to set forth thy glory; & moreover that thou mayest destroy and confound the wisdom and subtleties of the enemy of all mankind and the revenger alsoe of the injuries done to thee, executing the severity of thy justice upon misbelievers, and such that acknowledge thee for the true God, but deny thee in their actions and dishonour thee in their bad lives. Because I shall see thy heavens those huge vast celestial orbs, the works of thy fingers, which thou hast made by the wisdom of thy divine understanding, the goodness of thy will, and the activity of thy creative power, which are thy fingers, the Moon and stars which thou hast founded, placed fixed and disposed in their proper spheres. I cannot sufficiently admire What is man? Adam the very first man that was created, what is he? That thou who art of such immense Majesty, as those thy stupendious works do show thee to be, art mindful of him furnishing him with all things necessary in due season? Or the son of man the offspring of that first man Adam, what is he that thou so graciously visitest him with manifold favours and benedictions? Yet when I considere the excellency of his nature, I perceive thou hast good reason to be solicitous for him, for Th●● hast diminished him à little less than the Angell●; in dignity and excellency of nature thou hast made him little inferior to them: true it is whilst he remaineth in this life, he is something inferior to them in regard that he is clothed with à body subject to corruption, & they are pure immaterial substances; but at the general resurrection he shall be like unto them impassable, glorious, and capable to behold thee clearly as thou art. Yea in this life with glory and honour thou hast crowned him, according to the soul thou hast form him to thine o●ne image and similitude, and endued him with three. Angelical powers, memory, understanding, and will, and other graces which he enjoyed during the time he remained in original justice: and according to the body thou hast adorned him with beauty, comeliness, & many other ornaments, and hast appointed him over the works of thy hands, made him Prince and Sovereign Lord over all thy creatures. Thou hast subjected all things under his feet, commanded all thy creatures to do him homage and obey his will. All sheep and oxen and other domestical creatures, Moreover all the beasts of the field untamed and savage creatures, the birds of the air and fishes of the sea, that walk the paths of the sea. This dominion over thy creatures man enjoyed fully and absolutely before his fall, no one of them making the least resistance against him: for as Saint Augustine sayeth, so long as 
lib. de Na. & gra. 15.  raisin in man remained subject and obedient to God, the inferior powers of his soul were alsoe perfectly obedient and subject to raisin, the body to the soul, and all creatures to man. But when man had once transgressed thy holy precept and thereby became disobedient to thee, the inferior powers of his soul began presently to be rebellious to raisin, the flesh to the spirit, and creatures though naturally subject to him to disobey him. And albert he still retained the dominion over them, which through thy infinite goodness and clemency thou didst again alsoe confirm upon him fully and entirely according to right, yet according to exercise or power to execute his right thou hast justly weakened him for his demerit. Since therefore thou art our Lord so potent and of so great Majesty, as thou art pleased to manifest unto me by these thy wonderful and magnificent works, I cannot conclude my song more fitly then as I began saying, O Lord, our Lord, how marvellous is thy name in the whole earth? because etc.  
The ancient holy Fathers (grounding themselves upon the words of S. Paul the 2. to the Hebrews, and the first to the Corinthians the 15. as alsoe upon the authority of our B. Saviour himself in the 21. of S. Matthew) do apply the words of this Psalm wholly to Christ our Lord and his holy Church. Wherefore I shall here unfold the prophetical sense of this Psalm, using as near as I can the very self same words which I find set down in the works of the said holy Fathers, which are to this effect.   

The prophetical sense of this Psalm.  
IN this vale of tears we cannot see God; for it is written, Man shall not see 
Exo. 33.  him and live: nor consequently can we come to know how admirable he is other wise then by his effects; which are in two sorts, that is to say, natural and supernatural. By the first God appeared always and every where sublime; for by the contemplation of his natural effects all men might perceive how incomprehensible à workman he was. But by the second he chiefly shown himself to be of infinite power and Majesty, in the time of the law of Moses, not to all the world, but to some few people: but in the time of the law of grace he hath showed himself admirable in the whole earth, in all the parts whereof he hath wrought wonderful things, and manifested to the inhabitants the hidden and secret things of his wisdom, revealing unto them the mystery of the Incarnation, Passion, Resurrection▪ and Ascensian of Christ, and other wonderful testimonies of the Christian law and faith; by all which the name of our Lord is made exceeding admirable and altogether inscrutable even to the utmost confines of the earth. David therefore foreseeing in spirit the supernatural works of God which were to be wrought in the coming of Christ, and manifested to the whole world, strooken with admiration said, as followeth.  
O Lord of all things, and particularly Our Lord, who with true Religion and due reverence do worship thee in faith of the Messiah to come, how marvellous by the future preaching of the Gospel is thy name shall thy fame and glory be, not only in jewry, but alsoe in the whole earth? in all the parts whereof thy holy Church shall be dilated: Because thy magnificence the humanity of Christ, that most noble sumptuous and magnificent work of thine is elevated, shall be exalted from terrene humility, and placed at thy right hand above the material heavens, and above all the Angelical or celestial powers; for than it shall be diuulged through the world that thou hast given to Christ thy Son in his assumpted humane nature all power in heaven and upon earth. Yet so inscrutable are thy judgements, that thou wilt not make choice of such as swell with humane learning & greatness to promulgate these thy divine mysteries, neither wilt thou reveal thy perfect praise to them: but out of the mouth of abject simple and unlearned people, who not so much in regard of age, as in respect of their resemblance to the property of children, may well be termed Infants and sucklings, thou hact perfected, thou wilt perfect divine praise to be song to thine and thy Sons holy name, and wilt by them proclaim thy law wherein thy praise is contained. And this thou wilt do because of thy enemies, to convince the Priests of the Synagogue, as alsoe the Priests of the Idols and the professors of humane wisdom, who by impugning thy new law will become thy enemies, that thou mayest destroy, disperse, and cause to desist from their manner of religious worship, the enemy, the people of the jews, who will be the prime enemies of the Messiah, and the revenger the Gentiles, who by thy divine ordinance shall revenge the injuries done by the jews unto him. Because I (who am only one of those Infants and sucklings, as having been brought up à poor simple sheep heard) shall see thy heavens, shall attentively consider those wonderful subtle works of thine, which thou didst make with exceeding facility, as being the works of thy fingers: the moon and stars which thou hast founded, which thou hast created of nothing to stable and incorruptible being. I cannot sufficiently admire, what is man? the whole race of men, what are they? or what service are they able to do thee, that thou who art of so great power and Majesty as these thy works show thee to be art mindful of him? of them? preventing them with thy divine grace and heaping innumerable benefits upon them without any the least merit on their part, but merely moved thereunto by thy own immense goodness? Or the son not of men, that is, begotten of men according to the ordinary course of nature: but of man, borne of the Virgin Mother of God, Christ our Lord, who in respect of his humanity will be in some sort à creature, what is he? That thou visitest him, that thou wilt visit him, assuming his humane nature to the personal union of thy divine nature. Verily (O Lord) this thou wilt do out of thy divine grace alone, not moved thereunto by any fore going merits of Christ as man. Thou hast minished him udzt Christ our Lord à little less than the Angels. If we consider his humane nature precisely abstracting from the graces which he shall participate by such hypostatical union thou wilt make him in some respects inferior to the Angels, for thou wilt make him passable and mortal: but if we consider him as he shall be in that state of union, he shall transcend them fare in dignity and excellency. Indeed for à small time during his Passion thou wilt minish him à little less than them, but after his Resurrection, with glory, with renown and praise worthy fame, and with honour, with reverence that shall be exhibited in token of his virtue, thou hast crowned him, thou wilt crown him and adorn him on all sides, and hast appointed him over the works of thy hands, and wilt constitute him Lord and King over thy creatures, and give him all power in heaven and upon earth. Thou hast subjected all things except thyself alone under his feet, under his humanity, by which his divinity will descend unto us. All sheep simple devout souls, and oxen learned Doctors and Preachers, who cultivate the hearts of the faithful; Moreover all the beasts of the field, sinful lose living people, who wander up and down without à guide in the broad way of the pleasures of this life following their own concupiscence, The birds of the air, proud men puffed up with the wind of vain glory, And the fishes of the sea that walk the paths of the sea, curious worldly men, who employ their w●ole study in search of temporal pleasures and commodities, which quickly vanish like to the passages of the fishes in the sea. The Prophet endeth with the same verse he began, to show that Christ is the beginning and the end; and that we ought to begin & end all our works with his praise.  
S. Augustine upon those words wha● is man that thou art mindful of him, or the son of man that thou visitest him? distinguisheth man from the son of man in this sort, Every son of man (sayeth he) is à man: but every man is not the son of man, for Adam was à man, but not the son of man. Those that bear the image of the terrene man, who was not the son of man, are signified in this place by the name of man, and are as it were disjoined à fare of from God; and therefore he is said to be only mindful of them: but those who bear the image of the heavenly man, the new Adam, who was the son of man, are more properly called the sons of man; with whom God is nearly present, illustrating them with the light of his countenance, and therefore he is said to visit them. The new man is borne of the old because spiritual regeneration beginneth by the change of the old secular life, according to that of the Apostle That is not first which is spiritual, but that 
1. Cor. 15.  which is natural: afterward that which is spiritual. The first man of earth earthly: the second man from heaven heavenly. Such as is the earthly, such alsoe are the earthly: and such as the heavenly, such alsoe are the heavenly. Therefore as we have borne the image of the earthly, let us bear alsoe the image of the heavenly.  
By the birds of the air which are borne aloft and sing continually, may be understood the Angels that inhabit the highest places, and sing continually the praises of God. And by the fishes of the sea which dwell in the lowest places and are mute, may be understood the devils which inhabit the remotest places from the throne of God, and are mute as to the praising of him.    

The explication of the 18. Psalm, and second in number in the Nocturne office.  

THE ARGUMENT.  
THis Psalm consisteth chiefly of two parts; wherein the holy Prophet showeth two ways, whereby every man may come to the Knowledge of God and of divine mysteries. The one by comtemplating the heavens, which by their beauty, greatness, & exact motion do express after à silent manner the Majesty, power, and wisdom of their Creator, according to that of the 
Isai● 40.  Prophet isaiah, Lift up your eyes and see who hath created these things. The other by the law of God, whereby men are taught how to frame their lives conformable to the divine will. The holy Fathers (grounding themselves upon the authority of S. Paul in divers places) do interpret the words of this Psalm to be spoken by the holy Prophet of the Apostles, Evangelists, & other preachers of the new law, and of the sincerity and excellency of the same law; wherefore I will first set down the Prophetical, or rather indeed the true literal sense of this Psalm, and afterwards the plain literal sense as the words seem to import.  
The heavens, the Apostles and Evangelists, who are termed heavens, in respect of their celestial conversation and eminency of grace, and for that God dwelleth in them in à sublime and unspeakable manner: in which sense likewise all perfect and spiritual men are called heavens in divers places of holy writ, Hear ye heavens what things I 
Deutero. 32. Isa. 1.  speak, and the earth hear the words of my mouth. And the Prophet isaiah, Hear ye heavens and give ear o earth. These heavens declare the glory of God to wit the Kingdom and excellency of Christ, and the firmament, the holy Church established upon the rock which is Christ, and perfect men who are firmly placed in her as stars in the firmament declareth unto us the works of his hands, to wit the virtues & miraculous works of Christ, wrought by his divine power principally, which is as his right hand, & his humanity instrumentally, which is as his left hand.  
Day unto day uttereth the word, wise, holy, and divinely illuminated men do impart unto learned and spiritual men out of the fullness of their knowledge doctrine concerning the divine nature of Christ, according to that of the 
1. Cor. 2.  Apostle, we speak wisdom among the perfect. And night unto night showeth knowledge such contemplatives from whom the sun of justice (they being now well grounded in à spiritual life) for à long space withdraweth his rays of sensible devotion and comforts, leaving them in aridity and darkness of spirit, and affordinge them only à glimpse of his beauty as through an obscure cloud, leading them marvellously by à very painful yet more secure and meritorious way, do show to others in this estate of desolation & knowledge how to comport themselues in the like exigence to make right use of such substraction of grace.  
There are no languages nor speeches whose voices are not heard, understood, and spoken by the Apostles; for they spoke with all tongues, and every one understood them in his own proper phrase of speech. This verse according to the latin translation may admit this construction. Non sunt loquelae neque sermons there are no languages or speeches quorum non audiantur voces corum of which languaged and speeches the voices of them to wit● of the Apostles are not heard, and th●● construction seemeth to agree with the verse following.  
Their sound hath gone forth into all the earth, for the Apostles did cast lots and divide the nations of the earth amongst them, and they in person visited the principal parts thereof, and to the rest their sound hath gone forth, videlicet their doctrine hath been published by their disciples. Certes (saietht he Apostle) into all the earth hath the sound of them gone forth, and unto the ends of the whole world the words of them. And unto the ends of the round world the words of them this was foreshowed alsoe by the Prophet isaiah. From the ends of the earth we have heard praises, the glory of the just one and 
Isa. 24.  in another place, I will send of them that shall be saved to the Gentiles, into the sea, into Africa and Lydia, them that hold the arrow: into Italy and Greece, to the Lands fare of, to them that have not heard of me, and have not seen my glory etc. The Apostle allegeth this verse to prove that faith is of hearing, and of the preaching of the Apostles: whence it followeth, that this Psalm doth speak of Christ and his Apostles, and of the preaching of the Evangelicall law.  
He hath put his tabernacle in the sun. These words are expounded two ways. The first is, that he (to wit Christ our Lord) hath put his tabernacle, his assumpted humane nature which is the temple of his invisible deity, in the sun, to wit in this inferior world, in the sight of all men: by which means he that before did dwell in inaccessible light, was seen upon earth, and was conversant with men. The second is, that Christ hath put his said tabernacle in the Blessed Virgin, in whose womb he dwelled for nine months. Our Lord 
jerem. 31.  (sayeth jeremy) hath created à new thing upon the earth, A woman shall compass à man. and the Prophet Zachary, Praise and 
Zach. 2.  rejoice o daughter of Zion: because lo I come, and will dwell in the midst of thee. The Blessed Virgin is called the sun in regard of the most excellent splendour of divine grace in her, of whom the Spouse sayeth in the Canticles, Thou art 
Cant. 4.  all fair o my love, and there is no● à spot in thee. and in another place, Fair as the Moon, elect as the Sun, as alsoe for that she gave light and life to thee world. And himself Christ our Lord as à bridegroom coming forth of his bride-chamber, to wit out of the womb of the Blessed Virgin, in which by putting on humane flesh he did espouse the holy Church unto him.  
He hath exulted as à giant, Christ shall come joyfully, and descend with longing desire into the womb of his most dear Mother, to run the way, to prosecute the work of our Redemption with all speed, and to show us the way of life in his hol●e conversation. His coming from the top of heaven, to wit from the bosom of his eternal father into the womb of the Blessed Virgin, from the intellectual heaven unto the sensible earth. This his descent was not by change of place, but by appearing after à new and unheard of manner. And his recourse his return or ascension even to the top thereof, unto the same place whence he came fort●; as our Saviour witnesseth of himself saving, I came forth from the Father, and 
job. 16.  came into the world: again I leave the world,  
and I go to the Father. Neither is there, that can hid himself from his heat. None can excuse themselves from the love of Christ; for his benefits are so many, so great, and manifest, that none can plead ignorance: or thus, none can hid themselves from the operation of the holy Ghost, who is the burning love, proceeding from the Father and the son: or thus, in the law of Christ grace will so abound that none can with just cause subtract themselves from the receipt thereof.   

The plain literal exposition.  
AMongst all things created (all which do in their manner praise God) The heavens by their beauty, greatness, motion and influx into these inferior things, do most clearly and in à transcendent manner show forth the glory of God, affording abundant matter to excite all such as shall contemplate them, to confess the Majesty, wisdom, power, and providence of the Creator: and the firmament wherein God almighty 
Gen. 1.  placed the Sun, Moon, and stars declareth the works of his hands, of what sort and excellency they are.  
Moreover the heavens do not only show forth the glory of God, but alsoe do manifest it after an admirable and stupendious manner. First without intermission or ceasing The day present uttereth unto the day following the word, to wit certain sensible signs, which do represent unto us the glory of God: and in like manner the night present showeth unto the night following Knowledge, which may be learned by contemplating those principal works of God in the firmament, to wit the Moon and stars; in such sort, that what we are not able to draw out of such consideration in one day and night, we may more fully conceive by the succeeding days and nights.  
Secondly they show forth the glory of God in the words of all forms of speech, for There are no languages or speeches whose voice are not heard: or thus according to the latin text, There are no languages or speeches of which the voices of them to wit of the heavens, the firmament, day a●d night are not heard: for these do by the foresaied sensible signs as it were speak all languages and speeches: and every one heareth them, that is, vndestandeth them in his own language; and consequently there are no people how barbarous soever, that do not perceive and understand the doctrine, which the heavens, the firmament, day and night do deliver concerning God.  
Thirdly they show forth the glory of God to the whole world, for Their sound hath gone forth into all the earth, and unto the ends of the round world the words of them. By the word, sound, is not here understood any corporal consent or harmony, such as some philosophers did suppose: but that confession of praise which doth arise out of the beauty of the heavens considered by men. He, God almighty, who remaineth ever in the heaven of the blessed, & is there beheld clearly as he is in himself, in this world as being à place of peregrination hath put his Tabernacle or Pavilion in the Sun as in the most noble portion of the heavens, whence he is graciously pleased to represent himself unto us in à manner best suiting with the estate we now live in, and fittest to manifest the admirable effects of his immense power, and infinite goodness; for the Sun is the common parent of all things, giving life and light unto them: and himself to wit the Sun returning from the lower Hemisphere and ascending our horizon all glorious and resplendent is as à, to wit like unto à comely and richly arrayed bridegroom coming forth of his bride-chamber. He, the Sun hath rejoiced, exulted and showed signs of alacrite and infatigabilitie, to run the way, to pass the immense space of the heavens with wonderful celerity, much like as a courageous and mighty giant doth to run à race. His coming forth is from the top the extreme part of heaven, to wit, the East, where he ariseth▪ and his recourse circuition or return even to the top thereof, to the other extreme, to wit the West: neither is there any man or created thing what soever that can hid himself, or itself, from his heat, influence, and vivificating virtue, which penetrateth even into the depth of the sea and the most intime bowels of the earth▪  
In this sort the heavens, the firmament, and all their resplendent ornaments which we behold with our eyes, do declare unto us the glory of God & excite us to his praise: but the divine law which we perceive by our ears doth much more clearly show us ●ow to direct our lives in order to God, and fare more efficaciously move us to conform our actions to his divine will, as may appear by the properties thereof. For first The law of our Lord is immaculate, free from reprehension, not permitting sin as humane laws do, but rendering the observers thereof pure and without blame, Converting souls, causing men to descend into their interior, and there to consider their bad ways and return to God, and live: withdrawing them from unlawful things to embrace virtue, and from vain fading things to thirst after the chief & immutable good. Secondly The testimony of our Lord is faithful, true and most worthy to be credited, revealing and testifying the will of God, what his pleasure is we should know, what he requireth we should do, and what we should refrain from; what pains and torments he will inflict upon such that transgress his commandements, and what reward he hath prepared for those that observe them: giving wisdom, the light of spiritual prudence, to little ones, to wit to simple and humble men, that they may by the help thereof know how to decline from evil and do good; for to such God almighty unfoldeth many high mysteries, according to that of our Saviour, I confess to thee, o Father 
Math. 11.  of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones.  
Thirdly The justices of our Lord be right, just and full of equity, leading us to beatitude without error, and therefore making hearts joyful, which observe them for love. For it is naturally delightful to à man to behold that he liveth well according to the rules of virtue, and procureth internal peace, security of conscience, and firm hope of salvation: but contrariwise, it is à corrosive to à man's heart, to see himself à slave to sin and vice, and procureth horror, sadness and despair, if God do not mercifully move him to tears of repentance, whereas A secure mind is as it were à continual 
Proverb. 15.  feast. Fourthly The precept of our Lord is lightsome clear and manifest, illuminating the eyes of our interior, to wit our understanding and Memory, that we be not immerged in the darkness of vice, but may remain always in God.  
Fiftly The fear of our Lords is holy, That servile fear by which we tremble to offend God out of the consideration of the severity of his justice is good: but that filial fear which ariseth out of the consideration of his goodness and mercy, by which we dread to displease God, because we love him & tender his honour, as being our benign Lord and Father is truly holy, and permament for ever and ever, for it beginneth here and remaineth even in the next world habitually, and actually alsoe according to reverential subjection, but not according to flight, which pertaineth to fear: because the blessed are confirmed in grace and assured that they cannot be averted, and therefore do not fear any future evil, but are subject to God with à reverential fear. Sixtly The judgements of our Lord be true, justified in themselves: The commandments of our Lord, which are called his judgements because by them he will judge mankind, and which are the square or rule to discern virtue from vice, and good works from evil, these commandments, I say are most true, and justified in themselves; that is, they need not be demonstrated to be just by any one: for in respect they are the commandments of God, they are sufficiently proved to be just. Moreover the ten commandments of which David chiefly speaketh in this place, in regard they are all as principles of the law of nature, do contain in them such justice, that they are just in all places, times, and particular cases, and admit no dispensation; whereas other laws do often want the circumstances of time, place and persons, that they may be just: and therefore are to be desired above gold and much precious stones, to be preferred before riches in what quantity soever, for the just shall have an hundred fold in this world, & in the world to come life everlasting: and enjoy such bliss as fare exceedeth all terrestrial treasure and happiness which either eye hath seen, or ear hath heard, or hath entered into the heart of man. They are alsoe more sweet pleasant and delightful to our souls then honey, or the honey comb is to our taste, which containeth plenty of the purest honey, as I can say by experience.  
For thy servant keepeth them, & in keeping them is much reward, Many favours and blessings are obtained even at this present, besides what may justly be expected hereafter, relying upon thy faithful promises. Sinnes who understandeth? who is able to perceive or mark every sin? truly no man: for such indeed is man's frailty, that he is in no sort able to know, shun, and deplore his daily defects and ignorances'. He hopeth but not without some fear, for he doth not certainly know whether he be worthy of love or hatred: for man cannot be justified compared with God, If he will 
job. 9  contend with him, he cannot answer him one for à thousand. Which being so, what better or more present remedy then to have recourse to God by humble prayer? saying, from my secret sins which either when I commit, I am ignorant I do commit, or else do not know to be such, cleanse me, o Lord, by causing me to remember them in as much as is expedient, by infusing such sorrow as may suffice in general, and granting me grace from hence forth to beware of them as much as is possible: and from other men's spare thy servant, and permit him not to be seduced by their bad example or instigation, nor to give them just cause of scandal, or to do any thing by which he may be guilty of their failings. For such is my confidence in thy immense goodness, that notwithstanding I happen to fall into these secret defects and ignorances', and that the evil enemy and wicked men do suggest occasions of sin unto me: Yet If thou mercifully aiding me, they shall not have dominion over me, in such sort, that wittingly and willingly I do give consent, and yield myself subject unto them, then shall I be immaculate; and shall be cleansed although not altogether (for that cannot be expected during this mortal life) yet without doubt from the greatest sin, from pride, which is the root of all vice and most odious in thy sight.  
And then exteriorly the words of my mouth shall be such, as may please thee, and interiorly the meditation of my heart grateful in thy sight always. Which I beseech thee O Lord happily to bring to pass, who in prosperous things art my light and fortitude, and in adverse my helper and redeemer.  
In this Psalm are wonderfully expressed by the Prophet the grounds of the Christian faith, the preaching of the Apostles, the Incarnation of the divine word, the praise of the Evangelicall law, an acknowledgement of his own frailty, and an invocation of the divine mercy. Let us therefore sing it or recite it with all fervour of heart, beseeching our sweet Saviour who for our sake humbled himself so low as to become the son of à poor maid, to extinguish all pride in us, and to grant us his holy fear.    

The exposition of the 23. Psalm and 3. in number in the Nocturne Office.  

THE TITLE. The first of the Sabbaoth, the Psalm of David.  
COncerning which you must note that the jews in reverence of their Sabbaoth, did number the days of the week from that day, calling the day immediately following the first of the Sabbaoth, and so forth of the rest. The Gentiles called the days of the week by the names of the Planets to wit Sunnedaie, Moonedaie etc. but the holy Church doth call our Sabbaoth, which was the first of the Sabbaoth according to the jewish account, our Lord's day in honour of the Resurrection of our Saviour on that day, and the day immediately following the first Feria, and so forth of the rest; signifying thereby that all good Christians ought every day to feriate, that is, to live holily, abstaining from sin & vain unnecessary employment, yet not desisting from lawful labours. The sense therefore of this title is, The Psalm written by David for the glory of the Resurrection of Christ, which was to be upon the first of the jewish Sabbaoth, when Christ rising on that day, should have all power given him in heaven and upon earth.   

THE ARGUMENT.  
Holy David by this Psalm doth intent to show how of the innumerable multitude of men only Christ and some few (few indeed I may say in respect of the multitude of others) shall enter into the celestial house of our Lord. And therefore lest perhaps any should believe that the residue of mankind did not belong to God, but were created by some other Principle, as afterwards the Marcionists and Manichees did suppose, he declareth and proveth in the beginning of this Psalm, that man and all things else whatsoever are our Lords, as being their Creator and conserver. which being so, he admireth the inscrutable judgements of almighty God, that out of the plenitude of the earth so small à number compared with the rest should ascend in●o the mount of our Lord, that is, into his holy Church: and that even of those all should not persever in his holy place, and dispose themselves to receive the benediction and the mercy from their Saviour, that is, to be made partakers by him of the merits of his death and Passion; but only such as should have the four conditions he there specifieth Next the Prophet addresseth himself towards the Princes of darkness, commanding them to open their gates that Christ may enter and set free the captive souls, whose ransom he hath paid upon the Cross. And lastly he speaketh ●o the celestial powers to open their gates, that Christ and his blessed train and all others that shall even until the end of the world take up their Cross and follow him, may enter and keep an eternal Sabbaoth.   

The exposition of the Psalm.  
THe earth is our Lords, and the fullness thereof, all things therein contained, to wit men, beasts, all that groweth thereon, or is within her bowels: the round world the circumference of the earth, and all that dwell therein, all these are our Lords, as being their Creator governor & conserver. Because he hath founded, firmly placed it, the earth or round world upon the sea, upon certain arms of the Ocean which environ it. Yet this is not to be understood as though the earth properly speaking were above the sea: for the earth is the Centre of the universe; whence it is necessary, that it be in the midst of the world, and consequently according to its natural seat encompassed by the waters, and for the greatest part in the midst of them: but it is said to be placed above the sea, because by the divine providence it is not wholly overwhelmed by the waters, but that part which boundeth upon the sea and the superficies thereof is higher than the sea, that creatures may live and feed thereon. Me then (sayeth our Lord) will 
jerem. 5. v. 22.  you not fear? who have set the sand à limit for the sea, an everlasting precept that shall not pass, the waves thereof shall swell and shall not pass over it.  
And upon the rivers hath prepared it, made it an habitation fit for men and other living creatures.  
The two precedent verses, as likewise the rest of this Psalm may be explained in à more spiritual sense, as followeth.  
The earth, the Church militant remaining upon earth, & producing plentiful fruit of holy conversation is our Lords, and the fullness thereof, the whole virtue, grace & perfection of the faithful aught by all right to be ascribed unto him, as being the author and giver thereof: the round world, the holy 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 believers established in Ecclesiastical unity of faith and operation. All these belong to our Lord jesus Christ, who hath purchased them with his precious blood, That he might present to himself 
Ephe. 5.  à glorious Church not having spot or wrinkle.  
Because he hath founded it upon the Sea, upon secular men wallowing and wavering as the Sea from one vanity and inconstancy into an other. or thus, He hath founded it, he hath strengthened his Church upon the Sea, upon the persecutions, tribulations, bitternesses, and inconstances of the world. Yet this is not to be understood, 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 never so much endeavour to subvert her, as the vast billows of the sea do menace to involve and swallow up the earth, yet she shall subsist, and never be altogether overcome by them. And upon the rivers, upon vices gliding like rivers inordinately and without ceasing from one sensual pleasure to another, but never satiating, hath prepared it, disposed the holy Church to combat against them. Walking in flesh (sayeth the Apostle) we 
2. Cor. 10.  war not according to the flesh, for the weapons of our warfare are not carnal, but mighty to God. Since therefore all things are our Lords as hath been proved, Who shall ascend into the Mount of our Lord? who from the servitude of sin shall ascend to the obedience of the holy Church? who shall forsake the world and enter into religion? who from imperfection shall ascend to perfection? who from this vale of tears shall ascend into the Kingdom of heaven? Or who shall stand in his holy place? who shall persever to the end in the said mount of our Lord? verily all men shall not. It is true indeed that many wicked and reprobate people do ascend into the mount of our Lord: but they stand not there; for that belongeth only to them, in whom are found the four properties following. The innocent of hands, who hath not injured any man by his actions, and of clean heart, who hath his heart purified from the stain or guilt of sin and affection thereunto: that hath not taken his soul in vain, that hath not neglected to fulfil those things for which his soul was created, and infused into the body, to wit to adorn it with virtues, knowledge necessary to salvation, and the like; nor sworn to his nighbour in guile, hath not promised any thing which he intended not to perform, hath not constantly averred for truth, what he could not prove, nor confirmed any thing with an oath with intent to deceive his neighbour; by which means he will neither have sinned in thought, word, nor deed against God himself▪ or his neighbour. He whosoever he be that observeth these things, he it is, that shall receive blessing, divine gifts and graces together with increase of them, and prosperous success in all he undertaketh, and mercy the grace of perseverance, of God his Saviour, to wit of our Lord jesus Christ. This is the generation of them that seek him, Such just and innocent men as this, are the generation that seek God their Saviour by faith, holy desires, and good works, of them that seek by Prayer and contemplation in present, with confidence hereafter clearly to behold the face of the God of jacob, incouradged by those words of our Saviour, Blessed are the clean of heart, for they shall see 
Math. 5.  God. Behold what is required of such as desire once to enjoy the clear vision of God, from which we are as fare distant, as we fail of this innocence.  
The words following are esteemed to be the voice of the Angels that attended upon our Saviour after the separation of his blessed soul from the body upon the Cross; and first to the Princes of darkness, when they descended with him into Limbo Patrum.  
Lift up your gates ye Princes, desist ye Princes of darkness from further exercising the right, and power you have hitherto had to detain the souls of the elect for the guilt of original sin, and he ye lifted up o eternal gates, which have been shut from the beginning of the world, that none could departed thence; and shall remain shut for ever to the damned for as much as concerneth their freedom, and the King of glory shall enter in, and set free the captive souls, whose ransom he hath paid upon the Cross. The devils strucken with admiration at this voice, demand of the Angels.  
Who is this King of glory? that descendeth unto us in so unusual à manner, with such splendour and security? Unto whom the Angels make answer, it is Our Lord, strong in regard of his divinity, and mighty in regard of his humanity: our Lord mighty in battle, in his Passion, wherein as in à new sort of combat, not by force and contention, but by suffering innumerable indignities, reproaches, scoffs, strokes, wounds, and finally an ignominious death he hath vanquished Goliath, subdued the Prince of the world bond him, cast him forth, and taken from him his spoils.  
Again the Angels attending upon our Saviour, at his Ascension into heaven do call to the celestial powers saying.  
Lift up your gates ye Princes, set open the passage into heaven o ye celestial powers, The time that God prefixed by his inviolable decree, that none should enter Heaven till his justice were satisfied, is now happily expired, & the dreadful schedule of man's condemnation is canceled. Open therefore your gates at large, and the King of glory will enter in triumph, attended with à specious train, the trophies of his glorious victory over theirs and our mortal enemies, being the first fruits of his painful labours, and an earnest penny that he will infallibly repair our ruin, & bring us daily à blessed sort of Citizens into the vacant habitations of Lucifer and his adherents, that rebellious crew, that once disturbed our joy. And be ye lifted up o eternal gates, and be ye laid open o ye gates of eternal life, and the King of glory shall enter in  
The celestial powers hearing this voice, and beholding Christ to ascend with such brightness and Majesty do inquire of the superior Angels.  
Who is this King of glory? unto whom the Angels attending upon our Saviour do make answer, The Lord of powers, the only Son of God the Father, who is the Lord of the Sabbaoth, and of all the celestial powers: He is the King of glory, the Prince of joy, the fountain of eternal felicity, who is of such excellency, that even according to his humanity, all power 
Math. 23.  is given him in heaven and upon earth.  
Behold how excellently and briefly the holy Prophet doth teach us by this Psalm to contemplate the divine Majesty, to the end to excite us to reverence and holy fear. He teacheth alsoe how we must dispose ourselves if we desire to be numbered in the list of the elect, thereby exhorting us to purity & cleanness of heart; & finally he unfoldeth unto us the happy mystery of Christ's Ascension, thereby to erect our hearts to the love of heavenly things according to that of the Apostle, Seek the things that are above, where Christ is fitting 
Collos. 3.  on the right hand of God: mind the things that are above, not the things that are vpon the earth.    

The exposition of the 44. Psalm and 4 in number in the nocturne Office.  

The title an exposition thereof.  
Unto the end; for them that shall be changed, to wit for Gentiles and jews who shall be converted to Christianity, and other sinners who shall be changed here in this world by justification, and in the next by glorification. To the sons of Chore, to those that shall imitate Christ crucified on Mount Caluary, for Chore is by interpretation Caluaria: for understanding, for their instruction in the mysteries treated of in this Psalm. A Canticle for the beloved, for Christ, of whom God the Father affirmed, This is my well-beloved 
Math. 17.  son.   

THE ARGUMENT.  
THis Psalm is à Epithalamy or wedding song, composed in honour of the spiritual nuptials between Christ the Spouse and the holy Church the Espoused. The two first verses may be understood in two senses. The first and most profound sense (which is set down by S. Augustine in his exposition of this Psalm) is to suppose them as spoken by God the Father; and then they import the incomprehensible generation of the Son of God before all world. The second sense is, that they be understood as spoken by the Prophet of himself, and then they seem to be à Preface or dedication of this work of his to the Kingly Spouse, whose virtues and excellencies he setteth forth most elegantly in the following verses, showing how the daughters of Kings, and even the Queen herself enamoured of his beauty and exquisite virtues doth covet to assist in his presence. Next he proceedeth to celebrate the praise of the Espoused, describing her ornaments, and instructing her how to comport herself, that she may become most pleasing in his sight. And lastly he showeth what offspring they shall have, and how pious and diligent they shall be to promote the honour of the Spouse and the Espoused.   

The exposition of the Psalm.  
MY heart hath uttered à good word, my Paternal mind, or I myself who am the paternal mind, most simple and pure, or my eternal understanding, or my fruitful memory out of the fullness of its infinite fecundity and immense goodness, and out of the fountain itself of my essence have intellectually brought forth, have from eternity said and truly begotten an only Son, consubstantial to me, who is the Good word. By that he is called good 
Mare 10.  is showed that he is God: For none is good but one God. I the eternal Father tell my works to the King, to Christ my beloved Son, the King of Kings, as Christ himself affirmeth, The Father loveth the 
joh. 5.  Son, and showeth him all things that himself doth. Whatsoever the Father knoweth in himself that he expresseth in his Word: in such sort, that whatsoever is contained in the essence of the Father, that clearly shineth in the Son; for he is the only begotten of the Paternal mind, the eternal word, the word of his understanding, and full expression of his wisdom. Finally whatsoever the Father in order of things hath created even from the beginning, that he said from eternity in his word, and made by him in convenient time: as S. john witnesseth, 
joh. 1.  All things were made by him. and again, That which was made in him was life. My tongue, my understanding is the pen of à Scribe writing swiftly, may be compared to the pen of à Scribe writing swiftly in two respects. First, because as the word that is written with à pen doth not sound and pass away, but is expressed in silence & remaineth firmly: so the word of the Father is not sounding, passing away, and unstable, but secret, firm, immoveable and eternal. Secondly, because as the pen of à Scribe writing swiftly doth write à word without labour or notable delay: so the divine understanding speaking internally produced his word in the very instant of eternity without motion, labour or tarriance; as the eternal wisdom who is the word and Son of God affirmeth, saying Our Lord possessed 
Proverb. 8.  me in the beginning of his ways, before he had made any thing from the beginning: from eternity I was ordained. The depths were not as yet, and I was now conceived etc. Moreover he that writeth à great volume in à short time is not so properly said to write swiftly, as he that comprehendeth that great volume in à few words, and yet omitteth nothing. God the Father in his eternal word comprehended all things that ever were▪ are, or shall be: and therefore he doth justly affirm of himself, that His tongue is the pen of à Scribe writing swiftly.  
These two verses may alsoe be expounded as being the words of the Prophet; and then the sense of them seemeth to be as followeth.  
My heart, my understanding out of the plenitude of divine illumination & Prophetical knowledge hath uttered, hath produced, said internally, and expressed with the mouth a good word, this present Psalm, which is à good word replete with high & most delightful mysteries. I tell my works to the King, I sing, writ, and dedicate this present Psalm, and all my other actions to the honour of the M●ssias the King of Zion, of whose spiritual nuptials I purpose to treat. My tongue is the pen of à Scribe writing swiftly, My tongue in writing this Psalm was the pen of one writing swiftly, that is, of myself; who writ it without premeditation or labour, as I received it from the holy Ghost; or of the holy Ghost, who causeth those whom he doth inspire to write fast without searching for exquisite words to express what he dictateth.  
O heavenly Spouse, thou art Goodly of beauty above the Sons of men. There was à threefold beauty in Christ. The first eternal divine and infinite, which belongeth unto him by reason of his divine nature, he being the figure & substance of the Father, whom the Angels behold with delight. The second beauty of Christ was created and spiritual, which consisted in the perfection of his wisdom, the excellency of his grace, the eminency of his charity and other virtues, and this his beauty was without comparison greater than of all the elect together. The third beauty of Christ was created and corporal, which consisted in the due proportion, seat, and quantity of members, and in the meet supper infusion of lively colour. This beauty of Christ was exceeding great & admirable, First because no natural perfection was wanting unto him, Secondly because it was most fit that so holy and fair à soul as his should be infused into à body proportionate, Thirdly because the body of Christ was assumed of most pure matter, to wit of the purest blood of the most worthy Virgin, and Finally because it was form and composed by à most skilful & infallible agent, to wit the holy Ghost: and therefore we may piously believe, that our Lord jesus Christ in corporal beauty alsoe did excel all others, even Absalon himself. Grace is poured abroad in thy lips, fruitful and efficacious eloquence, sweetness & affability of speech is given thee, that none shall be able to resist thy words: therefore in regard thou art so powerful to win all hearts God hath blessed thee for ever. The word (Propterea) in the latin text, which here is Englished Therefore, doth alsoe signify Because, and being so taken the sense of this verse is as followeth, Thou art goodly of beauty above the Sons of men, grace is poured abroad in thy lips, because God hath blessed thee for ever, to wit with Hypostatical union which shall remain for ever, and is the fountain from which all gifts and graces do flow most copiously into thy humanity, o Christ. The first sense is good and proper, yet the Second seemeth to be preferred. Be girded with thy sword upon thy thigh, o most mighty, o Thou who art not only most beautiful and gracious, but alsoe most strong and ●aliant, prepare thyself to combat with the unjust ryrant, who hath by fraud circumvented thy beloved, and detaineth her captive for original sin. The sword here mentioned is the doctrine of Christ, who sayeth of himself by the Prophet isaiah, He hath made my mouth as à sharp 
Isa. 49. Ephe. 6.  sword. Take upon you (sayeth the Apostle) the sword of the spirit, which is the word of God. With thy beauty and fairness, not so much with thy corporal beauty as with thy wisdom and justice, which are the splendour of thy Soul, Intent, incline and have pious regard to the salvation of thy people, and endeavour to the uttermost to procure it, Proceed prosperously advance and march forwards with happy success from the bosom of thy eternal Father into the womb of thy immaculate Mother, from her womb into the manger, from the manger to the Cross, and from thence extend thy dominion over the whole world, and reign 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 clear vision of thy glory. And do thou reign in this sort, Because of thy truth thy irreprehensible righteousness in words & deeds, & mildness, affability, sweetness, and mercy towards the humble and obedient, and justice, severity towards disobedient and haughty spirits: and thy right hand, thy divine nature, which is the right hand of thy humanity, shall conduct thee marvellously, shall direct & teach thee the principles of government, how to rule thy people, subdue thy enemies, & dilate thy dominion.  
Or thus, because of thy truth and mildness and justice, that is, because of the acts of these virtues and their merit, in regard thou hast been true in thy life & doctrine, mild and patiented in adversity, and in all things just and righteous, not seeking thy own but thy Father's glory, and the salvation of mankind, therefore thy right hand shall conduct thee marvellously, elevating thee from the earth to heaven, and constituting thee judge of the universe. For Christ did merit his Ascension and judiciary power by his holy conversation and exinanition of himself, taking upon him the form of à servant, humbling himself & becoming obedient even to the death of the Cross. Christ in all things spoke and observed the truth, as he witnessed of himself before Pilate saying, For this I was borne, 
joh. 18.  and for this I came into the world: that I should give testimony to the truth. He was alsoe mild, for he taught his disciples saying, Learn of me, for I am meek and 
Math. 11.  humble of heart. And he▪ was just, as S. Stephen affirmed of him to the jews saying, Which of the Prophets did not your Fathers persetute? and they slew them 
Act. 7.  that foretold of the coming of the just one etc.  
The verse following is both written and distinguished diversely: whereby the sense doth differ much. Some writ it & point it as followeth.  
Thy sharp arrows, the peoples underneath thee shall fall into the heart of the King's enemies and being so written it seemeth to yield this sense. Thy divine doctrine, and thy grace moving the hearts of the hearers are thy sharp arrows. With these the Infidels (who before were rebellious and disobedient to thee) being wounded, shall be converted and become obedient to thy holy laws, and by their example draw thy adversaries (many of the obdurate jews, and other Tyrants that persecute thee & thy holy Church) to embrace thy doctrine alsoe.  
Others make two points after the word (fall) & expound it as followeth.  
The Gentiles and many alsoe of the jews wounded with the forementioned arrows of Christ, shall become obedient to the faith: and those arrows shall have such force and efficacy, that they shall prevail against the hearts of the enemies of Christ the King and Messiah, as may appear by the example of S. Paul, & other persecutors of the Christian faith.  
Finally others to with S. Augustine and Dyonisius the Carthusian writ it as followeth.  
Thy sharp arrows, the peoples underneath thee shall fall in the heart of the King's enemies, that is, in the midst or the thickest of them. Or thus, they s●all fall in the heart, that is, their fall shall be spiritual by the obedience of the mind, not corporal. And having thus obtained a full conquest, Thy sea●e o God for ever and ever, thy tribunal of justice, and thy throne of glory ò Christ, who art true God, shall be firmly established, & remain for ever: à rod of direction, of justice and equity, is the rod of thy Kingdom the sceptre by which thou shall govern the holy Church (which is th● Kingdone) with just correction and equal retribution, according to that of the Prophet isaiah, He shall not judge according to the sight of the eyes, nor rebuke according to the hearing of the ears: but he shall judge the poor in justice, and shall rebuke in equity; and he shall strike the earth with the rod of his mouth, and with the spirit of his lips he shall kill the impious. Thou hast loved justice and hated iniquity: whereof thou hast given good testimony by becoming obedient even to the death of the Cross, to satisfy the justice of God, and take away the sins of the world; & therefore God, thy God, or according to S. Augustine and others that follow the Greek text, therefore o God, o Christ true God and true man, thy God the God of all, who is in à most singular manner thy God, hath anointed thee in respect of thy humanity with oil of gladness, with the glory of resurrection and ascension above thy consorts, in à more full and excellent manner than he hath King David and all other holy Kings, exalting thee in glory, placing thee at his right hand, and giving thee à name which is above all names, that in thy name every knee bow of the celestialls' terresttialls and infernals.  
Myrrh and Aloes and Cassia from thy garments. By Myrrh which preserveth dead bodies from putrefaction, is signified Mortification, which preserveth souls from the filth and corruption of concupiscence. By Aloes which taketh away hardnesses, & assuageth swell of the Lungs, is signified Humility, which taketh away the obdurateness & stubborness of the mind, and the vain puffings up of Pride. And finally by Cassia which groweth in moist places & springeth very high, is signified Faith, which groweth in Baptism. The virtues therefore which are designed by Myrrh Aloes and Cassia do proceed from thy humanity ò Christ, which is as it were the garment of thy divinity: and not only from it, but alsoe from houses of ivory, from chaste & pure souls, in whom thou dwellest as in clean shining odoriferous houses, out of which virtues, the daughters of Kings, religious souls, that have got dominion over the world the flesh and the devil, have delighted thee, have given thee exceeding great contentment to behold them run so fast after the sweet odours of thy garments, by exercising themselves continually in those thy virtues, in thy honour, with pure intention merely to please & glority thee.  
The Queen the holy Church thy beloved spouse stood on thy right hand in golden raiment, clothed with charity, compassed with variety of all other virtues and graces inwardly, and environed outwardly with variety of estates, order, and professions, all united in one faith. Hear daughter attentively what thy spouse, who is alsoe thy Father, shall say unto thee either by himself or by the mouths of his holy servants, and see, consider by faith all things which he shall propose unto thee, and incline thy ear with all humility and readiness to obey his holy will, and forget thy people, lay à side all inordinate affection to thy old consorts, and the house of thy Father, cease alsoe to love thy kindred carnally.  
And then the King will covet thy beauty: Christ jesus will be enamoured of the beauty of thy mind & desire to unite thee unto him in spiritual wedlock. Be careful therefore to dispose thyself in this sort, because he fane exceedeth in beauty, power, wisdom, wealth, and glory all the Princes of the world, who have hitherto sued for thy love: for he is the Lord thy God; and they, to wit all that shall believe in him shall adore him: according 
Daniel. 7.  to that of the Prophet, All people's Tribes and tongues shall serve him. And the daughters of Tyre of that great city near to the land of juda called Tyre, by whom are signified the Gentiles, shall present him with gifts; all the rich of the earth shall beseech thy countenance, shall with humble prayers and gifts seek to win thy favour, that they may be admitted to be of thy train, and by thy means be brought unto his presence. All the glory of that daughter of the King (who sometimes is called the Queen, the spouse of Christ, and the Church) is within, in interior virtues and beauty of her mind, not in exterior vain fading things: in borders of gold, in works of charity, clothed round about with varieties, with the acts of divers virtues. In these consisteth her glory, and with these she trimmeth and adorneth herself, that she may appear amiable in the eyes of her spouse, who is not delighted with exterior vain dress and attire. Virgin's shall be brought to the King after her, in the first & principal place after her, Virgins shall be brought to thee o Christ; and next after them her neighbours, holy widows, and such as lead their lives in lawful wedlock, using it for the true end for which marriage was instituted, and not for carnal delectation, shall be brought to thee. They shall be brought in joy and exultation of body and spirit: they shall be brought into the temple of the King, into the Kingdom of heaven, after their passage out of this place of banishement. For thy Fathers, in the place of the holy Patriarches and Prophet's thy Fathers (o holy Church o spouse of Christ) there are borne to thee sons, Apostles, Bishops, and Priests: thou shalt make them Princes over all the earth, and they shall prescribe laws to the whole earth, which never yet any temporal Monarch could do. They, and all those they shall beget in Christ jesus, shall be mindful of thy name in all generation and generation, shall seek to dilate thy glory in all ages. Therefore shall peoples of all nations, ●●ome the holy Apostles and their successors have taught and instructed, Confess unto thee for ever, shall praise thee unto the end of the world, and for ever and ever, for eternity. This their praise shall begin in this world, and continue in the future without end. By the espoused here mentioned all Expositors do vnderstand the holy Church, because the Apostle in the 5. to the Ephesians doth most clearly teach, that the holy Church is the espoused of Christ. Notwithstanding all that is here spoken of her in this Psalm may alsoe be fitly applied to every perfect soul; and principally to the Blessed Virgin, who although she be the Mother of Christ according to the flesh, is nevertheless the espoused of Christ according to the spirit, and amongst the members of the holy Church is deservedly allotted unto her the chiefest place of dignity: which is the reason, that this Psalm is appointed to be song in all her feasts and in the feasts of the other holy virgins.    

The title and argument of the 45. Psalm and fift in the Nocturne Office.  
Unto the end, to the Sons of Chore, A Psalm directing to the end, which is Christ; to the faithful, who shall imitate Christ crucified: For secrets, for hidden mysteries, which shall be reueiled in the later days. This Psalm is fitly placed next to the former: for in the former was foretold the exaltation of the holy Church by the spiritual nuptials with Christ our Lord, & in this is foreshowed the persecution which shall happen unto her after the departure of her beloved spouse unto his heavenly Kingdom, & her delivery from those afflictions which shall principally come to pass towards the end of the world.  

The exposition of this Psalm.  
Our Lord is à refuge unto us, when we are enforced to fly persecution, and strength, when we tolerate it: and in both flying and tollerating he is an helper and comforter in tribulations, which have found us exceedingly, which have happened unto us above measure. Therefore will we not fear, when the earth shall be troubled, although the earth be wonderfully shaken, and mountains transported into the heart or midst of the sea with great violence. Or thus, therefore we that have placed our confidence in God, will not fear; when earthly men, who have had their affections wholly bend upon terrene & transitory things, shall tremble with great horror in the day of judgement, and the proud and mighty men of the world shall be thrown into the very depth and midst of hell. Or thus, as being the words of the Primitive Church having placed her hope in our Lord jesus Christ, Therefore we will not fear with à carnal humane and inordinate fear when the land of juda, or the people of the jews shall be troubled, labouring in vain to extirpate the young plants of Christ, and blot out the memory of him in men's hearts: neither will we then fear, when the Apostles and disciples of Christ shall be enforced to leave jewrie, and pass to the Gentiles, inhabiting the midst of the earth. Their waters have sounded, the clamours & false accusations of the jews and Gentiles have sounded before the tribunals of the Precedents & Kings, whither they have convented the disciples of Christ, and were troubled to behold that they laboured in vain to hinder the propagation of the Christian faith: the mountains were troubled, the high Priests and the Princes and Potentates of the earth were moved, some to impatience and persecution, and others to Penance and imitation, in his strength, beholding his divine power, in whose name the Apostles wrought wonderful signs and miracles for confirmation of the doctrine which they promulgated.  
The two following verses are expounded diues ways, and first of the Militant Church.  
The violence of the river, the fountain of sacred Baptism, maketh the militant Church the City of God, joyful with spiritual gladness. The highest, God who alone can make clean him that is conceived of unclean seed, hath sanctified his tabernacle the Church of the elect, or the elect themselves, who according to the Apostle are the temple of the living God, in whom he will dwell & walk. God is in the midst thereof, of the foresaied temple, as à strong pillar sustaining it on all sides; who sayeth of himself, that Where there be two or three gathered 
Math. 18.  together in his name, there he is in the midst of them. It shall not be moved, the holy Church shall not fail in her faith, nor be suppressed or overwhelmed by tentation and tribulation, because God will help it in the morning, presently, so soon as she shall call upon him for aid, early, in the spiritual Aurora, to wit in the instant of infusion of grace, or illumination of the holy Ghost.  
Secondly they are expounded of the Triumphant Church as followeth, The fountain of wisdom, or the inundation of the holy Ghost maketh the triumphant Church joyful with the joy of beatifical fruition: the highest Hath sanctified the hearts of the blessed, which is h●s tabernacle. God is in the midst of the triumphant Church, therefore it shall not be moved from the state of beatitude. In the instant that any of the blessed thall be received into the Kingdom of glory, God will confirm them in grace.  
Thirdly they are applied to the Blessed Virgin as followeth, The word of God Christ jesus our Lord, in whom is the original source & immense plenitude of all true delight, hath filled his blessed Mother with joy & exultation, assuming humane nature in her sacred womb: Christ hath sanctified her and preserved her from all impurity. He hath rested nine months in her womb, and ever since in the Centre of her immaculate soul. She shall not be moved from good to evil, but shall remain stable and immoveable in God, because he will sanctify her, and fortify her in perfection of grace even in her Mother's womb.  
Nations are troubled by the preaching & miracles of the disciples of our Saviour, some to Penance & admiration, others to obstinacy and opposition, and Kingdoms are inclined, are humbled to faith and holy obedient conversation, learning of Christ who was mild and humble of heart: He, Christ gave his voice, by himself his disciples and their successors, and the earth was moved. The said humiliation of Kingdoms was foretold bythe Prophet isaiah in these words, He to wit Christ 
Isa. 26.  will how down them that dwellon height, the high city he will abase. By the high city is understood Rome which at that time was Lady of the world, of which the same Prophet à little after ●aieth, The foot shall tread it down, the feet of the poor mai● the steps, of the needy. By the poor man is understood S. Peter à poor fisher man and by the steps of the needy the preaching of S. Peter and Paul, who lived in voluntary poverty: for by their preaching the unbelieving glory and magnificent ostentation of the Romans was brought to embrace Christian humility. The Lord of hosts is with us, Christ the King of glory, the virtue and wisdom of the Father, who is styled Emanuel, that is God with us, hath come unto us and dwelled with us in his assumpted humane nature: the God of the Patriarch jacob is our defender.  
Come ye that desire salvation, come, not so much by corporal motion, as by faith and affections of the heart, and see the works of our Lord, and consider, and ponder seriously in your minds, what wonders he hath put upon the earth, to wit the Incarnation of his only son, the making of à Virgin to conceive & bring forth à Son, and yet remain à Virgin; & innumerable other admirable works fare transcending the ordinary course of nature: taking away wars even unto the end of the earth, causing an universal peace over all the world at the time of the birth of Christ our Lord, as à figure of the spiritual peace which our Saviour brought unto all mankind, to wit peace between God and man, according to that of the Apostle, God was in Christ reconciling 
2. Cor. 5.  the world to himself, & peace alsoe between the jews and Gentiles. He is our 
Ephes. 2.  peace, who hath made both one etc. He shall destroy the bow, and break weapons: and shields he shall burn with fire. This peace which Christ shall bring shall be so universal, and endure for so long à space, that men shall convert their weapons and warlike engines to other uses, according to that of the Prophet, The 
Isa 2.  law shall come forth of Zion, and the word of our Lord from jerusalem, and he shall judge the Gentiles and rebuke many peoples; & they shall turn their swords into coulters, and their spears into scythes etc.  
This verse may be expounded in à more spiritual sense as followeth, He shall destroy the bow, Christ shall lay open and destroy the hidden deceits of the wicked, endeavouring by flattery and fair promises to seduce the good; and break the weapons, to wit open persecutions & manifest diabolical invasions: And the shields, to wit the fallacies wherewith perverse men do cover and defend their errors, he shall burn with fire, by condemning the perverse to hell fire, or illuminating and inflaming the hearts of the faithful to discern & resist their machinations. Be quiet, abstract your hearts from vain evil and unprofitable things, adhere to me with your whole mind, attend to me, fix your desires upon me, and simplify your actions, and see by affectionate contemplation and experimental gust, that I am God your Creator, provisor, Saviour, & governor that never cease to have care of you, that am always ready to help you, and to infuse consolation, in such sort, that you may even by experience acknowledge, that I am your God. Whosoever hath à desire to taste, and prove this experimental gust of God, must of necessity keep à diligent watch over his heart, fly concupiscence, contemn pleasures, shun dissolution or looseness of life, repel and quit himself from superfluous employments of body and mind, & seek and sigh incessantly after that one thing only necessary. Make unto you new fallow 
jerem. 4.  ground (sayeth the Prophet) and sow not upon thorns: be circumcised to our Lord, and take away the prepuces of your hearts.  
I shall be exalted among the Gentiles, I the only son of God and Saviour of the world, by the preaching of my disciples shall be ackowledged, honoured and worshipped by the Gentiles; according to that of the Prophet, From the rising of 
Malach. 1.  the sun even to the going down great is my name among the Gentiles. I shall be exalted in the earth, in the peoples of the jews, near the end of the world, when the fullness of the Gentiles hath entered.  
The Lord of Hosts is with us etc. This verse in regard of the sweetness of the signification and dignity thereof, is iterated for to imprint it the better in the heart of the Chanter. What I have said before may suffice for explication thereof with this observation, That whereas 
Exod. 3.  in Exodus we read that God almighty styled himself the God of Abraham, the God of Isaac, and the God of jacob, affirming, that this is his name for ever; the Prophet here expresseth only the God of jacob: for this reason as it may seem, because as jacob supplanted his brother of the benediction and inheritance; so the son of God who alone assumed humane nature, supplanted the disobedient Angels of the benediction & inheritance, which was as it were due to them by priority of Creation, and obtained it for man kind.  
Behold how full this Psalm is of divine mysteries, 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 Baptism is commended, the benefits of God recounted, the Incarnation of Christ is designed, the faithful are invited to the consideration of the divine works, the divine power is openly declared, à most sweet and paternal admonition is contained, the magnificence of our Saviour is set forth, and finally the most excellent benefit of his holy Incarnation is repeated, to show that it cannot be to oft remembered. Let us therefore endeavour to sing this Psalm with all fervour of devotion, beseeching almighty God in our hearts to be our refuge and comfort in all our necessities both corporal and spiritual.    

The title and argument of the 86. Psalm and 6. in The Nocturne Office.  
TO the children of Chore, to the faithful imitators of Christ; à Psalm of Canticle, à Psalm containing spiritual joy. In this Psalm is sung the praise of the City of jerusalem, by which no doubt the Christian Church ought to be understood. For although that which is said in the beginning of the Psalm, to wit That the foundations thereof are in the holy mountains, may be applied to the terrene City of jerusalem: yet the rest, to wit That the Babylonians, Egyptians and Tyrians are in it, doth not squarre therewith. But to the Church militant or triumphant all that is said doth fitly agree.  

The exposition of the Psalm.  
THe foundations thereof. The Prophet expresseth not the name of the thing whereunto the word (thereof) hath relation: for the same reason (as it may seem) which moved S. Marie Magdalene to say unto him whom she supposed to be the gardener, Sir if thou hast taken him away tell me where thou hast laid him etc. O excessive love, She believed no man's mind could be ignorant of him with whose fervent love hers was filled, and wholly possessed. In like manner the Prophet in regard of the ardent love he bore towards the holy Church, doth not express the name thereof: and yet the words following do show that he had relation thereunto, as being the thing he foretold in his heart. His words are these, The foundations thereof to wit of the holy Church, which I contemplate in spirit, are collected and established in the holy mountains, in Christ the mount of mountains principally, and secondarily in the Apostles and Prophets, who do sustain the spiritual fabric of the Church, according to that of the Apostle. Other 
1. Cor. 3.  foundation no man can say, beside that which is laid: which is Christ jesus, and in another place, Build upon the foundation of 
Ephe. 2.  the Apostles and Prophets. Our Lord loveth the gates of this spiritual Zion, our Lord accepteth and approveth of the Sacraments, virtues, Exorcism, Catechism & Baptism of the holy Church, which are as it were the gates & entrances into à spiritual life, above the tabernacles of jacob, before or rather than the rites and ceremonies observed by the children of Israel, whilst they lived in tents and Pavilions. In the Prophecy of Malachias God almighty doth seem to dislike and reject the Synagogue and her manner of worship, and to approve and gratefully accept of the Christian Church and the form of service used therein, I have no 
Malach. 1.  will in you (to wit the Synagogue) sayeth the Lord of hosts, and gift I will not receive of your hand. But of the holy Church he sayeth, From the rising of the Sun even to the going down, great is my name among the Gentiles, and in every place there is sacrificing, & there is offered to my name à clean oblation.  
Morally by Zion are understood the speculators of celestial things, and by jacob the supplanters of vices. Our Lord therefore doth love Zion, to wit the virtues and good works of contemplative men, more or better than the tabernacles of jacob, to wit the inhabitants of the earth designed by jacob: who although they live in the grace of God, have not as yet throughly mortified their coneupiscences and altogether subdued vice, but have need to combat daily against inordinate motions. Notwithstanding that these labour more than speculative perfect men, yet they merit à lesser guerdon or reward than they: because their acts do not proceed from such sincere perfect and fervent love, as the acts of contemplative persons; neither do they operate so readily, peaceably, sweetly, and delightfully as contemplatives: and speaking absolutely, by how much the more readily quietly & delightfully any man doth execute the work, of God, by so much the more doth he merit. Glorious things are said of thee o City of God, not only of the triumphant Church, but alsoe of the militant, to wit that the Son of God shall visit her in person, and that all nations tribes and peoples shall flock unto her from all parts of the earth, and make suit to be admitted to inhabit within her walls; which is insinuated by the words that follow, I will be mindful of Raab and Babylon knowing me. Raab in this place is not the proper name of that woman who hide the messengers of joshua, but according to S. Jerome it is here an apellative name designing as à property pride or proud, whereby are designed the Pagans given to idolatry, and rebellious to God: and Babylon is by interpretation confusion. The sense therefore of these words seemeth to be, I will be mindful by showing mercy of Raab and Babylon, to wit of the proud Gentiles and of those that live in the confusion of sins, knowing me by faith after I am so mindful of them. This our Lord performed sending his Apostles to the whole world, of whom S. Simon and jude preached the Gospel to the Babylonians, and converted the greatest part of them to the faith of Christ. Behold the foreigners the Philisthians, and Tyre, and the people of the Aethiopians, these were there, to wit in the City of Christ. These nations are here expressed by name, because they bordered upon the land of juda 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 join in union of faith with the holy Church. Shall it not be said of Zion, Man and man, is borne in her; and the highest himself founded her. As if he should say, yes it shall be said of Zion, that many men or almost every man shall be regenerated in her by the Sacrament of Baptism, and that God founded her.  
These words are otherways delivered by very many of the most learned and ancient Fathers as followeth, Shall not man say to Zion, and man is borne in her, and he the most high hath founded her? As if the Prophet had said, Yes verily Man shall say to Zion, to wit to the holy 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 so borne in the Church according to his humane nature, being the most high according to his divine nature hath founded her. By the man that shall say these admirable things to Zion, Some do understand S. john the Baptist, of whom is 
joh. 1.  said, There was à man sent from God etc. For he was the first that announced to Zion that Christ was come, of whom the Prophet isaiah sayeth, Upon an high mountain 
Isa. 40.  get thee up, thou that evangelizest to Zion: exalt thy voice in strength, say to the Cities of juda, behold your God. Others understand Christ to be that man: because he very often said to the jews and to his disciples, that he himself was the man whom they expected should be borne the Saviour of the world. Our Lord will declare in Scriptures of peoples, and of Princes, of those that have been in her. By this verse the Prophet doth seem to make answer to the interrogation made in the precedent verse And according to the first interpretation thereof, to wit Shall it not be said of Zion etc. he seemeth here to answer, Yes truly it shall be said, for our Lord will declare it etc. But according to the second interpretation, to wit Shall not man say to Zion etc. he seemeth to answer, Yes truly man shall say, that which followeth in the verse to Zion; and not only 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 may take notice, that the only Son of God Christ jesus, God and man is borne in her according to his humane nature, and that he hath founded her according to his divine nature. And moreover he shall declare and write down the names of those that have been in her, who are so many, that he alone is able to do it. By Scriptures of the peoples, some do understand the new testament, others the books wherein the names of the elected people are registered, which shall not be published until the day of judgement, when the book of life shall be opened: and by the Princes are understood the Apostles, who as it is written, were constituted 
Psal▪ 44.  Princes over all the world.  
The habitation in thee holy Church, designed here by Zion, is as it were of all rejoicing, is like to that habitation where all do rejoice. This verse, may in some respects be applied to the militant Church by reason of the exceeding joy & peace of conscience which true Christian Catholics do possess, who rejoice in hope, as being of that number unto whom the Apostle sayeth, Rejoice 
Philip. 4.  in our Lord always, again isaiah Rejoice. yet it cannot properly be applied thereunto, where we are to work our Salvation with fear and trembling: but it agreeth most properly with the happy estate of the triumphant Church, where the blessed spirits do securely enjoy, what neither eye hath seen, nor ear hath heard, nor hath entered into the heart of man, without the least fear of ever being deprived thereof.  
Behold how excellently the holy Church is praised in this compendious Psalm, how clearly the mystery of the incarnation of our Saviour is insinuated, and the joys of the celestial country commended. It behoveth us to sing it by so much the more devoutly and affectionately, by ●ow much the more clearly the calling of the Gentiles is foretold in it. And in regard it is something intricate, it behoveth us to study to understand the true sense thereof, and consider it attentively: for otherwise we shall not be able to recite it with such devotion, as the mysteries therein contained do require we should.    

The title and argument of the 95. Psalm and 7. in the Nocturne Office.  
A Canticle to David himself, when the house was built after the captivity. This title was prefixed by Esdras, and the Psalm was appointed by him to be song when the Temple was re-edified after the Babylonian captivity: but the Psalm was composed by holy David upon occasion of the bringing bacl of the Ark into jerusalem, and ordained by him to be song at that tyme. Which notwithstanding, it is certain that the principal intention of the Prophet, and of the holy Ghost himself was to foreshow the coming of Christ and his Kingdom: when (as the Apostle witnesseth) 
coloss.  God did deliver us from the power of darkness, and translated us into the Kingdom of the Son of his love. For as S. Augustine doth well note, there is no mention at all made through out the whole Psalm either of the bringing bacl of the Ark, or of the building of the Temple after the captivity; but of the thing signified by the building of the Temple at that time: Therefore of necessity we must either g●aunt that there is no coherence between the Title and the Psalm, or else expound them spiritually, as all the ancient holy Fathers do to this effect. As by the captivity (say they) wherein the jews were lead away and detained prisoners by the Chaldeans, is figured the captivity wherein all mankind was overcome, & held in thraldom and slavery by the devils: So likewise by the building of the Temple in jerusalem after that captivity, is designed the building of the holy Church which is the house of God, not with insensible stones, but with living stones congregated and polished by Christ, and founded in him, In 
Ephe. 2.  whom (as the Apostle sayeth) all building framed together, groweth into an holy Temple in our Lord: in whom you alsoe are built together into an habitation of God in the holy Ghost.  
The sense therefore of the title is, A Canticle to David himself, written for that time when the Church of Christ began to be built by the preaching of Christ and his Apostles, after the freeing of mankind from captivity; which was done by the Incarnation and passion of the Son of God, who redeemed mankind from the power of the devil and the servitude of sin, as our Saviour witnesseth of himself saying, Now the Prince of this world shall be cast forth, and I, if I be exalted from the earth, will draw all things to myself. The Psalm speaketh literally of the two fold coming of Christ, to wit to save, and to judge the world: it speaketh alsoe of the building and sacrifice of the Church.  

The exposition of the Psalm.  
SIng ye to our Lord à new song, sing ye such à song as the new Master, the fountain of wisdom Christ our Lord hath brought with him and proposed to the whole world; ●o wit A Hymn composed of his counsels, some whereof were unknown before his coming. Such à new song is, One thing is necessary. &. If thou wilt be perfect, go and sell the things 
Luc. 10. Math. 19  that thou hast & give to the poor. &. Call none Father to yourself upon earth, for one is your Father, he that is in heaven. & innumerable others like to these, which are frequent in the new Testamènt. The Canticles of the old Testament might not be sung but only in the land of Promise, but such new songs as these of the new Testament may be song by all the inhabitants of the earth: and therefore Sing to our Lord all the earth this new and most sweet song, That for the excessive Charity 
Ephes. 2.  wherewith God the Father hath loved us, he hath sent his only Son into the world.  
Sing ye to our Lord and bless his name, praise him and recount his wonderful benefits with iubilation of heart: saying, See what manner of Charity the Father hath 
1. Io●. 3.  given us, that we should be named and be the Sons of God. Such sweet sentences as these are called à new song, not only in regard of the newness of time, but alsoe in respect of the new and fresh devotion of the mind; and for that they ought to be song by renewed men, in whom vain and dishonest love reigneth not any more, but true Charity. Let us therefore reform the affections of our heart, and out of the fervent love we bear towards our Saviour seek for, and invent new songs in his praise, according to the grace and internal light that God hath given us: as the fond lovers of the world do compose songs of him or her, whom they love carnally. Show forth his salvation, praise ye and divulge ye Christ, by whom & in whom God the Father doth save us, from day to day, every day: for as day doth succeed to day without ceasing, so it is meet that praise should succeed to praise.  
O all ye Apostles and Disciples of our Lord, and all others whosoever their lawful successors, that have the zeal of the divine honour and brotherly charity, Show forth his glory among the Gentiles which shall be converted, that they may believe; and to those that are already converted, that they may increase in love: and show forth his marvellous works in all people's, his creation of the world, Redemption of mankind, sending of the holy Ghost, & all other his wonderful works. It is most meet that ye do this.  
Because our Lord is great and exceeding laudable, He is an infinite and immense goodness, and he is as laudable as good, & therefore cannot be sufficiently praised by any creature: he is terrible above all Gods, more to be feared then all those which the Gentiles did adore as Gods. Almighty God in himself is all sweet, benign, and lovely; for as S. john affirmeth, 
1. joh. 4.  God is charity. Yet he is said to be terrible, in regard that he is as it were constrained to seem so to proud stubborn and disobedient people, who will not be won by lenity and sweetness. Moreover he is said to be terrible, because it is more grievous to be separated from him, then from all the creatures or delightful things in the world; as alsoe for that none can inflict so cruel torments as he can: whence is that of the Evangelist, Fear not them, that kill the 
Math. 10.  body and are not able to kill the soul: but rather fear him, that can destroy both soul and body into hell.  
For all which reasons it is manifest, that he is more to be feared, than the Gods of the Gentiles; as alsoe Because all the Gods of the Gentiles are Devils, reprobate Angels, who for their pride and disobedience were thrown down by him from heaven, and cannot hurt us further than he shall please to permit: but our Lord made the heavens. It is generally known that many of the Gentiles did worship certain wicked men for Gods, to wit Saturn, jupiter, Mercury, Priapus etc. and that many others did adore the Sun, Moon, Stars, fire, water, and the beasts of the earth, as S. Paul doth insinuate to the Romans. How then can all the Gods of the Gentiles be said to be devils? To which may be answered, that those wicked men are called devils by participation of devilish wickedness: like as some men are called Angels by participation of Angelical dignity and office; as S. john calleth the Pastors or 
Apoc. 2.  Bishops of the Seven Churches in Asia Angels, and the Prophet Malachias calleth 
Malach. 2.  à Priest the Angel of the Lord of hosts. & as concerning the other things which were adored for Gods; although they were not devils, yet because those that exhibited worship unto them believing certain deities to be in them, did by such their worship serve the devils, therefore it is that all the Gods of the Gentiles are said to be devils; and the things that are immolated to them to be immolated to devils.  
Confession and beauty in his fight: holiness and magnificence in his sanctification. This verse is expounded by the holy Fathers four several ways; and in effect as followeth, First, that in contemplating God is seen all beauty and matter of praise: holiness and magnificence in his sanctuary. Secondly, that praise and purity is exercised in his presence: holiness and divine worship in his sanctuary. Thirdly, that praise is sung to God by his Saints in heaven for the beauty which they behold in him, who is indeed the fountain of all sanctity, purity, glory and Majesty; as is acknowledged by those blessed spirits of whom consisteth the triumphant Church: wherein he doth manifest this his beauty, which is here termed his sanctification, or is sanctuary. Fowerthly, that in those whom God almighty is graciously pleased to behold with the eyes of his mercy, this his sight causeth remorse of conscience, and confession or acknowledgement of their faults, by which means they attain to interior beauty and purity of heart.  
Bring ye to our Lord, ye families of Gentiles, bring ye to our Lord glory and honour: bring ye to our Lord glory unto his name, The Prophet repeateth here Bring ye to our Lord three times, and endeth with glory to his name, as in the beginning of the Psalm he repeated thrice Sing ye to our Lord, ending with bless his name: thereby (as the holy Fathers do note) obscurely insinuating the most high mystery of the B. Trinity, which afterwards in the new testament was to be diuulged more clearly.  
Take ye up hosts, bring with you gifts and sacrifices: not such bloody sacrifices as are now offered 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 sins, prayer, fasting, almesdeeds, and the like, according to that of S. Peter, Be ye 
Epist. 1. c. 2.  à holy priesthood to offer spiritual hosts acceptable to God by jesus Christ. And enter into his courts, into the Catholic Churches and other places deputed to the divine worship, and especially into the Temple of your hearts; descending into your interior, and there praising and adoring God within you by contemplation, love, and watchful custody of your senses: for The temple of God is holy: 
1. Cor. 3.  which you are. Adore ye our Lord in his holy courts, adore ye in his material temple, to wit in the house of Prayer; yet much rather in his immaterial temple, to wit the mind or spirit: for our Saviour sayeth, God is à spirit, and they that adore 
joh. 4.  him must adore in spirit and verity: and in another place, When thou shalt pray, enter 
Math. 6.  into thy chamber, and having shut the door, pray to thy Father in secret, to wit with à settled and recollected mind.  
Let all the earth be moved before his face, let all the inhabitants of the earth be moved to chaste love, admiration, and obedience, and be averted from their bad ways, and converted to God, attending the benign presence and sweet Majesty of Christ. Say ye o ye Apostles, and ye that shall succeed them, unto the Gentiles, to whose conversion and information ye are sent, that our Lord hath reigned in the whole universe, and especially in the hearts of the faithful by faith and Charity. Concerning which you are to note, that God hath reigned in heaven and earth by his omnipotency even from the beginning: but his spiritual Kingdom in the hearts of men, where he reigneth by faith, began not especially in the hearts of the Gentiles until the coming of our Saviour, who by his passion and death dispossessed and cast forth the devil; as may be gathered by these words of our Lord, Now the Prince of the world 
joh. 12.  shall be cast forth, and I, if I be exalted from the earth will draw all things to myself.  
S. Augustine and divers others of the ancient Fathers do read the last part of this verse as followeth, Our Lord hath reigned from the wood, to wit from the holy Cross, whereon he redeemed the world. Which words of the wood were anciently in the interpretation of the 72. Interpreters, and have been razed out by the Hebrews, as S. justine affirmeth: which notwithstanding, Fortunatus hath placed them in the Hymn, which is sung by the holy Church in Passion week.  
The Prophet showeth here by the effect that our Lord hath reigned, because he hath exercised his regal power.  
For he hath corrected the round world, which shall not be moved, he hath converted the universal Church spread and dilated through the whole world from Idolatry and vice; by his own increpation and reprehension, according to that of the Prophet, He struck the earth with the rod of 
Isa. 11.  his mouth etc. as alsoe by the preaching of his disciples and other servants: and hath established it so firmly, that notwithstanding it shall be soie shaken by the tempests and whirlwinds of tribulation and tentation, yet shall it not be moved in whole whilst the world shall endure. He will judge peoples in equity. The judgement here mentioned is the judgement wherewith our Saviour judged in his first coming, to wit the judgement of discretion, or severing one from another, mercifully calling some to faith and grace, and justly forsaking others: which discretion was altogether most just notwithstanding that our weak judgements are not able to comprehend the reason thereof.  
Let the heavens be glad, and the earth rejoice, the Sea be moved, and the fullness thereof, to wit all therein contained: the fields shall be glad and all things that are in them. What is spiritually understood by these hath been sufficiently declared in the precedent Psalms. Then shall the trees of the woods rejoice before the face of our Lord, because he cometh: because he cometh to judge the earth. By this repetition of be cometh is insinuated the two come of Christ: in both which the Prophet inviteth all creatures to rejoice; in his first coming, because he came then in the form and shape of à man, and sought to win all hearts unto him by his sweet benign conversation, consecrating and disposing all things towards their perfection and the end for which they were created: and in his second coming alsoe, because he will come to refine, and renew, and constitute them in such perfection, that they shall remain for eternity.  
He will judge the round world in equity, to wit without respect of persons, and peoples in his truth, to wit in justice, rendering to every one according to his works.    

Tha title and argument of the Psalm and 8. in the Nocturne Office.  
TO this David, when his land was restored to him. For that there is no mention at all made in this Psalm of King David's recovery of his Kingdom which Absalon had taken from him, the expositors thereof do generally agree, that King David upon occasion of the recovery of his land, being inspired by the holy Ghost, did sing the restoring of the Kingdom of Christ in the hearts of all mankind, which the devil had usurped by fraudulently inducing our first parents to transgress God's commandment, and had withheld from him, until he by his painful death upon the Cross vanquished that tyrant, and obtained all power in heaven and upon earth. In the first verse the Prophet speaketh of this said restoring of Christ our Saviour's Kingdom unto him, to wit all mankind, or the Church of the elect; according to that, Ask of me and I will give thee the Gentiles 
Psal. 2.  for thy inheritance: and thy possession the ends of the earth: but in the rest of the Psalm he describeth the dreadful coming of Christ to the general judgement, when his Kingdom shall be established in such sort, that it remain for ever.  

The exposition of the Psalm.  
Our Lord of whom it is said in the 
Apoc. 19  Apocalypse, That he hath in his garment and in his thigh written, King of Kings, and Lord of Lords, from the time of his glorious Resurrection hath reigned in the militant Church, or in the hearts of his elect: wherefore let all the earth rejoice, let all nations living upon the continent or main land congratulate him in this his regal dignity; and not only they, but alsoe let many Lands be glad, let the inhabitants of great Brittany, Ireland, Cyprus, Sicily, & all other Lands very many in number, which shall be converted, make triumph and signs of joy thereat: for of these the Prophet isaiah sayeth, The Lands shall expest his 
Isa. 42. Ibidem.  law. and again, They shall give glory to the Lord and shall declare his praise to the Lands.  
A cloud and mist shall appear round about him, when he shall come to judge the world with much power and Majesty; that Infidels and reprobate Christians may neither have à clear view of his glorified body with their external eyes, nor of his divinity with their internal, but only some little glimpse of his glory to their greater confusion: justice judgement with mercy, and judgement severity of justice shall be the correction or supporters of his seat, or the sentence of correction which shall proceed from his tribunal. justice and judgement (according to S. Jerome) is here said to be the correction of the seat of our Lord: because the judgements of God before he cometh to judgement do seem somewhat imperfect, in respect that he permitteth wicked people to live for the most part in great plenty, ease, pomp, and delicacy, and suffereth virtuous holy men to live in want, affliction, contempt, and misery: but when he cometh to the general judgement, that he may render to every one according to his works, his seat shall be as it were corrected. Fire which shall burn the whole world, shall go before him; and inflame his enemies 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 be thrown into ● furnace 
Daneil. 3.  of burning fire, who were not touched by the flames, but the Chaldeans burned who were about the furnace.  
The things that follow are denounced by the Prophet as though they were already done, for the assured certainty thereof.  
His lightnings shined to the round world, the earth s●w, and was moved. The inhabitants of the earth shall see his lightnings and the other terrible precedent signs of his dreadful coming, & whither for fear and expectation of what shall come upon the world. The mountains 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 material mountains, which shall be dissolved, & the earth made plain and perspicuous but others expound them morally of proud, ambitious, and vain glorious men, who shall be confounded and dissolved in their hearts at the sight of our Lord: and not only they, but alsoe terrene, avaricious and sensual men; saying one to another, What hath pride profited us? 
Sap. 5.  or what commodity hath the vaunting riches brought us? 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 passed the trace cannot be found etc.  
The heavens have showed forth his justice, the Sun, Moon, and stars, in which shall appear great testimonies of the indignation of God, shall as it were proclaim to the whole world, with what severity & rigour of justice he will take revenge of mankind for sin: and all people's have seen his glory, shall see his glory in these & all other his wonderful works. And therefore since that our Lord is of such power and Majesty,  
Let them be confounded that adore sculptils, statues and images as Gods, framed by the hands of men, which neither can hurt nor help them: and let them blush for shame that glory in their Idols as though there were divine 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 whom they would not here acknowledge is the only true God, unto whom all adoration, and divine worship is due. Adore him all ye his Angels, To the greater confusion of Idolaters do ye (o ye his Angels) adore Christ our Lord your Maker sitting upon his tribunal. This place is alleged by the Apostle to the Hebrews to prove 
Hebr. 1.  our Saviour to be true God, And when again he bringeth in the first begotten into the world (to wit at the day of judgement, for he speaketh à little before of his first coming) he sayeth, And let all the Angels of God adore him.  
Zion heard & was glad, The militant Church shall hear all that hath been before mentioned concerning the Majesty of our Lord coming to judgement, the confusion of Idolaters & the adoration of the Angels, and shall exult with spiritual joy.  
And the daughters of juda rejoiced, because of thy judgements o Lord, All particular Church's members of the universal, or all the souls confessing to our Lord in spirit and truth (for juda is by interpretation confession) shall rejoice, being moved thereunto by the consideration of thy just judgements o Lord: who wilt leave nothing neglected, do injury to none, nor let pass the oppression or violence used towards any unrevenged; but wilt exalt all those that have been contemned, afflicted, and tormented for justice sake, and wilt condemn to eternal flames those that placed their felicity in the pomps and delights of this world. And they shall rejoice alsoe, Because thou Lord art most high over all the earth: thou art exalted exceedingly, incomparably & without measure above all Gods, both above those that by participation of thy divine power are called Gods, and above those alsoe whom the Gentiles falsely worship as Gods You that love our Lord, hate ye evil; since that sin is so odious in the sight of our Lord, that he will come with such fury and indignation to take revenge thereof. All you devout souls that make profession to fear and love him, abhor it in your hearts; yet not in regard of the pain it induceth, but because it is displeasing unto him and contrary to his divine will: and then you may be confident, that you shall not only experience him à mild judge towards you in that dreadful day, but alsoe your protector and comforter in all your present dangers & afflictions. For Our Lord keepeth the souls of his Saints, in this present life by infusion of grace, and the ministry of his Angels: and in the day of judgement out of the hand of the sinner, from the power of the first transgressor Lucifer and his complices, he will deliver them, he will perfectly free them, and wipe all tears from their eyes: for after that last sentence sinners shall no more molest the just with their malicious pretensions and false accusations.  
Light is risen to the just, and joy to the right of heart. The light of justice & the Sun of understanding shall arise to just men, and direct them in the way of truth without error, teaching them to discern between just and injust, good and evil, and exciting them to elect in all things what is most conform to the divine will: whence will follow exceeding peace of conscience, and unspeakable joy of heart to the righteous, that shall walk simply and humbly therein. or thus, The light of glory illuminating the understanding, or Christ our Lord the Sun of justice shall then arise to the just man, directing him towards the clear vision of God, & ineffable delight proceeding from the vision of God which he shall eternally enjoy, shall arise to the right of heart. Wherefore Bee glad ye just in our Lord, your most pious Redeemer and most liberal benefactor, who shall come to the last judgement with such preparation, and for so great benefit unto you: and with confession of praise and thankfulness Confess ye to the memory of his sanctification, praise him that hath so graciously been mindful of you, that he might sanctify you and bring you to eternal felicity: for which his singular clemency and mercy shown towards you without any merit on your part, but merely of his own immense goodness, you are obliged by all the laws of gratitude to glorify his name incessantly, and never to forget him, who hath been mindful of you even before you had existence in nature.  
In this Psalm we are admonished to weigh diligently the horror, distriction, and severe rigour of the last judgement: and to consider from our heart how horrid 
Hebre. 10.  it will be then to fall into the hands of the living God, to behold him à furious judge, to see the world all in flames, to see the whole troops of Angels assisting Christ our judge against the unjust, before heaven and earth to render an account of all our words, deeds, and thoughts, to be confounded and reproved before men, Angels, and devils, to hear that most bitter and irrevocable sentence of damnation pronounced, Go 
Math. 25.  ye accursed into eternal fire, to expect the uncertain or rather certain sentence of the judge, to behold the wide gaping Chaos of the infernal dungeon, and lastly to be separated for ever from the society of the just, and thrown into the abysm of hell, there to be scorched with unextinguible flames without any the least hope of ever departing thence. Wherefore let us recite this Psalm with fear and trembling, and beg of our Lord grace to comporte ourselves in such sort in this life, that we may merit to behold him then as à gracious patron and mild Father, not as a severe judge.    

The title and argument of the 97. Psalm and last in the Nocturne Office▪  
A Psalm to David himself, In the person of David is prefigured Christ our Lord as hath been said; The Prophet doth by this Psalm invite all nations with heart, voice, and instruments joyfully to celebrate the two foresaied come of our Saviour; yet he chiefly treateth of his first coming to save the world. The Prophet doth in this as in many other of the Psalms speak of things to come as if they were already passed, for the infallible certainty of them: all which we now behold to be performed accordingly.  

The exposition of the Psalm.  
SIng ye to our Lord à new song: because he hath done marvellous things, fare surpassing man's capacity; which are at large recorded by the Evangelists. His right band, his divine power hath wrought salvation to himself, hath raised his mortal body from death to life: or thus, hath saved mankind for himself: and his arm, his virtue and fortitude is holy.  
God the Father Our Lord hath made known his salvation, hath proclaimed to Zachary and the shepherds by his Angels, to S. Elizabeth S. Anne and holy simeon by the holy Ghost, afterwards to S. john the Baptist, and finally to the Apostles in the transfiguration of our Lord, that Christ jesus is his beloved Son, whom he promised should come and work salvation to all mankind. In the sight of the Gentiles he hath revealed his justice; first by the star which appeared to the three Kings, and afterwards by the preaching of the Apostles he hath revealed Christ our Lord; who is termed his justice, because by him God hath redeemed the world, not by his power only, but b● the way of justice. or thus, hath revealed the precepts & counsels of the Evangelicall law in which the plenitude of justice is contained. The words and sense of this most sweet verse are frequent in t●● Prophesy of Isa●●. The 
Isa. 40.  glory (saiet he) of our Lord shall be revealed, and all flesh together shall see, that the mouth of our Lord hath spoken. And our Lord 
52.  hath prepared his holy arm in the sight of all the Gentiles: and all the ends of the earth shall see the salvation of our God, and again, I 
56.  have made my justice near, it shall not be fare of, and my salvation shall not tarry.  
He hath remembered his mercy, wherewith he mildly and sweetly not only spared our first parents, but alsoe promised that the seed of t●e woman should crush the serpent's head: and he hath remembered his truth to the house of Israel, to perform faithfully what he promised to Abraham, jacob and his progeny; according to that of S. Luke, He hath received israel his child, 
Luc. 1.  being mindful of his mercy. As he spoke to our Fathers, to Abraham and his seed for ever.  
All the ends of the earth have seen the salvation of our God by saith in Christ our Lord, diuulged by the holy Apostles; 
Marc. 16.  unto whom our Saviour said. Going into the w●ole world preach the Gospel to all creatures. For which singular benefit the Prophet doth here invite all creatures to praise and give thanks to our Lord, saying.  
Make ye iubilation to God all the earth, O all ve inhabitants of the earth with excessive and unspeakable joy of heart say ye praise to Christ our God, chant with your voices, rejoice in your hearts, and sing on instruments.  
Sing to our Lord on harp, on harp & voice of Psalm: on long dr●wne trumpets, and voice of cornet of horn. According to the letter, the Heb●●wes did ●se ●uch musical instruments as these, therewith to set forth the praise of God. But being taken in à spiritual sense, by the harp is understood the works of mercy or mortification of the flesh: by the long drawn trumpets are signified the tribulations and adversities o● this life: and by the cornet of horn the contemplation or celestial things▪ by which all transitory things are transcended. The sense therefore of this verse seemeth to be, Sing to our Lerd on harp, with mortification of your flesh and works of mercy, that your song ma●e be acceptable and delightful: On harp and voice of Psalm, with life answerable and concording to your voice, On long drawn trumpets, in adversities, tribulations, and tentations give thanks to God, esteeming it all joy when you fall 
jac. 1.  into divers tentations; And voice of cornet of horn, with vocal praise proceeding from divine contemplation.  
Make ye iubilation in the sight of the King our Lord, to wit Christ jesus: Let the Sea be moved, and the fullness thereof; the round world, and they that dwell therein.  
The rivers shall clap with hand, This is 
Bellarme in bunc locum.  Metaphorically spoken; in regard that the noise of their motion compared with the roaring of the sea, is like to that of clapping of hands. The mountains together shall rejoice at the sight of our Lord because he cometh to judge the earth. If this be referred to the first coming of our Saviour, all these are said to rejoice, because he cometh to govern the world with most just laws not only as in times passed with the Majesty of his invisible divinity, but alsoe in a corporal and visible 
Philip. 2.  form, Made into the similitude of men, and in shape found as à man, But if it be referred to ●is second coming, these are invited to rejoice, because God will then exterminate all sinners and renew all the elements.  
Some expound the two precedent verses as followeth, Let the Sea be moved and the fullness thereof; to wit those that negotiate on the sea, and such as inhabit the sea coasts▪ the round world, and they that dwell therein. The rivers, to wit the faithful regenerated in the waters of baptism, and filled with the rivers of grace, Shall clap with hand, shall praise God by one assent with exultation of heart and good works, And the mountains, to wit contemplatives, sublime in the practice of all virtues, shall rejoice at the sight of our Lord: because he cometh to judge the earth.  
He will judge the round earth in justice, and the peoples in equity By justice is here understood the rectitude and uprightness of his judgements, and by equity his favour & clemency. I do here but lightly touch some points, for that I have already said something of them in the former explications.    

Of versicles and the use of them.  
AT the end of every Nocturne after the Antiphone id added à Versicle. Our holy Father S. Benedict maketh frequent mention of them in his Rule. They are certain short, but sweet and efficacious sentences, accommodated to the nature of the office, and for the most part are desumed out of the holy scriptures. The holy Church hath placed them in the divine office as they are here in this office of the blessed Virgin, that is to say, In the Nocturne office after the Psalms, in Laudes and Vespres after the Hymns, and in the rest of the Hours after the Chapters. They are called Versicles, 
Durand. l. 5 Rational. c. 2. n. 40.  and interposed in the office after this manner for two reasons. The first, because they signify, that if perchance we have gone à stray & been distracted b● vain thoughts in regard of the prolixity of the Psalms, that we ought to return to God, or at least to our own hearts according to the divers advertissements and significations of the Versicles: 
Amalar ●●de ordine Antiph. c. 1.  The second is, because by them the intention and affection of the mind is turned from one thing▪ to another, that is to say, in the Nocturnes from singing or reciting of Psalms unto reading of Lessons, from labour to rest, from the praise of God to Prayer. They are usually sung by the shrillest voices, that they may the better revive the spirits of such as are performing the office, and cause them to prosecute the rendue thereof with more alacrity.  

Of Absolutions.  
NExt in order followeth the Pater noster, Or our Lord's Prayer: after which is added à short prayer to our Saviour Christ (which is called an Absolution) that he will be graciously pleased to purify, illuminate, and prepare us, that we may worthily read the Lessons following. The reason hereof is rendered 
l. 1. de diui no officio ●. 11.  by Rupertus, to wit, because we ought to ask the Lord of the harvest, that he will be pleased to send workmen to gather his fruits, and open our hearts that we may understand his laws and precepts; lest the seed of the word of God which we are about to hear, be devoured by the birds of the air, choked by thorns, or frustrated of taking root by the hardness of the rocks. In this office of the blessed Virgin this is asked by her intercession and the rest of the Saints.   

Of Benedictions.  
THe Absolution being pronounced there is asked a Benediction and leave to read the Lessons: because none are to usurp the office of preaching the word of God without the permission of their Superiors. That the manner of ask and giving these Benedictions may 
l. Dominus vobiscu● c. 2.  be the better understood, I w●● here set down the form ●●ereof as I find it expressed by Peter Damian. He that is about to read the Lessons (sayeth he) doth with à sign of great humi●itie ●owe his body and desire to be blessed, not by the Priest, but rather by him whom the Priest shall appoint, saying jube Domne benedicere; which in effect is as much as to say, Sir appoint some one to bless me, or may it please you Sir to cause some one to bless me. The Priest therefore that he may correspond on his part to so great humiliation, doth not delegate this office of blessing ●nto any his inferior, neither doth he presume by himself to give the Benediction, but rather doth beg of almighty God who is blessed above all, that he will be pleased to give it. Thus fare are the words of Peter Damian. Which manner of ask and giving the Benedictions by him here declared hath been, and is generally practised, when the office is performed in public by any number: but w●en one alone reciteth the office, the custom is instead of Domne to say Domine, because the Benedictions are then asked immediately of almighty God. ●●e Bened●ctions in the Breviary are given in the name of the blessed trinity, but here in this office of the blessed Virgin the first Benediction is given in the name of our sweet Saviour and his beloved Mother, and the second and third are asked by her intercession.    

Of Lessons and the profit that ariseth by them.  
THe Benediction being given the, Lector or Reader proceedet● to read the Lessons; which are here in this little office of the Blessed Virgin taken out of the four and twentieth Chapter of Ecclesiasticus for all times of the year except Aduent, when they are taken out of the Gospel. But in the other offices of the Breviary the Lessons of the first Nocturne are taken out of the old or new Testament, of the second out of the writings of the holy Fathers and Doctors of the holy Church, and of the third out of the Homilies of the Father's according to the nature of the office. The institution of reading Lessons is very ancient, as may appear by the Acts of the Apostles where it is written, That those that inhabited jerusalem, not knowing the voices of the Prophets that are 
Act. 13.  read every Sabbaoth, judging have fulfilled them. And it is clear by the testimony of S. Paul, that Lessons were used in the primitive Church much after the manner as they are at this present; When you come 
1. Cor. 14.  together (sayeth he) every one of you hath à Psalm, hath à doctrine, hath à revelation, hath à tongue, hath an interpretation etc. It was ordained by the Council of Laodicea 
Cap. 17.  about twelve hundred years ago, that Lessons out of the holy Scriptures should be intermixed with the Psalms; and long before that Council the said custom was practised in the holy Church, as Cass●an affirmeth. It will not be needful 
l. 2. Insti●ut.  to insist much upon the proving of the antiquity and use of the Lessons, for that it is manifest both by what hath been said, as alsoe by the Rule of our holy Father S. Benedict, who lived above eleven hundred years past, and the authority of S. Augustine in his preface upon the Epistles of S. john, and the general practice of the holy Church in all ages. The fruit that may be gathered thereby is manifold, some of which I will here particularise: First, the mind which is perhaps as it were tired with the intense study of prayer, may by this means have time to breath and gather new forces. Secondly, the mind will be much recreated and delighted with the grateful variety & profitable vicissitude of prayer and reading. Thirdly, those who perhaps would not otherwise have the opportunity (by reason of their many exterior imployements) to hear the Scriptures read, by this means do participate of that benefit▪ and Fowerthly, the mind is by such reading furnished with abundant matter to move holy affections, & becometh fattened & strengthened with good desires, in virtue where of it may with much facility pass through the rest of the office; according to that of the Psalmist, As with marrow and fatness let 
Psal. 62.  my soul be filled: and my mouth shall praise with lips of exultation.  
Notwithstanding that the words of the ensuing Lessons are literally applied to our Saviour: yet are they placed in this office by the holy Church, which is directed by the holy Ghost according to that of the Evangelist, The holy Ghost 
joh. 14.  whom the father will send in my name, he shall teach you all things, and suggest unto you all things whatsoever I shall say to you; and are mystically expounded of the blessed Virgin both by the ancient & modern Fathers in effect as followeth.  

The explication of the First Lesson.  
THe most blessed Virgin the immaculate Mother of the eternal wisdom sayeth as followeth, In all these things, to wit, which are before rehearsed in the said Chapter I sought rest; for indeed the most pious Aduocatrix of mankind doth above all the blessed spirits, and next unto her dear Son our Lord and Saviour Christ jesus covet the salvation of all people, and desire to inhabit, & have her place of residence and repose in all men's hearts by holy remembrance, virtuous imitation, and sweet lovingness: and I shall abide in the inheritance of our Lord, to wit, in the faithful and virtuous elect, who are the inheritance and Church of our lord Then the Creator of all commanded, and said to me that which immediately followeth in the next sentence: and he that created me, to wit the eternal word hath rested in my Tabernacle, to wit in my womb, where he assumed humane nature, and being made an infant did reremaine for the space of nine months. He hath alsoe most graciously rested in the tabernacle of my mind even from my first conception. And he said to me commanding that which followeth, Inhabit in jacob, to wit in the Primitive Church consisting of the jewish elect, for in it our most blessed Lady was corporally conversant, lived most exemplarily and holily; and afterwards did and doth spiritually remain in the whole militant Church, possessing, protecting, & governing the hearts of the faithful: and in Israel to wit contemplative religious and spiritual persons, and eminent in the practice of all virtues inherit, that thou mayest as it were by right of inheritance possess them as being their Mother, their Queen, and their Aduocatrix, and they alsoe may possess thee by incessant, most pure, and fervent love as thy servants, and Sons: and take root in mine elect by impetrating for them the gifts of grace and virtues, that so they may be radicated in Christ, and ever cohere and cleave to thee.  
At the end of this Lesson as like wise of the rest is added Tu autem Domine miserere nobis, that is to say, But thou o Lord be merciful unto us: which custom is observed at the end of the Lessons in all other offices, except those of the faithful departed. By which words is signified as Rupertus affirmeth, that even the office 
l 1. de divinis officijs c. 12.  of showing forth the divine word cannot be performed by us without contracting some small dust of blame. For as S. Augustine sayeth, The word of predication is heard with more security than pronounced: and the reason thereof is, because when the Preacher or denouncer of the word shall perceive that he sayeth well and deserveth praise, it is à very hard matter if he be not touched in some slight manner with the spirit of elation; and therefore in respect that he walketh upon the earth, and hath his feet soiled with dust, although he be otherwise wholly pure and clean, yet in regard hereof it will be needful for him to implore the divine mercy, that so he may be washed in that part and become altogether neat and pure.  
After the Reader hath pronounced the foresaied words, to wit, But thou o Lord be merciful unto us, the whole choir answereth Deo gratias, that is to say, 
l. ●itato c. 14.  Thanks to God: which (as Rupertus affirmeth) is not referred to the said last prayer of the Reader, but to the whole precedent Lesson; the choir thereby giving thanks to God, for that he hath graciously vouchsafed to break unto them the bread of his divine doctrine, lest they should have perished with famine of hearing the word of God. S. Augustine 
Ep. 77. Alipio Aurelio.  doth extol this manner of thanks giving as followeth, What better thing (sayeth he) can we bear in our mind or pronounce with our mouth or express with our pen then Deo gratias? there can no sentence be said more briefly, neither is there any thing more joyful to be ●eard, nor more lofty to be understood, nor more fruitful to be done then this etc. This it is which S. Paul doth so frequently inculcate unto 
1. Thessal. 5.  us in his Epistles saying, In all things give thanks, for this is the will of God. This the Prophet David was most careful to observe, 
Psalm. 33.  I will bless our Lord (sayeth he) at all times: his praise always in my mouth. The holy Church therefore with good reason doth ordain this manner of thanksgiving to be often iterated in the divine office, that thereby we may ascribe to God (unto whom doth belong all that is best) whatsoever is well done in our prayer, and render him thanks therefore.  

Of Responsories.  
NExt in order after every Lesson there followeth à Responsory; which is so called, because one alone having song à Lesson, all the choir doth answer and sing that which followeth: which usually is taken out of the same part of the holy Scriptures as the Lesson, or otherwise is composed of certain amorous affections towards God, and sweet sentences corresponding to the nature of the office of that day. The institution of them is very ancient: and most authors are of opinion that the greatest part of the Responsories which are placed in the Breviary were collected & composed by S. Ambrose. They seem to be ordained for this reason, to wit, that whereas in the Lessons we do as it were hear God almighty most graciously to speak unto us, and put us in mind of his wonderful works and of his excessive love towards the salvation of mankind, or to propose unto us the holy life and Passion of his dear Son Christ jesus our Lord and Saviour, or the acts and virtues of the blessed Virgin and the rest of the Saints now in glory, we may hereby correspond on our part to so great love, and in token of gratitude break for●h into his praise with some sweet sentences expressing the affections of our hearts, admiring his goodness & glorifying his name for ever These sentences are usually repeated in the Responsories, that they may make the deeper impression in our hearts, as alsoe to show that when we have praised God all we can, we may begin again and again, and yet never be able to praise him to the full.  
The Lessons here being wholly of the blessed Virgin, and insinuating unto us her Motherly care and sincere affection towards all mankind, the Responsories are composed answerable to the Lessons, and are certain pious affections towards her, extolling the immense goodness of God for his wonderful mercies showed towards her, his infinite graces bestowed upon her above all pure creatures, and his singular works wrought in and by her to the benefit of all mankind.    

The exposition of the Second Lesson.  
ANd so in Zion, to wit in the holy Church speculating divine things was I established, made firm and powerful, as being replenished with all virtue and grace, that I might be able to secure and relieve all faithful souls: and in the sanctified City, to wit in the holy Church likewise I rested, corporally and spiritually: corporally so long as I lived in the world in mortal flesh, and afterwards ever since I was assumpted into heaven, I cease not to rest spiritually in the holy Church recommended unto my custody: and my power was in jerusalem, in the triumphant and militant Church. In the triumphant I am allotted à prime place of dignity in respect of my maternal authority, by which I am made the Mother of God, and for which I am exalted above all the Angelical spirits. The Kingdom of mercy in the militant Church is alsoe conferred upon me, for which I am styled the Queen of mercy, and have dominion over the invisible enemies. And I took root in an honourable people, to wit in the Christian people, for whom I have obtained that they may take root, and be established in all grace and virtue by frequent procuring them divine gifts and pious reformation, and by strengthening them in good. And in the portion of my God his inheritance, to wit the inheritance of the said Christian people: for by my intercession that portion which almighty God hath allotted to his beloved, to wit eternal happiness, shall be the inheritance of those faithful Christians who are predestinate by him from all eternity to enjoy his essential vision: and my abiding is in the full assembly of the Saints: that is, amongst the devout and holy ones I am detained and will persevere, for with such I am well pleased to remain.   

The explication of the Third Lesson.  
I Am exalted as à Cedur in Libanus, Like as the high tree called à Cedar is elevated in mount Libanus, sendeth forth à sweet savour, and is not subject to putrefaction: so I am devoutly honoured by all good Christians above all pure creatures, highly reverenced, experienced sweet to every one, and am entire and free from all corruption of sin and reprehension. And as the fruit of the Cedar hath virtue to heal languishing people: so my favour, my prayer, and my consolations have power to cure all diseased hearts. And as à Cyprus tree in mount Zion. Like as that most  tree doth yield to no burden, nor can be suppressed by any weight, but doth sublimely appear in mount Zion: So I remain amongst Christian people most strong & hardy; neither did I ever yield to any vice or was overcome by any tentation, but have obtained for that people manifold comforts by my intercession and merits. As à Palm tree in Cades I am exalted, Like as the Palm tree in the town of Cades doth appear most gorgeously, and in its top branches is most comely and pleasing to behold: So I by the gifts and ornaments of grace and glory am made most bright, and delightful to the view above all creatures. And as à Rose plant in jericho, As the Rose is the most beautiful of all flowers, so the blessed Virgin is the most beautiful of all women: and like as the water distilled out of Roses doth assuage pain and cleanse the eyes; so the blessed Virgin doth mitigate all the anguishs & sorrows of this present life, and illuminate the internal eyes. As à fair Olive tree in the fields, Like as the olive tree is ever green and flourisheth, produceth à sweet fruit, and designeth peace, piety, and mercy; So the most illustrious and unparallelled Virgin hath continually flourished in wisdom and virtue, hath brought forth à most sweet fruit, generated the restorer of peace to all mankind, & doth from time to time reconcile us to almighty God, and is the Mother of all mercy and the source of piety. And as à Plane tree by the water in the streets I am exalted, By the Plane tree whose leaves are soft and broad, is here expressed that the most blessed Virgin is altogether meek gentle and courteous, that her words and works are most ample by the latitude of Charity: and that like as under the broad spreading branches of the said tree people may be defended from the scorching beams of the Sun, or the violence of à sudden storm; so all that shall fly for secure unto the secure harbour of her power & piety, shall be graciously received and protected from the heat of persecution and boisterous storms of tentations and tribulations. I gave an odour as Cinnamon and aromatical balm Like as Cinnamon is sweet of taste, hath à strengthening operation, & is good against indigestion and debility of the stomach: So I am sweet to those that love me, and do strengthen them, that they may be able to digest the food of their souls, and become ruminating and clean creatures, meditating day and night of those things which appertain unto God. I send forth alsoe à fragrant savour of good fame, Charity, Piety, and wisdom, wherewith I recreate and delight those that reverence and serve me. And like as aromatical balm that odoriferous, royal, exquisite and exceeding precious tree hath the virtue: or operation of warming & strengthening: So the incomparable and most pure Virgin, singular & most excellent, sprung of à royal stem, solaceth all deuou● souls and procureth them the grace of fortitude and fervour of divine love. As chosen Myrrh have I given the sweetness of odour. Like as the best Myrrh is bitter, preserveth from corruption, & scattereth abroad à pleasant odour: So the blessed Virgin was replenished with the bitterness of most vehement compassion when she beheld her beloved Son nailed upon the Cross, and doth continually condole with sinners, obtaining for innumerable people the grace of compunction: she preserveth alsoe very many from falling into sin, & poureth forth a fragrant odour; in so much, that whosoever shall piously call her to mind shall experience himself sprinkled there with.    

Of the Canticle or Hymn Te Doum laudamus.  
THe ancient custom of reciting this Canticle or Hymn in the divine Office may be proved by the Rule of our holy Father S. Benedict, where he appointeth that after the fourth Responsory (to wit of the third Nocturne) the Abbot do begin the Hymn Te Deum laudamus. Concerning the original institution of this Hymn S. Darius' Bishop of Milan (who lived in the time of justine the elder about the year of our Lord. 540. as S. Gregory affirmeth in his 3. Book of dialogues the 4. Chap.) in his Chronicles writeth as followeth, By 
l. 1. c. 10. Chronics.  blessed Ambrose (sayeth he) Augustine was baptised and confirmed in the name of the holy and undivided Trinity, all the faithful of the City being present and beholding it; at which time according as the holy Ghost gave them to speak, they pronounced the Hymn Te Deum Laudamus, all that were present hearing, seeing, and admiring: which hath been generally received and religiously sung ever since by the universal Church in all ages even unto these our days.   

The Title and argument of the 92. Psalm and first in the Laudes.  
PRaise of Canticle to David himself, in the date before the Sabbaoth, when the earth was founded. It seemeth t●at he who appointed this title, was desirous that the ensuing Psalm should be sung upon the sixth Feria or Friday, which is the day before the Sabbaoth: because therein is declared that the earth was founded, or according to some books inhabited. Which is fitly said to have been done on the sixth Feria: for on that day man was form who should be Lord of the earth; and by this the earth was first established, which was created for man. On this day not only man but alsoe all living creatures were created which inhabit the earth, and therefore on this day the earth began first to be inhabited. On the same day alsoe by the Passion and death of Christ jesus our Lord and Saviour the earth was renovated, and the Kingdom of Christ established, the Prince of the world being cast forth. All which notwithstanding the holy Church doth appoint this Psalm to be sung at Laudes upon Sunday about Sun rising or day break: because although our Saviour purchased his Kingdom with the price of his most precious blood shed for mankind on the sixth Feria, and thereby laid the foundation of the new earth, yet he received possession of his Kingdom at his glorious resurrection early in the morning upon Sunday, at which time he put on beauty and strength. The words of this Psalm may be applied both to the Creation, & Reparation of the world as followeth.  

The exposition of the Psalm.  
Our Lord hath reigned, he hath put on beauty, glory and regal Majesty: Our Lord hath alsoe put on strength, power and fortitude, which are equally requisite to support à Kingly diadem, and hath girded, prepared, armed, and settled himself to reign. If these words be referred to the Creation of the world, Christ as God is said to have begun to reign when he had created the world, for than he first of all began to have subjects upon the earth over whom he might exercise dominion. But if they be referred to the reparation of the world, Christ as man at the time of his Resurrection did receive the government of the Universe, put on the beauty of à glorified body; and put on fortitude, all power being given him in heaven and upon earth; and girded or settled himself earnestly to ptopagat● his Kingdom to the utmost confines of the earth. It is manifest that our Lord hath reigned in this sort,  
For he hath established, firmly fixed the round world, as the centre of the universe: which shall not be moved according to that of Ecclesiastes, Generation passeth and generation 
Eccle. 1.  cometh: but the earth standeth for ever. Christ likewise by his dolorous passion and glorious resurrection hath founded and established the Militant Church spread through all the regions of the earth in one faith and religion: which shall not be moved, but shall persever in the same faith and worship unto the end of the world, for Christ shall reign in the house of 
Luc. 1.  jacob for ever, and of his Kingdom there shall be no end.  
Thy seat o Lord is prepared from that time, to wit from the Creation of the world, or the resurrection of Christ. Yet thou didst not then begin to have à being, for thou according to thy divine nature art from everlasting, from eternity. Concerning which you are to note, that the word (art) doth not here signify the simple existence of the divine nature, but the fullness of his being, wherein all things are contained. For God was not poor, 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 himself might increase thereby but that he might communicate his goodness to us, & therefore he created not the world as being compelled by any necessity, but as being moved thereunto by his infinite charity and mercy; and with the same charity and mercy he hath repaired it, for So God loved the 
joh. 3.  world that he gave his only begotten Son, that every one that believeth in him perish not, but may have life everlasting.  
The rivers o Lord have lifted up: the rivers have lifted up their voices.  
The rivers have lifted up their waves, above the voices of many waters.  
The surges of the Sea are ma●u●lous; marvellous is our Lord on high.  
If the words of these verses be referred to the first sense, they signify the manner whereby God almighty made the earth habitable, that it might be à firm seat for all living creatures. For i● the beginning of the Creation the waters covered the superficies of the Universe, and the inundations of the waters were elevated with à terrible motion: but God who is infinitely more high, more excellent, and powerful repressed their fury, closed part of them in the concavities of the earth, and appointed limits to the rest which they shall not transcend.  
In the Second sense, by the rivers which lifted up their voices is understood the Apostles and other principal planters of the Christian faith, who being filled with the waters of life, did pass through the world like unto so many heavenly rivers, and elevate their voices, preaching the Gospel of Christ with great freedom. By the rivers which lifted up their waves, is understood the jews, who even in the very beginning contradicted the Gospel in all places & raised persecution against the disciples of Christ. By the surges of the Sea which are fare greater then the waves of the rivers, is understood the persecutions of the Infidels & other adversaries of the holy Church. For like as when the rivers enter into the Sea, the salt waters do rage & swell at the entrance of the fresh waters: so the Infidels did begin 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 showed himself fare more to be admired, since he hath gotten the victory over all the persecutors and tyrants, and propagated his Kingdom through out the earth, notwitstanding they impugned it to the utmost 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 marvellous; but our Lord is fare more marvellous in high things, to wit in the wonderful miracles, sublime signs, and never before heard of prodigies, which he hath effected by those that believed in him: in so much, that the holy Church amidst the most cruel persecutions that ever were, did not only not fear nor fail, but was exceedingly dilated, augmented, & strengthened; and sustained all sorts of torments with wonderful alacrity and cheerfulness, until at length the tyrants yielded, and the Roman empire itself submitted its stubborn neck to the yoke of Christ. And therefore o Christ,  
Thy testimonies, thy words where with thou hast testified and solemnly promised by the mouths of thy holy Prophets and Apostles concerning thy said Kingdom, that thou wilt establish it and defend it in such sort, that hell gates shall not prevail against it, are made credible exceedingly, are confirmed with so frequent and evident miracles, that they cannot be denied to be most true: but do as it were enforce us to believe, that thou wilt perform in due time and order whatsoever thou hast said; as may appear alsoe by what thou hast already most faithfully brought to pass. From henceforth therefore it is most meet that the holy Church (which is thy house) be holy, immaculate, and adorned with all purity for evermore, in respect that she hath for her guardian and protector so mighty and provident à Lord, from whom she hath alreaôy received such singular benefits, and may justly hereafter expect fare greater, relying on thy most faithful promises: for Holiness becometh thy house o Lord for length of days.  
Behold here à short Psalm, but yet replete with mysteries, wherein the soul hath à sweet, confident, and amorous conference with God. Let it not therefore be sung by us in à cold and aride manner, but with fervour of devotion and holy desires. And that we may be able to sing it in this sort, let us cleanse ourselves from all stain or impurity of our flesh and spirit, that our body may be the temple of the holy Ghost, and our soul the seat of the eternal wisdom.    

The Title and argument of the 99 Psalm and Second in the Laudes.  
A Psalm in Confession. The Prophet doth here invite the people of God often and attentively to confess unto him with confession of praise, both for that he hath created, nourished, and conserved us, as alsoe because the memory of him is most sweet, & his fidelity and mercy towards us perpetual.  

The exposition of the Psalm.  
MAke ye iubilation to God all ye who inhabit the earth: say ye an Hymn unto him with such abundant and ineffable joy of heart, that the joyfulness of your devotion may endure no limits, but through the excess and vehemency thereof may break forth by exterior signs, which yet are fare short of expressing what you feel interiorly. It is most meet that ye rejoice to God in this manner; because as his Majesty doth infinitely exceed our imbecility and unworthiness, so the joyfulness which we conceive touching him aught to transcend our proper infirmity, elocution, & manner of declaring our mind. Serve ye our Lord, obey ye his divine precepts; not out of a servile fear, but in gladness, willingly, promptly, and with à filial love, for God loveth à cheerful giver. 
2. Cor. 9  Serve him with gladness; yet not dissolutely or irreverently, but in gladness accompanied with fear or respect, according to that, Serve our Lord in fear: 
Psal. ●  and rejoice to him with trembling. It cannot be hard to serve him in this manner, love being the summary of his commandements 
Rom. 13.  and the fullness of his law. For what is more sweet & easy then to love?  
Enter ye in before his sight, enter ye into the material temple of God, where he is present in an especial manner, & most graciously giveth audience to deuou● people; My eyes (sayeth he) shall be opened 
2. Paralip. 7.  and my ears erected to his prayer, that shall pray in this place. Enter I say in exultation of heart, and with an attentive and inflamed mind; that he may behold that your affection towards him hath moved you to come into his presence, and that you come not of necessity or compulsion. Enter ye alsoe into the immaterial temple of God, to wit into your souls; place yourselves there near unto his sacred image, and discuss your interior, open your hearts unto him with an humble confidence, and treat with him concerning the business of your saluation, inventing many pretty industries of love to express your affections, & gain his favour; for he alone can satiate your desires.  
Know ye not only by faith, but alsoe by natural reason & experimental gust, that our Lord into whose presence I invite you to come and praise him, he is God our Creator and conserver, than whom nothing can be imagined more excellent. He it is unto whom we are indebted for our being, and all that we are or enjoy; For he made us, and not we ourselves. Although our parents do cooperate to the union of our souls to our bodies which are begot by them, yet do they in no sort concur to the production of the soul itself, it being created by almighty God of nothing, as the world itself was created by him without the influence of any other cause besides himself: and therefore we Men must needs acknowledge à more singular dependence of our Creator, than any other of these sublunary things, amongst which we are conversant in this life. For they are produced by the immediate causes upon which they depend not only by means of disposing the body, and rendering it fit to receive the soul or form with which it is to be animated or informed; but alsoe by immediate influence & concurrence to the production of the soul or form itself: whereas in us Men this is proper to God alone to produce our soul without the least help of any secondary cause at all. This the Mother of the holy Maccabees 
2. Ma chab. 7.  did confess saving unto her children, I know not how you appeared in my womb: for neither did I give you spirit and soul and life, and the members of every one I framed not: but in deed the Creator of the world, that hath form the nativity of man, and that invented the origine of all. etc.  
O all ye His elected people, and the sheep of his pasture, whom he feedeth with his Sacraments, and sustaineth & nourisheth in mind and body with his gifts and graces, enter ye, not so much with corporal steps as with advancement of your minds into the practice of virtues which are his gates, through which you are to pass into eternal life: enter (I say) in Confession of your sins. For proceeding according to order, this aught to precede our other works of virtue: for by such confession sins are remitted, grace given, and men are fitly disposed to praise God. But if we omit to do this, it will be in vain for us to seek to enter into his said gates; neither will any thing we do seem grateful unto him, as he affirmeth by the mouth of the Prophet isaiah saying; When you shall stretch forth, 
isaiah 1.  your hands I will turn away mine eyes from you, and when you shall multiply prayer, I will not hear: for your hands are full of blood. Wash you, be clean, and take away the evil of your cogitations from mine eyes etc. Being therefore thus prepared enter ye alsoe with humble confidence into his courts in Hymns, for your praises will then be most delightful unto him. By the courts of our Lord divers of the holy Fathers do understand the latitude of Charity and other principal virtues which à soul so cleansed by Sacramental confession, & practised in inferior virtues ought to aspire unto; by which they may attain to perfection in this life, and acquire an answerable place of glory in the next: but some others do suppose the Prophet to allude to the Three Courts of the Temple, whereof one was for the Priests, another for lay men, and the third for women.  
Amongst the divine Attributes for all which he is most praise worthy, Praise ye his name here for three of them chiefly. First because our Lord is sweet, mild, benign, and soon moved to pity and compassion. Which if you desire to make trial of, Taste 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 ever, Our 
Psal. 102.  Lord is pitiful, and merciful: long suffering and very merciful. As à Father hath compassion of his children, so hath our Lord compassion on them that fear him. Thirdly and lastly praise him, because his truth is even unto generation and generation. As he is most merciful promising benefits gratis, so he is most faithful and true in constantly performing what he hath promised, as he witnesseth of himself saying, Heaven and earth shall 
Luc. 21.  pass: but my words shall not pass.  
Behold here à Psalm replete with Angelical sweetness: which we ought to sing in the person of the holy Church with diligent attention, rendering ourselves efficaciously obedient to the pious exhortations therein contained by iubilating to our Lord, serving him with gladness, attending to his presence incessantly, and confessing him to be our God by faith & works, which we cannot by any means perform, unless we do daily with entire hearts abhor and detest the greater sort of vices, and diligently (to the utmost of our power) shun, correct & deplore the lesser sort of sins by frequent confession, & firm purpose of amendment, weighing carefully that saying of Solomon, He that hideth 
Prover. 28. v. 13.  his wicked deeds, shall not be directed: but he that shall confess, and shall forsake them, shall obtain mercy. These things are requisite to the due performance of the acts where unto we are invited in this present Psalm, for those acts are altogether deiforme, celestial, Angelical, and of incomparable merit.    

The title and argument of the 62. Psalm and third in the Laudes.  
A Psalm of David when he was in the deser● of juda called Ziph or of Idumea. Holy David when he was enforced to hid himself in the desert from the furious persecution of Saul, and could not have access to the Tabernacle of God, nor to jerusalem, where he had à longing desire to be in the inheritance of our Lord, did take occasion by that his affliction to deplore his own estate, and the estate of all other just men living in the exile of this present life, and vale of tears which is replete with vices and tribulations, & sterile of good things and true felicity, and to express the exceeding great desire he had to pass out of this world unto the celestial country.  

The exposiiion of the Psalm.  
O God of all, and in a special manner My God, in regard of thy peculiar favours & graces abundantly bestowed upon me the unworthiest of thy creatures, protecting me from evil things, promoting me in good things, and directing me in à particular manner to my last end, as alsoe in respect of the singular love and reverence, wherewith I love & worship thee alone and above all things, to thee ● watch from the morning light, presently, ●o● soon as the day appeareth, and the spendor of thy divine grace doth illustrate m● soul, I arise, by erecting my mind towards thee with à cordial affection to contemplate, love, and adore thee.  
My soul hath thirsted after thee, The appetite of my soul, to wit my will hath coveted with an intellectual and exceeding great desire to obtain thee the fountain of all goodness, who alone canst satiate her: and my flesh, to wit my body or my sensual appetite hath thirsted to thee very many ways, by reason of divers and manifold necessities.  
Concerning these words of the Prophet you are to note that whether the Flesh be taken for the body only, or for the sensitive appetite, it cannot fitly be said to thirst to God directly, and immediately: for God being an immaterial and simple essence can only be attained with à sole immaterial appetite, as he is only comtemplated with a sole intellectual eye: neither can the flesh precisely taken according to itself desire (properly speaking) or thirst, but for as much as it is informed with the soul; for desire rather belongeth to the whole compound; and to the soul, then to the flesh. Whereas therefore the flesh is here said to thirst to God, it may be understood two ways. First, because it is an an occasion to the soul to thirst to God. For The body that is corrupted burdeneth the 
Sap. 9  soul: and the soul by reason of her union with the body falleth into many necessities, solicitudes, afflictions, and miseries; and consequently thereby she hath so many causes or motives of sighing and longing after God as she experienceth in herself impediments which interpose themselves between her and God● and do retract & remove her à fare of from him. Such impediments as these the Apostle felt when he said, Unhappy man that I am, who shall deliver me from the body 
Rom. 7.  of this death? Secondly it may be understood thus, My flesh, to wit, my sensitive appetite thirsteth to God, not directly & immediately, as if God were the object of its desire, but because those things which it longeth for, it desireth according to the will of God, that is to say, according to the command of reason and the direction of moral virtues.  
In à desert land, and inaccessible, and without water, so in the holy I have appeared to thee. The Prophet seemeth to signify by these words, that the desert & sterile place where he than remained, barren of things necessary, and much more of delightful things, was nevertheless profitable unto him to find out God. For the soul by how much more she is destitute of carnal delights, or at least wise by how much more she removeth her affection from terrene things, and placeth herself in à certain desert or abstraction of mind, by so much the more easily she may ascend to contemplate and relish heavenly things. I (sayeth he) remaining in à desert land, and inaccessible, and without water, so have appeared to thee, that is, so have showed & presented myself before thee in ascension of mind as in thy holy, that is, as if I were in thy sanctuary in jerusalem, where there are many motives of piety and the solemn use of Religion, that I might s●e thy strength and thy glory, thy power and Majesty. S. Augustine doth expound this desert land to be the world forsaken by true men, and inhabited by beasts, to wit, by carnal or sensual men: which is said to be inaccessible, because it is a difficult matter to pass through it, and to find out the narrow way which leadeth unto eternal life; and to be without water because although it hath some few puddles of putrified water, to wit carnal wisdom, yet it wanteth water from heaven, to wit, true wisdom, unless God of his singular grace do vouchsafe to show the way to those that wander in this desert, and sprinkle his dew from heaven upon it. In this desert land therefore (sayeth the Prophet) I have appeared to thee, o God, as in thy holy. For I have not lived in this world after the manner of worldlings, nor followed the steps of sinners: but have served thee in holiness and justice; that I might see clearly in the celestial country thy virtue, to wit thy omnipotency, wherewith thou disposest all things in heaven and earth, and thy glory, to wit, thy beatitude, or thus, that I might see thy virtue and thy glory, to wit Christ our Lord. In both which ways by the virtue and glory of God is understood God himself sublime and glorious: so that we ought to operate all things we do to the end that we may attain the divine vision as being our final reward; for which reason our Saviour sayeth, This is life everlasting that they may know thee the only true God, and 
● 17.  whom thou hast sent jesus Christ.  
Because thy mercy is better than lives, my lips shall praise thee. The word (because) seemeth not to be referred to that which goeth before, but to that which followeth as thus, My lips shall praise thee, because thy mercy, to wit, the presence of thy grace wherewith thou conservest we in à spiritual being, is better than lives, that is to say, is better than all sorts of natural lives: for the gifts of grace do fare excel those of nature; and it is better not to be, not to live à natural life obnoxious to sin, then to be without grace and charity, as our Saviour affirmed of judas saying, It 
Mar●. 14.  were good for him if that man bade not been borne. Moreover the mercy of God giveth us life, and the same mercy conserveth it: and if we shall lose our life for his love, he will restore it unto us in à fare more happy manner; but if we fall from his mercy to conserve our life, we shall deservedly lose both our life and his mercy, according to that of the Evangelist, He that loveth his life shall lose it: and 
joh. 12.  he that hateth his life in this world, doth keep it to life everlasting.  
So I will bless, glorify, and superexalt thee in my life, to wit, all the time I shall subsist and remain in this life, as the Prophet sayeth in another Psalm, I will bless our Lord at all times: his praise always in my mouth. Or thus, In my life, that is, I will frame my life in such sort, that my conversation shall be à certain benediction of thy name, for I will ordain and direct all my actions and words to the honour praise and glory of thy holy name, and in thy name I will lift up my hands; that is, in the invocation of thy name I will lift up my hands in prayer, expecting aid and comfort in adversities from thee alone, and giving thanks to thee in my prosperities. S. Augustine upon these words giveth this admonition, to wit, that all those who lift up their hands to God in prayer ought alsoe to lift up their hands to good works, if they desire to obtain their requests.  
The words immediately following seem to be the prayer which David made when he so lifted up his hands to God. As with mar●ow and fatness let my soul be filled: and my mouth shall praise with lips of exultation. Let my soul (o Lord) be replenished with spiritual marrow and fatness, to wit, with internal consolation, ardent charity, and thy divine grace: which are not properly marrow and fatness, for that is a certain corporal thing, but yet have à certain resemblance thereunto. For as those who are adorned with marrow and  fatness, not with swollen and puffed up fatness, are healthful, strong, fair, well coloured and pleasant; and contrariwise those that are very lean, are aride, weak, sad and disfigured: so those that are replenished with spiritual grace as with wholesome fatness, are devout, fervent, and ever joyful, and contrariwise such as want it are soon cloyed with spiritual things, weak, and ill disposed to do good, or to tolerate evil. With this spiritual fatness therefore the Prophet desireth to be filled, & then he doubteth not but he shall be able to praise our Lord with such couradge, sweetness and alacrity, that he shall be enforced to discover his mental joy and sweetness by exterior signs of exultation.  
If I have bein mindful of thee in my bed, in the night time, in the morning I will meditate on thee and contemplate such things as will be pleasing to thee, because thou hast been my helper. Let us imitate this good example, and place ourselves in our bed as in our tomb, for sleep is à certain resemblance of death: and who knoweth when he lays him down to rest, whether he shall awake or Noah, until the sound of the trumpet do summon him to the tribunal of God? S. Augustine out of these words gatheret● this document, to wit, That they who desire to remember God, & to have his love & fear before their eyes whilst they are employed or busied in exterior affairs, must of necessity meditate on him, and consider seriously his benefits and promises before when they are in bed, that is, in rest or tranquillity of mind and body For the chief & only reason why most men do behave themselves in exterior employments as if there were no God that took notice of their actions is, because they do not take some time of respite, wherein to recollect themselves, and attend to the consideration of the end for which they were created. And in the covert of thy wings I will rejoice. I will not confide in my own strength, neither will I rejoice in myself, but under the protection, shelter, and safeguard of thy power & mercy I will joyfully rest and securely rejoice, for under, thy eagle's wings I need not fear the gleade. My soul hath clea●ed after thee, hath adhered to thy footsteps, obeyed and kept thy commandments, not with an aride affection, but with the strong glue of fervent charity, in such sort, that no force of tentation hath been able to separate me from thee: and thou most graciously not only hast not rejected me, but thy right hand hath received me, to wit, thy preventing grace hath drawn me, unto thee; as if he had said, Therefore I follow thee, because thou hast drawn me, and therefore I love thee and adhere to thee, because thou hast first loved me, and by loving me hast caused me to love thee.  
But they in vain have sought my soul, I being thus sheltered under thy wings and received by thy right hand, my enemies have in vain endeavoured to extinguish my spiritual life, seduce my soul, or otherwise to hurt me: for they shall not only not prevail against me, but alsoe. They themselves for their sin and malice shall enter into the inferior parts of the earth, to wit, in to Hell, which the Prophet isaiah termeth The deep▪ lake 
Isa. 14.   
They shall be delivered into the hands of the sword, to wit into the hand of the tormentors, they shall be the portions of foxes, that is, they shall no more domineer over just men, but shall be subject to the unjust devils, as their part and inheritance. The devils are here rather termed foxes than wolves or Lions, because they do more circumvent and overcome sinners by foxelike subtility, then by Lionlike force and strength; for they cannot enforce our will, yet they may suggest alluring tentations.  
But the king, David himself (of whom he speaketh in à third person) who shortly after Saul was slain received the government, shall rejoice in God, that hath revenged him of his enemies, & advanced him to so great glory, and all shall be praised that swear by him, to wit by the health or life of the king, because the mouth is stopped of those that speak wicked things, that heretofore have falsely accused him, as though he should conspire the death of his sovereign.  
Some do expound these last words of all Reprobates: whose mouths in the day of judgement shall be stopped for all eternity, when as truth shall be manifested, and none shall be able to deny it; in so much as their own consciences shall then accuse them, and they shall then confess and acknowledge despairing, We have erred from th'? way of 
Sap. 5.  truth, and the light of justice hath not shined to us.  
Behold here à most sweet and affectionate Psalm, the virtue and sweetness whereof à devout and piously amorous soul may relish spiritually with unspeakable contentment. Let us therefore endeavour to be ever mentally attended to God, according to that of the Apostle to Timothy, But be thou Vigilant, labour in 
2. Timo. 4.  all things, be sober. and of Christ to his Disciples, Watch ye and pray, that ye 
Math. 26.  enter not into tentation. Let our soul thirst to God, and living in flesh, let us not converse according to the flesh following the tracts thereof, but let us exhibit ourselves in the presence of our Lord God in holy desires, and l●t us above all things be most solicitous to remain in the state of grace, rather wishing not to have being, then to be without the mercy charity and grace of God. To conclude let us praise God at all times, in all places, and in our conversation, lifting up pure hands unto him, and labouring to the utmost of our power to profit in his divine love.    

The title and argument of the 66. Psalm and 4. in the E●udes.  
Unto the end, in Hymns, à Psalm of Canticle to David. According to the letter, this Psalm is an invocation and thanksgiving for the Incarnation of our Saviour: or an expression of the vehement desire holy David had to behold the coming of the Messiah. It consisteth chiefly of three parts. In the first he beseecheth God to bless and illuminate him with his grace, that he may know his ways. In the Second he exhorteth all people to praise God for his direction and just judgements: & in the Third to praise God fo● the fruit which the earth bathe brought forth, to wit, Christ jesus the happy fruit of the womb of the blessed Virgin.  

The exposition of the Psalm.  
O God have mercy on us, blot out our offences and remove all impediments which may delay the coming of him, whom thou hast promised to send to work our redemption, a●d bless us, not only with pl●nty of all temporal benefits; but much rather illuminate thy countevance, upon us. These words are taken in divers senses; for first God almighty is said to illuminate his countenance upon us, when ●e removeth the clouds of his indignation, and beholdeth us midly as his Sons, as his friends, and as being reconciled to his favour. Secondly, when he illuminateth us by infusion o● wisdom and charity, and disposeth us to contemplate his divine understanding. Thirdly and lastly when he as it were unmasketh himself that we may behold him: which he chiefly performed when by the mystery of the Incarnation he was seen upon earth and conversed amongst men. This manner of illumination the Prophet doth seem to ask for in this place, that God will be graciously pleased to show unto us his countenance, if not in the form of God, yet at least in the form of man: which request he likewise maketh 
Psal. 79  in another Psalm saying, Thou who fittest upon the Cherubs, be manifested before Ephraim Benjamin and Manasses: raise up thy might and come to save us. And have Mercy on us, preserve us from future evils, lest by losing thy grace we become unworthy to receive the Messiah.  
That we living in the banishment of this life, May know thy way upon earth leading unto our true country, to wit, how to walk in t●e precepts of thy divine law. Or thus, That we may know thy way, to wit Christ our Lord, who sayeth of himself, I am the way and the verity and the life: no man cometh to the Father but by me; who is alsoe, in all nations thy salvation: according to that of S. Luke, Mine 
Luc. 2.  ●ies have seen thy salvation, which thou hast prepared before the face of all people: à light to the re●elation of the Gentiles &c. and in another place, All flesh shall see the salvation 
Luc. 3.  of God. By this verse therefore the faithful do prey for the illumination of the holy Ghost: that they err not in the way of this present life, but by working may know, and by knowing may walk in the way of our Lord; of which our Saviour speaketh in the Gospel, Stra●●e 
Math.  is the way that leadeth to life: and few there are that find it. and by these words (in all nations thy salvation) they pray that Christ may be acknowledged and honoured by all nations.  
Let people o God, Confess to thee: let all people Confess to thee. Let the worship and veneration of the false Gods cease, and to thee alone the living God let all divine honour be given by all people.  
Let nations called to the faith of Christ be glad with interior joy, and exult by showing exterior signs of their inward joy: and this, because thou o God by thy anointed judgest people in equity; that is, the servile yoke of the Prince of darkness being taken away, thou hast constituted à most just Kingdom in thy holy Church: and the nations in earth thou dost direct, governing them, and directing them by most wholesome laws to the port of eternal salvation. S. Augustine interpreteth the words of this verse in the future tense, as thus, Thou wilt judge people in equity, and referreth them to the last judgement: And the nations in earth thou wilt direct, & referreth them to the direction of this present life; according to whom the sense of this verse is. Let nations be glad and exult, because if they happen to suffer any evil here from men, the time will come when thou (o God) wilt judge people in equity: and in the mean time the nations in earth which are subject and devoted to thee thou wilt direct. Let people o God Confess to thee, let all people Confess to thee, Here the Prophet again exhorteth all people to praise and give thanks to God, adding à new reason or motive, to wit, because the earth hath yielded her fruit. This fruit is Christ our Lord borne of the terrene substance of the blessed Virgin, à fruit of such excellency, that in comparison thereof all the fruit the earth hath heretofore brought forth may well be esteemed briers and thorns. Of this fruit the Prophet isaiah maketh mention saying, In that 
Isaiae cap. 4.  day the bud of our Lord shall be in magnificenee and glory, and the fruit of the earth high. Yet taking the last words of this verse in à moral sense, The earth is said to yield her fruit, when the holy Church doth spiritually instruct perfect and conserve her children: and when our body liveth soberly, and serveth to the advancement of the soul, obeying in all things. The Prophet doth here as in many other places of the Psalms, use the preterperfect tense for the future, because in his prenotion that was now done, which he foretelleth to be done.  
God, our God bless us, God bless us: and let all the ends of the earth fear him. This in effect is as much as if he had said, Since all people do praise thee (o God) and the earth hath yielded her fruit, let there henceforth be a grateful vicissitude between thee & us: do thou open thy liberal hand, and fill us with all benediction, to wit, with abundance of all temporal and spiritual benefits; and we (as it is most meet) will serve thee with à filial reverence, and render thee the tribute of obedience and praise for ever. 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 Trinity, which was afterwards manifested to the whole world by our Saviour and his hole Apostles.  
A certain grave author upon these words in the first verse of this Psalm, to wit, God bless us, and illuminate his countenance upon us, hath this observation, Because (sayeth he) many desire to be blessed by God with abundance of temporal benefits, to wit with beauty, power, riches, honour and the like: all which indeed do come from God, but yet are common to the just and unjust; therefore the Prophet addeth what is proper to the just, to wit, illuminate his countenance upon us. This is proper to the just; whereas the other mentioned things are common to all both good and evil: almighty God so disposing, least if they should be given solely to the good, evil men would think that God were to be worshipped for them; and if to the evil only, infirm and fraise people would fear to convert themselves to God, lest these things should be wanting unto them.  
Behold here à short Psalm, but full of fervour & devotion. Let us conform the affections of our heart to the sacred words thereof, & with the whole forces of our mind let us implore the divine mercy, that he will be pleased to enrich us with the benedictions of Christ, and instruct us with the light of his countenance. Let us alsoe most heartily pray for the common good and for the general soul's health of all men, that all men ma●e confess to God, honour, and love him.    

The argument of the Canticle of the three children.  
BY the ensuing Canticle the three men Sidrach Misach and Abdenago (who were thrown into the furnace of burning fire by the commandment of Nabuchodonosor, because they refused to adore the golden statue he had erected, as is at large related by the Prophet Daniel) did invite all creatures in their several 
Daniel. 3.  degrees and natures to praise God: and they themselves did praise and glorify him, who preserved their bodies that they were not touched by the fury of those flames, and made their hearts inflamed with the fire of his love. Indeed by how much the more one is inflamed with his love, by so much the more intensely doth he desire that God may be praised, loved, and honoured by all 
l. 1. de doctrina Christiana.  creatures: according to that S. Augustine, By how much the more fervent any one is in the love of God, by so much the more doth he endeavour by all the means he can divise, that God may be beloved of all men: & by how much the more sincerely any one doth contemplate God, by so much the more he doth undervalue and humble himself, & esteem the praise wherewith he doth set forth the glory of God to be the more insufficient; and therefore doth earnestly desire that God may be magnificently praised by all creatures, and doth his best to procure it.  

The exposition of the Canticle.  
ALl works of our Lord bless ye our Lord, praise, and superexalt him for ever Although every Creature doth not bless and praise almighty God with voice, which is proper to Men; nor mentally, which is common only to Angels and Men: yet in as much as all creatures being the works of God are good, the divine goodness doth shine in them, & each of them is as it were à certain rave of its Creator's perfection which thereby is known and made manifest; for as the Apostle witnesseth, The invisible things of God are seen, being understood by those things which are made: his power alsoe and divinity. Consequently in this respect all creatures whatsoever are truly said to bless and praise their Creator. All the works of God therefore are here invited to bless praise and superexalt our Lord, every one according to its nature: Angels mentally, Men with their voice & mind, and both Angels and Men as alsoe all other creatures, the works of God, by exciting and stirring up the minds of those that shall rightly consider their natures, actions, and proprieties, to extol the Creator and acknowledge his infinite glory and magnificence.  
Bless our Lord ye Angels of our Lord: After the general invitation of all creatures they descend to particulars, beginning with the Angels who are most immediate to God and most like unto him, as being pure immaterial substances. By the name of Angels in this place are understood all the celestial and blessed spirits, which as S. Gregory showeth out of the holy scriptures are divided into nine quires or orders: and although sometimes the name of Angels be appropriated to those blessed spirits which are ranked in the lowest choir, yet all the nine quires of them are alsoe truly and properly called by that name; which as she said S. Gregory doth say, is imposed upon them by reason of the functions and charges wherein they are employed by almighty God, concerning which the Apostle speaking of them in general sayeth, Are they not all ministering spirits sent to minister for them which shall recerue the ininheritance of salvation?  
Ye Heavens bless our Lord. By the Heavens are understood the celestial orbs, of which by reason of their greatness, beauty, activity, motions & seueral● other properties, the Prophet David doth in particular and expressly ass●uere That 
Psal. 18.  they show forth the glory of God.  
All waters that are above the heavens bless ye our Lord. Here it is c●earely said that there are waters above the heavens: and it agreeth with that we read in Genesis, 
Gen. 1.  to wit, that God made à firmament, and divided the waters that were under the firmament from those that were above the firmament: and God called the firmament Heaven. It agreeth alsoe with that of the Psalmist, Praise him ye heavens of heavens 
Psal. 148. Psal. 103.  and the waters that are above the heavens. and in another place, Stretching out the heaven as à skin, which coverest the highest parts thereof with waters. Which although it may perhaps seem at the first view contrary to natural reason, & the say of the Philosophers, yet (as S. Augustine writeth upon Genesis) The authority of that part of holy writ is fare to be preferred above the perspicacity or capacity of humane understanding. But what manner of waters they are it is not certain. The common opinion is that they are corporal waters: and morally by them are understood the elevated and illuminated minds of the Saints, in which as in à mirror divine things are clearly represented.  
Bless our Lord all ye powers of our Lord. By these Powers some do understand the movers of the celestial orbs, whom the Philosophers called Intelligences and S. Thomas in his Sum affirmeth to be of the middle Hierarchy of Angels, & of the choir of Virtues, of whom holy David maketh mention saying, Bless our Lord 
Psal. 148.  all ye his virtues: you his ministers that do his will. Others by these powers of our Lord do understand the efficient virtues in the celestial orbs, which at their first Creation God almighty engrafted in them, or which are naturally in them; whereby they govern and work upon the elements and mixed bodies, according to that of the Philosopher Man and the Sun engender man: for the celestial bodies by these virtues are general causes of all motions and alterations, generations and corruptions in these inferior things.  
Sun & Moon bless ye our Lord These are the two great lights of which is made mention in Genesis: the greater of them, to wit the Sun to govern the day; and the lesser, to wit the Moon to govern the night. In the diligent consideration of which lights especially of the Sun the Majesty of God doth wonderfully appear, according to that of S. Denis, This 
li. de divinis n●minibus c. 4.  visible Sun (sayeth he) is an evident representation of the divine goodness who is the eternal & intellectual Sun, the Sun of wisdom and justice. Yea in the greatness, swiftness of motion, brightness, power, and influence of the Sun we cannot sufficiently admire the eminency of the divine power and wisdom. By the Sun is spiritually signified the understanding of truth and goodness, and the splendour of Reason above the other powers: all which are subject to it, illuminated and directed by it, least erring in the lubricity of vice, they fall violently to their own destruction. B● the Moon is signified the inferior portion of the soul, as is is governed and ruled by the superior portion thereof, and obedient to its direction.  
Stars of heaven bless ye our Lord, The stars do manifold ways represent the magnificence of their Creator in their beauty, motion, virtue, plurality, situation, order & influence: They seem indeed unto us but small; yet the least of them is affirmed to be greater than the whole earth: and the cause of their appearing so small is only in regard they are situated most remote from us. The glory of the stars (sayeth Ecclesiasticus) is the beauty of heaven, our Lord illuminating the 
Eccles. 43.  world on high. By them are designed virtuous men endued with wisdom, who shine to others in words of edification, example, fame, and good life: according to that of the Apostle, Do ye all 
Philip. 2.  things without murmur, that you may be without blame, and the simple children of God without reprehension in the midst of à crooked and perverse generation, amongst whom you shine as lights of the world. and 
Daniel 12.  that of Daniel the Prophet, They that instruct many to justice shall shine as stars unto perpetual eternities.  
Every shower and dew bless ye our Lord. These are produced in the air and are very profitable for the making fertile all such things as spring out of the earth, and the conservation of the life of man. A shower or rain is caused by heat reverberating upon à cloud and dissolving it into drops of water. The shower, (sayeth the Prophet isaiah) cometh down from 
Isai. 55.  heaven and returneth no more thither, but inebriateth the earth, and watereth it, and maketh it to spring, and giveth seed to the sour, and bread to him that eateth. In the manner of the descending whereof drop after drop with à certain coherence in form of little streams or most subtle water channels, we cannot sufficiently admire the wisdom and goodness of God almighty's providence. For as holy job sayeth, If he hold in the waters, all things 
job. 1●.  shall be dried, and if he send them forth, they shall overthrew the earth, to wit, if they should fall together with violence: but God almighty of his wonderful goodness preventeht this, Who bindeth the waters in 
job. 26.  the clouds, that they break not forth together downwards. Dew is à subtle and slender vapour compacted together in the superficies of the earth, or upon herbs by à temperate coldness, both to nourish them, and refresh the air. By Dew is signified the consolation and unction of the holy Ghost: and by à shower is signified doctrine and preaching; according to that of the Prophet isaiah, I will command the 
Isa. 5.  clouds that they rain no shower upon it, speaking of the Synagogue of the jews.  
All spirits of God bless ye 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 holy Ghost.  
Fire and heat bless ye our Lord. If w● will seriously consider the subtlety, activity, and greatness of the elementary Fire, it will abundantly store us with matter of its Creator's praise. S. Thomas affirmeth that the properties of divine things may fitly be expressed by Fire: for God himself is termed by the Apostle à consnming Fire; charity alsoe, yea & the 
Luc. 12.  holy Ghost is for divers reasons called Fire. By Fire is signified Charity, and by 
Luc. 24.  heat (which is an effect of Fire) the fervour of charity: of which our Saviour said, I came to cast fire on the earth, and what will I but that it be kindled. and the two Disciples said, Was not out heart burning in us whilst he spoke in the way?  
Cold and summer bless ye our Lord▪ Cold is either taken for the air, or for the sharp quality of the winter season.  
By it is mystically understood the extinguishing of vices and concupiscence: and by summer the perfection of virtues: in which the elect do magnificently praise almighty God, most humbly ascribing to his divine goodness aswell their recess from evil as their access to good.  
Dews and hoary frost bless ye our Lord. The Dews here spoken of are most frequent in the spring time: but hoary frost is most usually in Autumn. By Dew is designed prosperity, & by hoary frost adversity in both which pious & Virtuous men do equally give thanks to God.  
Frost and Cold bless 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 blue, and of the water 
Eccles. 43. Psal. 147.  there froze Christ●all, upon the gatering waters it shall rest, and as à breast plate it shall put itself upon waters. and that of the Psalmist, He casteth his Crystal as morsels: before the face of his cold who shall endure? By frost and cold is understood the constriction or obduration of the mind, caused by substraction or suspension of divine consolations or sensible devotion: into which estate whosoever cometh by the diulne dispensation, let him praise God in the best manner that he can and in no sort neglect to prosecute those pious exercises he hath accustomed himself to perform, nor condeseend to solace himself in exterior vain delights, but busy himself in some profitable employment as reading, writing, or hand labour, and expect with patience the reinfusion of those subtracted gifts, acknowledging his unworthiness, & resigning himself to bear that affliction even during his whole life, if so it shall seem good to the will of God: and no doubt these aridities and coldnesses will turn to his advancement in the way of perfection, and the comforts he will receive afterwards from the divine goodness will be fare more real and  than he ever formerly experienced.  
Ye and snow bless ye our Lord. Some by ye do suppose hail to be understood. Snow is the dissolution of à cloud which by reason of excessive cold cannot melt into drops, but is congealed in its descent and falleth down in form of locks of wool. The whiteness thereof is caused by reason that the subtle and light spirits thereof in their congealing do strive to exhale, but are strooken suddenly by force of the cold and kept in, by which means they are turned into à froth, and seem white and clear. In ye 
Psal. 147. Psal. 148.  and snow we may behold the immense wisdom of God, who (as the Psalmist affirmeth) giveth snow as wool. and again, Hail, snow, ye, spirit of storms: which do his word. By these two are signified the scourges of God, wherewith we are chastised; in which we ought to praise God, saying with holy job, I have sinned, 
job. 33.  and indeed I have offended, and as I was worthy I have not received.  
Nights and days bless ye our Lord. There are two sorts of days, The one is called an artificial day, which continueth during the space of time that the Sun is seen in our Hemisphere: the other à natural day, which containeth all that space of time which an artificial day doth, & the night following; and is usually divided into 24. hour's Night is caused by the shadow of the earth, and designeth tribulation, and day prosperity. By Night is alsoe designed the obscurity of the old Testament or darkness of vices, and by day the grace of truth in the New testament and illustration of the mind: according to that of the Apostle, The night is passed, and the day is at hand: 
Rom. 13.  Let us therefore cast of the works of darkness and do on the armour of light.  
Light and darkness bless ye our Lord. S. Paul defineth Light by its effect, Light 
Ephes. 5.  (sayeth he) is that which maketh all things manifest. It is à celestial quality created the first day: by which is designed the increate brightness of God. In à mystical sense it is taken for the illumination of the understanding, or for the consolation & exhilaration of the heart; as darkness (which is à privation of light) is taken for ignorance, or desolations and heaviness of the heart.  
Lightnings and clouds bless ye our Lord. Lightning is à wonderful hot and dry exhalation, which after it is drawn aloft is environed on every side, and constrained into strait limits by the force of cold, out of which it striving to get passage, in that conflict fire flasheth forth the cloud bursting, and thunder is heard. Clouds are caused partly by the celestial waters before mentioned, and partly by moist vapours exhaled and drawn up by the Sun. By them are spiritually signified the conduits of grace, and the preachers of Gods holy word: and by lightnings the corruscation of miracles, and the commination or threatening of the terrible judgements of God; according to that of the Prophet isaiah, I will command the Clouds that they rain 
Je. 5.  no shower upon it. and that of the Psalmist, His lightnings shined to the round 
Ps●l. 96.  world etc.  
Let the earth bless our Lord. The earth is the lowest and least of the sour Elements, and à great part thereof is over flown with waters: nevertheless it doth afford abundant matter of the Creator's praise to all that shall rightly consider the quantity, disposition, fertility, and other properties thereof; as alsoe how it is as it were the centre of the Universe, and remaineth firm and immoveable in its place, notwithstanding its exceeding weight which is not supported by any thing, but hangeth wonderfully in the midst of the world. By the stability and fertility thereof is signified constant and virtuous men, whom the holy Ghost doth make fruitful with the celestial 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 upon good ground are they who in à good and perfect heart hearing the word do retain it, and yield fruit in patience.  
Mountains and little hills bless ye our Lord. By them are designed those that are of great and of small power & authority in the holy Church; and especially Prelates, and such as excel in the gifts of grace, according to that of the Prophet joel, Mountains shall distil sweetness, and 
joel. 3.  the hills shall flow with milk.  
All things that spring in the earth bless ye our Lord. If we attentively consider the value, beauty, sweetness, delightfulness, 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 wisdom, sweetness, and beauty of the omnipotent Creator.  
Bless our Lord ye fountains. Fountains are certain evident representations of almighty God, who by reason of his Munificence, liberality, and immense goodness towards mankind is often termed in holy Scriptures à Fountain. By them are signified Doctors, preachers, and Priests, unto whom it belongeth 
Psal. 67.  to communicate and impart to others the streams of wisdom and knowledge to salvation, and distribute the gifts of grace, and the holy Sacraments; and of whom it is written, In Churches bless ye God our Lord of the 
Isa. 12.  fountains of Israel. and in another place, You shall draw waters in joy out of the Saviour's fountains.  
Seas and Rivers bless ye our Lord There is one great sea called the Ocean, and divers other particular seas as it were arms of the said great sea. From the sea ' as from the first fountain or head all River's issue, according to that of Ecclesiastes, All rivers enter into the sea, and the 
Eccl. 1.  sea overfloweth not: to the place whence rivers issue forth they do return, that they muie flow again. By the sea is sometimes expressed the inquietude, restlessness, bitterness, and commotion of this world, to wit, of secular men: according to that of the Prophet isaiah, The impious are as it were 
Psa. 57  the raging sea, which cannot be quiet: Sometimes alsoe by the sea are designed the hearts of penitents moving themselves with bitterness and the waves of internal compunction. By the rivers are signified the copious gifts of grace; according to that of our Saviour, He that 
joh. 7.  believeth in me, out of his belly shall flow rivers of living waters, and sometimes the excess of tribulations, according to that of 
Psal. 92.  the Psalmist, The rivers have lifted up their waves about the voices of many waters.  
Whales and all things that move in the waters bless ye our Lord. These are the principal ornaments of the element of water: and what mortal 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 subject of the Creator's praise. By that our Saviour speaking to S. Peter and S. Andrew 
Mat 4.  said, Come ye after me and I will make you to be fishers of men, it should seem that by fishes are understood men: in such sort, that by the Whale are designed the great & powerful men; and by the other creatures moving in the waters are signified the lesser & simpler sort of people, all regenerated by the waters of Baptism, & receiving thereby infused virtues and life of grace.  
Bless our Lord all ye fowls of heaven, to wit of the air, where birds fly. Who can worthily admire the wisdom, perfection, and Majesty of God in the diversity, sweet modulation, swift motion, and other proprieties of birds? By them are sometimes signified proud men raising themselves unto the height of vanity: and devils flying in the air; of whom our Saviour said, The fowls of the air did eat 
Luc. 8.  it, that is, did take away the seed of the word of God. Yet in this place by the fowls of the air some do understand Contemplatives elevated aloft by the wings of Prayer and Meditation: unto whom may fitly be applied that of the Psalmist, Who will give me the wings of 
Psal. 54.  à dove? and I will fly and rest? and that of the Prophet isaiah, Who are these that 
Isa. 60.  fly as clouds, and as doves to their windows? and again in another place, They that hope in our Lord shall change their 
Isai. 40  strength, They shall take wings as Eagies, they shall run and labour, they shall walk and not faint.  
All beasts and cattles bless ye our Lord. In these alsoe the magnificence of the most high artificer is unspeakably commended, who to declare his singular wisdom in these his effects doth speak many things of them to his servant job. S. Augustine affirmeth that those creatures which have the least of quantity have the most admiration: for we more admire the works of the Ant and Bees, then the vast bodies of other beasts. Hugh alsoe of S. Victor conformably speaking sayeth, That the creatures which we admire for their littleness, are so artificially and wisely form, that we can scarce discern whether we ought rather to admire the tusks of the Boar, or the wings of the Moth, 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 etc. For in these small bodies God almighty hath so fully distributed all manner of lineaments suitable to their several natures, that nothing seemeth to be wanting to them, which nature hath form in the greatest. By beasts and cattles are signified men following sensuality, who are invited to bless our Lord in that he hath so graciously spared them, and with such patience expected their amendment. These after their conversion for the most part are accustomed to praise our Lord with à grateful heart, saying with the Psalmist, But that our Lord hath helped me, within very 
Psal. 9●.  little my soul had dwelled in hell. Yet in regard that bruit, savage, and untamed creatures are properly called beasts; and bruit, tame, & domestical creatures cattles: by beasts may fitly be understood carnal, cruel, & untractable men; & by cattles, gentle, courteous, and tractable men.  
Sons of men bless ye our Lord. Reasonable and intellectual creatures as the Sons of Men are, aught to bless our Lord not only by affording matter of the divine praise to such as rightly consider them: but by considering their own excellency and perfection, as alsoe the perfections in other creatures, to magnify and extol with heart and mouth the infinite goodness wisdom and power of almighty God, acknowledging him by words and deeds the author and fountain of all perfection, & cordially giving thanks unto him for all benefits & gifts bestowed either upon them, or upon other creatures. Indeed if we will attentively consider Man as touching his body, and soul, and other circumstances concerning him, we shall find so much the more copious and excellent matter of the Creator's praise, by how much man is of à more high and excellent nature than the rest of the forenamed creatures. For in the body of Man how great goodness of God, how great prudence of so mighty à Creator doth appear? Are not the places of the senses and the rest of the members so disposed, the form, shape, and stature of the whole body so delineated, that they clearly show they were made for the service of à reasonable soul? Man is not created as we see irrational creatures inclining towards the earth, but with the form of his body bolt upright towards heaven: whereby he is admonished, according as the Apostle exhorteth, To mind the things that are above, and not the things that 
Collos. 3.  are upon the earth. By how much the more and greater benefits therefore are bestowed upon him, by so much the more he is obliged to praise God; and by so much the more severe and terrible shall his doom of reprobation be, if he be found defective herein.  
Let Israel bless our Lord. Amongst all the generations of men the Israelits are most obliged to God almighty for his especial graces and singular patronadge: and consequently are bound by all the laws of gratitude to render him due praise; Who declareth his word to jacob: his 
Psal. 147.  justices and judgements to Israel. He hath no done in leek manner to any nation: and his judgements he hath not made manifest to them. Yet in respect that the people of Israel for their incredulity and obstinate blindness are become unworthy of that name, of whom the Apostle sayeth, Behold Israel 
1. Cor. ●0.  according to the flesh: by Israel is now to be understood the people that are Christians by faith and works, of whom the same Apostle sayeth, Peace upon the Israel of 
Gal. 9  God; for they are frequently designed in the Prophets under the names of jerusalem, Zion, and Israel, especially in regard that the Primitive Church consisted of the said people.  
Priests of our Lord bless ye our Lord. These holy men having in general terms invited all Israel to bless our Lord, do now here especially nominate the Priests, on whom greater gifts are bestowed then upon the vulgar, and who in respect of their office or function are peculiarly obliged to spiritual exercises and the praise of God: unto whom Ezechias said, 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 burn incense to him and of whom our Lord hath said, I will replenish the souls of the Priests with fatness. and in Exodus it is alsoe said, that The Priests shall be holy to their God. If then the Priests 
Exod. 29  of the old law were bound to live so spiritually, continently and soberly, whose priesthood was but as à type and figure of the priesthood of Christ and his holy Church: how spiritually, continently, and temperately are the Priests of the holy Church obliged to live? Verily so much the more perfectly ought they to frame their lives, by how much their priesthood is more spiritual and divine, and the sacrifice they offer more excellent, and the Sacraments they handle of greater value.  
Servants of our Lord bless ye our Lord. These words, do seem to be spoken to those chiefly who ministered to the Priests in the divine worship, to wit to the Levites, unto whom Deacons do succeed in the holy Church: yet they may alsoe be understood as spoken to all the faithful; for they are all properly styled the servants of God, as being Created by him, & redeemed with the precious blood of his most dear and only son Christ jesus.  
Spirits and souls of the just praise ye our Lord. You are to know, that these words, Spirit & soul do express one & the same essence of à reasonable soul: which in as much as it informeth and giveth life to the body, is called Anima, that is, à soul: and by reason of its simplicity, and in as much as it contemplateth heavenly things, it is called à Spirit.  
Holy and humble of heart bless ye our Lord, not attributing your virtues and merits to your own proper power, labour, or industry; but to the piety and grace of the holy Ghost, who operateth in you both à good will, and ability to perform your duties.  
Ananias Azarias and Misael bless ye our Lord. These holy men having invited all creatures to praise our Lord, do now provoke themselves thereunto, in consideration of their present benefit, being miraculously preserved from the fire of that flaming furnace  
The verse following is not in the Text, but hath been added by the holy Church in the praise of the most blessed Trinity in the place of Gloria Patri: which Pope Damasus by the persuasion of S. Jerome did institute to be recited or sung at the end of every Psalm, as hath been said heretofore.  
Let us Bless, that is, Let us with heart and mouth exhibit devotion, praise, honour, reverence, and divine worship in spirit and truth to the Father our Creator, and the Son our Redeemer with the Holy Ghost our Comforter: and for that these trhee persons are one undivided and most amiable God, Let us praise him in three persons with one praise, and superexalt him for ever, speaking well of him, thinking well of him; and ascribing unto him all that is good.  
Thou art blessed o Lord in the firmament of heaven, and laudable, and glorious, and superexalted for ever.    

The argument of the 148. Psalm entitled Alleluia, that is to say, Praise our Lord.  
THe Prophet intending to invite all creatures to praise our Lord, doth reduce them to two Classes, to wit, Heaven and earth; for these are the two principal parts of the world, according to that of Genesis, In the beginning 
Gen 1.  God created heaven and earth. Heaven is the seat of the Angels, and therefore he beginneth with Praise our Lord from the Heavens, and referreth to it all superior things: and the earth is the seat of men; and therefore he addeth in the 7. verse Praise our Lord from the earth, referring unto it all inferior things.  

The exposition of the Psalm.  
PRaise ye our Lord from the Heavens: praise ye him in the high places.  
Praise ye him all his Angels: praise ye him all his hosts. S. Augustine well noteth upon this place, that the Prophet doth not by these words command the Angels to praise our Lord; or exhort them to praise him, as though they were slack and remiss in this happy office, or did ever cease or desist from praising him: for as S. john affirmeth, The 
Apocalip. 4. Psal. 83.  four beasts had no rest day and night, saying holy holy holy Lord, God omnipotent. and the Psalmist sayeth, Blessed are they that dwell in thy house o Lord, for ever-and ever they shall praise thee. But he doth hereby congratulate them in this their praising God: like as we are accustomed to congratulate those, whom we see doing some work with joy wherewith we are well pleased, saying, courage, go too my Masters, or the like; which words we use unto them, not that they stand in need of our encouragement to move them to begin that work, but that we are delighted with that they are already in hand with. Praise ye him Sun and Moon: praise ye him all Stars and light. The Sun, Moon, Stars, and light are said to praise our Lord, when by their beauty, efficacy, swittnesse, and other proprieties they do induce intellectual creatures to admire & praise their Creator. Praise him ye heavens of heavens, to wit, the greatest and highest heavens: and the waters that are about the said heavens, let them praise the name of our Lord, as hath been said in the precedet Cantic●e.  
Because he said intellectually within himself, to wit in his practical vnderstanding, that they should be created, and they were made of nothing, that which they now are: he commanded by his divine will, and they were created; for according to the Apostle, God almighty calleth those 
Rom. 4.  things that are not, as those things that are. as alsoe that of Genesis, And God said, 
Gen. 1.  be light made, be à firmament made &c So by saving all things were created: for God is the cause of all things by his understanding, according to that, Thou 
Psal. 103. Psal. 134.  hast made all things in wisdom: and by his will, according to that, All things whatsoever our Lord would, he hath done in heaven and earth.  
He established them, to wit, the Angels, Sun, Moon, Stars, and the heavens for ever, and for ever and ever: for he hath given them an incorruptible being Notwithstanding we believe that the heavens and the lights of the heavens, in as much as concerneth their accidental form, shall be changed and renewed for the better, as hath been said in our former explications. He put à precept, he prefixed them à certain form or manner of working, and it shall not pass, but remain as he hath decreed. He put à precept to the Sun, that it should shine by day; and behold in so many years this hath been observed: to the Moon, that it should increase and decrease for thirty days, and this course hath not been altered: to the Sea, that it should not transcend its limits; and behold the surging billows of the Ocean come wallowing to the shore, burst, and return.  
Praise our Lord from the earth all you that any wise appertain thereunto: Ye Dragons and all depths. By Dragons are here understood great fishes which some call Leviathans or Whales:: and by the depths are understood the deep placee where such fishes remain; according to that, Thou hast crushed the heads of the Dragons in 
Psal. 73  the waters. Yet some in this place by Dragons do understand great serpents, rough with scales, which dwell in dens, caves, and hollow moist places to temper their natural heat: and do not creep upon the earth, but fly in the air, and do exceed other creatures in vast quantity and horrid aspect.  
Fire, hail, snow, ye, spirit of storms, to wit tempestuous winds, exciting sudden whirl winds and storms at Sea, Which do his word, do obey his divine will, performing that for which they were ordained.  
Mountains and little hills, trees that bear fruit, and all Cedars. Beasts wild and untamed, and all cattles tame & domestic, Serpents, and feathered fowls. All these the Prophet doth invite to praise our Lord, according as hath been explicated in the precedent Canticle.  
Finally the Prophet inviteth Man to praise our Lord, for whom all things were created, saying, Kings of the earth, all that have independent temporal authority and absolute right to govern, and all peoples, that own fealty, homage, and obedience to their lawful Sovereigns: Princes, that have absolute right to govern their subjects within their principalities, but yet are subordinate themselves to the said Kings in some respects, and all judges of the earth, that have authority from Kings & Princes to determine differences between party and party, and to pronounce sentence of death in criminal causes.  
And that he might comprehend all sorts of people of what age, sex, condition soever, he addeth, Young men and Virgins, old with young. All people therefore whether they be Kings, Princes, or private persons, men or women, old or young, let them praise the name of our Lord: because the name of him alone is exalted: that is, he himself alone doth infinitely surpass all things in nobility and perfection. 
Eccles. 1.  Whence Ecclesiasticus sayeth, There is one most high Creator, omnipotent, and mighty King, and to be feared exceedingl●. and M●yses sayeth, Neither is there other God 
Deut. 3.  either in heaven or on earth, that is able to do thy works, and to be compared to thy strength.  
The Confession of him above heaven and earth, to wit, His praise is song in the triumphant and militant Church. His glory (sayeth the Prophet) shall cover the heavens: 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 Angels are altogether in sufficient to express 
Abacuc. 3.  his immense goodness and infinite perfection. He hath exalted the horn of his people, to wit, the power and glory of the people of Israel, electing them amongst all the generations of the earth, giving them divine laws written with his own finger, protecting them miraculously against the fury of their enemies, and governing them with singular providence and unspeakable love.  
An Hymn, (which is the praise of God with à spiritual song) properly belongeth to all his Saints in heaven and earth: for they are worthy of all praise, and they praise God incessantly: to the Children of Israel, à people approaching unto him. According to the letter the Prophet calleth, the Children of Israel, to wit of the Patriarch jacob the Saints of God; because in those days almost all the world was inclined to Idolatry excepting they: whence it is that Moses often sayeth of them, Thou art à holy 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 upon earth. Yet in a spiritual sense by the Children of Israel are understood, all the faithful, whether they be descended from the Patriarch jacob 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 be children: but in Isaac shall the seed be called unto thee: that is to say, 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 sayeth, Let the word of Christ dwell in you 
Colos. 3.  abundantly, teaching and admonishing your own selves with Psalms, Hymns and spiritual Canticles in grace, singing in your hearts to God.  
These are à People approaching to God. For as we go bacl from him by sin, so we approach near unto him by virtues and good works. Faith showeth the true end for which Man was created, and the way leading thereunto: Hope beginneth to tend thitherwards: Charity uniteth us to our end; and all other virtues in as much as they are informed with Charity do knit us indissolubly unto our end, which is God himself.  
Behold here à Psalm replete with the zeal of divine love: wherein the Prophet expressing some few creatures by name, doth exhort the whole machine of the universe to praise the most high and holy Trinity; that so by them might be fulfilled what he piously desired, but was unable by himself to perform. Whilst we sing it, let us recollect our minds from all extravagances, enkindle in them the zeal of divine love, and conserve it with all vigilancy Let us contemplate in all especially in the celestial creatures the excellency of the Creator. In this contemplation let us feast our spirit delighting ourselves in his praise, and congratulating his ineffable felicity most affectionately. Finally let us personally ourselves fulfil what we excite all other things unto, by praising and glorifying almighty God, for whose praise and glory all things were created: for truly it is more possible for heaven and earth to be annihilated, then for à man not to be saved, who glorieth in the divine praise.    

The title and argument of the 149. Psalm.  
THe title prefixed to this Psalm is Alleluia: and it agreeth well with the words of the Psalm, which do wholly tend to set forth the praise of our Lord and Saviour, principally for the benefit of the perfect victory and final triumph, which the faithful shall obtain in his second coming; when all the adversaries of the elect shall be damned eternally, and the elect be freed from all evil reassuming glorified bodies.  
These three last Psalms have such connection & coherence one with another, that they seem to be à continuation one of another: and this peradventure is the reason why the holy Church placeth them together at the end of Laudes, and appointeth them to be song as one Psalm with one Gloria in the end.  

The exposition of the Psalm.  
IN the last verse of the precedent Psalm the Prophet hath these words, An Hymn to all his Saints etc. and now he beginneth this Psalm with  
Sing ye to our Lord à new song, as if he had said, O ye Saints that are à people approaching to him, Sing ye to our Lord à new song for his new benefits, to wit, for the benefits of our Redemption, renovation, justification, and glorification: let his praise be in the Church of Saints, in the congregation of devout people, in the Militant and triumphant Church; as the Prophet isaiah recounteth, 
Isa. 51.  joy and gladness shall be found in it, giving of thanks, and voice of praise.  
Let Israel, to wit, all such of the jews that shall be converted, and all other Christian people, who by faith & good life are reputed to be of the seed of the Patriarches, much rather than the children of the flesh: according to that of the Apostle; Know ye therefore that they who 
Gal. 3.  are of faith, the same are the children of Israel. Let this true Israel be joyful in him, that made him, to wit, in his Creator and redeemer, and let the Children of Zion, to wit, particular Churches members of the universal Church, or devout souls who are the children of the holy Church designed by Zion, rejoice in their King, to wit the celestial Spouse our Saviour Christ, of whom it is said in the Canticles, 
Cant. 1.  The King hath brought me into his Cellars, we will rejoice and be glad in thee.  
Let them praise his name in choir: on timbrel, and Psalter let them sing to him. Let them not only sing à new song unto him with joy and exultation, but let them alsoe adjoin musical instruments to their voices, that his praise may be more solemnly set forth. By the Timbrel is understood the mortification of the flesh, because à skin is extended upon that instrument: and by the Psalter upon which many strings are stretched at length, are designed good works. The children therefore of Zion ought to sing to our Lord on Timbrel, to wit, in chastisement of their flesh and refraining their inordinate concupiscences; and on Psalter▪ to wit, in goodness of life, and manners free from reprehension: that their life and manners may be consonant to the words they pronounce; which manner of choir is most delightful to the ears of almighty God. Let them do this.  
Because our Lord is well pleased in his people: 
Proverb. 8. joh. 15.  to wit in his elect, whom he hath loved from all eternity of his mere benignity, and of whom he sayeth My delights to be with the sons of men. And he will exalt in the day of judgement 
Luc. 12.  the meek, to wit, those that are true Christians in faith & conversation, and have practised that lesson which our Saviour proposed to all sorts of people, saying, Learn of me because I am meek and 
Math. 11.  humble of heart. These he will exalt unto Salvation of body and mind, giving them à double stole, complete beatitude and life everlasting.  
The Saints shall rejoice in glory, to wit, in the celestial Kingdom, when as their weeping and lamenting in this world shall be turned into joy: they shall be joyful in their beds, to wit, in the celestial mansions, in which they shall sweetly and happily rest in God by the delightful sleep of sincere contemplation. Of these beds our Saviour sayeth. I go to prepare you à place. and again, 
joh. 14.  In my father's house there be many mansions. The exaltations, to wit, the highest praises of God in their throat, If this be understood of the corporal throat it seemeth to follow▪ that in the celestial country there shall be vocal praises, which Dionysius the Carthusian doth most probably conjecture. Yet (sayeth he) it may be expounded of the spiritual throat, of which we read in the Canticles, His fruit was sweet unto 
Cant. 2. Proverb. 8.  my throat: and in the Proverbs of Solomon, My throat shall meditate truth. This is the throat by which the word of the heart is uttered, and in which spiritual sweetness is tasted. and two edged swords in their hands. By these two edged swords is understood the sentence of reprobation, which shall be pronounced against the impious in the day of judgement by the Saints of God; especially by the holy Apostles, & such as have for God's sake given all they had to the poor, and have followed Christ our Lord, not contenting themselves to observe the commandments only, but alsoe the Evangelicall counsels: of which number are many of the Primitive Church, and all Religious that have lived according to their holy Institutes labouring for perfection in the best manner they could; of which our Saviour sayeth, You which have 
Math. 19  followed me, in the regeneration when the son of man shall sit in the seat of his Majesty, you alsoe shall sit upon twelve seats, judging the twelve tribes of Israel.  
To do revenge in the nations: chastisements among the people's. These words, and the rest following in this Psalm do show to what end the Saints have such swords in their hands, to wit, that together with Christ they may take revenge on perverse people for the sins and injuries done against God and themselves, & inflict due punishment upon them. Moreover To bind their Kings, to wit, the unjust Kings of the impious in fetters: and their nobles in iron manacles, by saying with our Saviour Bind his hands and feet and 
Math. 22.  cast him into utter darkness. And finally That they may do in them the judgement written, to wit, that they may so judge the impious, as it is decreed in the divine prescience, & ordered in the holy scriptures: whence is that promise of our Lord to the just, You shall go forth, and 
Malac. 4.  shall leap as Calves of the heard. And you shall tread the impious, when they shall be ashes under the sole of your feet in the day that I do, sayeth the Lord of hosts. This glory, to wit, to sit with Christ in judgement, 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 Psalm inviting us to the divine praise and spiritual gladness. In it the beatitude of the elect is described and the pains of the reptobate are profitably set before us, that we may be excited thereby to do our best to attain to the society of the Saints, and to abhor the works and fly the torments of the impious.    

The title and argument of the 150. Psalm and last in the Laudes.  
THe title is Aleluia. The Prophet doth by the insueing Psalm invite all creatures, but principally those of the triumphant Church to praise the fountain of their beatitude and author of their salvation. In the precedent Psalm he hath unfolded the translation of the Saints into the celestial country, and therefore he doth with good reason in this exhort the same society to render thanks to our Lord for so ineffable à benefit with all sorts of musical instruments, thereby expressing the ardour of his affection to have the praises of God set forth by all the best means possible.  

The exposition of the Psalm.  
O Ye celestial Cltizens Praise ye our Lord the object and cause of your felicity, in his holies, to wit in his heavenly sanctuary, and in the blessed spirits which are his sacred temples; rendering the tribute of thanks unto him for the ineffable benefits he hath bestowed on them, and ascribing unto him all the dowers of bliss and glory where with they are happily enriched: Praise ye him in the firmament of his strength, to wit in the Imperial heaven, or in the stability of fortitude which he hath given to the blessed, confirming them in grace and goodness.  
Praise ye him in his powers, to wit, in his holy Angels which are called Virtues or powers; or in his potent effects; who hath done and suffered so great things for men, and hath so wonderfully exalted his saints in judgement in the celestial country. Praise ye him according to the multitude of his greatness, according as he is diversely great in himself and in his works. He is great in wisdom, 
Psal. 1●9. Luc. 1.  of which there is no number. He is alsoe great in power, because there shall not be impossible with him any word Moreover he is great in Mercy great in justice, great yea immense in all perfection. But here ariseth à doubt how any man can praise God according to the multitude of his greatness, in regard that he is infinitely greater, and more worthy than all the praise that any creature can exhibit unto him? To which may be answered, That to praise God according to the multitude of his greatness, is to praise him in the best manner we can, and with all our forces, humbly acknowledging ourselves altogether insufficient to set forth his praise: and this will suffice on our part, that we may be reputed to have praised him in that sort.  
The Prophet doth here nominate Seven instruments wherewith he desireth the Saints should praise our Lord not that musticall instruments have place in heaven, but to design the ineffable and manifold delectation and jollity of the blessed in their praising of God; and therefore they are to be understood in à spiritual sense.  
Praise ye him in the sound of the trumpet, to wit with à magnificent praise, as being the King of Kings, and the giver of all triumph; by whose gracious assistance you have happily passed the warfare with the world, the Devil, and the flesh, and obtained à full victory over them. Praise ye him on Psalter, to wit, in thankfulness for that he hath effected by his grace, that you have been able to keep his commandments, the observance whereof is the Psalter: and Harp, to wit, in thanksgiving for the mortification of our flesh in this world.  
Praise ye him on timbrel, to wit▪ for the gift of immortality bestowed upon your bodies sometimes corruptibile; and in choir, to wit, in the choir or order of Angels whereunto you are united, praise ye our Lord, who hath made you equal to them: praise ye him on strings, to wit, with the consonances of Virtues, and Organ, to wit, ●n the sweet harmony of all things conducing to the divine praise.  
Praise ye him on well sounding Cymbals, to wit, with heart and mouth. Praise ye him on Cymbals of iubilation, to wit, in the said manner, with great joy, exultation, and gladness. Let every spirit praise our Lord.    

What is understood by the Chapters in this and the divine office.  
THe next in order followeth à Chapter. The Chapters in this and the divine office are nothing else but short Lessons taken out of the holy Scriptures: by which name our holy Father S. Benedict maketh mention of 
cap. 12. & 13.  them in his Rule. The holy Church well knowing the benefit which is acquired by hearing the word of God read in due manner, hath intermixed with all the hours of the divine office Lessons out of the sacred Scriptures, yet in such proportion that to the longer Nocturnes she assigneth longer Lessons, and to the short day hours shorter; which she hath termed Chapters, because they are short sections of Lessons, which may serve for refection of the mind in all the day hovers.  

The explication of the Chapter at Laudes, taken out of the Canticles, Cap. 6. Ver. 8.  
THe daughters of Zion have seen her, and declared her to be most blessed. All reasonable and intellectual creatures united to God by Charity, as well in the Militant as in the triumphant Church, do frequently if not incessantly behold the most glorious Virgin: and by how much the more eminent and illuminated they are, by so much the more profoundly and clearly do they contemplate her dignity, excellency, and glory; and deservedly proclaim her to be most blessed, that conceived and brought forth the Saviour of all, and the fountain of true beatitude. And the Queens, the souls of the Saints which have governed themselves laudably, and kept their flesh in due subjection to the spirit, have praised her, confessing her to be the most pure of Virgins, and the example of all perfection.   

The exposition of the Canticle of Zachary commonly called Benedictus. Luc. 1.  
BLessed be our Lord God of all; but in peculiar manner of Israel his elected people, not only of the progeny of jacob according to the flesh, but alsoe according to the Spirit: because he hath visited assuming humane nature, and wrought the redemption of his people, freeing them from their invisible enemies, from eternal damnation, from the guilt contracted by original fin; yea even from all sin, in as much as is requisite on his part, according to that of the Prophet, Out of the 
Osee. 13.  hand of death I will deliver them, from death I will redeem them. The Incarnation of Christ is the beginning of our salvation, which he accomplished by his passion: for almighty God did not determine to save us by the Incarnation alone of his only Son, but he ordained to consummate our redemption by his passion. What therefore Zachary said He hath wrought is to be understood, as spoken in à prophetical manner for He will work, because he was afterwards completely to work our salvation, blot out our offences, and reconcile us to God, according to that of isaiah, He was wounded for our iniquities, be was broken for our sins. and again, Our Lord hath put upon him the iniquity of us all. By his people are understood not only the jews, but alsoe the elected people of what nation soever: which are the people of God, by eternal predestination; and spiritually Israelites, to wit the people seeing God, or contemplating him by faith; of whom the Apostle sayeth, Peace and mercy upon the 
Gal. 6.  Israel of God.  
And bath erected the horn of salvation to us. By à Horn is sometimes signified à public denunciation of some matter of moment: according to which interpretation these words of the Prophet may be thus expounded, And hath published & made known the Incarnation of Christ our Saviour Sometimes alsoe by à Horn is designed power and strength, & particularly in divers places of holy scriptures Royal Power: and according to this sense the said words are to be understood as followeth, And hath erected, that is, hath raised up the horn of salvation to us, to wit Christ his only begotten son the King of Kings, whom he sent into the world, not to iudgs the world but that the world may be saved by him.  
In the house of David his servant, in the tribe & family of David of whose seed & progeny Christ was borne. Some do refer the erection of this horn of salvation to the Resurrection and Ascension of Christ, because he did then clearly demonstrate the power and glory of beatitude by rising to an immortal life, bringing forth the Fathers out of Limbo, & ascending to the celestial Kingdom. This God almighty hath not done improvisedly, but  
As he spoke by the mouth of his holy Prophets that are from the beginning, that is, as he foretold by the Saints that have been ever since the creation of the world, who with words, signs, figures, or deeds have spoken of Christ, and foreshowed his mysteries. For (as S. Augustine declareth) Prophesy concerning Christ was not wanting in any age: even Adam by words and deeds did speak of him, and in like manner the rest of the Patriarches and Prophets have done; whence is that of S. Peter▪ God who foreshowed by the mouth 
Act. 3.  of all the Prophets that his Christ should suffer, hath so fulfilled it and again, To him all 
Act. 10.  the Prophets give testimony. Indeed it was most me●t that so great à mystery should be foreshowed long before, and divers ways, that the dignity thereof might be known; and being performed might be proned more credible, & be more firmly believed. In this therefore our faith is most certainly confirmed, that all things which we believe and hold concerning Christ, we can prove to have been in such manner foretold. It is here said in the singular number, by the mouth of his holy Prophets, because all of them with one spirit did prophesy of him, and with one assent, that he should come and work salvation to us.  
Salvation from our enemies, especially from our invisible enemies, according as it is written, For this appeared the Son of God, that he might dissolve the works of the devil. 
job. 3.   
And from the hand of all that hate us. By which words may be understood our Saviour's delivery & securing of his elect from the power and wicked designs of perverse men. Not that he hath so delivered and secured the just and righteous, that they shall not be afflicted, persecuted, or killed by them in this life: but because our Lord by his death and passion hath obtained such grace for his beloved servants, that they shall not become subject to the wills of bad men, nor be induced by them through inordinate fear to commit vice and do unjustly; but shall by patiently sustaining the tribulations and persecutions which they suffer by their means, be brought to eternal glory, & so for ever freed from their infestation. This is that which was promised by Micheas to the primitive. 
Micheat 4.  Church, Thy hand shall be exalted o●er thine enemies, and all thine enemies shall perish Thus therefore the God of Israel hath erected salvation to us, and delivered us from our enemies.  
To work mercy to our Fathers, to wit, to the end that he might procure & impart complete felicity to the Patriarches, Prophets, and other just men long since departed this life, transporting them out of Limb●, and placing them in the celestial palace: as it is said of Christ, Thou al●o● 
Zacha. 9  in the blood of thy testament hast let forth the prisoners out of the lake wherein is not water, Or To work mercy to our Fathers, to wit, to the end that he might mercifully fulfil what he hath foretold he will perform unto them. For this reason alsoe these words are said, because Christ assumed humane nature, not moved thereunto by our justice, but of his own immense piety, as the Apostle writeth to Titus, The 
ad Titum 9  beuig●●ty and kindness towards man of our Saviour God appeared, not by the works of justice which we did but according to his mercy he hath saved us. And to remember his holy testament, to wit, that by this work of our delivery he might show that he was mindful of his holy covenant and firm league which he entered into with the Patriarches and Prophets, unto whom Christ as God promised he would be incarnated, & come into the world▪ according to that of isaiah, For this cause shall my people know my name in that day; because I 
isaiah 52.  myself that spoke. lo I am present, Of this testament therefore he shown himself mindful by assuming humane nature in the womb of the blessed Virgin.  
The oath which he swore to Abraham our Father, Of this oath we read in Genesis, By 
Gen. 22.  my own self have I sworn (sayeth the Lord) because thou ●ast done this thing, and hast not spared thine only begotten son for my sake: I will bless thee, and I will multiply thy seed as the ●●arres if heaven: and in thy seed shall be blessed all the nations of the earth. Where by the seed of Abraham according to the Apostle Christ is understood 〈◊〉 Abraham (sayeth he) were the promise● said, 
Galath. 3.  and to his seed. He sayeth no●, And to seeds, as in many: but as in one, And in thy seed, which is Christ. By this oath therefore the eternal Father promised that his only Son should be incarnated of the seed of Abraham. Who by giving his Son unto us in the mystery of the Incarnation did also● bosto● himself upon us by ●●●●●●ple 〈◊〉 hence it followeth in this place; That he would give ●onself 〈◊〉: 〈◊〉 the Son hath gi●●● 〈◊〉 〈◊〉, to 〈◊〉 thing himself ou● br●ther, our Saviour, &c our advocate 〈◊〉 ●is hath communicated himself: unto us divers ways, for being borne & ●o●mersing in the world he hath made● himself à companion of men in his l●st s●●●●●s he gave himself for our so●●●●e, dying ●e gave himself for the price of our redemption, a● reigning in the celestial to 〈◊〉 for our beatifical re● 〈◊〉 God a brighty ●s alsoe 〈◊〉 to give himself 〈◊〉, into 〈◊〉 he infuseth charity and divine grace; be●●●●● such have and possess God as the object of the 〈◊〉 light and occupation: ●nd which wonderful ●dignation the abundant liberality, exceeding favour, and 〈◊〉 of God towards us is clearly 〈◊〉 〈◊〉 because giving unto us his gifts; he imparteth himself withal to be had; possessed, be held, beloved & enjoyed, to be our conserver, helper and protector ever at hand. Yet in this place Zachary speaketh literally of the donation wherein the only begotten Son of God is given to us, by this that he hath assumpted our nature to work and consummate our salvation: whence is that of the Prophet, A little child is borne 
Isa. 9  to us; and à Son is given to us.  
That without fear, to wit inordinate; earnest, secular or semile, being delivered by the intarnation and Passion of Christ from the hand of our enemies both visible and invisible. We may serve him the true God with the service of divine worship.  
In holiness, in purity of body, but much more of the mind, all terrent and carnal affection being excluded: that is to say, in à perfect conversion of the heart; all affections of the soul being reform, rectified and reduced towards God; for in this sort God ought to be served, according as he exacteth of us its Leviticus, Do not contaminate your souls, 
〈…〉.  for I am the Lord your God: be holy because I am holy. and our Saviour Christ reacheth us, Be you perfect, as alsoe your heavenly 
Ma●. 5.  father is perfect. It is therefore requisite that we do not only exhibit ourselves reverently & purely towards God▪ rendering what is due unto him, to ●itt all thankfulness and praise, all honour and glory: but alsoe that we comport ourselves justly towards our neighbours, rendering to our Superiors, equals, and inferiors respectively what belongeth to all and every of them, and giving them good example and edification in all things, according to that of the Apostle, The things that are of peace let us pursue: and 
Roma. 14.  the things that are of edifying one towards another let us keep. Put not a stumbling block or à scandal to your Brother: do not destroy him for whom Christ died. Whence it followeth here, and justice, to wit, that we may not only serve him in holiness, but alsoe in justice: rendering unto him for his immense goodness and mercy shown towards us all obedience and love, praise and thankfulness, and to our neighbours respectively what is due unto each one, before him, to wit, with à pure intention and internal attention, placing ourselves as in his presence, considering him as the King and judge beholding all things and so desiring to please him alone, seeking his honour and glory in all things, and doing all things freverently wit● a filial ●●are and simple heart, not like unto hypocrites doing good works before men for humane respects and to be praised and rewarded by them; that foe we may truly say with the Psalmist, I have kept thy commaund●●neurs, and thy testimonies: 
Psal. 118.  because all my ways are in the fight:  
All our days, to wit incessantly and perseverantly. There is no greater folly then to spend this time not only unfruitfully but alsoe viciously which is allotted unto us wherein to work our salvation with fear and trembling: for after this life there will be no occasion offered of merit or demerit. Let us therefore now whilst we have health, ability, of body and mind, and many other means to serve our Lord, labour to perform our duty towards him and our neighbour, and to increase in perfection and his divine love. Let us do this I say not one day or seldom or for à small time, but continually persevering therein to our last breath, for He that shall 
●ath. 10.  persever unto the end, he shall be saved. and the Apostle sayeth, Doing good, let us not 
Gala. 6.  fail: for in due time we shall reap not failing.  
According to Origen, Zachary being replenished with the Holy Ghost did declare two prophecies. The first concerning Christ, which extendeth itself thus fa●re: and the Second of S. john, as followeth.  
And thou child, shalt be called the Prophet of the highest, to wit, of Christ, who (according to the Apostle) is above all things 
Rom. 9  God blessed for ever. There may two questions be asked concerning these words. The first, how this prophecy was verified in S. john, in respect that he being asked if he were à Prophet did answer, that he was not. Concerning which you are to note, that S. john did not absolutely deny himself to be à Prophet; which was very manifest by the authority of this place, as alsoe by the words of our Saviour, who said, That à greater Prophet 
Lu●. 7.  among the children of women than john the Baptist, there is no man: but he denied himself to be such à Prophet as the Pharisees intended by their interrogation, to wit, one of the common sort of Prophets of the old testament; which indeed was true, he being (as our Saviour witnessed) more 〈◊〉 à Prophet, who did not only foretell that Christ should come, but alsoe did demonstrate & show him present.  
The Second question is why Zachary spoke to à child of eight days old, who could not according to the course of nature have the use of reason? Whereunto S. Ambrose maketh answer, That Zachary knew the infant did supernaturally understand his words, as he understood the incarnation of the Son of God, & his corporal presence being in his Mother's womb. For (sayeth he) S. john being now bot●●e could hear the words of his Father, who did hear the salutation of the blessed Virgin Marie before he was borne: and had sense to understand, who had affection to exult. Yet others with venerable Bede seem to hold, that Zachary foretold these things, not in respect of S. john's taking notice of them, but for the instruction of those that were present. For we speak to unreasonable creatures and things without life inviting them to set forth the praises of God, not that they have understanding but that we and those intelligible creatures that hear this invitation may be excited thereunto.  
For thou shalt go, before the face of our Lord to prepare his ways▪ By these and the following words Zachary showeth the reason why he hath said, that S. john shall be called the Prophet of the highest: to wit, because he shall go before the fate of our Lord, that is, before his corporal and manifest presence, to prepare his ways to dispose the hearts of men to faith, charity, and receiving of Christ, This 〈◊〉 fulfilled by S. Ioha● for he was borne before our Saviour, he began to preach and baptise before him; and he went before him into Limbo▪ He prepared the ways of Christ likewise, for the means whereby Christ came into the heart's o● men was the preaching and baptism of S. john: or if by his ways be understood the preaching and baptism o● Christ, the doctrine and baptism of S. john was à disposition to them both.  
To give knowledge of salvation to his people, to wit, to exhibit or preach to the people of the jews knowledge by which true felicity may be acquired, knowledge concerning Christ who is our salvation, and knowledge disposing unto remission of their sins: for this knowledge was of force unto remission of sins as à disposition and incitement, in respect that the people were induced thereby to penance and the explicit faith of Christ.  
Through the b● wells of the mercy of our God, to wit, through the intime secret and amorous mercy of the only son of God. Charity and mercy are metaphorically called the bowels through which God was graciously moved to work our salvation; according to that of the Apostle, God for his exceeding charity wherewith be loved us, even when we were dead by sins, quickened us together in Christ. These bowels of God in times past did as it were lye hid from us; according to that of the Prophet isaiah, The multitude of thy bowels and of thy mercies, they have held bacl themselves towards me. In which, to wit, bowels of his mercy, the orient, Christ our Lord who is the brightness of the eternal light, and splendour of his Father's glory, from on high hath visited us, descending from the bosom, yea from the heart of his eternal Father into the womb of the blessed Virgin. Christ is called Orient by the Prophet Zachary, 
Zach. 6.  where he sayeth; Behold à man Orient is his name. And indeed that name is fitly appropriated unto him: for like as the light of the sun doth arise from the oriental part of heaven so the light of grace doth arise from Christ who shined unto us by his humanity. Whence it followeth here, that this divine Orient hath visited us,  
To illuminate them that sit in darkness of ignorance, and error, or insidesitie, and in the shadow of Death, to wit, to impletie of life: which is called the shadow of Death, because it separateth the m●nd from God, as natural death doth se●ere the soul from the body; according to that of the Prophet, Your iniquities have 
Isa. 59  divided between you and your God. By the shadow of Death may alsoe be understood this present world, which in respect that it is a vale of tears and à place of peregrination and exile, may be termed à shadow or solitude of death, being compared with the celestial country. Moreover some by them that sit in darkness do understand the Fathers that were detained in Limbo, whom Christ descended to illuminate presently after, his death upon the Cross▪ yet properly by them that sit in darkness the Gentiles are designed, for whose illumination our Saviour descended; as appeareth by that of S. john, And other sheep I have that are 
joh. 10.  not of this fold: them alsoe I must bring etc. & by divers places in the Prophecy of Isaic where it is said, The people that walked an darkness, hath seen à great lightt: to them 
Isa. 9  that dwelled in the country of the shadow of death, light is risen. The eternal Father alsoe, speaking to Christ sayeth, I have given thee for à light of the Gentiles, that thou mightest 
Isa. 42.  open the eyes of the band, and bringforth the prisoners out of prison, and them that sit in darkness out of the prison house.  
To direct our feet, to wit, our affections into the way of peace, that is, into just and virtuous conversation: which is the way to peace of heart in present, and to peace of eternity in time to come. Christ came into this world, and suffered death chiefly that he might impart unto us this twofold peace: for which reason he said to the Apostles, Peace I leave to you; my peace 
joh 14. Eph. 2.  I give to you; and the Apostle sayeth of Christ, And coming he Euangelized peace to you that were fare of: and peace to them that were nigh, to wit, to the Gentiles & jews: Let us then love, search for, and conserve this peace, since our Saviour sayeth, Blessed are the peace makers: for they 
Math. 5  shall be called the children of God. and let us sing this mellifluous and sententious Canticle with à fervent devotion ruminating and recounting the ineffable benefits of God with à grateful and affectionate mind, especially the Incarnation of the eternal word, rendering most cordially innumerable thanks unto him who is above all God most glorious, sublime, and blessed for ever and ever. Amen.   

The ancient custom of reciting Kyrie cleison.  
AFter the Antiphone at Benedictus, followeth the supplication of the Litany as our holy Fa: S. Benedict termeth it in his Rule. The custom of reciting it in the Latin Church in the Greek form of speech is most ancient, as S. Augustine affirmeth, where he sayeth, 
Ep. 178.  That supplication was made to God in the Greek tongue by all Christians both Grecians Latines and Barbarians, beseeching him to have mercy on them. In which place alsoe he yields the reason why it is so recited. The Council of Valence under Leo the great doth alsoe 
Can. 3  make mention of this Custom, where it commandeth that Kyrie eleison be said at Matins Mass and Vespres: In this supplication 
3. part q. 83. a. 4. in corp.  (according to S. Thomas of Aquine) there is contained à commemoration of our present misery, whilst mercy is implored by saving Kyrie eleison for the person of the Father, Christ eleison for the person of the Son, and again Kyrie eleison for the person of the holy Ghost against the threefold misery of Ignorance, Fault and punishment. More may be seen of this subject in the works of S. Gregory the Great. li. 7. Ep. 63.   

Concerning the ancient custom of reciting Dominus vobiscum.  
AFter the said Supplication of the Litany followeth Dominus vobiscum, which in English is as much as to say, Our Lord is with you, or Our Lord be with you. It is no other than à friendly salutation, and good desire exciting both to pray and attend: and is taken out of the holy Scriptures, either out of the sixth of judges, where it is said in the singular number, as alsoe in the first of S. Luke; or out of the second of Ruth, where it is said in the plural number, as alsoe in the second of Paralip. chap 15. This salutation at prayer time is very ancient, as may appear by the Council of Bracar. 1. Can. 21. where it is said to be derived from Apostolical tradition; & by S. Dionysius in his book of the Ecclesiastical Hierarchy. Concerning this salutation two things are to be noted. The first is, that according to the Rubrikes of the Roman Breviary it is not to be said by any who is not at the least à Deacon, nor by à Deacon in the presence of à Priest without his licence: but if any one have not attained to the degree of a Deacon, in steed of it he is to say Domine exaudi or ationem meam. The second is, that those that recite the hours alone are to say it: both because they do thereby salute the whole Church; as alsoe because they are in no place commanded to change or omit it, but rather the contrary is signified in the Breviary.  
To this salutation the Choir doth answer Et cum spiritu tuo, that is to say, And with your spirit; thereby rendering to the Priest or Deacon à good desire equal or much like to his. For more of this subject I refer the studious reader to the twelfeh Epistle of Peter Damian, which is entitled the book of Dominus vobiscum.   

Of the Antiphones of our Lady.  
At the end of Laudes and Compline, as alsoe at other times is usually sung or recited in an intelligible voice one of the Antiphones of our Lady, according to the time, and as it is prescribed in the Rubrikes prefixed before each of them. The intent of the holy Church is thereby to impress deeply in our hearts the reverence and love of so great à Mother and Virgin; and with all to admonish, us that we recommend into her sacred hands the office we have immediately before sung or recited, beseeching her to unite it with her most efficatious prayers, and offer it to the divine Majesty, that so it may become grateful in his sight, & we receive pardon of all the errors, faults, and negligences contracted by our remiss, tepid, & indevoute performance thereof.  
The Antiphone Salue Regina (which is chiefly celebrated in the holy Church with delightful variety of melodious devout tunes) was composed by Hermanuus Contractus Count of Veringen, à man eminent both for his virtue & learning, who 
l. 5. de Deipara Virgin c. 13. l. 3. de bonis operibus in part. c. 13. In Comment. ad c. 3. prioris ad Corinth.  lived above Five hundred years ago, as Petrus Canifius affirmeth: by whom alsoe the Anthiphone beginning with Alma Redemptoris was composed, as Cardinal Bellarmine declareth. There is no one part of the Office more distasteful to the corrupt palate of the heretics of these times than the said sweet Antiphone beginning with Salue Regina. Luther sayeth, that it cannot by any means be drawn to à good sense: & Peter the false Martyr writeth, that it cannot by any means be defended from impiety, since it attributeth all those things to Marie, which are proper to God alone. His reasons are set down by Cardinal Bellarmine in the place above cited together with their solutions, and are in effect as followeth.  
God is properly the Father of mercies, 
2. Cor. 3.  therefore it is not lawful to call Marie, Mother of mereie, unless we will adorn her with divine honours.  
Christ is properly life, who sayeth of himself, I am the way and the verity & the 
joh. 14.  life, therefore Marie is equalled to Christ when she is styled life.  
God is properly the author of consolation, 
2. Cor. ●  therefore Marry cannot be called sweetness, unless she be affirmed equal to God.  
The Prophet witnesseth that Hope is 
jer. 17.  ●● be placed in God alone, who sayeth, Cursed be the man that trusteth in man▪ therefore Marie is not to be called our Hope, unless perchance she is now no more man.  
Finally, God the Father it is that 
joh. 6.  bringeth believers to the Son: and the Son will show himself unto us, when he shall make us blessed. how then shall Marie show jesus unto us after this exile, unless she alsoe be God, and able to make men blessed?  
To these reasons Bellarmine answereth first in general, That if the form of arguing used by Peter Martyr were good, it would follow that whereas the Evangelist calleth our Saviour full of grace and 
joh 1. & 9  the light of the world, these titles may not be given to any other: and yet the Blessed Virgin; is styled in S. Luke full of grace, 
Lu●. 1. Act. 6.  and in the Act of the Apostles S. Stephen is termed likewise full of grace; and Christ himself said of the Apostles, you 
Math. 5  are the light of the world. Moreover Christ is called in the holy Scriptures Master, Father, Pastor, and Bishop; and yet it is manifest that these titles are given to the Apostles in many places of the said holy Scriptures. Wherefore Peter Martyr doth not rightly gather, that because God is the Father of mer●ies, they are impious who salute Marie with the title of Mother of mercy.  
Next he showeth in particular how every part of the said Antiphone doth most fitly agree unto the blessed Virgin▪ and  
First the title of Queen, both because all the Blessed (amongst whom she hath deservedly allotted unto her the most eminent place of dignity) are Kings or Queens; for of them our Saviour said, Blessed are the poor in spirit: for theirs is the Kingdom of heaven. and again, Come ye blessed of my Father possess you the 
Math. 25. 1. Math. 5.  Kingdom prepared for you. as alsoe because she had King David for her Father, and Christ jesus the King of Kings for her Son.  
Secondly the title of Mother of mercy, both for that she is the Mother of Christ, through whom we have obtained mercy of God almighty, as alsoe for that she doth daily impetrate mercy for us of God almighty. Moreover she is called (according to the Hebrew phrase) Mother of mercy, that is to say, Mother very merciful: in which sense we understand, The Father of mercies, that is to say, the Father exceeding merciful  
Thirdly she is called Life, not that she is essentially life itself, in such sort as God; nor that she is the principal cause of life, as it is said of Christ in the Acts of the Apostles, The author of life you 
Act. 3.  killed: but because she brought forth Christ, and by him is made Mother of all that live à spiritual life; for so Eve was called Life, because she was to be the Mother of all that should live à sensual life. Yet S. Epiphanius doth note that 
Haeres. 78.  Eve was called life not for that she was of herself worthy of so excellent à name: but because she was à type of Marie, who doth truly merit to be called life; she being the Mother of Christ, and through him of all the brethren of Christ alsoe, and by this of all the living.  
Fowerthly the name of Sweetness is by all right due unto her, in respect of the innumerable and most excellent benefits wherewith she hath rejoiced all mankind, and doth daily comfort all that suffer for the love of God in what sort soever: for indeed t●ere is not any corner of the world in which there doth not shine some memory of her gracious sweetness. Whilst she yet lived vested with a mortal body, she was sweet to behold, as being the most beautiful among women, (which the spouse witnesseth of her in the Canticles,) she was sweet in her words, sweet in her gestures, and finally sweet in all things▪ and shall we believe that she is less sweet being now adorned with à glorified body, and exalted above the quires of Angels? certainly the reason why some do not experience how exceeding sweet she is, can be not other, but because they live impurely and immerge themselues in carnal delights, and thereby do render themselves as it were insensible of the sweetness that may be found in her by spiritual and pure minds; for such do behold her as their princess, hearken to her as their Mistress, love her as their Mother, follow her as their Queen, and have her their propitious Patroness in the presence of almighty God, and do experience her wonderfully efficacious.  
Fiftly she is called our Hope, because next unto our Lord in whom we repose our confidence chiefly, we put our trust in the intercession of his blessed Mother as in à secondary and instrumental agent; which S. Thomas of Aquine 
2. 2. act 4.  showeth to be law full. Neither is it an unusual Phrase to call others our Hope besides almighty God: for the Apostle sayeth speaking to the Thessalonians, 
1. These 2.  What is our Hope, or joy, or crown of glory? are not you before our Lord? Moreover our Saviour speaking to the jews, Think not 
joh. 5.  that I will accuse you to the Father: there is that accuseth you Moses, in whom you trust, did not reprehend them, that they trusted in Moses; but that they gave not credit to Moses.  
The place therefore of jeremy above 
jerem. 17.  cited, to wit, Cursed be the man, that trusteth in man, is to be understood of them that place their chiefest hope in man; and do so confide in man, that they do not in any sort confide in God: for it followeth in the same place, and his heart departeth from our Lord. But those who piously and rightly do confide in Marie, have their chiefest hope in God: for no good Christian is ignorant that he ought to rely principally upon God, and only secondarily upon the assistance of his Saints. To conclude, this form of speaking; as alsoe the former is frequent in the works of S. Bernard and S. Ephrem, whom no man as yet ever dared to accuse of impiety: for S. Bernard called the 
Serm. 1. de Assumpt.  Virgin Marie, Queen, and Lady, Mother of mercy, Holy, sweet▪ and 〈◊〉 〈◊〉 ●other place, he sayeth of her, that she is his greatest confidence, 
Serm. de Aquaeductu. Serm. de Deipara.  and all the subject of his hope. S. Ephrem alsoe calleth her, His hope, and the hope of all Christians,  
Sixtly it is well said to the blessed Virgin, And show 〈◊〉 ●f●er this exile the blessed fruit of thy womb jesus. For truly it is not less to save men, then to show unto them the Saviour; and it is clear by the authority of holy writ, that men may rightly be said to be saved by men: as for example by these places, To all men 
1. Cor. 9 1. Tim. 4. jacob 5.  I became all things, that I might save alle Thou shalt save both thyself, and them that ●eare thou. He which maketh à sinner to be connected from the error of his way, shall save his soul from death. Them save, pulling out of the ●●re. 
In Ep. judae.   
If therefore the Apostles did not fear to say, that men might be saved by them who laboured for the salvation of their souls by word, example, and prayers; why should the holy Church fear to speak to the blessed Virgin reigning with Christ, and possessing ●●e first place in heaven next after his sacred humanity, to show jesus unto us after this exile: for no good Catholic doth doubt but this aught to be understood in à orthodox manner, to wit by intercession: in which manner these places following in the hours of the blessed Virgin are understood, to wit, Give me strength against thy enemies. Protect us from our foe▪ and Receive us at the hour of our departure, with others of like nature. This (I conceive) may suffice for explication of such titles, as are given to the blessed Virgin in this and the other Antiphones: yet for more full satisfaction in this point I refer the studious reader to the place above cited of Peter Canisius, where he may find them expressed more at large, and confirmed with more authorities out of the holy Scriptures and Fathers.   

The Explication of the rest of the hours as the occur in order of the office and first of Prime.  
AFter Matins and Laudes followeth next in order Prime; so called from the first hour of the artificial day to wit, from sun Rising: at which time or soon after our holy Mother the Church hath ordained and appointed that it should be recited; thereby to beg the light of grace from the Sun of justice, to guide our souls in the darkness of ignorance, as the corporal sun doth give light to the eye and helpelth to direct our paths. By Prime according to some writers is signified the contumelious usage, which our blessed Saviour suffered in the morning, after he was apprehended and brought before Pilate. Others and amongst the rest Hugh of S. Victor say, that it was instituted in memory of the Resurrection of our blessed Saviour.    

The title and argument of the 53. Psalm and First of Prime.  
Unto the end, in songs understanding for David, when the Zepheits were come and said to Saul, Is not David hid with us▪ This title seemeth to show that the Psalm following aught to be understood of David in the manner as some do expound it. Yet others do affirm, that the Psalm doth not so properly treat of the history of the title, as of the matter which is mystically signified thereby: according to whom I purpose to proceed in my explication.  
In the first book of Kings it's recorded, ●hat David with his adherents declining from the fury of King Saul did hid himself in the desert near Ziph, and that the Zipheits desirous to please their King betrayed him: which David understanding of, and considering the extremity he was then in, composed this Psalm; thereby imploring the divine assistance, being destitute of all humane help. Zepheits are by interpretation flourishing, and do design the jews flourishing at that time in all temporal prosperity: by David is signified Christ, and by Saul, Pilate.  
The Zepheits therefore, to wit, the jews, did say to Saul, that is, to Pilate, Is not David hid which us? have not we found jesus seducing the People? and do not we hold him bound with us? And consequently the Prophet here in the person of Christ, or Christ himself as man being near his Passion, and knowing that judas was gone to betray him to the jews, and that shortly after they would deliver him up into the hands of Pilate, speaketh to God the Father as followeth.  

The explication of the Psalm.  
O God save me in thy name, O God by the singular virtue and infinite power of thy sacred name, and for th● glory thereof conserve and strengthen me in my Passion, which I am shortly to endure against all natural horror, and the fear of approaching death: and in thy strength judge me, Be thou my judge rendering unto me for my merits and innocency thy powerful defence, and unto them that persecute me the severe effects of thy just indignation.  
O God hear my prayer, which I present unto thee for my mystical body, to wit, for the congregation of the elect, that they may participate of my sufferance. In which manner our Saviour praie● near the time of his dolorous Passion saying, Not for the world ●●e I pray, but for them whom thou hast given me▪ and again, Holy Father keep them i● thy name, whom thou hast given me etc. With thine ears, 
●11. 〈◊〉  to wit, with thy wisdom in which tho● knowest all things, and thy mercie● wherewith thou graciously afford relief to them that pray, receive the words of my mouth, beseeching in my own behalf for the glorification of my body. Glorify me o Father with thyself, with the 
joh. 17.  glory which I had before the world was.  
Because strangers, to wit, the jews, who though they be of the same extract or lineage that I am, yet are fare alienated from me in manner of life▪ and will not be drawn to contract spiritual affinity with me. Or thus, Because strangers, to wit the Gentiles, have risen up against me. For both of them sought to apprehend our Saviour, according to that of the Evangelist, The Band therefore and the Tribune 
joh. 18.  and the ministers of the jews apprehended jesus, etc. And the strong to wit, the high Priests and Princes of the people have sought my soul, to extinguish my corporal life and all memory of me: they have not set God before their ●ies in this action they have not feared God, but men, for the jews said, If we let him alone, all will believe in him: and the Romans 
joh. 11.  will come and take aw●y our place and nation,  
Yet I weigh not their malice, For behold God helpeth me, to wit, my divinity doth cooperate with my assumpted humanity. Or thus, It is manifest that they proposed not God before their eyes in this their vehement pursuit of me: for behold God helpeth me, and frustrateth their malicious designs that they shall not prevail against me. Indeed he will permit them to use my body for à time at their pleasure, but my soul they shall not have power to hurt. Whence it followeth here, and our Lord is the receiver of my soul, For the word, to wit, the son of God, true God assumpted his soul to his divine personality: neither did he abandon it in the three days of his death; for although at the time of his death and during the space he remained in the sepulchre, his soul was separated from his body, yet both of them remained united to the Word.  
Turn away the evils to mine enemies: The mische●fe that is intended against me turne● it upon the devisers' heads. This was fulfilled accordingly, For the jews sought to kill our Saviour and extinguish his name utterly; but the contrary happened: for he was raised from death, and his name became glorious through out the whole universe, and they in revenge of his innocent blood were killed, dispersed, and made ignominious to all nations. Therefore it followeth here, and in thy truth, as thou hast foretold by the holy Prophets, destroy them with plague, war, and famine; as it came to pass in the reign of Titus. Here you are to note that Christ maketh this prayer either as conforming himself to the divine justice, or as foretelling what was to come to pass, or else as insinuating what they deserved to have fall upon them: for he doth not absolutely wish evil to his adversaries, especially since he himself hath commanded us saying, Love 
Math. 5  your enemies, and pray for them that persecute and abuse you.  
I will voluntarily, freely, of my own accord, and with most ardent charity sacrifice to thee, offer up myself upon the Cross to thee, o eternal Father, to regain thine honour, and reconcile man unto thee: as the Prophet isaiah foretold saying, He was offered because himself 
Isa. 55. joh. 10.  would. and as he affirmed saying, I am the good Pastor, I yield my life for my sheep. and again, No man taketh away my life from me: 
Ibid.  but I yield it of my self etc. And will confess to thy name with confession of praise, because it is good, essentially good, pure, perfect and infinite goodness; as it is written, One is good, God: who alone is 
Math. 19  most praise worthy for himself. Christ our Saviour in all his life did confess to his eternal Father with confession of praise; whence he sayeth of himself, I 
joh. 8.  seek not my own glory. and again, The things that please God I do always.  
I confess unto thee alsoe Because thou hast delivered me out ●f tribulation, in the day of my resurrection, when thou wilt raise-me to an impassable life: whereof the Apostle maketh mention saying, Christ rising again from the dead, now dieth no more; death shall no more have dominion over him etc. And mine eye hath looked down upon mine enemies, I have not feared them, nor regarded their malice; but have remained constant and victorious in all conflicts. Although Christ when his Passion approached did of his own accord admit some apprehension of fear: yet he had not any inordinate fear; but of his own power when himself pleased did depose that fear he foe admitted, and went boldly to meet his enemies that ca●n to lay hands on him. whence is that of the Prophet, He is near 
Isa 50.  that justifieth me: who is he that shall condemn me? Let us stand together. who is mine adversary? Let him come, Behold the Lord God my helper. etc.  
There are two causes for which we ought chiefly to praise almight is God. The first is his goodness, for which rea●ō our Saviour sayeth in the first place, I will confess 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 delivered me &c It is more worthy and meritorious to praise, honour, and love God in respect of his goodness, then for his benefits; because it proceedeth purely from the divine charity: yet in imitation of our Saviour we ought to praise and love him for both respects.  
Concerning the words in the 3. Verse, to wit, They have not set God before their eyes, That man is truly said not to set God before his eyes, who either doth not believe, or if he do, doth not attend the divine providence, who doth not fear the judgements of God, who cannot be withdrawn from committing sin neither by the terror of pains nor the love of reward, but transgresseth the law of God without remorse, and con●erseth without reverence in the sight of ●●e eternal judge, who beholdeth allthings. 
joh 15.  Of such an one it is written, Distress shall compass him as a King that is prepared to battle; for ●e hath stretched out his hand against God, and hath run against him with neck upright etc. and in another place, They subverted their sense and declined their eyes, that they would not see heaven, nor remember just judgements.  
Behold here how great à fire of love is contained in this short Psalm. Let us learn out of it to offer ardent prayers to God, to have recourse unto him with confidence in all persecution and tentation, to address our speech unto him amorously, confidently, and faithfully, to sacrifice ourselves unto him promptly, to praise and give thanks unto him in all occurrences joyfully, and to acknowledge his benefits gratefully.    

The title and argument of the 84. Psalm, and second in Prime.  
Unto the end, to the children of Chore, à Psalm. In the following Psalm the Prophet treateth of the captivity of mankind under the Prince of darkness: from which we are set free by Christ our Lord. In the three first verses he forerelleth our freedom from that thraldom: and in the rest he prayeth that this his Prophecy may quickly be fulfilled. The reason why he expresseth things to come by words of the pretertense is, because what unto us is future, in the prescience and decree of almighty God is already done.  

The explication of the Psalm.  
O Lord th●● hast blessed thy land: At length thine anger o Lord which thou didt● conceive against mankind is appeased: and in stead of the malediction which thou gavest after sin to thy creature, thou hast now brought a benediction, and hast sanctified it by the coming of thy dear Son, who must save it. Thou hast turned away the ●apti●itie of jacob, to wit, the sentence of being eternally deprived of thy blessed S●cie●ie in heaven for original sin, and the spiritual captivity whereby man was detained in thraldom by the devil. This captivity of jacob, to wit, of thy elected people corporally or spiritually descended from the Patriarch jacob thou hast ●uerted from them.  
Thou hast for given the iniquity of thy people, pardoning thy poor creatures as well the original sin where with they were defiled, as all their other iniquities: and charging thy only beloved son Christ jesus with them, according to that of the Prophet isaiah, Our Lord hath put 
Isa. 53,  upon him the iniquities of us all etc. Thou hast covered all their Sins under the mantle of thy infinite charity, by which thou hast gra●● justified sinners. Yet we must no● think to have this thy justification imputed unto us, and to participate of the merits of the Passion of thy dear Son Christ jesus, unless they be applied unto us in due manner by faith, charity, and the Sacraments.  
Thou hast m●●gated all thy wrath: Indeed the meritorious satisfaction which our beloved Saviour hath given thee in our behalf, hath so fully appeased thy●e anger, that thou hast converted the severe revenge of thy justice into the mild effects of mercy. Thou hast turned away from the wrath of thy indignation, from the great revenge of thy justice.  
Convert us o God our Saviour, and 〈◊〉 thy wrath from us. Since thou art ●oe sweetly inclined to mercy on thy part, bring to pass I beseech thee, that we may perform what is requisite on our part: permit not that the continuation of our wicked lives deprive us of the benefits of this universal ransom, but convert us totally unto thee and thy service o God our salvation. O jesus in whom alone lies our assurance, our conversion is in thy hands. Hasten it benign Lord, for by this means thou wilt hinder that we shall no more provoke thy just indignation, which we most humbly beseech thee to divert from us.  
Will't thou be wrath with us for ever? subtracting thy help and grace for our demeritt? or wilt thou extend thy wrath, to wit, wilt thou continue thy revenge from generation to generation? upon all the race of men from the Father to the Son for ever? No truly; for thy mercies are above all thy works. It is thy property to spare and show pity, as thou hast declared by thy Prophet saying, I know the cogitations that I intent unto you, 
jerem. 29.  cogitations of peace and not of affliction, to give you an end and patience. Therefore  
O God thou being turned towards us by the Incarnation and corporal presence of thy only Son, shalt quicken us, who lie dead in the guilt of sin, by the life of grace in present, and by the life of glory hereafter. Whence our Saviour sayeth, I came that they may have life, and 
joh. 10.  may have more abundantly etc. And thy people so quickened shall rejoice, not in carnal, vain, and unlawful things; but in thee, congratulating with thee in thy goodness, perfection, and beatitude, and exulting at thy singular benefits and promises. Of this joy the Prophet isaiah speaketh in the person of the Christians, Lo this is our God, we have expected him, 
Isa. 25.  and he will save us: this is our Lord, we have patiently waited for him, we shall rejoice and be joyful in his salvation.  
Show us o Lord thy mercy, let Christ thy beloved Son the fountain of mercy manifestly appear unto us thy poor creatures, who live in this hope: and give us thy salvation, to wit Christ; by whom thou dost save us, and whom thou dost give unto us gratis of thy own immense charity and goodness, not in respect of our justice.  
I will hear, I will observe attentively with the ears of my mind What our Lord will speak in me by internal inspiration or Angelical illustration: because by such internal discourse he will speak peace upon 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 celestial peace; for Christ is called the Prince of 
Isa. 9 Luc. 2.  peace, at whose birth the Angels sung, In earth peace to men of good will. whence it followeth here.  
Peace upon his saints, and upon them that are converted to the heart. This manner of expression of peace doth not only extend itself to the perfecter sort of peoples; but to all sinners, who from Idolatry sensuality and perverse judgement do return to the heart, to wit, to the use of reason, becoming obedient to the divine law and what  and sincere reason doth dictate. We are taught here to observe diligently what our Lord God doth speak in us, that we may condescend to his holy inspirations; for therefore it is that Abacuc sayeth, I will 
Abacus 2.  stand upon my watch and I will contemplate to see what may be said to me: but to this it is requisite that we be able to discern which is à divine, which an Angelical, which à natural, and which à diabolical instinct.  
But yet his salvation, Christ the Saviour is nigh to them that fear him. All men will not cooperate with his grace, nor consequently participate of the merits of our Saviour's Passion, but only such as fear our Lord. The Prophet sayeth not, that the salvation of God is nigh to all men, but only to them that fear him▪ with a filial fear: for such will freely and gratefully accept of his mercy, and cooperate with his grace, endeavouring the best they can to decline from evil, and do good; according to that of Ecclesiasticus, They that 
Eccles. 2.  fear our Lord will prepare their hearts, and in his sight will sanctify their souls &c and by this means detain Christ in their hearts, who sayeth, If any love me, he will keep my word, and my Father will love him: and we will come to him, and abide with him. His salvation then shall be nigh to them that fear him, That glory, to wit Christ the King of glory, who is the image of the living God, the splendour of his glory, and figure of his substance, may inhabit in our land, in the land of juda; where be conversed corporally amongst men, as the Prophet Zachary witnesseth saying, Praise and rejoice o daughter of Zion: because lo I come and will dwell in the midst of thee  
Mercy and truth have met each other, in Christ: for the mercy of God appeared in his Incarnation, because ●t was effected by the ineffable mercy 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. justice and peace have kissed, to wit, The just satisfaction wherewith Christ satisfied for us by way of justice sustaining pain for our faults, and the confederation of mankind with God accompanying this satisfaction, are most amorously united in Christ: for he, (according to the Apostle) is made unto us 
1 Cor. 1 Ephes. 2  from God justice and redemption. He is alsoe our peace, who hath made both one etc. This justice and p●ace do alsoe mutually kiss in us, who are redeemed by him; for immediately upon this justification there followeth peace in us, whereby we are reconciled to God, and set at unity and concord with him. S. Bernard upon these words sayeth, that The Mercy & Truth of God did seem in à sort to contradict one another about the mystery 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 justice and peace have kisled; because the miserable is redeemed, and his fault was not unpunished.  
Truth, to wit Christ (who sayeth of 
joh. 14.  himself I am the way and the verity and the life) is risen out of the earth, hath assumed flesh in the womb of the most glorious Virgin, & by being borne of her did spring forth as out of the earth, of which Prophet 
Isa. 45.  isaiah sayeth, Be the earth opened and bud forth à Saviour etc. And justice hath looked down from heaven, at the birth of Christ: both because then true justice did descend from heaven justifying men by faith, as alsoe because then the wrath of 
Roma. 1  God was revealed upon iniquity. For it had never been known how great the wrath of God is against sin, but that he was pleased to expiate it by the death of his only Son: neither had it ever been fully known how great the indignation of God will be in the day of judgement against the unjust, had we not seen how exceeding grievous the Passion of Christ hath been to satisfy for the sins of others; For if in the green 
Luc. 23.  wood they do such things, in the day of judgement what shall be done? The blessed Virgin is fitly designed by the earth as S. Bernard showeth, For as à field (sayeth he) or the earth without all humane labour or industry doth flourish, not being sowed or cultivated: so the womb of the Virgin did flourish, so the inviolate, chaste, & entire bowels of Marie brought forth the flower of eternal viridity, whose beauty and glory shall never fade. Yet lest it might seem impossible to any that à Virgin should bring forth Christ, the Prophet showeth the manner of his generation, to wit, that it is not effected by humane but divine power.  
For our Lord certes will give benignity, to wit supernatural fecundity to the preelected Virgin, and plenitude of grace; as the Angel declared unto her saying, Hail full of grace our Lord is with thee etc. And our land, the blessed Virgin Marry our saluatrix and advocatrix shall give her fruit bring forth Christ our Lord: of which fruit S. Elisabeth prophesied saying, Blessed 
Luc. 1.  is the fruit of thy womb. But in a spiritual sense our Lord will give benignity, when as he filleth our hearts with grace, giveth merciful audience to our prayer, iustifierh us gratis, preventeth the impious, conserveth the just, and perfecteth proficients: and our land giveth her fruit, when as our body becometh obedient to the spirit, and employeth itself in pious exercises; for than we fulfil that of the Apostle, I beseech you exhibit your bodies à 
Rom. 12.  living host pleasing to God.  
justice's shall walk b●f●re him, Christ our B. Saviour shall teach nothing of Christ, but what is just and holy: and shall set his steps in the way, he shall accomplish in work whatsoever he shall so teach: for à Doctor is then said to set his steps in the way, when by living well he showeth the doctrine to be true, which he proposeth to others, and is the way to eternal life.  
S. Augustine expoundeth these three last verses in effect as followeth. Truth is risen out of the earth, truth of confession of sins, and the praise of God began to arise through Christ out of the mouths of terrene men, and then justice hath looked down from heaven, that it might justify them so confessing their sins and rendering praise. Yet this truth of confession of sins shall not arise out of the said earth through the proper forces thereof, but through the aid of the preventing grace of God: for it is our Lord that will give benignity, who will make justice shine in the hearts of sinners; and by this means, Our earth will give her fruit. Moreover man so justified by the grace of Christ will always have justice before his eyes, that he may perform all things according to the rule of justice: and so justice shall walk before him, bearing the law of God before him as a torch, that he may not walk in darkness, and so secure and joyful ●e shall set his steps in the way, that he may happily attain to the celestial country in the end.  
What understanding is able to conceive, much less express the dignity and praise of this present Psalm? wherein first the divine benefits are most devoutly called to remembrance, and afterwards this most efficacious prayer is annexed, Convert us o God our Saviour. Which verse is with good reason appointed to be said at Compline against the darkness of the night, the deceits of devils, and infinite necessities of man: to the end that day light then departing, our mind being converted to God may be illustrated on all sides with the light of grace; and being abstracted from all sensible things may be immerged in the intelligible, immutable, and chiefest good & least so singular à grace should be denied us in regard of our sins, it is most fitly added, And avert thy wrath from us Let us therefore recite this verse especially at Compline with fervent affection and firm confidence. In the following verses hope of obtaining mercy is inflamed, and all pusillanimity and diffidence is eradicated. To conclude, the verse Show us o Lord thy mercy and give us thy salvation doth fare exceed in sententious sweetness all the delights of carnal things.    

The title and argument of the 116. Psalm and last in Prime.  
THe title is Alleluia, fitly agreeing with the Psalm: for therein the Prophet doth invite all men both jews and Gentiles to praise our Lord for the singular benefit of the Incarnation of Christ, for the accomplishing of what was foretold of him, and for the conversion of the Gentiles. Christ is the Corner 
Eph. 2.  stone in whom the Gentiles and jews are joined together constituting one Church, wherein there is no distinction of à jew and à Grecian; for as the Apostle sayeth, In jesus Christ neither Circumcision 
Galath. 6.  availeth aught nor prepuce, but à new creature. Yet because there are more of the Gentiles converted then of the jews, the Prophet foreseeing this doth in the first place invite them, saying  

The explication of the Psalm.  
PRaise our Lord all ye Gentiles called to the faith, praise him all ye peoples converted from judaisme.  
Because his mercy is confirmed upon us, the sweet effect of his divine clemency, or his grace is more copiously then formerly conferred and roborated upon the whole race of men by the coming of Christ. And the truth of our Lord, to wit, the fulfilling of his promises and the mysteries of Christ remaineth for ever, in as much as concerneth the fruit acquired thereby, that is, the freedom of mankind: of which truth S. john maketh 
joh. 1.  mention saying, Verity was made by jesus Christ, who fulfilled all that was foretold of him, and therefore hanging upon the Cross said It is consummate. Or thus, 
joh. 19  The truth of our Lord, to wit, the doctrine of Christ remaineth for ever, as he himself witnessed saying, Heaven and 
Luc. 21.  earth shall pass, but my words shall not pass. Or finally thus, The truth of our Lord, Christ the Son of God (who said I am the verity) remaineth for ever; which 
job. 14.  the jews confessed saving to our Saviour, we have heard out of the law that Christ abideth for ever.  
This Psalm little in words but great in sense is exceedingly commended by the holy Doctors: for it containeth summarily what is treated of at large in the rest of the Psalms. To be brief, what can be said more delightful to the Gentiles almost destitute of hope? or to such as are in misery, blindness, and the state of perdition than this, That the mercy of God is confirmed upon us? Let this Psalm therefore be pronounced by us with à certain flame of holy devotion.    

The explication of the Chapter at Prime.  
What is she that cometh forth as Au●ora 
Cant. 6.  rising? To wit from her infancy: wherein she began to have the use of reason, making incomparable progress in à very short space, preceding & producing Christ the true day of holy souls? Fair as the Moon, as the Moon next to the Sun doth shine most resplendently in heaven, and governeth the night▪ so the most illustrious Lady next to Christ our Saviour the Sun of justice, shineth most brightly above all others in the whole militant and triumphant Church, and governeth the militant Church in an especial manner, which in respect of the triumphant is seated in darkness. Nevertheless she is incomparably more beautiful than the Moon, yea the Moon is said to be under her feet. 
Apoca. 12.  But she is fair as the Moon, to wit as the holy Church, for that the divers graces and virtues which have been here and there dispersed in many & sundry members thereof, are collected & exceedingly more perfect in her. Elect as the Sun, Next after Christ as man she is acknowledged to be the most eleganr and preelected: & as the Sun is greater, brighter, and of more efficacy than the rest of the Planets and stars, so the most blessed Virgin next after Christ is greater in perfection, brighter in wisdom, and more efficacious in virtue then all the rest of the Saints, as being Mother of the Saviour of the world, by whose means innumerable sinners are reduced to grace and salvation. Terrible as an army of à camp set in array. In her was à well ordered and most harmonious connection of virtues, à most excellent and singular constancy of perfection, and by her Maternal authority she was constituted Empress of the universe, and absolute Dominatrix of the adverse powers.   

The preamble to Tierce, Sext, and None.  
THese three hours are often spoken of in the holy Scriptures, expressly mentioned by the ancient Fathers, and have each one its proper mysteries which it representeth. Tierce signifieth first Pilat's sentence against our blessed Saviour to the opprobrious death of the Cross. Secondly it representeth the coming of the holy Ghost at Pentecost. sixth is in memory of our blessed Saviour's exaltation upon the Cross: and in imitation of S. Peter, who is said to 
Act. 1●.  have ascended unto the top of the house at that hour to pray. None designeth our blessed Saviour's death: and is in imitation of S. Peter and S. john who went into the Temple to pray at the Ninth hour. The Three hours' space which is allotted for each of these three little hours hath relation to the blessed Trinity: as S. Cyprian affirmeth, where he sayeth, That we observe with the Prophet Daniel to praise the holy Trinity thrice in the day by these three Canonical hours; to every one of which there is à Trinity of hours and Psalms allotted.   

The title and argument of the 119. Psalm and first in Tierce.  
THis Psalm and the fourteen immediately following, have for their title A gradual Canticle, not without reason: for indeed they are  with affections towards God, and proper for such as have learned by experience to esteem themselves pilgrims and banished men in the lands of their enemies, sometimes lamenting the miseries of their exile, sometimes sighing after the rest of the celestial jerusalem, but ever exciting themselves to ascend and advance forwards in the way of our Lord. Theodoretus and Euthimius do teach that these Canticles are to be understood according to the letter of the Ascension of the jews from Babylon unto jerusalem; the holy Ghost foreshowing by the mouth of David the calamity of the Babylonian captivity, and the joy of their freedom. But others do rather hold that they were composed to be sung by the Priests and Leuits in their ascension of the fifteen degrees or steps of the Temple of Solomon: for that there were so many steps, not only Nicolaus Liranus and other modern authors, but alsoe S. Augustine doth write in his treatise upon the last Psalm. There are (sayeth he) so many Psalms which are termed Gradualls because there were the like number of degrees of the Temple. Yet which soever of these opinions is to be preferred, it is certain that they were figures of the ascension of the elect by the degrees of virtues; whereof the Prophet speaketh in another Psalm saying, They shall go from virtue to virtue. For by these degrees of virtues which are treated of in the said Psalms (whereof the first is to departed from the vices of this world, and tend by desire to the future world) we do ascend from this vale of tears to the celestial jerusalem. The sense therefore of the title is, that This Psalm is à Gradual Canticle▪ because according to the letter it was sung ascending to the Temple. Yet spiritually it is called à Gradual Canticle, to wit, The exultation of the mind for the spiritual progress in virtue.  

The explication of the Psalm.  
When I was in tribulation I cried to our Lord: and he heard me. When I have seen myself oppressed with afflictions, troubles, & tentations, I have not done like those that murmur against God; who when they are not able to secure themselves with their own forces do despair, and become obdurate: rather to the contrary, I have had recourse to my Lord most sweet and powerful, I have cried with all my forces to present unto him mine anguish, & he hath graciously heard me.  
O Lord deliver my soul from unjust lips, and from à deceitful tongue. Come, o my Lord (for so did I cry unto him) come, and deliver my poor soul from the assaults which are made against it by perverse and blaspheming lips, which with à shameless impudence do blaspheme & deny thine authority, thy care of created things, and proper being. Deliver me from these Infidels, Atheists and libertines, and from heretics alsoe that have an honeyed flattering tongue, hiding under à deceitful language the pestilent venom wherewith they traitorously seduce simple souls.  
The two verses following are expounded three several ways. First as being the words of the Prophet speaking to his own soul,  
What may be given thee, or what may be added unto thee to à deceitful tongue? O my soul what remedy canst thou excogitate? what counsel or aid may be prescribed to arm thee, that à deceitful tongue prevail not against thee? believe me, the most present and sovereign remedy I can imagine, is The sharp arrows of the mighty, to wit, the all powerful word of God more piercing then à two edged sword, with the coals of desolation, together with the examples of the approved servants of God burning with charity, who have been converted from bad life to religious conversation. Make trial therefore of this, for the knowledge of the holy Scriptures is very powerful against à deceitful tongue: in such sort, that we shall neither become fraudulent, nor be defrauded or overcome by impatience, if we will seriously ponder how much à deceitful tongue is reproved therein; for it is written, Cursed is the deceitful. and again, The 
Malach. 1. Psal 5.  deceitful man our Lord will abhor●e. and in another place, He that speaketh sophistically is odious: in every thing he shall be defrauded. Grace is not given him of our Lord: 
Ecclesiast. 37.  for he is defrauded of all wisdom. The words of the sacred Scriptures are termed sharp arrows, because they transfix the heart with the wound of Charity, mortify sins, and penetrate the most intime parts of the soul: whence it is written, He hath made my mouth as à sharp sword, and hath made me as à chosen arrow of his quiver. Moreover the examples of the Saints are termed coals of desolation, that is, of the destroyed: because they excite us to love and imitation, and do demolish and destroy the fabric that the devil hath erected in us, to wit vice and sin.  
Secondly they are expounded as being the words of the Prophet to à wicked man▪ as thus, O impious man what benefit dost thou acquire by seeking to circumnent me, or what shall be given thee etc. what & how great punishment shall be inflicted upon thee for the sins of thy fraudulent speeches? To which he answereth himself saying, The sharp arrows of the mighty▪ to wit the punishments of almighty God which are exceeding sharp and grievous. These shall be rendered unto thee for thy demerits, together with coals of desolation, to wit, with the unextinguible flames of hell.  
Finally they are expounded as if the word (tibi) were redoundant in the sense, thus, O Lord deliver my soul from unjust lips and from à deceitful tongue. For what may be given; or what may be added to à deceitful tongue? That is, Verily it is so great an evil that malice itself cannot device how to augment it: which he showeth in the following verse, where he declareth by à most elegant similitude what manner of evil à deceitful tongue is, saying, That the words of such an one are like arrows, which of their own nature do wound à fare of and with exceeding celerity, in such sort, that they cannot easily be avoided, of the mighty, sent forth by à strong arm with great force, not by à child or some weak person, sharp, well polished by the fleacher, with cowls of desolation, fiery, that they may destroy what soever cometh in their way. Such arrows as these are deceitful words, especially when they are instruments of the devil to kill souls; which are called by the Apostle, The fiery 
●●hes. 6  darts of the most wicked one. The Prophet therefore having à lively apprehension of these so exceeding gteat and frequent evils, taketh occasion to deplore his misery and sigh after the celestial country, saying,  
Woe 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 weary of this present life, and thirst after the celestial country with à longing desire; who can truly say with the Apostle, Our conversation is in heaven. and, I desire to 
Phil. 3. Phil. 1.  be dissolved & to be with Christ. and again, we have not ●ere à permanent City etc. I have dwelled with the inhabitants of Cedar; with people obscured with the darkness of errors and impieties. For Cedar is by interpretation darkness; & Cedar was the Son of Ishmael, of whom some do hold that Mahomet is descended. My soul 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 strayeth daily to that one thing only necessary, wherein it may be perpetually established.  
With those that hated peace, turbulent spirits, murmurers, & violaters of unity, love and concord, I was peaceable, bearing all things patiently. When I spoke unto them lovingly, modestly, and according as reason and good conscience required I should, they impugned me without cause, rendering me evil for good; according to that of the Prophet Amos, They have hated 
Amos 5  him that rebuketh, and him that speaketh perfectly they have abhorred.  
In this Psalm we are taught to begin our spiritual progress orderly by retiring from our former vices; as the holy Scripture exhorteth saying, Son 
Eccles. 21.  hast thou sinned? do so no more: but for the old alsoe pray that they may be forgiven thee. As from the face of a Serpent flee from sins. Moreover we are taught to have recourse to God in all tribulation, and to beseech him that we may be freed in the manner aforesaid from the unjust lips and deceitful tongues of others: and that we ourselves may not be infected with those evils; for as the Apostle sayeth Evil communications corrupt good manners. Finally we are taught to despise this present life together with all the pleasures and glory thereof: to desire from our heart the felicity of the celestial country, and to converse peaceably with perverse turbulent men; that so we may attain the benediction, whereof our Saviour spoke saying, Blessed are the peace makers, for they shall be called the children of God.    

The Argument of the 120. Psalm and Second at Tierc●.  
IN this Psalm the Prophet by his own example doth teach, that aid is to be expected from God alone: whom he assureth us to have à provident care of such as repose their confidence in him; and that he will conserve them at all times, both that no evil do hurt them either in prosperity or adversity, and alsoe that all they undertake may succeed prosperously. In this Psalm therefore is treated of the Second degree of à spiritual progress, to wit, To implore the divine assistance with confidence. In the two first verses the Prophet speaketh in the person of à pilgrim of this world travailing towards the supernal jerusalem with à longing desire but in the rest of the Psalm he is thought to speak in his own person, one while wis●ing well to the said pilgrim, and another while comforting and confirming him.  

The explication of the Psalm.  
IN this my tedious peregrination I have lifted up mine eyes with longing desire unto t●e mounta●nes, towards the terrestrial and the celestial jerusalem, 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 heaven and earth, and whatsoever is conta●ed in them.  
He is present every where by his omnipotency, and doth see, hear, and assist his people in all places: yet upon earth he is chiefly pleased to give audience to his people in jerusalem seated upon mountains; and the celestial jerusalem is his place of residence. To these mountains therefore I have raised mine eyes.  
Some by the mountains do understand the holy Angels eminent in dignity, and fare transcending us mortals in excellency of nature: who as the Apostle teacheth are ministering spirits sent to minister 
Hebr. 1.  for them which shall receive the inheritance of salvation; and by whose assistance God almighty is pleased to be served for the aid of his afflicted servants. In which sense the Prophet expected not his aid as principally from them, and therefore he added, my help is from our Lord etc.  
O devout soul thou hast done wisely in that thou hast not reflected upon the vanities occurring in the way of thy peregrination, but transcending them (as not worth regarding) hast erected thine eyes, expecting aid and consolation from the Creator of heaven and earth. Give he not I beseech him thy feet to be moved, let him not permit thee to slip and fall in the way by yielding to sin or tentation, but let him strengthen thy feet that they may persever firm and stable in their course to the celestial country. Neither do he slumber that keepeth thee. I beseech him likewise, unto whom thou hast recommended thyself, and who hath taken thee into his protection, that he do not depose the care of thee, be it for n●uer so short à time.  
Courage thou holy pilgrim, Lo he shall not slumber, nor much less sleep that keepeth Israel. Although it seemeth sometimes (as men then believe) 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 observe what passed; much like to one à sleep: Yet credit me, he is not capable of sleep, but is ever so watchful, that he will always be found vigilant for their defence.  
Our Lord keepeth thee in particular, conserving thee in good, and preserving thee from evil in the way of this present exile: Our Lord is thy protection upon thy right hand. Some read above thy right hand, and expound it, That our Lord is thy protection of fare greater strength and assurance than thy right hand. Others read it as it is here translated, and expound it, That our Lord is as it were à buckler upon thy right hand, or à Canopy borne on thy right hand, covering thy head and body in such sort, that  
By day the Sun shall not burn thee: nor the moon by night. For the grace of God shall keep those that confide in him both in the time of prosperity and adversity: the Sun or day of prosperity being usually as dangerous and hurtful in à spiritual course, if not more prejudicial, than the Moon or night of adversity, unless it be used with due circumspection.  
Our Lord doth keep thee from all evil, that it prevail not against thee. Indeed he sometimes permitteth tentations, persecutions, and afflictions to happen unto thee: yet he hath ever à vigilant eye towards thee, that they take not effect against thee; for he permitteth them either for his greater glory, or thy conversion and amendment, or some other reason which can be none other than the very best, as thou wilt experience in due season according to that of the Apostle, 
Rom. 8.  To them that love God all things cooperate unto good. To whom then can I more fitly recommend thee then into the arms of his immense goodness? Our Lord therefore keep thy soul, that it be not deprived of his grace, nor the flesh prevail against it.  
Our Lord keep thy coming in and thy going out, all thy actions both internal and external. Or thus, Thy coming in, to wit, the beginning when thou attemptest any good work: and thy going out, the consummation thereof; that so every one of thy works may take beginning from him, and being begun may be perfected by him. Or finally thus, Our Lord Lord keep thy coming in, thy conversation in this world, whereby thou interest into the place of this peregrination: and thy going out, thy departure out of this world, when thy soul is separated from the body. This thy coming in and going ou● I beseech our Lord to keep, and conserve thee to be lodged with him in eternity: of which coming in and going out our Saviour said, I am the door, by me 
joh. 14.  if any enter he shall be saved: and he shall go in, and shall go out, and shall find pastures.    

The argument of the 121. Psalm and third in Tierce.  
IN this Psalm the Prophet describeth the beauty, nobility, and felicity of the City of jerusalem, whereunto the Hebrews desired to return from the captivity of Babylon. But as that City was à type of the celestial jerusalem, so the Hebrews returning from that captivity to the terrene jerusalem, were à figure of our peregrination and ascension to that supernal jerusalem: and therefore the whole Psalm may be understood of each captivity, & of the pilgrims of each of them. Yet certainly the prime intention of the holy Ghost is directed to the principal end: and indeed the words do best agree therewith, as I shall endeavour to show in the ensuing explication. The Prophet hath placed this third Gradual Psalm very fitly after the two former. For the first degree of internal ascension was to departed from vice: the Second to implore the divine assistance: and the third (which is here treated of) is Hope to attain the last end, or life everlasting. Therefore speaking in the person of a man little regarding the delights of this world, but most intensely attending the joys of the celestial mansion he sayeth,  

The exposition of the Psalm.  
I Rejoiced with à spiritual joy in the consideration of these thing, which were said to me by internal inspiration, to wit, that we shall go after this life, when we are cleansed from all guilt of sin, into the house of our Lord, into the triumphant Church, the country of the blessed, the Kingdom of God. We know (sayeth the Apostle) that if our earthly house 
2. Cor. 5.  of this habitation be dissolved, that we have à building of God, à house not made with hand, eternal in heaven. Concerning which you are to note, that the celestial country is termed à Kingdom, à City, and à house in divers respects: for in regard of the multitude and variety of the inhabitants it is called à Kingdom; in regard of the Society and familiarity amongst the blessed it is called à City; for although the number of the elect be almost infinite, yet they know and love each other and are Citizens of the fame City▪ and finally in respect that all the elect have one and the same father, one and the same inheritance; it is called à house; where all shall be brethren under one father God almighty. In this house, City, or Kingdom God is seen face to face, and eternal security accompanied with complete beatitude is found. There men shall be as the Angels, and have their desires satiated to the full. Notwithstanding when death approacheth which putteth à A period to our peregrination, all men do not rejoice with the Prophet in these things that were said unto him, to wit, that we shall go into the house of our Lord: but such alone as have disposed ascensions in their hearts, whilst they had health, leisure, ability and means to do it, and truly say with him.  
Our feet were standing in thy courts ● jerusalem, to wit, our desires, contemplations, and affections of our hearts were fixed and established in thy mansions o celestial Kingdom; ●n such sort, that our conversation was in thee, and all our actions were ordained by us to attain eternal life. These may rejoice upon good ground, when others that have been wedded as it were to their senses and sensuality, shall be  with horror and confusion at that voice.  
Terusalem which is built daily until the consummation of the world of living stones, as à City, in such sort, as befitteth the City of the eternal King to be built: for it is built of precious, polished, holy, reasonable stones, of Angels and men, as the Apostle affirmeth saying, In Christ all building framed together groweth into an holy temple in our Lord, in whom you alsoe are built together into an habitation of God in the holy Ghost etc. Whose participation is together in itself. This clause is expounded diversely in respect of the words (in idipsum) in the latin text: which some interpret In the same; according to whom the sense is, That all the Citizens of the celestial jerusalem do participate of the same goodness: because all of them do enjoy the same eternal goodness, though not in like measure; but more or less according as they have loved more or less. God almighty therefore is the same, that is to say, the immutable and undivided goodness of the celestial jerusalem, whose participation, to wit the fruition, beatitude and deification whereby it doth participate the divine goodness is uniform & sempiternal. Others admit of the former interpretation, to wit, whose participation is together in itself, and expound it, That the goodness of all the celestial Citizens is the goodness of every and each one of them; & contrary wise. For since that love is of its own nature diffuse and communicative; as in the celestial country there is the most perfect mutual love of all the blessed, so there is the most full and absolute communion of the beatitude of every and each one: one is as glad of the felicity of another as of his own; yea they do congratulate each other, and according to the doctrine of S. Denis the Superiors do impart to the inferiors of the perfections bestowed upon them by almighty God. These things do not so properly square with any terrene City: & therefore it should seem that what is said in this Psalm of the terrene jerusalem, aught to be understood as meant of the celestial.  
For thither did the tribes ascend, the tribes of our Lord: the testimony of Israel to confess unto the name of our Lord. Here the Prophet yields the reason why he hath said, jerusalem which is built as à City etc. because thither into that holy and sacred sanctuary did the tribes ascend: yet not of what sort so ever but the tribes of our Lord, which bear the mark and testimony of being infants of the true Israel. These elected people did ascend to confess unto the name of our Lord, as he had decreed from all eternity, and testified to his servant jacob that they should: 
Ep. 1. beati Petri c. 2.  and were superedified as it were living stones, and spiritual houses; for of the souls of the ●lect and the Angelical spirits is that glorious fabric of the triumphant Church composed. They ascended alsoe to that holy City,  
Because seats sat other in judgement, because there the thrones of Christ and those that reign with him are firmly fixed and established: Seems upon the house of David: according to that of the Prophet 
Isa. 9  isaiah, He shall sit upon the throne of David & upon his Kingdom: that he may confirm it and strengthen it in judgement, and justice, from this time & for ever etc. and as the Angel promised to our Lady saying, Our Lord 
Luc. 1.  God shall give him the seat of David his Father, and he shall reign in the house of jacob for ever. The blessed reigning with Christ are the seats of God; for The soul of the 
Sap. 7.  just man is the seat of the increate wisdom: and these seats do truly sit in judgement; according to the promise of our Lord, You which have f●ll wed me, in the 
Math. 19  regeneration, when the Son of man shall sit in the seat of his Majesty, you alsoe shall sit upon tw●lue seats judging the twelve tribes of Israel Moreover they are seats founded upon the house of David: because all the regal and judiciary power of the Saints dependeth of Christ, who in the Gospel is styled the Son of David, and received the seat of David his Father, and shall reign in the house of jacob for ever.  
O all ye that aspire to this holy City, Ask the things that are for the peace of jerusalem, the things that conduce to the peace of jerusalem. Or thus, Beg ye of almighty God the gifts of the holy Ghost, whereby you may merit to be brought to the peace of jerusalem. And thou ò jerusalem obtain by thy intercession abundance of spiritual graces for them that love thee, for us of the militant Church who aspire to union with thee.  
Peace o triumphant City be made in thy strength, in thy walls and fortifications, and abundance in thy towers, in thy Palaces, that so thou mayst enjoy complete felicity. For peace without abundance is à secure possession of misery; and abundance without peace is à doubtful & incertain felicity: but when both these do concur, nothing is wanting which may be desired to the rendering of à City happy and flourishing. Concerning which you are to note, that this good wish of the Prophet to the celestial jerusalem doth not signify any fear he had, least peace and abundance might ever be wanting unto it; for he saith of it in another place, who hath set thy 
●sal. 147.  borders peace: and filled thee with the fat of corn: but it is only à pious expression of his affections towards it, and of the joy he conceived in the consideration of the felicity thereof; in which manner it is said in the Apccalipse, Salvation to 
Apoc. 7.  our God, who sitteth upon the throne, and to the lamb etc. For my brethren and neighbours sakes I spoke peace of thee, Out of the vnf●lned love and charity which moveth me incessantly to wish the b●st things to my brethren and neighbours I preached unto them peace. but what peace? not the peace of or with the world, which our Saviour said expressly he came not ●o 
Math. 10. Philip. 4.  give: but the peace of thee (o heavenly jerusalem) which as S. Paul sayeth, passeth all understanding etc. For the house if our Lord God I have sought good things m●ther. Another consideration why I love, my said brethren and neighbours is; for that they are the house of our Lord God: whom whilst I wish well unto and seek to make enamoured of thy peace, I esteem myself to have sought good things to the● for by their union, thy number will be made complete, & thy walls fully finished.  
Behold à Psalm repeat with spiritual 〈◊〉, the first verse whereof we ought to pronounce with the fervour of divine to ●e and internal iubilation considering that no man can attain to this celestial jerusalem unless he be an unfeigned lover and diligent observer of peace and charity. Let us therefore endeavour to make good progress in the true love of God and our neighbour; weighing and fulfilling carefully that of the Apostle; I beseech you that you walk 
Ephes. 4.  worthy of the vocation in which you are called, with all humiliate and r●●dnesse, with patiencee supporting one another in charity, careful to Keep the unity of the spirit in the bond of peace: for conversing in the Militant Church in this sort, they will be esteemed worthy to be introduced into the triumphant Church, as being upon earth imitators of the celestial Citizens.  
Concerning the Exp●cation of the Chapters as well of this Hour, as of sixth and None, I refer the Reader to what hath already been 〈◊〉 in the explication of the lessons, out of which the Chapters of these three Hours are taken.    

The rule and argument of the 122. Psalm, and first in Sext.  
IN this fourth Gradual Psalm is treated of the fourth step of internal ascension, to wit, To have an undaunted confidence in the divine mercy amidst all adversities and distresses; in such sort, that one may be able to say with holy 
job. 13.  〈◊〉, Although he shall kill me, I will trust in him. The Prophet therefore speaking in the person of a man extremely afflicted, yet confiding immoveably in our Lord sayeth,  

The explication of the Psalm.  
TO thee o my God, my sole comforter in tribulation, I have lifted up ●yne eyes, attending succour; who dwellest in the heavens, where thou art pleased to manifest thyself in an ine●●able manner, is thou art indeed in thyself.  
Behold as the eyes of servants are as it were fixed On the hands of their Masters, observing their commounds expecting their favour and assistance, and receiving with humble thankfulness what benefit or recompense soever they shall please to bestow upon them: and As the eyes of the handmaid on the hands of her Mistress, in like sort; so are our eyes to our Lord God, imploring and hoping for aid pardon and grace, Until he have mercy on us by granting what we require, or at least wise doing what he knoweth to be most expedient for us: and this not only in one or two necessities, but until the hour of our death, for during our whose life we shall stand in need of his mercy.  
Have mercy on us o Lord, have mercy 〈◊〉 us, 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 poor men by the wealthy: and as job affirmeth. The simplicity of the just is derided. 
job. 12.  The reason of this is manifest because good and evil are contraries, and contraries cannot be at peace and unity one with another: and therefore in respect that the just are mild and patiented (as having learned of our Saviour not to resist, but contrary wise when they are buffeted an one cheek to turn the other) they are contumeliously handled, trodden under foot, vexed and scorned.  
Because our soul is much replenished, to wit 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 converted to their eternal benefit, and fall heavy upon their adversaries; when at the day of judgement the 
Sap. 5.  impious shall say, These are they whom we had sometime in derision, and in à parable of reproach: we senseless esteemed their life's madness, and their end without honour; behold how they are counted among the children of God etc.  
In this Psalm we are taught to raise the eyes of our heart towards God in all our necessities, and not to desist until we have obtained mercy: for it behoveth us to pray always; and not to fail, but to persevere therein so long as we are vested with mortality. We are alsoe induced to this confident and holy elevation by the example of our Saviour, of whom it is written, That lifting up his 
joh. 17.  eyes to heaven be said; Father the hour it come &c And again, jesus lifting his eyes 
joh. 11.  upward said, Father I give thee tha●kes etc.    

The argument of the 123. Psalm and Second in Sext.  
ALthough this Psalm may very fitly be expounded in the person of the holy Martyrs now triumphing with Christ; or of any other of the Saints now in glory, who have entered into the eclestiall Kingdom by many tribulatione yet it may no less properly be applied to them that are upon the way towards eternal life, who being by the divine goodness freed from the evil of tentations passions and persecutions, do render thanks hereby for their delivery. In this fift gradual Psalm is treated of the fift degree of internal ascension, to wit, Not to rely upon our own forces, but to ascribe our delivery to the grace of almighty God: whence our Lord sayeth, Lest Israel glory against 
●ud. 7.  me, and say, by my o●ne force I am delivered. The Prophet therefore in the person of such as have experienced the gracious assistance of almighty God amidst their most grievous tentations and mortal dangers sayeth,  

The explication of the Psalm.  
But that our Lord was in us, let Israel say, let the people seeing God by faith acknowledge with à grateful heart saying, but that our Lord was in us, with us, and for us, directing and protecting us in all occurrences.  
When men, to wit infidels, heretics, tyrants and malevolent people risen up against us conspiring our ruin, inflicting severe punishments, and endeavouring to the utmost of their power to induce us to the evil of fault: perhaps they had swallowed us alive, we having no means to escape their fury; for no humane succour could protect or secure us. This properly suiteth with the persecution of the holy Martyrs, whom Tyrants sought by all the ways they could cogitate to induce to Idolatry, 〈◊〉 the denial of our Saviour Christ whereunto if they had yielded consent, their souls had been absorbed not the body, and so they: had been swallowed alive; for living in body they had been dead in soul, and retaining the life of nature they had lost the life of grace and glory.  
When their fury was angry against us: perhaps waters of tribulations, vehement persecutions had swallowed us, had provailed against us. By waters are signified great tribulations, according to that of the Prophet isaiah, Our Lord will bring upon 
Isa. 8.  them the waters of the river strong and many, the King of the Assyrians. and that of jeremy, 
Thren. 3.  The waters have sti●ed ever my be●d Isaied, I am undone etc.  
Our soul hath passed through à torrent, to wit sudden great troubles and ●entations, patiently sustaining them; and refusing to consent to what was suggested perhaps our soul had passed through 〈◊〉 intolerable water▪ that is to say, Unless 〈◊〉 Lord had succoureth us, we had been ●●presse drand tempted above our strength, ●o 〈◊〉 ou● soul had been enforced to pass through a● intolerable water, to suffer such à persecution, as we could in no so●t have withstood. But God is faithful; who 
1. Cor. 10 〈◊〉  will no● suffer us to be tempted abou● that which we are able Yea he will make alsoe with tentation issue; that we may be able to sustain 〈◊〉.  
Blessed, praised and glorified be our Lord for ever, who hath not given us à pre● to their teeth, who hath not withdrawn his helping hand from us, nor left, us to the mercy less rage of our enemies; who persecuted us as it were with open mouths, pretending already to tear us in pieces with their venomous teeth. In deed he hath given them power to afflict our bodies for our future reward, but he hath not in any sort permitted them to hurt our soul. for  
Our soul as à sparrow is delivered from the snare of the fawlers. By these fowlers or hunters are understood wicked men, instruments of the Devil, who seek to deceive souls; according to that, Every 
Micheas 7.  one hunteth his brother to death and by the snares are understood all such things whereby the soul is induced to sin 〈◊〉 made subject to the power of the Devil, whence is that of the Apostle, God gi●e them repentance to know the truth, and they 
2. ad Ti●o. 2.  recover themselves from the snares of the Devil, of whom they are held captive at his will etc. From these snares our soul is dis●neangled by the grace of God, and escapeth out of them as à sparrow out of the net, making vonderfull expressions of joy at the recovery of her freedom.  
The snare is broken, God almighty giving the light of his grace to discover the sub 〈…〉 ties and suggestions of the evil enemy, and fortitude to resist them and we are delivered, the Devil being overcome, consent to sin being denied, & adversity having no power to hurt us. 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 hour of our departure. At what time then may we sing it perfectly, but in the life to come? when we may pronounce with à joyful heart that of the Apostle Death is swallowed up in victory: Death 
1. Cor. 15:  where is thy sting? Yet we may in some sort sing it in this life, when we have overcome some tentation; or escaped sinister occurrences by the assistance of the divine goodness for the Apostle sayeth, Thanks be to God that hath given us victory by our Lord jesus Christ.  
Our help is in the name of our Lord, to wit in his power; not in our strength: for it is written, Lord thou wilt give peace to us▪ only in thee let us remember thy name. In him therefore our help is placed, who made heaven and earth.  
In this Psalm we are taught to ascribe to God with true humility all our triumph, spiritual progress, and gifts of grace: to recount his divine benefits▪ devoutly rendering him the tribute of our thankfulness. According to Hugh of S Victor, The devil doth invade men by suggestion, touch them by deliberation, swallow them by consent, transmisse them to the stomach by operation, concoct them by custom, and digest them to death by damnation: for by these degrees men descend into all.    

The argument of the 124. Psalm and last in Sext.  
IN this sixth gradual Psalm the Prophet treateth of the sixth degree of internal ascension, which is à certain immoveable confidence in the goodness of almighty God, drawn out of the consideration of manifold benefits already received. For by how much the more frequently any do experience his singular favours, by so much the more their confidence in him is established; in such sort, that they are in à manner assured he will convert all things sweetly to their eternal benefit.  

The explication of the Psalm.  
THey that trust in our Lord, as mount Zion. Those that shall place all their confidence and entirely resign themselves into the all powerful hands of our Lord, shall be no more subject to commotion, then is that holy Mountain of Zion; by the shock of the winds which is environed with divers other hills. He shall not be proved for ever that dwelleth in jerusalem. He that maketh his constant abode in the militant Church, and continueth therein, shall not be moved for ever from the Catholic faith: not that he is confirmed in goodness according to the ordinary proceeding before he hath run the course of his life; but in as much as being à member of the Church, and endeavouring to keep the commandments of almighty God, he may confidently hope to be defended and conserved in it through the merits of our blessed Saviour.  
Mountains, to wit the Angels of God (who in respect of their excellency of nature and grace are termed Mountains) are round about it, the militant Church; as being ordained and sent for the custody of men. Yet lest any should think 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 forever.  
Because our Lord will not leave always or finally the red of sinners, the power, persecution, and tyramie of the reprobate upon the lot, part, or portion of the just, or upon just men, who are the portion and inheritance of almighty God: that the just reach not their hands to iniquity, lest they be overcome and sin. For although he do for à time seem to leave the elect, permitting them to be afflicted by perverse men, that so they might be purified and merit glory; yet he leaveth not them finally.  
Do well o Lord to the good in work, and right of heart in intention, giving unto them increase of grace in this life, and beatitude in the next. Those are said to be right of heart, whose affections are agreeable to the will of God & to justice, whose eyes are simple, and intentions directed towards God.  
But those that decline from the way of justice into obligations, into sins, which oblige to punishment; our Lord will bring in the day of judgement on his left hand, & wards or after before into hell with them that work iniquity, with the devils: whose pr●de ascendeth always, who sin from the beginning, who when they had fallen did not add to rise again, but remained obstinate in evil. Peace upon Israel.  
In this Psalm we are taught how happy à thing it is to confide in our Lord: and how exceeding potent the protectors of the holy Church are, to wit the Angels of God; who do environ Christians on all sides, passing hither and thither as it were so many laborious Bees, that they may provide for our soul's health by restraining the devils, suggesting good things, rejoicing at our progress, praying for us, and bringing 
Isa. 62.  us many graces. Whence is that which our Lord sayeth by the Prophet isaiah, Upon thy walls jerusalem I have appointed watchmen all the night, for ever they shall not hold their peace. Moreover the Prophet promised us in this Psalm, that our Lord will not leave the rod of sinners upon the lot of the just, that we might have confidence in all our afflictions, that at length we shall be freed from them: and in the interim that we might expect with patience; 
Math. 10.  for He that persevereth to the end shall be saved.    

The argument of the 125. Psalm and first in None.  
IN this Seventh gradual Psalm according to the letter the Prophet expresseth the joy and thankfulness of the jews for their delivery from the Babylonian captivity. Yet being expounded in à mystical sense, it treateth of the seventh degree of internal ascension, which consisteth in Exultation, and thankfulness for the delivery of the elect from the bonds of sin and servitude of the devil:  

The mystical sense of this Psalm.  
When our Lord turned the captivity of Zion, when it pleased our good God the Father of mercy and consolation to convert the Militant Church, or any of the faithful from à confused life, from mortal sin, from present misery to à well ordered life and the state of grace, we were made as men comforted, we felt so great excess of joy and consolation, that we durst scarcely believe so singular a● happiness was indeed arrived unto us.  
Then was our mouth replenished with joy: and our tongue with exultation, Then was joy so abundant in our souls, that we have exteriorly manifested it: and made appear by our Canticles of gladness, & Hymns of thanksgiving what interior sweetness we experienced in that happy change of our condition.  
Then shall they say among the Gentiles, Then shall certain secular men, or other people whatsoever beholding the grace that God almighty hath bestowed upon us admiring say, Our Lord hath done magnifically with them, exceeding benignly, graciously, and potently. For the lovers of the world do frequently extol in others, what they will not imitate: they admire beholding many to be converted to Christ; to enter into religion, to change their manners suddenly for the better, praising God in his effects; yet they pray not that the same grace may be bestowed on themselves.  
Our Lord hath done magnifically with us: This is the same with that we read in the Canticle of the blessed Virgin, to wit, He that is mighty hath done great things to 
Luc. 1.  me. Christ our Lord hath done magnificently indeed with us, assuming our nature, converting our first and general captivity, satisfying for original sin, conversing amongst men, uniting us unto him by grace, congregating the Church of us, leaving unto us his body & blood in the holy Eucharist, sending the holy Ghost, and conferring innumerable benefits upon us. We are therefore Made joyful, and serve him cheerfully.  
Turn our captivity o Lord, free us from all corruption of sin, constitute us in the liberty of the sons of God, and take from us those sins, by which we are daily circumvented and bound as it were in fetters: turn this our captivity as à torrent in the south; that so we may be filled with the gifts and graces of the holy Ghost, as à dried up torrent is filled with water the south wind blowing.  
They that sow in tears, They that now exercise themselves in the sorrows of penance or tears of devotion, they that contemn transitory delights and serve God with à contrite and humbled heart shall reap in joyfulness the effects of grace in present, and the fruit of glory hereafter according to the quantity and goodness of their seed: for as the Apostle sayeth, He that soweth sparingly, sparingly 
2. Cor. 9  alsoe shall reap: and he that soweth in blessings, of blessings alsoe shall reap. There are five sorts of tears. The first are to obtain pardon of our offences: these purify from the stain or blemish of sin. The Second are for the fearful apprehension of the future judgement, and hell: these refrigerate the ardour of concupiscence, and withdraw from all iniquity. The third are for our habitation in this present exile: these minister sovereign liquor to à thirsting soul. The fourth are for the defects of our neighbours: these fatten the souls of such charitable mourners. The fift are for the desire of eternal life: these render à soul fruitful in all goodness.  
The elect Going by the way of this present life, they went by the way of the commandments of almighty God, and wept, according to some of the five sorts of lamentation afore said, casting their seeds, doing meritorious works: which are termed seeds; because as fruit springeth from seed, so of good works ariseth the fruit of eternal life the infusion of divine consolation. They cast therefore their seeds, they sent good works before them, and gathered à heap of merits, which the laid up in Chrih; as he exhorteth us saying, Heap 
Math. 6  up to your soul's treasures in heaven etc. and as the Apostle counselleth us saying, 
Gal. 6.  Doing good, let us not fail, for in due time we shall reap not failing.  
But coming to the tribunal of Christ they shall come with exultation, with a secure and joyful conscience, carrying thei● sheaves, the virtuous works they have so collected: for their works shall follow 
Apoc. 14  them.  
In this Psalm we are admonished to revolve often in our minds the work of our redemption. We are taught alsoe what difference there is between the elect and the reprobate. For the elect going in goodness do make happy progress by weeping: but the reprobate do glory in this exile as if they were in the country of their inheritance, making of à prison a paradise of delight: and therefore coming to the tribunal of Christ, they come with sorrow and heaviness, bearing nothing in their hands but the schedule of their damnation. Whence it 
Luc. 6.  is said to them in the Gospel, Woe to you that are rich, because you have your consolation: woe to you that now do laugh, because you shall mourn and weep etc. Remember son (sayeth Abraham in the Parable of 
Luc. 16.  the rich man) that thou didst receive good things in thy life time and Lazarus likewise evil: but now he is comforted, and thou art tormented. Let us then despise the pomp, glory and vanity of the world, repress the desires of the flesh, and bathe our cheeks with holy tears, considering that we can not now rejoice with the world, and afterward reign with Christ.    

The title and argument of the 126. Psalm and Second in None.  
A Gradual Canticle of Solomon. Many of great talents who have endeavoured to expound this Psalm do confess that they have ever esteemed it exceeding obscure, and have not after long study attained the literal sense thereof. Yet they judge the most probable exposition to be that of the Greek Fathers S. john Chrisostome, Theodoretus, and Euthimius; to wit, That the prophetical exhortation therein doth appertain to the people of the Hebrews after their return from the Babylonian captivity: when as they labouring to re-edify the house of God, and repair the holy City, were hindered and molested by the bordering nations; in such sort, that they were constrained to build with one hand, and hold their sword in the other. Which exposition seemeth to accord with the title. This exhortation therefore is given by the Prophet to Solomon, because he first of all built the house of God, and amplified the City of jerusalem: in respect whereof he is fitly introduced, as who should admonish Zorobabel (that was as it were another Solomon) how he ought to comport himself in re-edifying, keeping, and inlardging the house of God & the holy City. But in à higher sense, the true Solomon, to wit, the peace maker Christ jesus (who is our peace) doth admonish us that aspire to true peace, & aspiring do ascend from this vale of, tears to the vision of peace the celestial jerusalem, how we ought to build and guard the house or City of the holy Church: and exhort every man in particular by good works to erect himself à house in heaven, and keep it carefully; that he may when time cometh ascend to inhabit and possess it for ever: according to which later sense I purpose to proceed. In this Eight Gradual Psalm the Prophet treateth of the Eight degree of internal ascension, to wit, of the manner, hour, and order of rising to adore God.  

A moral exposition of this Psalm.  
Unless our Lord, jesus Christ, or God the holy Trinity build interiorly by faith, Charity, and grace, the house, the holy Church, or every member thereof, in whom God doth reside: as our Saviour said, we will come to him 
joh. 14.  and make abode with him etc. They, the Prophets, Apostles, and their successors have laboured in vain that build it, that by preaching, teaching, living exemplarily; and working miracles have endeavoured to convert souls, inform the faithful, and erect the said house. For unless God almighty infuse internal light, external preaching will profit little. 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 giveth the increase, God.  
Unless our Lord keep the City, the holy Church (which is termed à City in respect of the union of the faithful) He every Doctor, Pastor, or Prelate watcheth 
Philip. 2.  in vain that keepeth it. For not only the beginning of our good, but alsoe our conservation, protection, and perfection is of God: and therefore as he alone doth build the holy Church interiorly by infusing faith, Charity, hope, and the gifts of the holy Ghost, to which infusion holy Prelates & Pastors whom he hath called to that function do dispose the minds of men; so he alone doth keep it by himself, by conserving those gifts in being which he hath so infused; and the Angels and men to whom he hath recommended the charge or government of his Church do keep it instrumentally, and dispose it exteriorly by exhorting to goodness, and removing the impediments of living well.  
It is in vain for you Prelates & Pastors of the holy Church to rise before light, to apply yourselves with all diligence to build and guard this house, this City of our Lord, before the infusion of grace, before the irradiation and reception of the divine assistance. As if he should say, Your labour will produce no effect, or profit nothing at all; unless the grace of God be propitiously present both with you and your audience. Rise ye therefore to execute the office recommended unto you after ye have sitten, after you have humbly implored the divine assistance, and with drawing yourselves from exterior affairs have rested for some space at the feet of à Crucifix, meditating, contemplating, and praying that you may be admitted to enter into the wine Cellar of the holy Ghost, and into the treasury of the wisdom of God. Being therefore spiritually inebriated with the ardour of divine love and irradiated by the light of verity, you may arise and pass to instruct others & communicate with them of your plenitude: for then God will grant 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 do. Rise then boldly after you have sitten in this sort, Who eat the bread of sorrow▪ unto whom the tears of fraternal compassion are food day and night. For it behoveth you daily to condole with your subjects, and not alone to bewail your own, but their offences alsoe. Thou 
Ezech. 5  shall bear (sayeth the Prophet Ezechiel) the iniquity of tho house of Israel, whence 
2. Cor. 11  the Apostle sayeth of himself, Who is weak and I am not weak? Who is scandalised and I am not burnt? and holy job, I 
job. 30.  wept sometime upon him that was afflicted, and my soul bad compassion on the poor.  
When he shall give sleep to his beloved, when our Lord (who is the prime architect of this spiritual fabric) shall after you have faithfully cooperated with his grace, grant you and the residue of his chosen friends à long desired rest from your labours, that is, à happy death: Behold the inheritance of our Lord are children: the reward of the fruit of the womb. Then, to wit, at the day of judgement it shall appear; that you and they who have been regenerated to God by. Baptism, and adopted his children, are his inheritance: for then both you and the rest of his selected friends shall pass into his eternal possession and inheritance, and become the reward of Christ jesus the sweet fruit of the womb of the blessed Virgin; who by his passion and death hath purchased grace and glory for you and them.  
As arrows in the hand of the mighty: so are the children of them that are shaken. By these children are understood all the elect, who are the inheritance and reward of Christ: and by that comparison of them with arrows in the hand of the mighty, is designed the spiritual power of the servants of Christ; which was apparent and manifest both in their actions, as converting infidels to the Catholic saith, or sinners to penance with the efficacy of their doctrine, splendour of sanctity, and force of miracles; & alsoe in their passions, as suffering all sorts of torments with incredible patience and fortitude even to the last gasp for the defence of the truth. These are alsoe termed, The children of them that are shaken, because they are the disciples and followers of the Prophets and Apostles, whom the world did persecure even to death itself.  
Blessed is the man Christ, true God and true man, that hath filled his desire of them, of the said children. That is to say, He is truly blessed, because he hath brought his desire to the end he aimed at; which was to behold the salvation and glory of his children, for whom he hath done and suffered so exceeding much. Therefore he shall not be confounded, when he shall speak to his enemies in the gate. When he shall speak to the devils and wicked men in the last judgement, he shall not be confounded: but rather shall confound, and convince them of injustice and imbecility. For the whole contention of Christ with the devil and his ministers (which hath continued even from the beginning of the world, and shall endure till the consummation thereof) hath been, is, and will be about the salvation of mankind; whom the devil hath, doth, and will labour by all means possible to draw with him totally into hell: and to this end he in every age raised up persecutions of the jews, Pagans, heretics, and wicked men of all sorts to band against the holy Church. But when at the day of judgement he shall behold so many millions of the elect reigning and triumphing gloriously with Christ, and most justly crowned: and of the contrary, all power to be taken from him and his adherents (Noah more hope remaining for him and them ever to renew war with the elect) than Christ shall not be confounded, but shall confound all his enemies.  
In this Psalm we are taught to attribute the beginning, conservation, process & consummation of good works to God alone. Moreover we are taught to extirpate pride, embrace humility, and so to proceed to the sleep of the elect.    

The argument of the 127. Psalm and last in None.  
IN this Ninth gradual Psalm the Prophet treateth of the Ninth degree of internal ascension, to wit, Filial fear: whereby we are deterred from doing evil out of à desire not to offend almighty God, whom we truly love. It proceedeth therefore from love; and is proper to those, who (as the Apostle sayeth) have received the spirit of adoption of 
ad Rom. 8.  sons, and the Spirit of love: where as those that abstain from doing evil out of à servile fear, that is, merely for fear of punishment which they desire to avoid, may justly be said according to same Apostle to have the Spirit of servitude. 
Ibid.   
This degree is exceeding necessary for them that desire to make good progress in à short space: for we read in Ecclesiasticus, that He that is without fear 
Eccles. 1.  cannot be justified.  

The explication of the Psalm.  
BLessed are all now in hope, that fear our Lord, with à filial fear: that walk in his ways, in his divine precepts; not in their own inventions, and after the pravity of their own heart: as it is written of the impious man, He hath gone wand'ring in the way of his own heart. etc.  
Because thou shalt eat the labours of thy hands. Because thou, whosoever thou art that hast this holy fear imprinted in thy heart, and walkest in the ways of our Lord, shalt eat in heaven the fruit of thy good endeavours & meritorious actions: according to that, The soul of them that 
Proverb, 13.  work shall be made fa●●e &c  
Blessed art thou now in hope, and it shall be well with thee hereafter: For it is said in the Gospel, Blessed is he that 
Luc. 14.  shall eat bread in the Kingdom of God. Or thus, Because thou shalt live and sustain thyself with the fruit of thy own hand labour, procuring food and other necessaries for thyself by thy proper industry, blessed art thou, and it shall be well with thee: for indeed such labour is very meritorious.  
Thy wi●e, wisdom given thee by almighty God, as à fruit full vine shall produce holy works, in the sides of thy house; in the intime powers of thy soul. Wisdom is the knowledge of divine things: and is called the wife and spouse of à man living in holy fear; according to that, Her have I loved, and have sought her out from 
Sap. 8.  my youth, and have sought to take her for my spouse; and I was made à lover of her beauty. By this wife may alsoe be understood the eternal & increate wisdom which is the spouse of à devout soul, & doth fructify therein like to à well cultivated vine.  
Thy children, thy acts springing out of wisdom shall be as young plants of olive trees, ever flourishing, many, comely and strong, round about thy table, in the circumference of thy faith, wherein all good works are founded and radicated.  
By Thy children may alsoe be understood, such spiritual children as by thy wisdom and preaching are generated & brought forth to Christ. Whence the Apostle sayeth, In Christ jesus by the Gospel 
Cor. 4. Gala. 4.  I begat you. and again, My little children whom I travail with all again, until Christ be form in you. These children wisely instructed by thee, as young plants of olive trees, shall be anointed with the unction of divine grace, & become flourishing & fruitful in Christ, round about thy table, in the circuit of spiritual doctrine, wherewith thou dost nourish them as with the bread of life and water of wisdom.  
Behold so shall the man be blessed, Such gifts of grace shall be conferred upon the man, that feareth our Lord, as is above said. For With him that feareth our Lord 
Eccles. 1.  (sayeth Ecclesiasticus) it shall be well in the later end, and in the day of his death he shall be blessed. Indeed since nothing doth separate us from God but sin, nor any thing can hinder infusion of grace but our own negligence: by this, that fear doth shake of negligence, retract from vice, and expel sin, it disposeth our heart to all goodness, & is as it were the cause of all our good. Our Lord out of Zion to wit the militant Church bless thee by his Prelates and Pastors, and grant that thou mayst see the good things of jerusalem▪ the happy estate and continual progress of the holy Church all the days of thy life. And tha● 〈◊〉 mayst see thy children's children, them thou h●●t spiritually begotten, beget others in like sort; that the holy Church may be augmented in merit & number: and so thou mayst behold the Peace of Christ upon Israel, thyself, and other Christians contemplating God.    

The preamble to Vespres.  
THe ancient Fathers are so clear for this hour, & make so express mention of it; that no man could ever raise doubts of it, especially about its institution and antiquity. The time allotted for Vespres is the evening. First by reason of the proportion which it holdeth with Laudes: for as Laudes are song in the last hour of the night, so Vespres should be song in the last hour of the day. Secondly because our holy Father S. Benedict ordained that Vespres be song always by day light, yet still in the evening. Cassian alsoe compareth Vespres to the labours of those who were last called, and sent into the vineyard of our Lord, who began their work only at Eleven; and ended not until twelve.  
The mystical significations of this hour may be divers. First it be tokeneth the institution of the blessed Sacrament, which was in the evening: for as the evening sacrifice, holocaust, or burnt offering, and the Paschal Lamb (which was to be made at that hour in the old law) was à figure of the holy Eucharist; so i● our evening sacrifice of prayer a memorial of the same. Secondly it representeth our Blessed Saviour's burial, which must needs have been before the sun setting, by reason that the jews Paschall Feast (on which the were not permitted to bury the dead) began presently upon s●●ne setting.   

The argument of the 109. Psalm and first in Vespres.  
THe Psalm following hath this Title prefixed, to wit, A Psalm of David: for it belongeth to David as the author thereof, and to Christ as the person signified by David. In it the Prophet treateth literally of our Saviour, as may be proved by our Saviour's words: For when he demanded of the Pharisees saying, What is your opinion of Christ? Whose son is he? and they answering David's; he added, How then doth David in Spirit call him Lord? saying, The Lord said to my Lord, sit on my right hand etc. The Apostle alsoe by this place doth show, that Christ is greater than the Angels, and coequal with his eternal father, saying, To which of the Angels hath God almighty said at any time, Sit at my right hand? etc. This Psalm therefore treateth of Christ according to both natures, and of his magnificent Ascension, of his coeternity and consubstantial identity with the Father, of his universal dominion and eternal Priesthood, and of the judiciary power which he shall exercise over all creatures in the last day: and the Prophet unto whom God hath made manifest the uncertain and hidden things of his wisdom, sayeth as followeth.  

The exposition of the Psalm.  
Our Lord said to my Lord, God the Father, omnipotent Lord and father of all creatures, said intellectually to Christ jesus my Saviour (who according to his divinity is my Lord, and according to his humane nature assumed of my seed is my son) Sit on my right hand, that is, After the labours of thy abo●de upon earth, and the consummation of that work for which I have sent thee into the world, come and seat thyself on my right hand, as being God and man; and reign in my throne with coequal power and authority with me.  
Till I make thine enemies, incredulous and unjust people, especially the jews, the footstool of thy feet, subject to thy power and dominion in à servitude so absolute, that they shall be as footestooles and stepping blocks to be disposed of for ever at thy pleasure.  
Our Lord, God the Father will send forth by his servants the holy Apostles, the rod of thy strength, the doctrine of the Evangelicall law, or the power of thy regal dignity (o Christ) from Zion, from the place so called in jerusalem. For Zion was a mountain in jerusalem where on the Temple was built, and the Conclave 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 received the holy Ghost. From this conclave therefore and the Temple situated on mount Zion our Lord sent forth the said rod of thy strength o Christ into the whole universe: for when the Apostles had received the holy Ghost they presently issued out of the said conclave (where they remained enclosed for fear of the jews) like to à swarm of bees, entered the Temple, and began to preach the Gospel of Christ: which from thence was derived through out the whole world, as our Saviour did foreshow saying. You shall be witnesses unto me in jerusalem and 
Act. 1.  in all jewrie, and Samaria, and even to the utmost of the earth etc. and alsoe was foretold by the Prophet isaiah saying, The law 
Isa. 2.  shall come forth of Zion, and the word of our Lord from jerusalem. At this sending forth of the rod of the strength of Christ followed the conversion of the world unto him: and therefore it is here added Rule thou o Christ In the midst of thine enemies, in the heart or thickest of the infidels; who during the time of their infidelity are thine enemies, but being converted shall be constituted thy friends, and thou rule in them by thyself and thy substitutes, the Prelates and Pastors of the holy Church. Of this dominion of Christ the 
Zach. 9  Prophet Zachary sayeth, His power from Sea even to sea, and from the rivers even to the end of the earth.  
There is no want of power in thee to subdue thine enemies, and dilate thy dominion. For With thee the beginning, God the Father, the fountain of all being is one and the same beginning, prime cause and author of all things jointly with thee. Therefore to thee is attributed by nature absolute principality, power, and sovereignty over them: which although it appeared but in à very obscure manner to us mortals in the day of thy infirmity, in the time of thy peregrination upon earth vested with à servile and humane form; yet In the day of thy strength, of thy victorious triumph, when thou shalt be seen in the brightness of the holy things, vested with the rays of à holy Deity, the elect shining through participation of that beatifical light shall lively and plainly see, and acknowledge that thou art in the Father, and the Father in thee.  
From the womb before the day star I begat thee. If these words be understood as spoken by the Prophet of himself, they import the generation of Christ as man; and the sense seemeth to be as followeth, I David have begotten thee; yet not according to the ordinary course by conjugal embraces, but from the sole womb of the most pure Virgin: and this before the day star arose, for Christ was borne in the night This David might well say, as venerable Bede affirmeth upon this place: for if David (sayeth he) begat less, less Marie, and Ma●●e brought forth Christ, David alsoe begat Christ. But if these words be understood as spoken by God the Father, they import the eternal generation of Christ as God, which is no other than 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 so the Father by understanding himself doth produce à word most like to himself, distinct from him in this one point, that it proceedeth from him: and as the Father by one view or reflecting upon himself doth fully know himself and all things that have already been created; so by one internal conception he begetteth eternally one word within himself, wherein his whole nature and perfection is altogether most entirely contained and shineth, and wherein all other things are comprehended and do shine. For this reason this Word is termed the Image of the Father and exemplar of every creature, and proceedeth immediately from the understanding of the Father. Christ therefore as God is begotten from eternity: like as, if the sun had been from eternity's, brightness had issued out of it from eternity; Whence it is 
Eccles 24.  written, I come forth from the mouth of the highest the first begotten of all creatures.  
Our Lord swore, God the Father firmly promised, and sealed it with an oath: and it shall not repent him, he shall not retract what he hath so averred: for he hath well weighed all circumstances before he so swore, to wit, that thou o Christ as man art à Priest according to the order of Melchisedech. The office of a Priest is to be à Mediator and advocate between God and his people, to offer their prayers unto him, to pacify him, and bless 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. joh. 2.  have an advocate with the Father, jesus Christ the just. and again; When we were enemies 
Rom. 5. Ephes. 2.  we were reconciled to God by the death of his son who by the Cross killed the enmities in himself. Moreover he is à Priest for ever, according to that of the Apostle, Christ for that he continueth for ever, hath an 
Heb. 7.  everlasting priesthood, whereby he is able to sa●e alsoe for ever, going by himself to God; always living to make intercession for us. Finally he is à Priest according to the order of Melchisedech, First because as Melchisedech offered to almighty God bread and wine, so he did offer or give to his disciples his body and blood under the forms of bread and wine, by converting the bread into his body and the wine into his blood. Secondly because as Melchisedech is affirmed to be with out Father, Mother, and genealogy; not that he had none of these, but because the holy Scriptures for some hidden reason do pass them over in silence: so Christ is borne out of the natural course of humane generation, in heaven without à Mother, and upon earth without à Father: and Who shall declare his generation? 
Isa. 53. Hebr. 6.  Whence the Apostle to Hebrews sayeth, jesus the precursor for us is entered, made à high Priest forever according, to the order of Melchisedech.  
Our Lord on thy right hand, Christ our Lord sitting on thy right hand, o God the Father, Hath broken kings in the day of his wrath, such as have opposed his holy Doctrine, and persecuted him in his members. These he hath broken by depriving some of the life of grace, others of their corporal life alsoe, and condemning many to hell fire.  
He shall judge in nations, he shall judge nations themselves in his first coming with the judgement of discretion, mercifully assisting some, and justly relinquishing others: and in his Second coming with the judgement of remuneration, rendering to every one according to his works, as the Evangelist witnesseth saying, The hour cometh wherein all that 
joh. 5.  are in the graves shall hear his voice, and they that have done good things shall come forth into the resurrection of life; but they that have done evil into the resurrection of judgement.  
He shall fill ruins, supplie humane defects in his first coming by infusion of grace into empty hearts, and enriching void minds with spiritual benedictions: and in his Second coming he shall fill ruins, to wit of the Angels, with them that are saved; repairing the celestial mansions made vacant by the fall of the rebellious spirits. He shall crush the heads, he shall humble the hearts in the land of many, in many places and habitations of men. For in every land he hath humbled some haughty spirits; and at the last judgement he shall by the sentence of eternal death crush the heads in the land of many captains and potent men, reigning with much ambition in many lands: according to that of the Prophet The Lord of hosts hath 
Isa. 23.  thought it, that he might pluck down the pride of all glory, and bring all the glorious of the earth to ignominy.  
Of the torrent in the way ●e shall drink, Christ in this world shall suffer pain, tribulation, and most bitter death: of which torrent he spoke to S. john & james saying, Can you drink of the cup that I shall drink of? Therefore he shall exalt the head, he shall glorify and erect himself by rising in à glorified body, and ascending to the Father that he may sit with him as judge and Lord of all: for Christ as God raised, exalted, and glorified himself as man, according to that, I have power to yield my life, and I have power 
joh. 10.  to take it again.  
Behold here à Psalm short in words but infinite in sense. In it the twofold nature and simple personality of Christ is showed. Moreover in it the session of Christ on the right hand of his Father, the dejection of his enemies, the promulgation of the Christian faith, and the coetermitie and consubstantiality of the Father and the Son is described: and finally in it is declared the Priesthood and judiciary power of Christ. We ought therefore to sing this Psalm with much reverence, singular devotion, and profound contemplation in regard of the dignity, sweetness, and sublimity of the sense thereof.    

The Title and Argument of the 112 Psalm and Second in Vespres.  
THe title is Alleluia: which fitly agreeth with the Psalm; it being wholly composed in the praise of almighty God; chiefly for that he being of such excellency as therein is declared, doth not despise poor abject and simple souls, but contrary to the proceeding of worldly Potentates, doth elect them for his peculiar friends, advance them to great honours, and shower his singular benefits upon them.  

The explication of the Psalm.  
PRaise our Lord ye children, pure and innocent people of what age soever. The Apostle doth exhort us to become such children, saying, Brothers be not made 
1. Cor. 14  children in sense; but in malice be children, and in sense perfect and our Saviour sayeth, 
Math. 18.  unless ye be converted and become as little children, you shall not enter into the Kingdom of heaven. Praise the name of our Lord, to wit his infinite power and goorie, or himself who is signified by his name.  
Be the name of our Lord blessed from henceforth, now, & for ever, from this instant with out delay, and for eternity let his name be celebrated.  
From the rising of the Sun unto the going down▪ From morning until evening, or from the East to the West, the name of our Lord is laudable, is à subject worthy of all praise.  
Our Lord is high above all nations, of greater dignity and excellency than all the generations of men; according to that of the Prophet isaiah, All nations as if 
Isa 40.  they were not, so are they before him: and they are reputed of him as nothing, and à vain thing etc. And his glory above the heavens, above the celestial citizens.  
Who is as our Lord? who may be found of so great Majesty and sublime nature, that he may be paralleled with the Lord our God? Who dwelleth on high, and beholdeth the low things in heaven and upon earth, the blessed Spirits, who by the virtue of true humility do even from the fall of Lucifer acknowledge all their excellency as received from him: and mankind depressed by the Serpent, alsoe in particular such as resign themselves to his holy will, and for his love do submit themselves under all creatures.  
Raising up from the earth, from carnal life, from the love of transitory things and terrene thoughts, the needy, such as are void and destitute of spirituallitie; enriching them with divine gifts, with the love of heavenly things, and the contemplation of high mysteries: and lifting up to the Kingdom of glory the poor, the humble, out of the dung of this corruptible body.  
To place him there with Princes, with the holy Angels, with Princes of his people, with the chiefest of his elect: for the Triumphant Church is one united of good men and holy Angels. Or thus, That he may place him on his right hand in the day of judgement with the Princes, of whom the Prophet isaiah speaketh, saying, Our 
Isa. 3.  Lord shall come to judgement with the ancients of his people, and his Princes.  
Who maketh the barren woman, the congregation of the Gentiles, to dwell in à house, in the militant Church, à joyful Mother of spiritual children, whom she regenerateth of water and the holy Ghost. In this sense the Apostle allegeth 
Gala. 3.  that of the Prophet isaiah, Rejoice thou barren that bearest not, break-forth and cry that travailest not: because many are the children of the desolate, to wit, of Gentility, then of her that hath à husband, to wit the Synagogue: whose spouse & husband was God almighty; but he left her for her incredulity, as the Prophet jeremy 
jere. 12.  doth manifestly declare, saying I have forsaken my house, I have left my inheritance, I have given my beloved into the hands of her enemies; mine inheritance is become unto me as à Lion in à wood. The Prophet termeth Gentility or the people of the Gentiles Sterile and desolate, because they were long forsaken by almighty God for their Idolatry▪ in such sort, that they brought forth no fruit of the holy Ghost, nor generated any children to Christ: whence is that of Amia the Prophetess, The barren woman bore very many, and she that had many children was weakened.  
It is meet that we sing this Psalm with spiritual joy, it being composed wholly in the divine praise. It importeth us alsoe to strive to become children, that is, pure, innocent, and humble; that so we may merit to praise God worthily, and to be beheld by him with a gracious eye; for Praiso is not comely, 
Eccles. 15  in the mouth of the vicious  
The third Psalm in Vespres which is the last in Tierce, as alsoe the fourth Psalm which is the second in None are already expounded in the said Hours.    

The title and argument of the 147. Psalm and last in Vespres.  
THe title is Allel●ia. In this Psalm the Prophet doth exhort the people of God both of the Triumphant and Militant Church to sing his praise incessantly, giving thanks for his singular benefits showered upon them: & in particular for that he hath fortified them on all sides, placed peace in their borders, blessed their of spring, fed them with the bread of life, and manifested his hidden mysteries unto them above all other people.  

The explication of the Psalm.  
O jerusalem praise our Lord, render the tribute of praise & thankfulness to the Sovereign Monarch of heaven and earth you Citizens of the holy jerusalem, the City of peace and unity, & of blessed spirits that see him face to face. Praise thy God o Zion, o all you that are called to the union of the holy Catholic Church, and do contemplate God your Creator, redeemer, & conserver by the eyes of faith: praise him in the best manner you can excogitere, to wit, in purity of heart, and conversation without blame. And that you may praise him the more worthily, remember the singular testimonies of his good will showed towards you. Because he it is, that hath strengthened the locks of thy gates to hinder the enemy from surprising thee at unawares: and moreover he hath blessed thy children in thee. If this be referred to the celestial jerusalem, by the Gates here mentioned is understood the admission, where by any of the elect are admitted to the fellowship of the blessed; & by the Locks is understood the confirmation, whereby the elect are firmly established in God: and so the sense of those words, He hath strengthened the locks of thy gates is, that God hath made the confirmations of the celestial Citizens so immoveable and secure, that they cannot be broken à sunder by any slight or force. The locks of the gates of this jerusalem are metaphorically said to be confirmed; because as à City of this world whilst it is fortified with strong locks, bolts, and barriers is held secure, neither the enemies being of power to make forceable entrance, nor the inhabitants willing or able to departed out of it; so the holy City is altogether most secure, in respect that neither the reprobate can enter it, nor the blessed will or can abandon it. But if they be referred to the Militant Church, by the Gates thereof are understood Virtues, & especially Faith, hope, and charity: and by the Locks are understood the Sacraments, which our Lord hath fortified by giving the efficacy of sanctification unto them in virtue of the Passion of our Saviour, in such sort, that no man so long as he shall remain within the fortress of the Catholic Church, and keep himself in the shelter of the infused virtues through the force of the Sacraments which he therein receives, need to fear the machinations of the evil enemy.  
Who hath set thy borders peace, o celestial jerusalem, He it is that hurled down to the abyss of hell like to à flash of lightning that mutinous crew that once to disturb thy peace, and in an instant begirt thee with à wall of concord, of warreproofe which no dissension shall ever penetrate: And filleth thee with the fat of corn, with the fruition of his divinity. For the superessential divinity is the food of the blessed, whose vision or fruition may well be termed the fat of corn, that is to say, the sweet refection of the eternal bread: which refection is the essential reward of the blessed, wherewith they are so fully enriched that they can desire no more. I● is his paternal providence likewise that hath established within thy circuits (● Militant Church) that happy peace which the world cannot give, to wit, tranquillity of conscience, which all those enjoy who remain within thy precincts. Christ alsoe doth daily fill thee with that Sovereign food the holy▪ Sacrament of his own body under the species of the purest wheat bread.  
Who sendeth forth his speech to the earth, He it is who sendeth his only Son the eternal word into the world to assume humane flesh for the salvation of mankind▪ Or thus, He it is who sendeth forth by the ministry of his holy Angels the divine law, the holy Scriptures, & celestial revelations to us mortals. His word runneth sw●fily, The Evangelicall law and doctrine of Christ was divulged in all places through the whole earth in à short time 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 said to his Apostles, Going into the whole world preach the 
Marc. 16.  Gospel to all creatures: but his word ran swiftly, when they did put in execution, and accomplished what he had foretold them, to wit That they should be witnesses 
Act. 1.  unto him in jerusalem, and in all Iew●ie, and S●mar●●, and even to the utmost of the earth.  
Who giveth s●ow as whole, He it is alsoe who by his divine power disperseth the waters that are elevated into the middle region and there congealed, and makes them gently fall not unlike to little locks of whitest wool, covering the cultivated fields as it were with a woollen mantle, which defends the tender blades from the sharp rigours of the hoary frost. Scattereth mist, hoary times made small as ashes. These mists cause fertility to plants that are purified by the nipping cold of those grizely bearded rhymes, which repel all vicious sap from trees, and render them no less abundant in fruits, than well nourished in body and branches. Who casteth his Crystal as morsels, Crystal is generally esteemed to be certain pieces of uce here and there dispersed in great gobbets: which by long condensation and freezing is become so hard and , that it cannot by any means be dissolved and yet retaineth the clearness and lustre of the element whereof it is produced. Before the face of his cold, of the excessive coldness, which he can send at his pleasure in such extremity, that it will be of power to con●ert water into Crystal, who shall end●re? As if he should say▪ no man is able to subsist at the presence thereof: for indeed there are some countries which no man can inhabit by reason of the excessive coldness.  
He shall send forth his word, and shall melt them: his spirit shall blow, and waters shall flow. Almighty God is so powerful, that with the least word he shall vouchsafe to let fall from his sacred mouth, he can dissolve all the said snows, frozen mists and congelations, and with one blast of a Southern wind cause the waters to run as before.  
These divers effects of one & the same cause do signify unto us, the great efficacy of his divine word, whereby he augments the number of faithful Christians made pure and white as snow by faith, & the Sacraments; reducing them to Penance signified by ashes, & thereby resolving all the mists & hoary rhymes, which are the little obstacles that did congeal our souls, to the end to render them more fertile in good works, when the Sun of justice doth give them light and life ryea dissolving Crystal, that is mollifying those rebellious obstinate and hard frozen hearts, which retain in appearance the splendour of crystal, & show an exterior resemblance of worth and value, and cannot be dissolved by any exhortation whatsoever. For when he pleaseth to send his sacred word & holy spirit, manifested either by internal inspiration or by visible miracles, and to breathe upon their cold & frozen couradges, then, behold them in an instant converted into tears and altogether inflamed with his love, and recurring to the rivers of Baptism.  
Some expound the former words Who giveth snow as wool▪ of the consolation which the Saints receive in tribulation; according to that of the Apostle; I am replenished with consolation, I do exceedingly 
2. Cor. 7.  abound in joy in all our tribulateon. For snow doth afflict with its coldness, but wool doth cherish with its warmth God therefore doth give snow as wool, because he giveth snow, as if he gave wool: for he giveth tribulation, which is converted into the consolation of his Saints. Moreover they refer these words Scattereth missed as ashes, to penance, which is designed by ashes: for God scattereth the cloud or hoary mist of tribulation, whereby many are excited to penance: and so God giveth missed as ashes, because he giveth missed as though he gave ashes, in regard that tribulation leadeth to penance. Finally they expound these words, He casteth his crystal a● morsels, of the greatest consolation which God almighty granteth in tribulation: for than he casteth his crystal as morsels, when he giveth ye as though he gave bread; because even in the ye itself of tribulation he infuseth the bread of consolation.  
Who declareth his word to jacob: his justices and judgements to Israel. He hath not done in like manner to any nation: and his judgements he hath not made manifest to them.  
The Prophet concludeth showing what difference there is between the Providence of God towards his people, and other nations. For he hath taught other nations by natural 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 jerusalem therefore praise our Lord who declareth his word to jacob, to wit, to his people seeing him by faith, speaking unto them by Moses and the Prophets; and who declareth His justices and judgements to Israel by his servant Moses; unto whom he gave the law to deliver it to his people of Israel. Hence thou mayst gather that he hath not done in like manner to any nation's because to thee alone, and not to others▪ he hath manifested his said judgements▪ By his word, his justices, and judgements mai● alsoe he understood advertisements necessary to salvation; be it by word ●● form their manners▪ be it by statutes or ordinances for what concerns his service and the due worship in his true religion; or finally be it by judgements fo● that which appertains to the distribution of justice and right which must be rendered to our neighbour: all which God almighty hath in a peculiar manner delivered to his elected people.  
Behold à Psalm altogether replea● with spiritual sweetness, erecting our minds to the contemplation of heavenly things. In it the Militant Church or every one of the faithful doth invite the triumphant Church to praise the author of their be atitude; not that the blessed need our admonition, but that we congratulating them, and 〈…〉 lating their felicity may be incited thereby ●o labour to attain their union. Whilst therefore we repeat the first verse thereof, let us elevate our hearts to the joys of that super●●all palace, perlustrate that sacred City with the eyes of faith, and sigh after the bliss thereof, for whose love we ought to flight all sensible and carnal things. Let us attend after our poor manner what joys the glorified souls do securely possess: whose City is fortified on all sides, that no adversity shall ever enter, nor danger approach it; whose Citizens are filled with eternal benediction; whose borders are peace, in such sort, that they exult in the inestimable security of their perpetual confirmation, being satiated with the beatifical fruition of all goodness, fed with the most pleasant taste of peace, and resting invariably in the delightful embraces of their Creator.    

The exposition of the Chapter in Vespres.  
FRom the beginning and before the world was I created, The sense of these words as they are mystically expounded and applied by the holy Church to the blessed Virgin is, I who being ordained from all eternity to be the Mother of God the Saviour and Redeemer of the world, was alsoe constituted Mistress, Queen, and Patroness of all who shall be saved through the merits and Passion of him my beloved son, and unto the world's end I shall not cease, to perform that charge, and by continual intercession to obtain eternal happiness for such as shall have recourse to me and implore my assistance, and in the holy habitation I have ministered before him, protecting and governing the hearts of the faithful in the Militant Church with dominion over their invisible enemies, and reigning in the Triumphant as Queen of Merci●, and abounding with the graces of à Mother and à Virgin.   

The argument of the Canticle of the most glorious Virgin Mother of God.  
IT hath been granted to some of the old Testament, that having received singular benefits of almighty God they should compose and offer unto him à Canticle in memory of them: as now we see the same favour bestowed upon the blessed Virgin, who considering the ineffable benefits of God conferred upon her and wrought in her, could not contain herself from rendering praise & thankfulness; especially for that the only begotten Son of God did vouchsafe to assume humane flesh in her womb. Hereof there was formerly à type in Anna, who having by supernatural bounty conceived and brought forth Samuel, did sing this rejoicing verse, My 
1. Reg. 2  heart rejoiced in our Lord. which in some things is the same with this of the blessed Virgin.  

The exposition of the Canticle.  
MY soul doth magnify our Lord. O beloved Cousin Elisabeth, you beholding in spirit what hath happened unto me, do praise extol and magnify me, styling me blessed among women, and ●other of your Lord: but I knowing that I neither have, nor am any thing of myself, do ascribe all my good to God almighty, praise him and depress myself. Indeed my soul altogether ravished and elevated in the contemplation of the favours received from his immense Majesty, doth magnify him celebrating his praises with all its forces: she imploies all her faculties & powers to sing his infinite greatness, and publish his incomprehensible goodness.  
And my spirit hath exulted in God my Saviour, I have so many occasions of gladness, that my spirit is altogether in ecstasy and replenished with joy above imagination, that my heart is astonished with amazement: & I have exulted with excess of internal consolation, in that God my Saviour ha●● been pleased to serve himself of me to bring his salvation into the world.  
Because he hath regarded the humility of his hand maid: for behold from hence forth all generations shall call me blessed.  
He hath respected, approved, & been ●●ll pleased with my humility, the sub 〈…〉 sion and poverty of spirit whereof I have ever made constant profession, & the most humble service which I have dedicated unto him: and so hath had pity of the affliction in which I lived to behold the Sceptre of my Father David in the profane hand of à stranger, and such à multitude of souls lost & precipitated into darkness by the Prince of error: and alsoe of the anxiety of my spirit expecting the light of the Messiah that so long delayed his coming. But above all he hath daigned to regard the humility of his poor unworthy servant, & hath beheld my will purely resigned to his: & therefore from henceforth by reason of that benediction wherewith it hath pleased his goodness to replenish me, Behold, now he will come without fail, and all sorts of nations shall call me eternally happy and blessed And not with out good rea●on,  
Because he that is mighty hath done great things to me: and holy is ●is name. Indeed the gifts which it hath pleased the almighty to bestow on me, surpass in greatness and excellency all other gifts how admirable, rich▪ exquisite, & magnificent soever▪ for what is there comparable to the favour which God hath showed me, electing me for his Mother being à Virgin of humble condition? that God would be come Man in my womb, to the end that one day he might make Man God? that he hath rendered me Mother of his Son, conserving inti●e the seal of my vowed virginity? All these gifts exceed humane sense and judgement. Wherefore referring all to his omnipotency my soul hath just cause to magnify him, my spirit to be rejoiced, and all the whole world to style me for ever happy: and I am obliged by all the laws of gratitude to bless his glorious and holy name▪ upon which depends sactification and salvation; à name admirable, à name▪ sacred, à name holy, à name of which the virtue and power may be as little comprehended, as limited.  
And his mercy from generation unto generations, to them that fear him. As his omnipotency is without limits, his mercy alsoe hath made itself appear infinite, extending itself from generation to generation, from Fathers to their children upon all those that love and serve him, & with à filial fear observe his precepts.  
He hath showed might in his arm: he hath dispersed the proud in the conceit of their heart▪ He hath wrought most excellently, and shown the inexpugnable power of his arm, which is the M●ss●as his only Son; by the invincible hand of whom he hath made all things. He hath not employed for this admirable work the Angels and celestial powers, by whom he was served heretofore: but he hath assisted himself by his own strong ar●e, his powerful Son to save humane nature, and recover it from the mouth of hell and accursed Satan with his proud impostors; whose arrogant and impudent designs he hath frustrated, subverting his Empire under which he endeavoured to subject the whole world.  
He hath deposed the mighty from their fear, and hath exalted the humble. He hath ●●posed these mutinous and proud rebell● from the glorious thrones: of which they were unworthy, esteeming that what they had in their power, Fortitude, and beauty, proceeded from no other than themselves & from their proper merits; without being willing to acknowledge the true author. He hath transferred the Priesthood, the Sceptre, and judgement from the hands of them who abused their power, and hath placed them in the ●ands of the humble, meek and patients who presume nothing of themselves, but rather with all submission are humbled under the all powerful hand of his divine Majesty. These are they that ou● mighty God hath heard, elected, & placed in honour and glory immutable.  
The hungry he hath filled with good things: and the rich he hath sent away empty. He hath replenished with  and true benefits the poor, hungry, and need●●▪ those that have suffered necess●●ies for his name, whilst worldlings were glutted with excess of 〈◊〉. He hath comforted them that cannot be sufficiently 〈…〉 iated with other nutriment than his word and the celestial food of his Sacraments; and with▪ works of justice & piety, those that leave all to follow him, and make profession of exact▪ poverty, relying only upon his munificent goodness and mercy. Contrariwise he hath alsoe forsaken & abandoned pridecausing riches, and audacious impudent people, that have no other stay then their own vain greatness, and confide altogether in their proper industry; sufficiency, faculties and honours. These presumptuous, avaricious rich men he hath deprived of his succours▪ so as finally he reduceth them to nothing.  
He hath received Israel his child being mindful of his mercy. He hath extended his▪ assisting hand to his poor people of Israel his▪ faithful seruents, who not hoping but in his aid, lay prostrate, cast down under the feet of their enemies; and did not expect succour from any but him alone. He hath been mindful of his ancient mercies, of which he had promised to make the effects appear to his elected long time since: he remembered the pains and languishments which his beloved suffered in the expectation of the coming of the Messiah: he hath heard and attended to their cries, prayers, and ●owes, to their common and ardent desires so continually repeated.  
As he spoke to our Fathers, to Abraham and his seed for ever. Conformably to the word he had given to our Fathers, to Abraham his beloved and his children's having assured them, that from their seed he should be borne in whom all nations should receive benediction & Salvation, that he would raise from their seed to posterity his dear Messiah, who should sweetly govern his people, and of whom the Sceptre should be eternal, without end, durable through ●● infinity of ages, To whom with the Father and the holy Ghost be all honour and glory. Amen.    

The Preamble to Compline, or Complete.  
THe Etymology of this word Compline showeth that this Canonical hour or part of the office is the last of all, which concludeth, finisheth, and shutteth up as it were the whole divine office: and therefore the glorious Patriarch S. Benedict (from whom both Prime and Compline first received their names) alluding to the word, in his holy Rule useth this phrase, Omnes in unum positi compleant. 
Cap. 42.  which is as much as to say, All the Religious being assembled after the spiritual lesson (which was to be read before this hour) let them finish and accomplish their daily task in singing of Compline. Thus Smaragdus and other learned Commenters expound that place.  
By this hour according to S. Rupert is designed our blessed Saviour's sorrow in the garden, his agony and bloody sweat, alsoe the apparition made to his Disciples, when he entered into the house where they were the doors being shut, and gave them that heavenly salutation Peace be with 〈…〉  
As for the time prescribed by the holy Church for the reciting of his hour●, Bellarmine, clearly showeth out of, S. Rupert S. Isidore and others, that it was ordained and instituted to be said after sun setting in the first hou●e of the night, that is, within the compass of the first station or watch of the night (which consisted of the three first hours after sun setting) in memory of the à fore said mysteries. 
〈◊〉   
Other reasons likewise of the institution thereof are delivered by S. john Chris●stome and others of the holy Fathers where they say, That the prayer made at this time is first in thanksgiving for the benefits bestowed upon us all that day. Secondly to beg pardon for all faults committed, being truly sorrowful for them and purposing firmly amendment. Thirdly to obtain the divine protection & help from heaven against our Ghostly enemies, that they being driven from us, & our good Angels guarding us, we may pass the night without harm or sin.   

The Argument and Title of the 128. Psalm and first in Compline.  
THis Psalm is a Gradvall Psalm, & doth treat of 〈…〉 of a spiritual asc●● 〈…〉 placed next after th● 〈…〉 ●●rd it well befitting 〈…〉 God with a quiet mind 〈…〉 things for justice sake. The f●●●●● 〈…〉 to be the words of our Multiply Catholic Church, 〈…〉 the mouths of her cou●●●●●●●●●pions to the thoughts or 〈…〉 the infirmer sort of her distress 〈…〉 ●●ewing them by her example 〈◊〉 no new thing to suffer, 〈…〉 And in the later part is declared how it will far in the end with her and their persecutors.  

The explication of the Psalm.  
OFten have they impugned me from my youth: let Israel say, Often have they impugned me from my youth: yet they have not prevailed against me. Let the holy Church now say for her own comfort, and as an encouradgement for her afflicted children to bring forth fruit in Patience, That even from A●el the ●ust all along in every age, per 〈…〉, malicious, blasphemous, misb 〈…〉 g or ill living people have 〈◊〉 〈◊〉 by all fair and foul me 〈◊〉 〈…〉 pt my ●●dgement, induce m 〈…〉 come as bad as themselves, or 〈◊〉 ●o supplant 〈◊〉: but such hath been the mercies of God towards me, that they have still failed of their aim.  
Sinners have builded upon my back: they have prolonged their iniquity. The black workers of injustice have made my back● their Anuile, hammering upon me their wicked practices with frequent beavie strokes: neither will they desist; but they and their bad of spring do still draw out the rod of their iniquity. And I must 
Math. 13.  bear them thus, till our Lord dismount them: for so have I received command from him.  
Our just Lord will cut the necks of sinner. It is not me they chief persecute: but God in me, or the good in me, that is, his. For the words I speak which they dislike are his, the doctrine I defend is his, the works I do his grace operateth with me. And therefore though our just Lord permit them for à space such freedom to vent their spleen on me: yet in the day of revenge his justice shall appear, by striking them in that part where they depressed me and exalted themselves; not only bowing, but cutting in pieces those stiff necks of theirs, that they may never more lift up their heads. And since they will not be reclaimed.  
Let them be confounded, and turned backward all that hate Zion. Be of good cheer my children, Our Lord will wipe the tears from your eyes: and for the reproaches you now sustain, you shall behold him standing with much confidence, when they that hate you and me shall trembling be abashed; you shall see them thrown headlong, in such sort, as they shall not be able to help themselves.  
Let them be made as grass in the tops of houses, which is withered before it be plucked up. Whereof the Reaper hath not filled his hand: and he that gathereth the sheaves his ●osome. And they said not that passed by: The blessing of our Lord be upon you: We have blessed you in the name of our Lord. They are seated now in high places of authority, sucking the blood of innocents', oppressing the poor, or wallowing in Gluttony & obscene delights. They seem to grow and flourish: but they want the root of Charity and dew of grace, being even condemned before the day of doom. Of which contemptible stuff the Angel will not gather into the barn of our Lord, but to cast into unquenchable flames: nor to such à harvest gathering will the passengers of this life travelling towards the celestial country say, God speed the work.    

The Title and Argument of the 129. Psalm and second in Compline.  
THis is the eleventh Gradual Psalms short, but  with wholesome doctrine, and used by the holy Church more frequently than the rest. It is likewise one of the seven Penitentian Psalms, teaching the way of true penance: It is recited alsoe frequently for the faithful departed, and properly: because if it be said in the person of à Soul detained in Purgatory, the contents do fitly square therewith; such à Soul being in à certain depth, longing to ascend, and expecting God's mercy through the price of its Redeemer. To be short it containeth à hearty prayer to God, an exhortation to the people, and à prediction of their then future redemption.  

The explication of the Psalm.  
FRom the depth I have cried to thee o Lord: Lord hear my voice. From this place of exile and vale of tears, and from the low condition and abyss of misery the weight of my sins have sunk me unto, all disconsolate I loudly call to thee for help. Lord hear my voice.  
Let thine ears be intent to the voice of my Petition. Do not listen unto me like such as mind not their suppliants plaint, being before resolved to show no favour: but lend à gracious ear unto me, and grant my request.  
If thou shalt observe iniquities o Lord: Lord who shall sustain it? If thou shalt take strict account of what offences are done, and proceed to judgement with rigour, what man may be found with so chaste a heart that dares presume to justify himself in thy presence? As for my part I am conscious of my insufficiency in this point; yielding my selfe convicted, and casting myself wholly upon thy mercy. Pardon me for thy goodness sake, and draw me up unto thee.  
Because with thee is propitiation: and for thy law I have expected thee o Lord. I know thou art not delighted with severity, but easily inclined to mercy: for which reason, and for thy law not of justice but of Charity, which thou hast of thy ineffable goodness prescribed to thyself (That thou wilt first offer mercy and invite sinners to do works worthy of Penance: afterwards proceed to judgement, if they persever impenitent) I have hoped in thee not doubting of performance. My soul hath expected in his word: my soul hath hoped in our Lord. My soul that was defiled by me with enormous crimes and remaining long impenitent was deservedly reduced to exceeding sad extremities, did yet expect in his word. That he would not remember the iniquities of such as repent from the bottom of the heart: and was not frustrated of her expectation, our Lord affirming by his Prophet upon the expression of the intense sorrow I internally conceived for mine offence, That my sin was tranferred. My soul I say that after innumerable select favours was most ungrate fully disloyal, did yet hope in our Lord and found mercy. Let no man then how grievous à sinner soever despair of pardon. The mercies of our Lord are above all his works.  
From the morning watch even until night● let Israel hope in our Lord. From the beginning of the day till the end of night let all men, and the faithful people of God especially hope in our Lord. There is no time during life wherein the coversion and penance of à sinner will not be accepted, whether it be in the morning, at noon, or at night: that is to say, in youth, at man's estate, or old age: or whether it be by day or night, that is to say, in prosperity or adversity.  
Because with our Lord there is mercy: and with him plenteous redemption. With our Lord is mercy itself. Upon earth indeed in many places & persons may be found remedies for particular miseries, being as it were little streams of his mercy: but the ocean that can redress all is with him; and in his eternal counsel and decree is the means and price to satisfy his justice to the full for our transgressions.  
And he shall redeem Israel from all his iniquities. And this redemption which whilst I writ this Psalm is thus with him, I foresee shall in the fullness of time be made manifest to the whole world: and he shall redeem the people of God from the tyrannical captivity of the infernal powers, and shall satisfy for all their iniquities: as we now behold happily performed, our ransom being paid not with corruptible coin of silver or gold, but with the inestimable treasure of the dearest heart blood of the immaculate Lamb Christ jesus his only Son our Lord.    

The Title and Argument of the 130. Psalm.  
THis Psalm is à Gradual Psalm wherein David doth modulate the virtue of Humility; not before two or three, but upon the theather of the universe: and yet whereas in this he is the Trumpet of his own praise doth he not transgress that Precep●t, Let another praise 
Prover. 20.  thee and not thy own mouth. For as it is unseemly to praise one's self when necessity doth not require it: so is it foolishness to be silent when just cause doth occur. Whence S. Paul when he said, Not he that commends himself is approved but 
2. Cor. 10.  he whom God commends, did highly commend himself, finding it expedient to retort the calumnies of Pseudo Apostles. David doth then attribute to himself the 
1. Reg. 22.  virtue of Humility; not for, ostentation, but for that he was often taxed of Pride & ambition, which vice he chief abhorred: & to vindicate himself dot ●inuoke God the searcher of all hearts to be a witness of his singular modesty, laying à heavy imprecation upon himself if he writ not truth. This is one of the Gradual Psalms, it teaching wherein true humility doth consist; and indeed there is no securer way whereby to ascend than it, our Lord himself affirming, that every one who humble the himself shall be exalted.  
Lord my heart is not exalted: neither are mine eyes lofty. O Lord to thee my heart lies open. Thou dost both see and know that what I writ is not to praise myself but to clear some sinister aspersions. I call thee to witness whom no subtle glosses can deceive, and may do it with security; I have no internal pride, neither do I express any by external gestures.  
Neither have I walked in great matters: nor in marvellous things above me. Neither have I vainly bragged of any matters of consequence I have done, can yet perform, or inted to archieue affecting popular applause, or being ambitious of glory: neither have I presumptuously attempted any work beyond my power to accomplish.  
If I was not humbly minded: but exalted my soul, If I have not composed myself ●o equality with others; but have had an higher, esteem of myself then was fit, or have arrogated any thing to myself as of myself, & my soul not acknowledged her sufficiency to have been from thee.  
As the weaned child is towards his Mother: s●e retribution in mysoule. As it fareth with an Infant by some bitter ointment newly forced to forsake the Mother's breast; sitting sadly on her lap, now with a longing appetite looking towards the teat and strait with drawing his watery eyes with à loathing disdain, beating the place he chief loved, lamenting to be deprived of the pleasant food he sucked fromthence: so let it be with my soul. Let her be debarred of the delightful influence of thy divine comforts, & remain respectively to her capacity a like disconsolate. A more unhappy punishment I cannot conceive: the greatness of which misery he alone doth know to whom thou hast graciously afforded à taste of their excessive sweetness▪  
Let Israel hope in our Lord: from hence forth, now and ever. Since I than whom thou hast advanced to such high dignity as to be the King of Israel, and hast enriched with such exquisite dowries of nature & grace, dare not elevate myself above the vulgar, nor presume any thing of myself as of myself, but have the eye of my hope ever fixed on thee: let my people of Israel do the like both at this present, & from this time forward for eternity.  

The Exposition of the Chapter in Compline.  
I Am the Mother of beautiful love, and of fear, and of knowledge, and of holy hope. These words spoken by Ecclesiasticus of the eternal and increated Wisdom are fitly applied by the Catholic Church to our blessed Lady, not only as being Mother to Christ who is the Word & Wisdom of his eternal Father, but alsoe as being an especial & singular Mediatrix for all faithful souls She is therefore said to be Mother of beautiful love, which is the prime act of perfect charity, in as much as by her mediation and intercession we beg and obtain that gift of almighty God: 〈◊〉 in like fort of filial fear, whereby we are deterred from doing ●uill because it is dipleasing to God whom we truly love; and of Knowledge, to wit the gift of understanding, which the Prophet begged of almighty God thereby to direct him else in the search of his law, and could act himself in the path of his commandments; and of holy hope, which is à pious confidence in God, from whose goodness and mercy we may with out presumption expect to receive eternal happiness in the future life, if so be we love and fear him in this present, and endeavour to conform our wills to his by observing his precepts.    

The Argument of the Canticle of simeon.  
ALthough this Saintlike old Father reputed himself very unworthy to touch the holy of holies: yet excess of love overcame reason, imboldening him to receive the child jesus, from the arms of his blessed Mother; whom when he had embraced with much affection, devotion, and reverence, like to the Swan before her departure, he sung this Canticle blessing, praising, and giving thanks to God that had now been better unto him than his promise, which was that he should not die till he had seen Christ our Lord: he now not only beholding Christ, 
Luc. 2.  but being vouchsafed the comfortable honour to bear him in his arms. This Canticle is fitly placed at the end of Compline, it happily crowning that hour which compleateth the rest of the divine office. In religious Conuen●s recited it is last at night: because at that time chief men ought to lay aside all thoughts, but of God and their salvation; that with internal peace they may dispose themselves to rest piously in our Lord, bearing with holy simeon Christ jesus, if not in their arms, yet with much fervour in their devoutly amorous hearts.  

The Exposition of the said Canticle.  
1. Now thou dost dismiss thy servant, ● Lord according to thy word in peace.  
2. Because mine eyes have seen thy salvation.  
3. Which thou hast prepared before the face of all peoples.  
O Lord I have languished long in restless expectation, longing for that happy day wherein (trusting in thy promise.) I might solace my heart and delight mine eyes in beholding ours and the world's Saviour, the only thing that strengthened my Soul patiently to sustain her wearisome confinement in the dangerous prison of this body of death: but now I hope thou wilt not prolong her enlardgement thy promise being fulfilled; for thou dost dismiss thy servant according to thy word in peace, my desires being amply satisfied.  
Because with my corporal and intellectual eyes I have beheld Christ, God and man, by whom thou hast decreed to save all mankind.  
Which salvation of thine, thy only begotten Son (who according to his Divinity is incomprehensible and with thee doth in 〈…〉 light inaccessible) thou hast marvellously by the operation of the holy Ghost rendered manifest and visible to men, and disposed fitly to converse and dwell amongst them: he assuming our humane nature to his Divinity in the unity of his person, that he might be seen and known both by the jews and Gentiles, dispensing his ineffable mercy between them as agreed b●●t with their condition respectively.  
A light to the revelation of the Gentiles, who sit in the darkness of infidelity & shadow of death▪ ignorant in the saving knowledge of the true God. A light illuminating them internally by infusion of divine grace, and externally by word and example.  
And the glory of thy people Israel. And the glory of the progeny of jacob, the peculiar elect people of God: whom he hath honoured with that high prerogative as of their line to take humane flesh; whom he now visiteth in person, and for whose redemption he is princip 〈…〉 descended, à glory not granted to any other people of the world; wherein they excel all other how potent, rich, or magnificent soever.  
By what is said in this small treatise it will appear 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 & divine wisdom: which I do hearty wish, and humbly beg may be used frequently & recited devoutly by all & every one as well to the great honour and glory of almighty God and of the blessed Virgin, as to the singular profit and spiritual benefit of themselves.    
FINIS.