AN
EXPLICATION
VPON
THE
OFFICE
OF
THE
B.
VIRGIN
MARY
.
CHAPT.
I.
Containinge
the
scope
and
methode
of
this
worke
.
MY
purpose
is
to
leaue
nothing
vntouched
,
which
pious
Catholiks
,
deuoted
to
the
glorious
mother
of
God
,
and
accustomed
to
recite
frequently
the
holy
office
instituted
to
be
said
in
the
honour
of
soe
powerfull
an
aduocate
,
may
desire
to
vnderstand
;
and
therefore
I
am
to
discusse
some
generall
questions
,
and
handle
such
transcendent
points
,
as
may
concerne
the
whole
office
,
before
I
can
come
to
treate
of
particulars
.
Three
things
I
find
cheifly
which
may
be
doubted
of
,
or
demaunded
by
those
;
who
are
either
litle
conuersant
in
the
ceremonies
of
the
holy
Church
and
Ecclesiasticall
Institutions
;
or
els
are
of
a
different
Religion
,
which
teacheth
them
to
carpe
at
euery
thing
,
which
they
doe
not
comprehend
,
and
to
censure
as
superstitious
,
what
their
new
fancies
doth
not
admitt
.
To
the
end
therefore
that
the
lesse
learned
Catholiks
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
falsly
imposed
errors
,
&
superstition
in
the
instititution
and
practise
of
saying
the
foresaid
office
.
The
principall
questions
or
doubts
which
may
be
made
concerning
it
are
these
.
First
by
what
authoritie
and
for
what
end
it
was
instituted
?
2.
ly
why
it
was
diuided
into
so
many
parts
or
howers
?
and
3.
ly
why
it
is
vsually
said
in
the
latine
tongue
by
those
who
for
the
most
part
doe
not
vnderstand
latine
?
To
all
which
I
shall
endeauour
to
giue
soe
cleare
&
well
grounded
an
swears
,
that
neither
weake
mynds
shall
haue
occasion
to
complaine
of
hardnesse
and
obsuritie
,
nor
peruerse
and
froward
iudgments
(
if
any
such
happen
to
peruse
them
)
shall
iustly
pretend
any
insufficiencie
or
want
of
soliditie
in
them
.
After
these
generall
points
are
clearely
in
their
order
discussed
,
and
some
few
slighter
obiections
of
lesser
moment
answeared
,
it
will
be
easier
both
for
me
to
proceed
to
the
exposition
of
each
particular
part
of
the
foremētioned
Office
,
and
for
the
pious
reader
to
vnderstand
what
I
shall
write
.
Moreouer
besides
these
I
haue
(
for
the
comfort
and
instruction
of
deuout
but
lesse
learned
Catholiks
)
added
some
things
to
help
such
of
them
as
recite
this
holy
office
,
that
they
may
doe
soe
with
due
reuerence
and
spirituall
profit
.
This
I
conceaued
necessary
,
and
hope
will
not
proue
vngratefull
.
CHAPT.
II.
Shewing
that
there
hath
beene
euer
both
in
the
old
and
new
law
à
publique
forme
of
praier
.
IT
is
easie
to
be
demonstrated
both
out
of
the
holy
Scriptures
,
Councells
,
Fathers
,
and
the
practise
of
the
holy
Church
in
all
ages
,
that
besides
mentall
praier
,
&
such
vocall
praier
as
euery
one
vsed
priuatlie
according
to
his
owne
necessitie
,
and
through
pious
particular
instinct
from
God
,
there
was
euer
some
more
publique
forme
of
praier
instituted
for
the
greater
conformitie
of
all
true
beleeuers
in
their
manner
of
praising
almightie
God
,
and
for
the
more
solemne
recounting
of
the
benefits
&
mercies
shewed
to
his
Church
.
How
many
Psalmes
,
Hymnes
,
and
spiritual
Canticles
,
do
we
find
composed
in
the
old
Testament
,
and
accustomed
to
be
said
principally
and
generally
by
all
those
,
who
were
more
particularly
consecrated
and
addicted
to
the
seruice
of
God
?
and
not
onely
by
them
,
but
alsoe
at
tymes
conuenient
,
&
as
their
leasure
did
permitt
by
all
sorts
of
people
both
men
and
women
?
who
although
they
were
not
obliged
vnto
any
sett
forme
of
publique
praier
,
yet
they
both
might
&
did
vse
it
to
the
honor
of
God
,
and
with
no
small
benefitt
to
their
owne
soules
.
What
hath
bin
said
doth
euidently
appeare
by
the
holy
Scriptures
&
first
of
the
These
are
they
(
to
witt
the
progeny
of
Leuj
)
whome
Dauid
appointed
ouer
the
singing
men
of
the
howse
of
our
Lord
since
the
Arke
was
placed
:
and
they
mynistred
before
the
Tabernacle
of
Testimony
,
singing
,
vntill
Salomon
built
the
howse
of
our
Lord
in
Ierusalem
.
And
he
(
King
Dauid
)
appointed
before
the
Arke
of
our
Lord
of
the
Leuites
,
that
should
mynister
,
and
should
remember
his
workes
,
and
glorifie
,
and
praise
our
Lord
;
the
God
of
Israel
.
And
the
Priests
stood
in
their
offices
;
and
the
Leuites
with
the
instruments
of
the
songs
of
our
Lord
,
which
Dauid
the
King
made
to
praise
our
Lord
because
his
mercy
is
for
euer
.
Daie
and
night
shall
you
tarrie
in
the
Tabernacle
obseruing
the
Watches
of
our
Lord
:
which
no
doubt
was
à
type
of
the
Canonicall
howers
obserued
in
the
Catholike
Church
.
Then
sung
Moyses
&
the
children
of
Israel
this
song
to
our
Lord
,
&
said
:
Let
vs
sing
to
our
Lord
,
for
he
is
gloriously
magnified
&c.
Marie
therefore
the
prophetesse
,
Arons
sister
,
tooke
à
timbrell
in
her
hand
:
and
all
the
women
went
forth
after
her
with
timbrills
and
dances
,
to
whome
she
beganne
the
song
,
saying
:
Let
vs
sing
to
our
Lord
,
for
he
is
gloriously
magnified
&c.
This
laudable
custome
of
reciting
Psalmes
,
was
alsoe
vsed
by
our
Lord
&
Sauiour
Christ
Iesus
,
&
his
Apostles
as
appeareth
by
the
hymne
they
saied
before
they
went
forth
vnto
the
Mount
Oliuet
,
Paulus
Burgensis
writeth
)
did
containe
Sixe
Psalmes
,
whereof
the
inscriptiō
was
Alleluia
vz.
The
Psalme
Laudate
pueri
with
the
fiue
following
Psalmes
,
which
the
Hebrewes
called
the
great
Alleluia
.
In
the
primitiue
Church
there
was
alsoe
such
a
forme
of
publique
praier
euer
obserued
.
St.
Paul
in
his
epistle
to
the
Ephesians
did
exhort
them
to
the
vse
of
singing
Psalmes
and
Hymnes
in
these
words
.
Be
you
filled
with
the
spirit
,
speaking
to
your selues
in
Psalmes
,
and
Hymnes
,
and
spirituall
Canticles
,
chaunting
and
singing
in
your
harts
to
our
Lord
,
giuing
thankes
alwaies
for
all
things
in
the
name
of
our
Lord
Iesus
Christ
to
God
and
the
Father
.
He
expresseth
singing
in
your
harts
because
that
is
the
cheifest
,
&
of
it self
necessarie
,
euen
whilst
we
pray
with
our
voice
.
The
same
he
doth
admonish
the
Collossians
saying
Let
the
word
of
Christ
dwell
in
you
abondantly
,
in
all
wisdome
:
teaching
,
and
admonishing
your
owne
selues
with
Psalmes
,
Hymnes
,
and
spirituall
Canticles
&c.
Out
of
which
sayeings
of
the
Apostle
we
may
gather
with
S.
Augustine
that
the
custome
of
the
holy
Church
in
singing
of
Psalmes
and
Hymnes
,
hath
had
its
beginning
euen
from
Christ
and
his
Apostles
.
The
custome
(
saieth
he
)
of
singing
Hymnes
and
Psalmes
may
be
defended
by
the
Scriptures
,
since
we
haue
such
profitable
documents
,
examples
,
and
precepts
thereof
both
from
our
Lord
himself
and
his
Apostles
.
S.
Paul
describing
the
manner
of
praier
vsed
by
Christians
of
the
primitiue
Church
hath
these
words
.
What
is
it
then
Bretheren
?
when
you
come
together
euery
one
of
you
hath
à
Psalme
,
hath
à
doctrine
,
hath
à
reuelation
,
hath
à
tongue
,
hath
an
interpretation
&c.
In
which
place
of
the
Apostle
,
we
haue
à
certaine
type
and
example
of
the
Canonicall
praiers
,
which
the
holy
Church
vseth
at
this
prefent
,
in
which
Psalmes
and
Hymnes
are
sung
,
and
the
holy
Scriptures
are
read
togeather
with
their
explications
out
of
the
holy
Fathers
.
According
therefore
to
the
foresaied
custome
of
the
primitiue
Christians
,
our
mother
the
holy
Church
,
(
guided
&
directed
by
the
spirit
of
God
)
hath
conposed
the
office
of
the
Breuiarye
.
CHAPT.
III.
Shewing
the
Antiquitie
and
by
what
authoritie
the
office
of
the
B.
Virrgin
was
instituted
.
THe
office
of
the
B.
Virgin
is
alsoe
in
euery
point
answerable
to
the
forme
of
praier
before
mentioned
,
as
cōsisting
principally
of
Psalmes
,
Hymnes
,
Canticles
,
and
Lessons
,
out
of
the
holy
Scriptures
,
and
is
in
all
things
agreeing
with
the
manner
obserued
in
the
composition
of
the
Breuiary
.
Concerning
the
antiquitie
whereof
,
I
haue
vsed
much
diligence
by
inquiry
amongst
learned
men
,
and
perusing
of
diuers
authors
,
to
find
out
the
certaine
tyme
when
it
was
composed
,
and
by
whome
:
but
cannot
come
to
the
certaine
knowledge
of
it
.
Baronius
seemeth
to
be
of
opinion
,
that
it
was
compiled
by
Peter
Damian
Cardinall
and
Bishop
of
Ostia
,
à
monke
of
the
holie
order
of
S.
Benedict
.
His
words
As
he
was
the
cause
that
the
office
of
the
mother
of
God
was
introduced
into
his
Monasterie
,
soe
it
is
well
knowne
that
from
the
same
fountaine
it
was
deriued
to
all
the
Christian
world
&c.
Yet
Bartholomew
Gauantus
in
his
Booke
intituled
The
treasure
of
the
holie
Rytes
(
in
the
examen
whereof
he
spent
the
greatest
part
of
his
life
)
sheweth
it
to
be
of
farre
greater
antiquitie
,
alleadging
the
authoritie
of
Paulus
Diaconus
whoe
in
his
Exposition
of
the
Rule
of
S.
Bened.
(
which
may
be
seen
in
à
Manuscript
in
the
Aniciā
Library
of
the
College
of
S.
Gregory
in
the
Citty
of
Rome
)
doth
write
,
That
the
Popes
Gregory
the
3.
and
Zachary
,
whoe
liued
before
the
yeare
of
our
Lord
752.
did
inioyne
the
Monks
of
the
Cassine
Congregation
to
recite
the
office
of
the
B.
Virgin
together
with
the
Diuine
office
.
It
seemeth
therefore
that
Peter
Damian
was
not
the
inuencer
or
framet
of
it
,
but
rather
that
he
restored
à
laudable
custōe
,
of
reciting
it
,
which
in
his
tyme
was
abolished
:
as
Flaminius
à
Benedictin
Monke
in
the
life
of
the
sayed
Peter
Damian
doth
affirme
,
saying
,
That
Pope
Gregory
the
Seuenth
(
whoe
held
the
chaire
of
S.
Peter
about
the
yeare
of
our
Lord
1063
)
did
send
him
as
his
Legate
to
promulgate
à
Decree
through
out
all
Italy
for
the
recyting
of
the
office
o●
the
B.
Virgin
mother
of
God
,
which
had
beene
for
some
tyme
euerie
wher●
neglected
and
omitted
.
By
what
is
alreadie
sayed
it
is
manife●●
that
this
holy
Office
was
instituted
b●
the
authoritie
of
the
bo●ye
Church
,
hauing
beene
proposed
to
the
Monkes
of
Cassine
by
Pope
Gregorie
the
3.
and
Zacharie
,
and
imposed
in
Peter
Damians
;
tyme
by
Pope
Gregorie
the
seuenth
vpon
all
the
Clergy
in
●●alye
.
But
afterwards
it
was
ordained
more
generaly
by
Pope
Vrbane
the
2.
in
the
Councell
of
Claramont
That
the
saved
Pope
Vrbane
the
2
▪
●auing
pr●pared
an
expedition
for
the
recouery
of
the
holy
land
,
and
considering
the
difficulties
that
were
like
to
occurre
in
that
waighty
enterprise
,
brought
best
to
haue
recourse
to
the
praiers
of
the
B.
Virgin
,
thereby
to
moue
God
ralimightie
to
be
propitious
to
his
〈◊〉
●
for
that
●e
well
know
by
experience
,
that
all
things
how
perilous
or
difficult
soeuer
,
would
proced
●appily
to
which
the
help
of
the
B.
Virgin
Marie
did
graciously
incline
.
That
therefore
he
might
endeare
her
by
some
seruice
of
his
to
afford
him
her
powerfull
patronage
,
he
did
ordaine
by
consent
of
the
Councel
of
Claramō●
,
that
the
howerly
praiers
,
and
praises
commonly
stiled
the
Office
of
the
mother
of
God
,
which
was
then
and
had
been
long
frequented
amongst
the
monkes
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
sonne
;
by
which
meanes
the
people
of
God
,
who
were
to
vndergoe
so
many
&
eminent
daungers
,
might
be
supported
by
her
aide
,
and
fortified
by
her
defence
.
Whereupon
the
saied
office
was
piously
embraced
generally
by
the
Clergy
,
&
after
wards
in
ardged
to
the
laietie
both
men
and
women
,
to
their
great
increase
in
grace
,
as
all
the
faithfull
haue
experienced
,
and
doe
daily
experience
,
whoe
do
vse
to
saie
it
often
with
due
reuerence
,
and
from
their
hart
.
Thus
farre
Baronius
.
It
will
not
be
amisse
to
sett
downe
in
this
place
what
may
be
read
in
Surius
The
enemie
(
saieth
he
)
of
mankind
,
foreseeing
the
great
damadge
he
was
like
to
sustaine
by
the
Angelicall
life
of
the
Carthusian
Fathers
,
did
make
vse
of
the
fraudulent
tongues
of
certaine
malignant
persons
,
to
perswade
them
to
desist
from
their
austere
course
,
by
affirming
that
they
cast
themselues
into
eminent
daunger
of
their
liues
by
such
singularitie
;
soe
that
they
were
greatly
perple●ed
in
mynd
,
not
knowing
what
to
resolue
vpon
.
When
therefore
they
were
deliberating
together
in
this
anxietie
,
what
way
were
best
for
them
to
take
,
God
almightie
(
who
neuer
forsaketh
those
that
confide
in
him
)
sent
vnto
them
à
venerable
man
,
who
said
vnto
them
:
Bretheren
you
are
in
great
doubt
,
whether
you
were
best
to
remaine
in
this
place
,
or
to
depart
hence
;
but
I
saie
vnto
you
in
the
words
of
almightie
God
,
that
the
euer
B.
Virgin
mother
of
God
,
will
conserue
and
protect
you
in
this
forlome
desert
,
if
you
will
daily
read
her
howerly
praiers
in
her
honor
:
which
hauing
saied
,
he
suddainly
vanished
,
leauing
them
touched
with
incredible
ioy
.
And
for
that
Peter
Damian
hath
beene
à
prime
promotor
of
this
holie
Office
,
whereby
he
is
not
without
reason
esteemed
to
haue
beene
the
composer
of
it
,
or
at
least
to
haue
much
augmented
and
illustrated
it
,
I
will
here
sett
downe
Vincent
de
Monte
Petrusa
,
and
a
fearefull
example
which
happend
to
one
that
had
:
transgressed
them
,
he
addeth
I
will
relate
vnto
you
another
thing
which
happened
in
the
foresaied
Monastery
.
It
was
ordained
in
the
same
Monastery
(
by
himself
no
doubt
who
framed
their
other
lawes
,
though
he
expresse
it
not
in
that
place
)
and
now
almost
for
three
yeares
space
obserued
,
that
together
with
the
Canonicall
howers
,
the
office
of
the
B.
Virgin
Marie
should
be
saied
;
when
as
one
Gozo
by
habite
à
monke
,
of
à
bad
life
but
subtile
witt
,
begane
to
complaine
,
that
it
was
enough
and
aboūdantly
sufficed
which
S.
Benedict
had
commaunded
to
be
obserued
,
and
that
they
ought
not
to
be
chardged
with
new
inuentions
.
We
are
not
(
saith
he
)
more
holy
then
our
aūcient
forefathers
,
whoe
esteeming
these
things
as
vaine
&
superftitious
,
haue
prefixed
vs
certaine
limits
for
what
we
are
to
sing
,
&
haue
prescribed
vs
our
rule
whereby
to
direct
our
life
:
wherewith
we
ought
to
cōtēt
ourselues
,
least
by
rashely
declining
from
them
,
we
be
lead
through
by-pathes
into
errors
.
What
needs
many
words
?
he
seemed
to
combate
with
the
Queene
of
the
world
,
and
to
gett
the
victory
,
for
by
these
subtile
machinations
,
he
allured
the
religious
to
relinquish
the
saied
office
.
But
behold
the
diuine
iustice
which
is
euer
vigilant
,
obseruing
our
iniquities
.
shortly
after
such
aduersities
and
afflictions
fell
vpon
the
saied
Monastery
,
that
the
monkes
were
daily
in
daunger
to
loose
their
liues
on
euery
side
:
there
were
made
roberies
and
rapines
of
their
goods
,
their
corne
was
burnt
,
and
their
familiar
friends
and
seruants
were
murthered
,
in
soe
much
that
they
became
weary
of
their
liues
,
and
were
inforced
to
be
at
much
expences
to
obtaine
of
the
Emperour
to
interpose
his
authoritie
:
which
when
they
had
compassed
,
it
nothing
at
all
auailed
them
.
Wherefore
I
being
intreated
by
them
(
for
he
was
imploied
abroad
in
many
Embassadges
)
to
see
if
I
could
fynd
some
way
whereby
to
redresse
these
calamities
,
did
giue
them
this
answeare
.
Christ
(
saied
I
)
is
our
peace
,
of
whome
when
he
was
newly
borne
of
the
B.
Virgin
the
Angells
did
sing
Glory
in
the
highest
to
God
,
and
in
earth
After
which
their
humiliation
and
promise
put
in
practise
,
the
enioyed
their
desired
peace
euen
to
this
present
.
CHAPT.
IV.
Shewing
the
reasons
why
the
holy
Church
hath
diuided
the
diuine
offi●e
,
and
consequentlye
this
of
the
B.
Virgin
conformable
vnto
it
,
into
so
many
parts
or
how●rs
.
MY
purpose
is
not
to
make
à
long
narration
of
the
diuersitie
of
opinions
concerning
the
number
of
the
Canonicall
howers
,
the
precise
tyme
when
they
were
saied
,
and
the
space
which
was
intermitted
betweene
them
in
diuers
places
:
for
that
the
pious
reader
(
whose
comfort
I
hereby
intend
)
would
rather
gather
leaues
,
then
fruit
by
such
à
sterill
discourse
,
relishing
best
with
curious
palates
,
which
sometimes
are
more
delighted
with
the
shadow
then
with
the
substance
.
Notwithstanding
soe
much
as
may
serue
for
instruction
,
I
will
as
breifly
as
I
can
declare
concerning
this
matter
.
Our
holy
Father
S.
Benedict
in
his
Seuen
tymes
in
the
daie
(
saieth
the
Prophet
)
I
haue
saied
praise
to
thee
,
which
sacred
number
of
Seuen
will
be
accomplished
by
vs
,
if
we
performe
the
office
of
our
seruice
at
the
tyme
of
Mattines
or
●auds
,
Prime
,
Terce
,
Sext
,
None
,
Vespres
,
and
Compline
;
because
the
Prophet
spake
of
these
howers
,
when
he
saied
,
Seuen
tymes
in
the
daie
I
haue
saied
praise
to
thee
.
For
of
the
Nocturnes
or
night
office
the
same
Prophet
alsoe
saieth
At
midnight
I
arose
to
confesse
to
thee
.
Wherefore
at
these
tymes
let
vs
praise
and
giue
thanks
to
our
Lord
and
sauiour
for
the
iudgments
of
his
iustification
:
I
meane
at
Mattines
or
Lauds
,
Prime
,
Terce
,
Sext
,
None
,
Vespres
,
and
Compline
,
and
at
night
let
vs
rise
to
confesse
to
him
.
Thus
farre
our
holy
Father
.
The
saied
night
office
is
not
ordained
without
great
reason
,
that
we
may
be
found
watching
and
prepared
to
receaue
the
spowse
,
for
that
our
sauiour
doth
seeme
to
affirme
,
that
the
generall
Iudgment
shall
bee
in
the
night
tyme
,
In
the
middest
of
the
night
à
great
noyse
was
made
:
behold
the
spowse
is
at
hand
.
Moreouer
In
that
night
two
shall
bee
in
one
bed
&c.
and
in
another
place
:
Watch
yee
therefore
for
you
know
not
when
the
Lord
of
that
howse
cometh
,
at
euen
,
or
at
midnight
,
or
at
the
cocke
crowing
or
in
the
morning
least
coming
vpon
à
suddaine
,
he
fynd
you
sleeping
;
and
that
which
I
saie
to
you
I
saie
to
all
,
watch
which
night
watch
S.
Paul
and
Silas
did
obserue
,
as
appeareth
in
the
Acts
of
the
Apostles
.
Cardinall
à
Turre
Cremata
vpon
the
S.
Benedict
saieth
,
that
according
to
the
auncient
custome
there
were
eight
Canonicall
howers
:
and
Hugh
of
S.
In
tymes
past
(
saieth
he
)
the
Nocturnes
or
night
office
were
not
onely
seperated
by
à
certaine
interposition
of
tyme
,
but
alsoe
were
terminated
with
à
proper
extreame
or
ending
,
that
is
with
à
collect
or
praier
:
by
which
manner
of
terminatiō
the
vnitie
or
diuision
of
howers
are
vsually
distinguished
.
The
same
alsoe
is
affirmed
by
diuers
others
.
Yet
now
(
that
laudable
custome
giuing
place
to
humane
infirmitie
)
the
common
practise
is
,
that
the
Nocturnes
and
Mattines
or
Lauds
are
recited
at
one
tyme
,
&
make
but
one
hower
:
and
thereupon
it
is
become
the
generall
receaued
opinion
,
that
Peter
Damian
doth
proceed
,
where
he
saieth
,
that
there
are
Seuen
lesser
sorts
of
sinns
into
which
The
iust
man
(
as
it
is
written
)
doth
daily
fall
,
but
straightwaies
gette●h
footing
againe
:
for
that
he
sinneth
not
out
of
malice
or
deliberatly
,
but
out
of
humane
frailtie
.
The
saied
sinns
are
these
that
follow
(
vizt
)
Thought
,
Ignorance
,
Inconstancy
,
Necessitie
,
Infirmitie
,
Obliuion
,
and
Inconsideration
.
For
e●piation
whereof
the
holy
Doctors
of
the
Church
by
the
instruction
of
the
holy
Ghost
haue
ordained
,
that
we
doe
seuen
tymes
à
daie
offer
our
praiers
to
God
:
for
in
very
deed
(
saieth
he
)
the
offices
of
the
seuen
Canonicall
howers
are
like
vnto
seuen
Baptismes
,
which
wash
away
the
seuen
staines
which
we
doe
soe
daily
contract
.
There
are
many
Texts
of
the
holy
scriptures
touching
the
number
of
Seuen
,
which
may
seeme
to
haue
moued
the
holy
Church
to
make
choise
of
that
sacred
number
of
tymes
,
wherein
to
praise
our
Lord
:
as
in
Genesis
,
in
memory
of
the
benefit
of
our
●reation
.
The
Seuenth
daie
God
ended
his
worke
.
Alsoe
in
other
places
,
as
Naaman
the
leper
washed
himself
seuen
tymes
in
the
riuer
of
Iordan
.
And
When
the
army
of
the
Hebr●wes
had
gone
seuen
daies
about
the
Citty
of
Ierico
,
the
seuenth
tyme
,
seuen
Priest
sounded
seuen
trumpetts
of
the
Iubilie
,
and
the
wall
of
the
Citty
fell
downe
.
And
Our
Lord
oast
out
of
Marie
seuen
deuills
.
I
saw
(
saieth
S.
Iohn
)
seuen
candlestickes
of
gold
,
and
in
the
middest
of
them
,
one
like
the
sunne
of
man
.
Ludouicus
de
Ponte
in
his
tome
of
the
Perfections
of
Christ
,
after
he
hath
shewed
S.
Iohn
Chrisostome
,
that
praier
is
like
to
the
sunne
,
he
doth
compare
the
seuen
parts
of
the
diuine
office
to
the
seuen
Planetts
,
because
by
them
doth
descend
into
the
Church
the
influx
of
light
which
warmeth
and
illuminateth
the
spirituall
life
.
There
remaineth
yet
one
other
reason
,
and
that
none
of
the
least
,
which
may
seeme
to
haue
moued
the
holy
Church
to
elect
this
number
,
of
howers
:
&
that
is
because
in
them
(
as
S.
Athanasius
,
S.
Basill
,
and
Cassian
affirme
)
the
principall
works
of
our
Redemption
were
wrought
;
and
therefore
they
are
with
good
right
celebrated
in
the
holie
Church
,
that
the
memory
of
those
mysteries
may
be
the
more
frequently
renewed
,
&
the
diuine
loue
become
more
feruent
in
our
harts
.
I
will
here
breefly
expresse
those
mysteries
.
In
the
night
tyme
our
Lord
and
sauiour
Iesus
Christ
did
assume
humane
flesh
in
the
wombe
of
the
B.
Virgin
,
and
afterwards
was
borne
in
the
night
,
and
did
very
often
spend
whole
nights
in
praier
.
In
the
first
watch
of
the
night
he
was
apprehended
by
the
Iewes
,
and
suffered
much
sorrow
and
contumely
,
the
third
daie
he
rose
againe
about
that
tyme.
After
the
Sunnerysing
he
was
brought
before
Pilate
,
whipped
,
scoffed
at
,
&
spit
vpon
.
In
the
Third
hower
he
was
cloathed
with
à
purple
gatment
,
crowned
with
thornes
,
&
condemned
to
the
death
of
the
Crosse
.
In
the
Sixt
hower
his
sacred
hands
and
feete
were
fixed
to
the
Crosse
with
sturdy
blunt
and
rough
nailes
.
In
the
Ninth
hower
he
yeelded
vp
his
spirit
,
and
his
side
being
opened
with
à
speare
,
flowed
bloud
and
water
in
testimony
of
his
immense
loue
,
that
had
not
leaft
himself
one
drop
of
blood
vnshed
for
our
saluation
In
Vespres
tyme
he
did
the
daie
befere
eate
his
last
supper
with
his
disciples
,
and
instituted
the
B.
Sacrament
of
the
holy
Eucharist
,
and
the
daie
following
was
deposed
from
the
Crosse
.
And
lastly
about
Compline
tyme
he
was
layed
in
the
Sepulcher
.
CHAPT.
V.
Shewing
the
conueniency
of
r●citing
the
diuine
office
in
the
latin
ton●ue
,
and
con●equentlye
this
office
of
the
B.
Virgin
.
POpe
Gregory
the
seuēth
in
his
Epistle
to
the
Duke
of
Bohemia
did
absolurely
refuse
to
cōdescend
to
the
request
of
the
saied
Duke
,
who
had
desired
to
haue
the
diuine
office
recited
in
the
Slauonian
tongue
,
returning
him
this
answere
.
That
it
would
by
that
meanes
not
onely
become
of
lesser
esteeme
with
the
people
,
but
alsoe
would
be
exposed
to
euery
ignorant
mans
censure
,
and
be
an
occasion
,
that
the
vnlearned
by
their
misunderstanding
of
it
,
and
sinister
interpretation
thereof
,
might
fall
into
errors
.
Origen
doth
largely
&
elegantly
Surius
affirmeth
in
the
life
of
S.
Lutgard
And
indeed
the
song
which
the
litle
Cryeing
in
the
Temple
and
sayeing
,
Hosanna
to
tho
sonne
of
of
Dauid
was
most
pleasing
vnto
him
:
as
is
manifest
by
the
answer
he
gaue
to
the
chief
Priests
and
Scribes
,
who
chasing
there
at
,
saied
vnto
him
Hearst
thou
what
these
saie
?
For
IESVS
replyed
,
Verye
well
.
Haue
you
neuer
read
,
that
out
of
the
mouth
of
the
Infants
,
and
suckings
thou
hast
perfected
praise
?
If
then
out
of
the
mouthes
of
those
infants
who
did
not
vnderstand
,
what
they
sung
(
for
they
were
infants
indeed
as
S.
Chrisostome
&
others
affirme
)
did
proceed
the
perfect
praise
of
God
,
how
can
any
man
haue
the
face
to
deny
,
that
the
Canon
call
praiers
are
gratefull
to
God
,
which
are
performed
by
holy
virgins
and
other
deuout
soules
,
that
are
vnskilfull
in
the
latin
tongue
?
But
some
may
obiect
vnto
mee
,
how
shall
the
ignorant
and
vnlearned
come
to
know
,
that
what
they
saie
is
good
,
and
tending
to
the
honor
of
God
?
and
,
what
benefit
or
increase
of
deuotion
and
spirituall
comfort
shall
such
rec●aue
by
recyting
what
they
doe
not
vnderstand
?
To
the
first
part
of
this
obiection
I
answere
,
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
pietie
that
euer
liued
,
and
proposed
by
the
authoritie
of
the
holy
Church
(
which
is
directed
by
the
spirit
of
God
)
to
all
good
Christians
to
be
saied
:
which
may
suffice
to
secure
them
.
Moreouer
there
is
scarce
one
to
be
found
so
stupide
,
but
that
he
doth
conceiue
,
in
generall
tearmes
at
the
least
,
what
is
intended
in
the
sayed
office
.
For
by
the
sermons
of
his
Pastor
,
or
spirituall
instructor
,
or
by
reading
pious
bookes
,
he
will
come
to
know
,
that
the
Majestie
of
God
is
praised
thereby
,
the
B.
Trinitie
magnified
,
and
the
assistance
of
the
B.
Virgin
and
the
rest
of
the
holy
Saints
implored
.
To
the
second
part
I
answere
,
that
pious
Idiots
who
haue
à
good
will
and
simple
intention
,
doe
many
tymes
draw
as
much
spirituall
sweetnes
from
their
diligent
attention
to
the
grauitie
and
decencie
of
Ecclesiasticall
ceremonies
,
and
diuine
praises
;
as
the
greatest
number
of
those
,
whoe
are
skilfull
in
the
latin
tongue
.
For
such
as
are
well
seene
in
the
plaine
&
grāmaticall
sense
of
the
words
,
doe
not
gather
the
choicest
fruit
out
of
the
Canonicall
howers
,
but
such
as
penetrate
the
mysteries
and
secret
sense
of
the
Scriptures
:
of
which
number
who
is
he
,
that
will
presume
to
t●arme
himself
?
I
doe
not
aske
of
Grammarians
,
Rethoritians
,
or
Philosophers
onely
,
but
euen
of
those
,
whoe
possesse
high
seats
in
diuinitie
schooles
.
Let
all
Religious
,
Cannons
,
and
others
of
the
Cleargy
speake
their
mynds
freely
,
and
I
verily
beleeue
;
the
greatest
part
of
them
will
sincerely
confesse
their
want
of
knowledge
in
this
pointe
,
and
that
great
light
from
God
,
much
study
,
and
frequent
meditation
is
necessary
for
the
attayning
thereunto
.
In
the
liues
of
the
auncient
Fathers
is
Abbot
Ioseph
comming
to
Antony
the
Abbot
to
heare
some
words
of
edification
,
the
saied
Abbot
Antony
did
aske
of
his
owne
disciples
,
how
certaine
obscure
places
of
the
holy
Scriptures
were
to
bee
vnderstood
:
whereunto
when
euery
one
had
deliuered
his
opinion
,
he
answered
,
that
they
had
not
giuen
him
satisfaction
:
and
addressing
himself
towards
Abbot
Ioseph
,
he
demaunded
his
opinion
concerning
the
meaning
of
those
places
;
who
answered
,
I
know
not
.
Whereupon
Abbot
Antony
gaue
sentence
,
that
Abbot
Ioseph
had
found
the
onely
true
way
to
solue
such
doubts
,
whoe
knew
how
to
acknowledge
his
owne
ignorance
.
The
holy
Apostles
themselues
notwithstanding
that
they
conuersed
with
the
Sonne
of
God
soe
long
tyme
,
did
not
yet
vnderstand
the
Scriptures
vntill
after
our
Sauiours
Resurrection
,
as
S.
Luke
These
are
the
words
which
I
spake
to
you
&c.
Then
he
opened
their
vnderstanding
,
that
they
might
vnderstand
the
Scriptures
.
And
S.
Iohn
expresseth
this
more
clearlye
saying
.
As
yet
they
knew
not
the
Scripture
,
that
he
should
rise
againe
from
the
dead
.
The
Princes
alsoe
of
the
Iewes
and
all
those
that
inhabited
Ierusalem
in
those
daies
did
not
vnderstand
the
voices
of
the
Prophets
,
which
were
read
euery
Sabaoth
;
as
may
be
read
in
the
Actes
of
the
Apostles
.
The
ignorant
Some
holy
men
well
experienced
in
internall
affaires
doe
affirme
,
that
we
haue
certaine
affections
towards
God
that
reside
in
our
soules
,
which
require
onely
a
good
will
to
expresse
them
:
and
that
it
importeth
little
,
whether
this
be
done
by
significant
words
,
or
by
words
that
haue
noe
sense
or
connection
in
in
them
at
all
,
or
by
exteriour
signes
,
or
otherwise
how
soe
euer
;
so
that
we
intend
thereby
to
manifest
the
loue
we
interiourly
conceiue
and
feele
,
&
desire
to
make
knowne
vnho
him
in
the
best
manner
we
are
able
.
One
that
is
tongue
tyed
from
his
birth
,
but
hath
his
feete
or
other
parts
at
libertie
,
may
praise
God
deuoutly
by
signes
of
exultation
,
sighs
,
or
beating
of
his
brest
.
S.
Ierome
writeth
of
himself
,
that
after
he
had
implored
the
diuine
assistance
by
violent
beating
of
his
brest
,
and
continuall
teares
:
it
seemed
vnto
him
very
often
,
that
he
was
amongst
the
quiers
of
Angels
,
by
reason
of
the
wonderfull
sweetnes
,
peace
,
and
spirituall
ioy
of
his
conscience
,
which
almighty
God
sent
him
after
such
pennance
:
and
hereupon
it
is
,
that
he
is
commonly
pictured
with
à
stone
in
his
hand
,
and
his
breast
naked
.
In
the
history
of
S.
Francis
is
declared
,
that
one
of
the
disciples
of
that
holy
Saint
did
for
the
most
part
vse
the
vowell
V.
V.
V.
for
his
praier
;
and
that
with
often
repeating
thereof
,
he
was
many
tymes
rapt
into
great
extasies
:
and
the
like
hath
hapned
alsoe
to
diuers
others
,
who
haue
vsed
bodily
gestures
according
to
the
exigence
of
the
soule
well
affected
.
The
spirituall
sweetnes
which
is
deriued
into
our
soules
by
reciting
the
diuine
office
in
the
latin
tongue
,
doth
spring
principally
from
two
fountaines
.
The
one
is
,
from
our
ready
and
humble
obedience
to
the
ordinance
of
the
holy
Church
,
refusing
all
election
on
our
part
,
and
accepting
that
as
best
and
most
conuenient
for
vs
,
which
she
hath
instituted
for
the
conformitie
of
true
beleeuers
in
their
manner
of
praising
God
.
The
other
is
,
from
the
words
themselues
which
haue
proceeded
from
the
mouth
of
almigtie
God
,
and
haue
been
dictated
by
his
holy
spirit
to
the
Prophets
,
Patriarks
,
Apostles
,
and
other
Saints
:
for
these
words
originally
coming
from
God
,
are
most
delightfull
and
pleasing
vnto
him
,
&
doe
cause
à
greater
sweetnes
to
the
soule
in
exercising
them
,
and
returning
them
towards
God
.
Both
which
comforts
are
indifferent
to
the
learned
&
vnlearned
:
for
it
resteth
not
so
much
in
the
dulnesse
or
subtilitie
of
the
vnderstanding
,
as
in
the
weaknes
or
force
and
goodnes
of
the
will
to
performe
this
worke
,
that
it
may
be
iudged
more
or
lesse
acceptable
in
the
sight
of
God
.
Wherefore
let
the
vnlearned
endeauour
with
all
their
forces
to
Pray
in
spirit
,
that
is
,
with
à
recollected
mind
inflamed
and
lifted
vp
to
God
.
Let
them
I
saie
in
this
sort
present
their
deuotions
before
the
throne
of
God
.
Let
them
intend
to
praise
him
with
all
their
strength
and
might
,
and
to
be
gratefull
vnto
him
for
his
benefits
.
Let
them
busy
themselues
in
this
alone
,
and
their
reward
will
no
doubt
infinitly
exceed
their
labours
.
Thus
much
might
suffice
concerning
this
mutter
:
were
it
not
that
it
will
be
needfull
to
explicate
that
place
of
S.
Paul
If
I
pray
(
saieth
he
)
with
à
tongue
(
vizt
vnknowne
)
My
spirit
(
that
is
,
my
affection
)
praieth
,
but
my
vnderstandinge
(
and
the
vnderstanding
of
those
that
●arken
vnto
me
)
is
without
fruite
.
What
is
it
then
?
(
that
is
,
what
remedy
is
best
in
this
case
?
)
I
will
praie
in
spirit
:
(
that
my
mind
may
receiue
refection
)
I
will
pray
alsoe
in
the
vnderstanding
.
(
that
is
,
plainly
,
that
all
who
are
present
may
perceiue
what
I
pray
)
I
will
singe
in
the
spirit
:
I
will
singe
alsoe
in
the
vnderstandinge
.
But
if
you
blesse
in
the
spirit
:
(
that
is
,
praise
God
in
an
vnknowne
tongue
,
that
your
spirit
and
affection
onely
may
be
nourished
)
he
that
supplieth
the
place
of
the
vulgar
,
(
that
is
,
he
that
is
an
ignorant
vnlearned
man
,
who
is
not
skilfull
in
your
tearmes
)
how
shall
he
saie
,
Amen
,
vpon
thy
blessing
?
(
that
is
,
how
shall
he
be
able
to
approue
and
confirme
what
thou
hast
saied
,
or
wish
the
same
with
thee
?
)
because
he
knoweth
not
what
thou
hast
saied
.
For
thou
in
deede
giuest
thankes
well
,
but
the
other
is
not
edified
.
Thus
farre
the
Apostle
.
Concerning
which
you
are
to
note
,
that
the
Apostle
in
this
place
doth
not
speake
of
the
diuine
office
,
or
publique
praiers
of
the
Church
;
which
euen
from
the
beginning
were
celebrated
in
the
Christian
Assemblyes
in
the
common
or
knowne
languages
,
that
is
to
saie
,
either
in
the
Hebrew
Greeke
or
Latin
,
and
not
in
euery
particular
vulgar
tongue
:
but
he
speaketh
there
of
the
Hymnes
,
Canticles
,
and
praiers
,
which
some
priuate
persons
,
vnto
whome
God
almightie
had
graunted
the
guift
of
tongues
,
were
accustomed
to
pronounce
at
their
meetings
in
their
owne
name
,
as
being
composed
by
themselues
.
For
since
that
the
cheif
end
,
why
the
people
were
called
together
,
was
for
the
common
instruction
,
edification
,
and
comfort
of
euery
one
,
such
spirituall
Caticles
and
Hymnes
which
for
the
most
part
were
repleat
with
hidden
m●steries
,
being
recited
in
à
strange
and
vnknowne
tongue
,
would
proue
altogether
vaine
,
and
without
fruit
to
their
auditors
which
the
words
of
the
Apostle
following
in
the
same
Chapter
doe
sufficiently
declare
.
I
giue
God
thankes
(
saieth
he
)
that
I
speake
with
the
tongues
of
you
all
▪
but
in
the
Church
I
will
speake
(
that
is
,
I
had
rather
speake
)
fiue
words
(
a
few
words
)
with
my
vnderstanding
(
that
others
may
conceiue
and
vnderstand
my
meaning
)
that
I
may
instruct
others
alsoe
,
rather
then
ten
thousand
words
in
à
tongue
(
vizt
to
auditors
,
that
will
not
be
instructed
there
with
.
By
this
it
is
plaine
that
the
prayers
of
the
holy
Church
in
an
vnknowne
language
are
nothing
contrary
to
the
Apostles
mynd
:
and
that
for
two
reasons
,
first
because
such
praier
is
instituted
more
for
the
reuerencing
and
worshiping
God
,
then
for
the
instruction
of
those
that
pray
:
and
secondly
because
such
deuout
sacrifices
spiritually
offered
to
God
,
doe
not
onely
stirre
vp
affections
and
loue
,
but
alsoe
bring
an
inward
spirituall
light
and
experimentall
knowledge
both
of
God
,
and
ourselues
.
Nothing
therefore
can
be
deduced
out
of
this
place
which
may
touch
the
Canonicall
howers
or
praiers
,
which
are
performed
in
the
latin
tongue
,
by
the
publique
mynisters
of
the
Church
,
in
the
name
of
the
whole
people
,
not
onely
with
the
approbation
,
but
alsoe
by
the
ordinance
and
commaund
of
the
saied
Church
.
I
haue
insisted
the
longer
vpon
this
subiect
,
because
it
is
soe
often
inculcated
by
our
pretended
reformers
,
who
vainely
bragge
of
the
great
aduantage
they
haue
(
which
vnlearned
Catholiks
want
)
by
hauing
their
Church
seruice
in
the
vulgar
tongue
:
euery
ignorant
man
,
or
silly
woman
perhaps
supposing
,
that
now
he
or
she
doth
as
well
vnderstand
what
is
there
saied
,
as
S.
Augustine
,
S.
Ierome
,
and
the
rest
of
the
Doctors
of
the
holy
Church
:
CHAPT.
VI.
Contayning
certaine
obiections
of
lesser
moment
together
with
their
solutions
.
The
first
Obiection
.
THis
office
seemeth
ouer
long
and
soe
to
bee
misliked
:
both
for
that
long
praiers
are
apt
to
breed
heauines
and
satietie
,
as
alsoe
for
that
they
seeme
to
oppugne
the
doctrine
of
our
Sauiour
where
he
saieth
When
you
are
praying
speak
not
much
.
Answer
.
One
hower
in
fower
and
twentie
will
suffice
for
this
profitable
taske
.
Wherefore
it
ought
not
to
be
esteemed
ouer
long
,
especially
considering
,
that
for
the
most
part
all
men
(
except
those
that
are
studious
of
perfection
)
are
ouercharged
with
tyme
;
which
they
tacitely
seeme
to
confesse
by
hauing
inuented
such
varietie
of
games
&
sports
,
which
for
that
end
they
tearme
passetymes
,
to
deceaue
the
daie
,
and
make
it
seeme
short
:
or
rather
to
deceaue
themselues
,
and
abbridge
their
tyme
of
merit
;
if
such
passetymes
be
not
vsed
with
discretion
,
and
for
their
true
legitimate
end
,
which
is
the
conseruation
of
health
,
and
to
recreate
their
spirits
,
that
they
may
be
more
prompt
and
facilitated
to
performe
the
will
of
God
with
cheerefulnes
,
alacritie
,
and
sweetnes
,
according
to
euery
mans
vocation
respectiuely
.
Neither
is
the
length
of
this
office
apt
to
breed
heauines
or
satietie
:
for
that
there
is
such
harmonious
varietie
therein
,
that
those
who
vnderstand
the
latin
tongue
may
easily
picke
here
and
there
something
to
delight
them
.
If
they
find
noe
spirituall
comfort
in
the
Psalmes
they
may
passe
to
the
Lessons
,
Respōsories
,
Antiphones
,
Hymnes
,
&
other
parts
of
the
office
.
And
like
as
the
painefull
Bee
,
passing
from
one
flower
to
another
to
gather
her
sweet
burthen
,
stayeth
longer
vpon
some
flowers
,
where
she
findeth
most
of
that
pleasant
iuyce
she
laboureth
in
search
of
,
then
vpon
some
other
flowers
,
which
in
apparence
are
more
beautifull
and
fit
for
her
purpose
;
Soe
let
the
deuout
mind
passe
from
one
part
of
this
office
to
another
,
staying
longest
vpon
such
places
which
moue
his
hart
to
the
loue
of
God
,
and
doe
yeeld
best
increase
of
good
desires
.
Let
him
come
with
a
good
will
&
simple
intention
to
praise
almightie
God
in
the
best
manner
he
can
by
this
forme
of
praier
,
which
is
instituted
by
the
holy
Church
for
the
conformitie
of
true
beleeuers
in
their
manner
of
praising
God
:
and
let
him
,
during
the
tyme
he
imploieth
in
reciting
it
,
endeauour
to
keepe
his
mynd
recollected
and
busied
with
good
thoughts
;
and
no
doubt
God
almightie
,
who
hath
reguard
to
the
harts
of
those
that
pray
,
will
supply
with
his
grace
,
what
his
petitioner
is
not
able
to
draw
out
of
such
deuotions
with
his
vnderstanding
and
will
moue
his
hart
in
soe
benigne
and
sweet
à
manner
,
that
such
an
one
shall
many
tymes
experience
greater
comforts
,
&
rest
better
satisfied
,
then
another
will
euer
be
able
to
compasse
with
his
great
learning
and
subtile
wit
,
without
the
like
infusion
of
grace
.
To
the
place
of
S.
Mathew
where
it
is
saied
,
when
you
are
praying
speake
not
much
,
I
answeare
there
followeth
immediatly
As
the
heathens
,
for
they
thinke
that
in
their
much
speaking
they
may
be
heard
.
By
which
words
it
appeareth
,
that
our
Sauiour
did
not
forbid
long
praier
,
for
he
himself
spent
whole
nights
in
praier
,
and
he
saieth
,
we
must
pray
alwaies
:
and
S.
Paul
exhorteth
vs
to
pray
without
intermission
;
and
the
holy
Church
hath
had
euen
from
the
beginning
her
Canonicall
howers
of
praier
:
but
he
forbiddeth
idle
and
voluntary
babling
;
like
to
that
of
the
heathens
to
their
Gods
,
who
thought
thereby
their
wants
would
be
the
better
vnderstood
by
them
;
or
of
heretiks
,
who
by
long
rethoricall
praiers
thinke
to
perswade
God
almightie
:
whereas
the
Collects
of
the
holie
Church
are
most
breife
,
but
very
effectuall
.
S.
Augustine
The
second
Obiection
.
2.
To
repeat
often
one
and
the
self
same
words
,
as
is
vsed
in
some
parts
of
the
office
is
very
troublesome
and
forbidden
by
the
wise
man
,
when
he
saith
.
Iterate
not
à
word
in
thy
speech
.
Answer
.
It
is
à
common
Prouerb
,
Things
ten
tymes
repeated
are
delightfull
.
Neither
is
all
manner
of
repetition
of
words
disliked
by
Ecclesiasticus
,
but
onely
à
foolish
iterating
of
vaine
words
,
or
words
without
waight
;
such
as
cannot
be
found
in
this
office
,
where
almost
all
the
words
are
taken
out
of
the
holy
Scriptures
,
and
are
full
of
grauitie
and
signification
.
And
as
the
continuance
of
affections
,
loue
and
reuerence
to
God
is
questionlesse
very
laudable
:
soe
must
it
needs
be
gratefull
and
laudable
to
continue
any
praier
,
though
in
the
self
same
words
,
by
which
is
signified
the
continuance
o●
iteration
of
the
foresaied
deuotion
.
More
ouer
the
Kingly
Because
his
mercy
is
for
euer
twentie
seauen
tymes
in
one
Psalme
,
as
an
occasion
to
procure
and
continue
attention
to
the
wonderfull
works
of
God
,
which
are
therein
recounted
:
and
in
another
Psalme
the
word
Voice
is
seauen
tymes
repeated
Finally
S.
Peter
in
the
same
words
.
The
Third
Obiection
.
3.
This
office
being
intended
to
praise
God
for
his
graces
bestowed
vpon
the
B.
Virgin
,
it
seemeth
to
litle
purpose
to
haue
the
greatest
part
of
the
office
to
consist
of
Psalmes
,
which
make
little
or
no
mention
at
all
of
her
.
Answer
.
The
holie
Church
,
in
the
institution
of
this
office
,
had
regard
chiefly
to
the
honor
and
praise
of
God
,
which
is
principally
intended
by
this
and
all
other
offices●
&
secondarily
did
appointe
Psalmes
,
which
speake
in
some
of
the
verses
of
the
B.
Virgin
,
as
I
shall
shew
hereafter
in
my
explication
of
them
.
And
the
same
order
is
likewise
obserued
in
all
the
feasts
,
which
are
celebrated
by
the
holie
Church
:
as
for
example
,
in
the
feast
of
the
Natiuitie
of
our
Lord
,
the
second
Psalme
is
ordained
to
be
saied
for
the
7.
verse
.
The
Lord
saied
to
mee
,
thou
art
my
sonne
,
I
this
daie
haue
begotten
thee
.
And
in
the
Epiphany
the
41.
Psalme
for
the
10.
verse
.
The
kings
of
Tharsis
and
the
Ilands
shall
offer
presents
.
The
kings
of
the
Arabians
and
of
Saba
shall
bring
guifts
.
And
in
the
feasts
of
the
Apostles
the
18.
Psalme
for
the
4.
verse
.
Their
sound
hath
gone
forth
into
all
the
earth
&c.
And
in
the
feasts
of
Martyrs
the
115.
Psalme
for
the
5.
verse
.
Pretious
in
the
sight
of
our
Lord
is
the
death
of
his
Saints
.
And
in
the
feasts
of
holy
Virgins
the
44.
Psalme
for
the
15.
verse
.
Virgins
shall
be
brought
to
the
king
after
her
.
And
soe
forth
in
all
other
feasts
.
But
the
rest
of
the
offices
,
as
the
Inuitatories
,
Antiphones
,
Lessons
,
Responsories
,
Verses
,
Chapters
,
and
Praiers
are
for
the
most
part
proper
to
the
feasts
.
CHAPT.
VII
.
Shew●ng
with
what
Reuerence
the
Canoni●all
howe●s
ought
to
bee
reci●ed
,
and
vsually
w●re
recited
by
many
Saints
.
OVr
glorious
Father
S.
Benedict
speaking
in
his
holy
Rule
of
the
reuerence
which
is
requisite
to
be
vsed
in
Praier
,
hath
these
words
.
If
when
we
desire
to
speake
to
any
great
person
touching
any
busines
we
dare
not
doe
it
but
with
submission
and
reuerence
,
with
farre
greater
reason
when
we
are
to
supplicate
to
God
the
Lord
of
all
things
,
we
are
to
doe
it
with
all
humilitie
and
puritie
of
deuotion
.
and
in
another
place
,
We
beleeue
(
saith
he
)
that
Gods
diuine
presence
is
euery
where
,
and
that
in
euery
place
the
eies
of
our
Lord
behold
the
good
and
the
euill
.
Neuerthelesse
we
especially
and
without
any
doubt
beleeue
this
,
when
we
present
ourselues
to
the
diuine
office
.
Wherefore
let
vs
alwaies
remember
what
the
Prophet
saieth
.
Serue
yee
our
Lord
in
feare
.
&
againe
Sing
yee
w●sely
.
And
In
the
sight
of
the
Angells
I
will
sing
to
thee
.
Let
vs
therefore
seriously
consider
with
ourselues
,
what
our
comportment
ought
to
be
in
the
presence
of
God
and
his
Angells
,
and
let
vs
stand
to
sing
in
such
manner
,
that
our
mynd
and
voice
may
accord
together
.
S.
Bernard
in
the
2.
Tome
of
his
works
,
treating
of
the
same
subiect
hath
these
words
.
Let
those
that
enter
in
to
the
Church
put
their
had
vpon
the
doore
,
and
saie
,
Expect
here
all
euill
thoughts
,
intentions
,
and
affections
of
the
hearts
,
and
desires
of
the
flesh
:
but
Thou
,
my
soule
,
enter
into
the
ioy
of
our
Lord
God
,
that
thou
maiest
see
his
will
,
and
visite
his
temple
.
Concerning
which
aduice
of
S.
Bernard
of
putting
their
hand
vpon
the
Church
doore
,
we
may
note
out
of
Nauar
in
his
Enchiridion
de
Horis
,
that
S.
Bonauenture
writeth
that
S.
Francis
Theodoricus
de
Apoldia
in
the
life
of
S.
Dominike
doth
affirme
,
that
the
face
of
this
holy
Saint
was
very
frequently
bedewed
with
teares
,
whilst
he
was
reciting
the
diuine
office
:
and
that
if
he
chanced
to
be
forth
of
the
Monasterie
,
when
the
signe
was
giuen
for
the
beginning
of
the
office
,
he
would
presently
call
the
Religious
together
,
and
performe
it
in
that
place
.
Petrus
Ribadeneira
in
the
life
of
S.
Horatius
Turcellinus
writheth
alsoe
Francis
Xauerius
the
Apostle
of
Iaponia
,
that
before
euery
Canonicall
hower
he
was
accustomed
to
implore
the
assistance
of
the
holy
Ghost
,
by
saying
the
Hymne
Veni
Creator
Spiritus
,
which
hymne
he
would
pronounce
with
such
feruour
,
that
his
hart
did
seeme
euen
to
leape
in
his
body
.
CHAPT.
VIII
.
Shewing
the
necessitie
of
Atten●ion
in
praier
,
what
Attention
is
best
,
and
what
will
suffice
.
ATtention
is
an
intrinsecall
and
essentiall
qualitie
appertayning
to
praier
:
that
is
to
saie
,
Attention
is
soe
necessarily
requisite
whilst
one
praieth
,
that
Sotus
affirmeth
,
one
is
not
esteemed
to
The
first
diuision
is
into
Interiour
attention
and
Exteriour
.
Interiour
attention
is
that
,
by
which
one
applieth
his
mind
either
to
the
holie
words
,
that
he
maie
recite
them
,
or
harken
to
them
with
due
reuerence
;
or
to
the
pious
signification
of
those
words
,
that
he
maie
recreate
his
spirit
thereby
.
Exteriour
attention
is
that
by
which
one
doth
actually
pronounce
the
words
distinctly
,
and
without
errour
;
keeping
his
eies
and
the
rest
of
the
parts
of
his
body
in
modest
and
decent
composition
,
doeing
nothing
willingly
,
which
maie
diuert
or
hinder
his
saied
interiour
attention
.
The
second
diuision
is
taken
out
of
S.
Thomas
of
Aquine
,
and
consisteth
of
The
second
is
Attention
to
the
sense
of
the
words
,
which
may
be
obserued
by
attending
to
the
sense
or
meaning
of
the
words
either
literall
or
mysticall
,
that
your
affections
maie
be
inflamed
thereby
.
The
Third
is
Attention
either
to
God
,
or
to
the
thing
wee
demaunde
of
him
;
which
maie
alsoe
be
kept
by
attending
to
the
presence
of
God
;
contemplating
his
infinite
goodnes
,
that
is
gratiously
pleased
to
be
euer
present
with
vs
,
beholding
our
actions
,
rewarding
what
is
well
done
,
and
rectifying
what
is
amisse
:
or
by
conuerting
our
thoughts
to
our
sweet
Sauiour
Christ
Iesus
;
calling
to
mind
the
infinite
loue
where
with
he
wrought
that
admirable
worke
of
our
Redemption
,
and
taking
for
our
subiect
to
ruminate
vpon
some
one
or
more
of
the
passadges
of
his
holy
life
,
or
bitter
passion
;
&
afterwards
sometimes
darting
our
affections
and
gratitude
towards
him
,
by
some
short
but
efficacious
or
burning
aspiration
:
or
by
hauing
attention
to
the
benefitts
●e
aske
of
God
(
vizt
)
either
Chastitie
,
Humilitue
,
Patience
,
Faith
,
Hope
,
the
diuine
loue
,
euerlasting
life
,
or
the
like
.
As
for
example
,
whilest
we
recite
the
Psalme
Venite
exultemus
,
to
thinke
vpon
these
words
in
the
mystery
of
our
Creation
,
Let
vs
make
man
to
our
image
and
likenes
,
discoursing
breifly
there
of
in
our
interiour
.
As
thus
,
O
great
dignitie
to
be
like
to
God
.
With
what
care
ought
I
to
conserue
this
thy
image
in
my
soule
?
Graunt
me
my
deare
Lord
,
that
I
neuer
defile
it
▪
or
the
like
.
And
whilest
we
recite
the
rest
of
the
parts
of
the
office
,
to
take
to
cōsideratiō
some
thing
of
the
life
,
passion
,
or
death
of
our
Sauiour
,
beginning
with
the
mysterie
of
his
holy
Incarnation
,
discoursing
thereof
in
our
interiour
.
As
thas
,
O
my
soule
behold
the
force
of
loue
!
That
we
might
become
the
sonnes
of
God
,
God
became
the
sonne
of
à
poore
maide
,
or
the
like
:
sometimes
praising
almightie
God
,
sometimes
giuing
thankes
vnto
him
,
and
sometimes
begging
some
grace
or
benefitt
according
to
our
necessitie
,
at
other
tymes
wishing
that
his
will
may
be
accomplished
in
and
by
vs
and
all
creatures
,
resigning
our selues
to
be
disposed
of
by
him
for
tyme
and
eternitie
,
as
maie
be
for
his
greater
glory
.
In
which
imployment
if
we
spend
the
whole
tyme
that
we
are
reciting
the
office
,
it
will
be
very
profitably
spent
,
notwithstanding
that
we
be
soe
attent
thereunto
,
that
we
scarce
perceiue
that
we
are
reciting
the
words
of
the
office
.
The
first
member
of
this
diuision
will
suffice
,
but
yet
it
is
the
meanest
Attention
.
The
second
is
better
,
but
yet
is
proper
onely
to
schollers
,
or
such
whome
God
almightie
hath
illuminated
by
extraordinarie
fauour
,
whoe
can
picke
out
here
and
there
pious
considerations
to
moue
their
affections
.
The
Third
is
generally
held
the
best
,
&
is
indifferent
both
to
the
learned
and
vnlearned
.
Sharpnesse
of
witt
,
and
subtilitie
of
vnderstanding
,
is
not
soe
much
required
to
performe
this
well
,
as
is
à
good
will
and
pure
intention
:
for
as
S.
Thomas
affirmeth
in
the
place
à
fore
saied
,
euen
Idiotes
,
by
this
attention
are
very
often
eleuated
in
spirit
aboue
themselues
,
and
all
things
created
.
If
those
that
are
learned
will
vse
their
vnderstanding
in
this
affaire
,
noe
further
or
other
wise
,
but
to
excite
their
will
,
by
proposing
sweet
and
mouing
considerations
vnto
her
,
and
helping
her
by
prettie
industries
of
loue
to
continue
her
holie
desires
and
affections
,
then
they
maie
seeme
to
haue
aduantage
of
the
simple
and
vnlearned
in
the
practise
of
this
attention
:
but
if
they
doe
vse
their
vnderstanding
to
search
curiously
into
hidden
Mysteries
with
quiddities
of
art
,
and
busie
themselues
more
in
speculation
,
then
in
procuring
and
conseruing
good
affections
,
then
are
they
farre
short
of
simple
and
ignorant
,
but
well
minded
soules
;
for
such
their
meditation
will
proue
sterill
,
and
altogether
voide
of
that
fruit
which
should
be
sought
by
meditation
,
which
it
pious
,
holie
,
and
ardent
affections
and
desires
to
inflame
our
soules
with
diuine
loue
.
Moreouer
those
that
are
learned
are
for
the
most
part
more
subiect
to
distractions
,
as
hauing
their
heads
filled
with
multiplicitie
of
conceipts
caused
by
sciences
and
much
speculation
:
whereas
the
simple
and
vnlearned
are
free
from
such
thoughts
contenting
themselues
to
admire
high
mysteries
with
an
humble
reuerence
,
captiuating
their
vnderstandings
to
beleeue
with
all
obedience
&
simplicitie
of
heart
,
whatsoeuer
their
Pastors
and
spirituall
guides
shall
declare
vnto
them
concerning
almight●e
God
,
and
how
they
ought
to
serue
,
reuerence
,
worship
,
and
loue
him
;
in
noe
sort
presuming
to
search
into
high
misteries
further
then
he
is
pleased
to
reueale
them
,
either
by
this
ordinarie
meanes
,
(
vizt
)
by
his
substitutes
;
or
by
himself
,
when
they
are
treating
with
him
in
their
interiour
:
and
soe
doe
for
the
most
part
make
lesse
vse
of
their
vnderstanding
in
pra●er
,
and
more
vse
of
their
will
;
and
consequently
,
Caeteris
paribus
,
(
as
they
tearme
it
)
the
praier
of
such
simple
poore
wretches
is
as
gratefull
to
almightie
God
,
and
beneficiall
to
their
owne
soules
,
as
is
the
praier
of
à
great
Doctor
,
and
perhaps
more
.
In
the
Cronicles
of
S.
Francis
his
order
it
is
registred
,
that
one
Brother
Giles
of
the
order
of
S.
Francis
,
an
vnlearned
but
à
holie
man
,
on
à
time
spake
to
S.
Bonauenture
(
the
Generall
of
the
saied
holy
order
,
and
à
great
light
of
Gods
Church
)
in
these
words
:
Great
mercy
hath
God
shewed
to
you
learned
men
,
and
great
meanes
hath
he
giuen
you
wherewith
to
serue
and
praise
his
diuine
Maiestie
;
but
we
ignorant
and
simple
people
,
whoe
haue
no
parts
of
witt
or
learning
,
what
can
we
doe
which
maie
be
pleasing
vnto
him
?
Vnto
whome
the
holy
Saint
answered
:
If
our
Lord
did
no
other
fauour
to
man
,
then
that
he
might
be
inabled
to
loue
him
;
this
alone
were
sufficient
to
oblige
him
to
do
God
greater
seruice
,
then
all
the
rest
putt
together
.
The
good
Brother
Giles
replied
:
And
can
then
an
ignorant
person
loue
our
Lord
Iesus
Christ
,
as
well
as
à
learned
man
?
Yea
(
saied
S.
Bonauenture
)
à
poore
old
woman
maie
perhaps
loue
our
Lord
better
,
then
à
great
Doctor
of
Diuinitie
.
Where
upon
the
good
Brother
transported
with
exceffiue
feruour
of
spirit
,
went
instantly
into
that
part
of
the
garden
which
looked
towards
the
towne
,
and
with
à
strong
voice
cried
out
.
O
thou
poore
,
thou
ignorant
and
simple
old
woman
,
loue
thy
Lord
Iesus
Christ
,
and
perhaps
thou
shalt
grow
greater
in
heauen
then
Brother
Bo●a●enture
.
and
hauing
soe
saied
,
he
fell
into
an
extasie
,
and
remained
in
it
without
stirring
from
that
place
for
three
howers
space
together
.
The
Third
diuision
is
into
à
formall
attention
,
and
à
vertuall
,
which
may
be
gathered
alsoe
out
of
S.
Thomas
in
the
Article
à
fore
cited
.
A
formall
Attention
is
that
by
which
we
keepe
our
minds
actually
busied
about
one
of
the
saied
three
Attentions
,
(
vizt
)
either
to
the
words
,
to
their
signification
,
to
God
or
sonie
other
pious
matter
.
A
vertuall
Attention
is
that
which
is
thought
to
remaine
by
force
and
efficacie
of
the
purpose
or
intention
framed
in
the
beginning
of
our
praier
,
to
attend
by
one
of
the
saied
three
waies
.
This
attention
doth
morally
perseuer
,
and
hath
influence
into
our
praier
,
vntill
by
some
other
act
wee
doe
expressely
,
or
implicitely
recall
or
disanull
it
?
A
formall
attention
is
the
best
:
but
such
is
our
frailtie
and
weaknes
,
that
few
are
found
,
who
can
continue
any
long
tyme
in
it
&
therefore
God
almighty
vnto
whome
our
infirmities
are
well
knowne
,
doth
not
exact
it
as
absolutly
necessary
during
our
praier
,
but
is
graciously
well
pleased
with
our
vertuall
attention
,
as
best
agreeing
with
the
condition
of
mankind
,
since
our
fall
by
the
sinne
of
our
first
parents
.
Which
S.
Thomas
affirmeth
expresly
in
his
answer
to
the
first
objection
of
the
saied
Article
sayeing
,
That
man
doth
praier
in
Spirit
and
truth
whoe
cometh
to
praier
moued
by
the
instinct
of
the
holy
Ghost
,
notwithstanding
his
mynd
doth
afterwards
strave
abcoade
.
S.
Thomas
alsoe
in
the
same
Article
saieth
,
There
are
Three
effects
of
praier
.
The
first
is
to
merite
;
And
to
obtaine
this
effect
,
it
is
not
necessary
,
that
our
attention
actually
continue
during
the
whole
tyme
of
praier
;
but
the
force
and
vertue
of
our
first
intention
,
framed
when
we
begane
our
praier
,
doth
render
our
whole
praier
merito●ions
.
The
●econd
is
to
impotrate
or
obtaine
by
〈◊〉
,
and
to
this
effect
the
first
in
〈◊〉
doth
suffice
,
which
God
almightie
doth
principally
regard
:
but
if
this
first
intention
faile
or
be
wanting
,
our
praier
is
neither
moritorious
,
nor
〈◊〉
;
for
God
doth
not
harken
to
that
praier
,
to
which
he
that
praieth
doth
not
〈◊〉
The
Third
effect
is
à
spirituall
refection
of
the
mind
,
and
to
this
effect
an
actuall
●ention
is
necessarily
required
,
according
●o
that
of
S.
Paul
.
If
I
pray
〈◊〉
●
〈◊〉
,
my
Spirit
remaines
without
〈◊〉
.
CHAPT.
IX
.
Shewing
the
causes
of
distraction
,
the
means
to
preuent
them
,
and
how
to
●●rite
●y
reiecting
them
.
THe
principall
causes
which
as●●
〈◊〉
our
minds
in
praier
,
maie
fitly
be
d●●ided
into
causes
more
immediate
,
and
causes
remote
.
〈◊〉
doth
expresse
three
remote
causes
L●●
.
de
〈◊〉
.
●
.
5.
à
●
.
of
distractions
.
The
first
whereof
is
the
continuall
infestation
of
the
deuill
,
suggesting
〈◊〉
and
bad
thoughts
.
The
second
is
our
pronesse
of
nature
to
euill
acts
.
For
the
sense
and
〈◊〉
of
mans
heart
are
prone
to
c●●ll
from
their
〈◊〉
,
which
pronesse
to
euill
acts
he
and
other
Diuines
doe
tearme
the
habite
of
sinns
,
or
an
●●●●eterate
custome
of
re●oluing
in
our
minds
fading
and
corrupt
thinges
.
For
euen
as
à
corrupt
humor
,
hauing
once
wrong●t
it self
à
pastadge
,
will
not
easily
be
hindred
in
its
course
;
euen
soe
our
wauering
and
inconsiderate
thoughts
doe
slide
on
in
their
course
,
and
draw
our
mynds
to
such
things
,
as
we
haue
accustomed
our selues
vnto
.
The
Third
remote
cause
is
the
instabilitie
and
feeblenes
of
our
mynds
,
which
we
haue
contracted
by
the
first
staine
of
originall
sinne
:
and
as
the
raies
of
the
sunne
are
alwaies
wauering
,
and
cannot
rest
themselues
vpon
the
wallowing
wa●es
of
the
sea
,
soe
the
raies
of
the
diuine
light
cannot
easily
fix
themselues
in
an
vnsetled
and
inconstant
heart
.
Thus
farre
Sotus
.
The
causes
more
immediate
are
very
many
,
but
I
will
here
specify
onely
10.
of
the
principall
.
The
first
is
the
want
of
watchfulnesse
ouer
our
hearts
out
of
praier
,
by
which
meanes
our
minds
are
filled
and
incombred
with
à
rabble
of
vnpro●itable
thoughts
,
which
ordinarily
will
represent
themselues
to
our
veiw
in
praier
.
The
Second
is
the
ill
custody
of
our
eies
&
eares
during
our
praier
;
through
which
,
as
through
two
gates
,
such
things
which
are
seene
or
heard
,
doe
violently
presse
,
and
passe
to
our
fantasie
.
The
Third
is
our
naturall
instabilitie
of
mind
,
which
cannot
long
continue
fixt
vpon
one
subiects
but
is
much
like
in
that
propertie
to
à
wanton
horse
,
that
can
stand
on
noe
ground
,
but
mu●●
still
be
trampling
and
pr●ncing
here
an●
there
.
The
Fourth
is
an
inordinate
desi●
of
enioying
something
,
which
like
to
●
Furie
,
doth
vex
and
disquiet
our
mynd●
soe
long
at
it
is
deferred
,
and
cannot
b●
attained
.
The
Fift
is
a
vehement
solicitude
or
care
taking
,
which
hindreth
internall
peace
.
The
Sixt
is
anxietie
of
scruples
,
fearing
least
something
were
omitted
,
or
not
well
pronounced
;
or
the
like
.
The
Seauenth
is
the
sense
of
the
words
we
read
,
which
sometymes
maie
minister
occasion
of
diuerting
our
mynds
.
The
Eight
is
varietie
of
imploiments
businesses
or
studies
,
where
in
our
minds
haue
been
too
earnestly
busied
.
The
Ninth
is
idlenes
or
sloth
,
and
the
euill
branches
which
proceed
from
them
,
as
●epiditie
,
satietie
;
and
the
like
.
The
Tenth
and
last
is
subtraction
of
the
diuine
light
or
grace
:
which
happeneth
sometymes
,
either
for
that
it
was
not
well
vsed
,
or
that
it
was
remissely
vsed
,
or
to
make
vs
by
feeling
the
want
of
it
,
to
seeke
to
recouer
it
with
more
feruour
and
earnestnes
,
and
to
hold
it
in
better
esteeme
,
when
he
is
pleased
to
bestow
it
.
The
seuerall
roots
or
causes
of
distractions
being
sufficiently
declared
,
it
will
be
needfull
,
that
I
doe
here
sett
downe
some
direction●
how
to
preuent
them
.
Yet
it
will
be
in
vaine
for
me
or
any
other
(
as
I
conceiue
)
to
goe
about
to
prescribe
à
meanes
how
to
preuent
them
in
such
sort
,
that
one
by
help
there
of
maie
be
able
to
free
himself
wholy
from
them
;
for
noe
man
whilst
he
remaineth
cloathed
with
mortall
flesh
,
can
be
soe
cleared
from
them
,
that
they
shall
neuer
occurre
:
and
therefore
my
intent
hereby
is
onely
to
prescribe
some
few
instructions
how
to
preuent
them
,
that
they
maie
not
haue
soe
facile
accesse
into
our
mynds
,
nor
through
our
fault
molest
vs
;
and
that
when
they
happen
to
assaile
vs
,
we
maie
conuert
them
to
our
benefite
and
increase
of
merite
.
The
best
waie
then
to
auoide
distractions
in
praier
,
is
to
come
vnto
it
with
due
preparation
:
and
during
the
time
we
continue
in
it
,
to
propose
vnto
our
vnderstanding
some
pious
cōsiderations
where
with
to
sett
her
profitably
to
worke
:
which
she
can
(
if
she
be
disposed
)
paint
forth
in
such
liuely
and
mouing
colours
,
that
the
will
(
wich
otherwise
is
à
blind
power
)
by
reflecting
on
them
,
will
necessarily
become
enamoured
of
them
,
and
consequently
endeauour
the
best
●he
can
to
determinate
the
vnderstanding
in
such
sort
,
that
she
maie
busie
herself
in
those
,
and
refuse
to
admitt
of
any
other
Images
whatsoeuer
.
If
not
withstanding
such
pious
industries
,
during
the
tyme
they
are
reciting
it
,
their
mynds
happen
at
any
tyme
to
be
alienated
(
as
by
all
probabilitie
they
will
,
let
neuer
soe
good
diligence
be
vsed
)
they
were
not
best
(
in
my
weake
iudgment
)
to
stand
to
argue
with
〈◊〉
impediments
:
for
that
will
be
but
to
expose
themselues
to
eminent
danger
,
the
d●uill
being
too
cunning
a
sophister
for
them
to
grapple
with
,
and
desiring
nothing
more
then
to
be
disputed
with
,
remembring
the
victory
be
obtained
thereby
ouer
our
first
parents
.
Neither
should
they
incumber
themselues
by
seeking
to
fynd
out
by
what
window
of
their
senses
those
troublesome
whisperers
got
entrance
,
or
what
was
the
originall
cause
of
them
:
for
this
will
be
but
lost
tyme
;
but
rather
soe
soone
as
they
reflect
,
that
they
are
drawne
to
extrauagances
,
let
them
auert
their
minds
from
them
as
peaceably
and
quietly
as
they
can
,
and
conuert
themselues
to
what
they
haue
in
hand
.
If
after
such
a
ciuill
repulse
,
the
same
or
any
other
of
what
sort
soe
euer
,
doe
happen
to
returne
with
greater
importunitie
;
let
them
auert
themselues
from
such
vnmannerly
guests
in
à
more
disdainfull
fasshion
:
like
as
some
scornefull
dames
are
accustomed
to
doe
from
à
troublesome
su●or
.
If
this
remedy
preuaile
not
,
the
best
way
as
I
conceiue
is
,
that
such
conuert
their
minds
sweetly
towards
our
B.
Sauiour
(
who
inuiteth
all
men
to
haue
recourse
to
him
in
their
tribulations
)
making
some
short
speech
vnto
him
,
expressing
thereby
how
vnpleasing
such
impert●nences
are
vnto
them
,
and
imploring
his
assistance
in
this
,
or
the
like
manner
.
Sweet
Iesus
be
mercifull
vnto
me
,
This
tyme
I
haue
dedicated
to
thy
seruice
,
Vouchsafe
to
help
me
,
that
I
maie
attend
to
thee
alone
▪
or
thus
.
Behold
deare
Lord
my
frailtie
and
weaknes
,
permitt
me
not
to
be
seperated
from
thy
sweet
conuersation
.
Arise
o
Lord
,
and
let
thine
and
mine
enemies
be
dispersed
.
And
then
returne
to
prosecute
where
they
left
.
But
if
all
these
meanes
faile
;
then
let
them
humble
themselues
in
the
presence
of
God
,
and
acknowledge
that
this
affliction
is
iustly
layed
vpon
them
for
their
sinns
,
and
ill
gouerning
of
their
senses
out
of
praier
;
and
receaue
it
from
the
hand
of
God
as
à
token
of
his
loue
to
trie
their
fidelitie
,
and
make
them
more
warie
:
resigning
themselues
,
willing
to
beare
it
so
long
as
it
shall
be
agreeable
to
his
holy
will
:
assuring
themselues
,
that
he
will
not
permit
it
to
continue
any
longer
,
the●
maie
be
for
their
maile
;
and
that
●e
will
graciously
send
them
light
and
strength
to
make
good
vse
of
it
,
if
they
persevere
in
this
conflict
,
not
relying
on
their
owne
weake
forces
,
but
wholy
confiding
in
his
grace
and
goodnesse
.
And
in
deede
such
like
distractions
(
prouided
they
haue
vsed
such
diligence
in
resisting
their
assaults
)
are
and
ought
to
be
esteemed
altogether
inuoluntary
,
which
although
they
hinder
the
sweetenesse
of
deuotion
,
yet
they
doe
encrease
the
merite
of
Praier
,
occasion
being
ministred
vnto
Christians
thereby
to
manifest
their
loue
towards
God
,
and
zeale
to
his
honour
.
CHAPT.
X.
Shewing
two
sorts
of
preparation
to
dispose
our selues
for
praier
.
THe
holy
Doctors
doe
discribe
two
sorts
of
preparations
of
the
mind
to
dispose
it
meet
for
Praier
:
the
one
,
Remote
;
the
other
,
more
immediate
.
Remote
preparation
is
to
haue
our
minds
cleared
from
the
guilt
of
mortall
sinne
.
Nanar
speaking
of
this
remote
preparation
For
although
such
à
sinner
(
saieth
he
)
doth
fulfill
the
precept
of
the
Church
by
reciting
the
office
▪
yet
his
praier
is
not
meritorious
before
God
;
for
He
that
turneth
a
〈◊〉
,
his
〈◊〉
from
hearing
the
law
,
his
praier
shall
be
execrable
.
S.
Basill
the
great
vpon
these
words
of
the
Prophet
Isaie
:
I
will
turne
away
my
eies
from
you
,
and
when
you
shall
multiply
praier
,
I
will
not
beare
you
,
for
your
hands
are
full
of
bloud
,
saieth
,
That
à
sinner
obstinate
in
malice
,
that
shall
lift
vp
his
hand
to
God
,
is
like
vnto
one
,
that
hauing
his
hands
all
imbr●ed
in
the
bloud
of
another
mans
onely
sonne
,
lately
by
him
slaine
,
shall
come
to
request
something
of
the
father
of
him
,
he
hath
slaine
:
whereby
he
is
rather
like
to
exasperate
him
,
th●n
to
obtaine
what
he
desireth
.
Bessens
likewise
in
his
sermon
vpon
the
fift
Sunday
after
Easter
reciting
out
of
S.
Augustine
,
de
perfectione
lustitiae
contra
Iulianum
,
that
there
is
à
certaine
sorte
of
Serpents
,
who
when
they
approach
neare
to
à
fountaine
to
asswage
their
thirst
,
doe
first
disgorge
themselues
of
their
poisonous
venome
before
they
attempt
to
drinke
of
those
pure
waters
,
saieth
,
If
then
the
basest
sort
of
bruit
creatures
will
doe
this
,
with
what
puritie
ought
good
Christians
to
approach
to
the
fountaine
of
liuing
water
,
which
is
deriued
to
our
soules
by
the
conduites
of
praier
?
The
more
immediate
preparation
is
to
haue
our
mynds
freed
from
cares
and
vaine
thoughts
.
For
as
S.
Basill
the
It
is
impossible
to
make
our selues
capable
of
the
diuine
grace
,
vntill
we
haue
dispossessed
our
minds
of
all
perturbations
.
And
againe
,
I
haue
obserued
(
saieth
he
)
that
Phisitians
doe
not
minister
any
soueraigne
potion
vntill
they
haue
euacuated
all
superfluous
humours
out
of
the
bodies
of
their
patients
.
He
addeth
further
,
That
à
vessell
which
hath
been
imbued
with
vnsauory
liquor
is
vnapt
to
receiue
the
influx
of
sweet
oyntments
,
vntill
it
hath
been
washed
with
much
diligence
.
And
finally
he
concludeth
it
,
as
most
necessary
,
that
those
things
which
haue
filled
our
minds
,
be
first
powred
out
;
that
there
may
be
sufficient
roome
for
such
other
things
,
wherewith
we
purpose
to
replenish
them
.
Cassian
alsoe
in
his
Collections
saieth
;
That
whatsoeuer
we
would
not
haue
to
insinuate
it self
into
our
mind●
during
our
praier
,
that
we
must
endeauour
to
banish
out
of
the
secret
corners
of
our
hearts
before
praier
:
For
(
saieth
he
)
the
▪
things
which
we
haue
thought
of
before
praier
,
doe
vsually
occurre
to
our
memory
in
praier
.
Wherefore
such
shall
we
experience
our selues
during
our
praier
,
as
we
haue
laboured
to
be
before
we
beganne
.
S.
Bernard
lik●wise
seemeth
to
hold
the
That
when
we
enter
into
the
Church
to
pray
,
we
ought
to
leaue
our
tumultuous
thoughts
behind
vs
,
and
to
blott
and
raze
out
of
our
memory
all
exteriour
sollicitude
,
that
we
maie
attend
wholy
to
God
.
For
it
is
impossible
for
one
to
hold
conference
with
almightie
▪
God
,
who
euen
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
shewed
,
which
notwithstanding
is
noe
lesse
needfull
for
the
vnlearned
to
know
.
Wherefore
for
the
benefite
of
simple
but
well
minded
soules
,
I
will
as
plainly
and
breifly
as
I
can
,
sett
downe
à
me●●ode
how
to
prepare
the
mynd
,
and
keepe
it
well
imploied
:
which
they
maie
make
vse
of
,
and
I
hope
with
profitt
,
vntill
God
almightie
shall
please
to
inspire
them
with
à
better
and
more
agreeable
to
the
affections
of
their
soules
.
CHAPT.
XI
.
C●ntaininge
à
forme
of
Preparation
before
praier
,
with
Aspirations
of
diuers
Kindes
.
THe
Ecclesrastes
giueth
this
aduice
.
Speake
not
any
thing
rashly
,
neither
let
●hy
heart
be
swif
to
vtter
à
word
before
God
.
Wherefore
it
will
be
good
,
that
when
they
come
to
pray
,
they
pause
à
while
in
silence
;
and
consider
attentiuely
,
what
à
waightie
matter
they
goe
about
,
(
vizt
)
to
treate
with
God
almightie
concerning
the
busines
of
their
saluation
.
Next
let
them
frame
to
themselues
à
firme
bele●fe
▪
that
God
is
there
present
before
th●●
though●
disguised
,
and
that
perhaps
if
they
proue
faithfull
,
feruent
,
and
perseuerant
,
he
will
(
if
it
be
●o
●●nie●●
for
them
)
manifest
himself
vnto
them
,
as
he
did
to
S.
Marie
Magdal●●e
,
and
since
hath
often
done
to
many
holie
S●ints
.
Yet
they
ought
not
to
frame
vnto
themselues
any
positiue
cōceipt
of
him
,
as
p●re
God
;
supposing
him
to
bee
present
in
this
or
that
forme
or
shape
:
for
he
is
à
most
simple
Spirit
,
and
cannot
be
compreh
●nd●d
vnder
any
corporall
Specie●
or
Image
:
but
à
negatiue
,
(
that
is
)
that
he
is
neither
〈◊〉
,
nor
that
,
nor
any
thing
which
their
●a●tafie
can
represent
vnto
them
.
They
are
alsoe
to
beleeue
that
he
vieweth
all
their
externall
comportment
,
and
all
the
internall
desires
,
and
affections
of
their
hearts
proue
cleanely
,
●●e●
if
their
bodies
●er●
composed
of
transparent
●●ri●●
all
,
●and
i●●●●●●d
with
the
sonne
beames
.
This
done
;
let
them
●●de●●our
●o
g●●
into
thei●●●t
〈◊〉
by
so●e
●●ou●
A●piration
.
For
●●
the
〈◊〉
sai●th
,
O●●
mile
will
d●i●●
out
another
.
Wherefore
those
that
seeke
to
free
〈◊〉
●●lu●s
from
distraction●
,
and
to
●●der
the
pass●●●●
a●●e
into
their
Interiour
,
must
ende●●our
.
by
some
internall
imployment
(
such
as
is
the
exercise
of
Aspirations
)
to
expell
the
images
of
their
externall
affaires
,
and
by
little
and
little
to
winne
their
minds
〈◊〉
their
passions
;
and
draw
neare
to
the
image
of
God
which
he
hath
impressed
or
stamped
in
the
Fund
or
bottome
of
their
soules
;
as
the
Prophet
▪
witnesseth
;
The
light
of
thy
countenance
(
o
Lord
)
is
signed
vpon
vs
,
where
they
may
find
him
soe
often
as
they
will
withdraw
themselues
from
the
m●●●●ltuous
noise
of
exteriour
busines
,
and
conuert
their
hearts
towards
him
sweetly
,
and
with
à
filiall
reuerence
.
But
least
this
tearme
,
Interiour
,
maie
seeme
to
obscure
,
it
will
be
needfull
to
giue
this
short
explication
thereof
.
Mysticall
diuines
doe
●●ach
;
that
whilest
our
minds
are
busied
in
any
exteriour
imployment
▪
although
it
be
good
and
laudable
,
〈◊〉
not
yet
directly
tending
towards
God
almightie
,
●
that
the
saied
imploim●n●
doth
mediate
or
interpose
it self
betweene
vs
and
hi●
,
and
doth
as
it
were
keepe
vs
out
of
ourselues
:
that
is
,
doth
hinder
vs
from
working
,
immediatly
to
the
end
for
which
we
were
created
which
is
to
haue
our
eies
and
hearts
,
fixed
vpon
God
,
and
to
direct
all
our
actions
and
thoughts
to
praise
and
glorifie
him
immediatly
.
Our
first
parents
did
performe
this
immediate
tendance
towards
God
,
and
soe
remained
alwaies
in
their
interiour
,
vntill
they
did
voluntarily
extrouert
and
distract
themselues
to
reflect
vpon
the
forbidden
fruit
:
of
which
fruit
after
they
had
tasted
,
both
they
,
and
all
that
descend
from
them
found
,
and
doe
find
great
repugnance
and
difficultie
to
keepe
themselues
introuerted
,
or
to
remaine
in
their
Interiour
for
any
long
space
;
and
therefore
God
almightie
who
is
most
gracious
and
benigne
,
hauing
regard
to
humaine
infirmitie
,
doth
not
exact
of
vs
the
practise
of
this
introuersion
at
all
times
out
of
praier
,
but
in
à
very
imperfect
manner
.
Yet
when
we
come
to
praier
he
doth
expect
that
we
practise
it
in
some
better
measure
,
that
our
praier
maie
be
performed
with
due
reuerence
,
which
we
cannot
well
doe
vnlesse
we
auert
our
minds
from
all
exteriour
things
,
vnto
which
things
whilst
we
remaine
attent
,
we
are
properly
teamed
to
be
extrouerted
,
or
out
of
ourselues
:
and
that
we
conuert
of
hearts
to
tend
immediatly
towards
God
,
where
in
whilest
we
continue
,
we
are
tearmed
to
be
introuerted
,
or
to
remaine
and
dwell
in
our
interiour
.
This
maie
suffice
for
the
explication
of
that
tearme
.
The
Aspirations
that
I
here
speake
of
maie
be
these
that
follow
,
or
such
like
;
either
in
à
few
words
,
or
in
many
,
as
they
shall
find
most
proper
for
them
.
I
desire
that
they
may
not
be
recited
vocally
,
but
pronounced
as
it
were
mentally
:
yet
herein
alsoe
let
such
proceed
,
as
they
shall
experience
themselues
best
recollected
,
and
moued
to
deuotion
.
Aspirations
in
à
few
words
.
INdeed
our
Lord
is
in
this
place
,
and
O
Lord
thou
commaundest
me
to
loue
;
giue
what
thou
commaundest
,
and
commaund
what
thou
wilt
.
O
that
I
knew
thee
,
and
knew
my self
.
What
is
there
for
me
in
heauen
,
or
what
desire
●
on
earth
,
besides
thy self
?
Heauen
is
not
heauen
to
me
without
thee
.
O
Lord
thou
knowest
all
things
,
thou
knowest
I
loue
thee
.
When
shall
I
come
before
the
face
of
our
〈◊〉
?
I
desire
to
be
dissolued
;
and
to
be
with
Christ
.
Woe
is
me
,
that
my
soio●rning
is
prolonged
.
Praise
our
Lord
o
my
soule
,
let
his
praise
be
alwaies
in
th●
mouth
.
My
beloued
to
me
,
and
I
to
him
:
one
to
one
,
all
to
all
,
à
creature
to
his
Creator
.
My
beloued
is
all
faire
,
all
swee●●
,
all
delightfull
.
He
hath
wounded
my
heart
.
If
I
maie
find
fauour
in
thy
sight
,
shew
me
thy
face
.
Let
thy
voice
sound
in
myne
eares
:
for
thy
voice
i●
sweet
,
and
thy
face
beautifull
.
Thou
art
worthy
(
o
Lord
)
to
receiue
glory
,
and
honor
,
and
vertue
,
and
benediction
.
Aspirations
in
more
words
.
Speaking
to
the
soule
DVst
and
ashes
as
I
am
,
how
dare
I
appeare
in
the
sight
of
my
God
,
before
whome
the
powers
of
heauen
doe
tremble
?
Yet
be
not
dismaied
,
o
my
soule
,
He
hath
saied
,
that
he
came
to
calumners
and
wh●t
would
he
,
but
they
should
come
vnto
him
?
How
sweetly
and
mildly
did
he
absolue
the
woman
,
that
was
taken
in
adultery
,
who
stood
wholy
abashed
and
confounded
in
his
presence
?
Woman
,
where
are
thy
accusers
?
Hath
none
of
them
condemned
thee
?
Neither
doe
I
;
Goe
thy
way
,
and
sinne
noe
more
,
O
wonderfull
me●●y
!
O
sweete
answer
I
how
can
we
feare
to
open
our
greifes
vnto
him
?
He
hath
saied
,
come
all
to
me
that
are
heauy
l●aden
,
and
I
will
refresh
you
.
Be
confident
therefore
(
o
my
soule
)
heauen
and
earth
may
passe
,
but
he
will
not
faile
of
his
promise
.
[
Here
Imagine
,
that
you
behold
our
,
Sauiour
nailed
to
the
crosse
,
and
discourse
with
,
your selfe
in
this
,
or
the
like
manner
.
]
O
My
soule
behold
the
effect
of
loue
.
Loue
drew
him
from
the
bosome
of
his
eternall
Father
,
loue
caused
him
to
conuerse
with
vs
poore
wretches
;
loue
hath
nailed
him
vpon
the
crosse
in
this
cruell
manner
,
loue
hath
done
all
this
.
But
what
loue
?
Verily
noe
other
but
that
immense
loue
,
which
he
bore
towards
thee
euen
from
eternitie
.
Why
tremblest
thou
at
this
?
Take
courage
,
his
mercies
are
about
all
his
workes
.
Come
let
vs
fall
downe
at
his
feete
:
let
vs
weepe
in
his
presence
;
let
vs
open
the
secrets
of
our
hearts
vnto
him
;
he
will
gladly
giue
vs
audience
,
His
feet
are
fast
nailed
,
he
will
not
shrinke
from
vs
.
His
armes
are
spred
abroad
to
receiue
and
embrace
vs
.
His
precious
bloud
doth
flow
from
all
the
parts
of
his
body
to
cleanse
and
refresh
vs
,
His
head
is
bowed
downe
to
giue
vs
the
sweet
kisse
of
peace
and
reconciliation
.
His
heart
is
open
to
giue
vs
free
entrance
to
his
loue
.
These
torments
,
these
wounds
,
and
all
ar●
ours
.
Come
let
vs
offer
him
to
his
eternall
father
:
let
vs
beseech
him
to
shew
his
precious
wounds
to
his
beloued
father
,
and
what
he
hath
suffered
for
vs
,
and
nothing
will
be
denied
.
Aspirations
in
forme
of
à
Dialogue
betweene
Christ
Iesus
and
à
deuou●
Soule
.
Christ
Iesus
O
My
sonne
,
behold
how
I
haue
loued
thee
,
I
haue
knowne
thee
in
my
offence
from
all
eternitie
,
I
haue
created
thee
and
infused
into
thee
à
soule
,
wherein
I
haue
liuely
impressed
my
owne
image
:
and
that
thou
mightst
know
how
noble
à
creature
I
haue
made
thee
;
I
haue
not
refused
to
assume
the
self
same
nature
,
and
to
become
vested
with
flesh
and
blood
,
that
I
might
redeeme
thee
.
[
Here
it
will
not
be
needfull
,
that
I
expresse
all
the
signes
of
loue
,
which
God
hath
manifested
by
the
admirable
worke
of
our
Redemption
;
and
the
good
inspirations
and
callings
,
where
by
he
hath
withdrawne
vs
from
bad
courses
,
and
hath
as
it
were
lead
vs
by
the
hand
vnto
the
way
of
life
,
but
it
is
much
better
,
that
euery
one
call
to
mind
&
excogitate
the
good
motions
and
benefites
he
hath
receiued
,
and
where
with
he
finds
himself
best
moued
;
and
suppose
God
almightie
to
haue
charged
him
with
these
graces
and
testimonies
of
his
loue
,
answering
in
this
or
the
like
manner
.
]
The
Soule
.
IT
is
most
true
(
my
deare
Lord
)
thou
didst
create
me
and
redeeme
mee
:
but
I
haue
defiled
my self
,
and
am
not
worthy
now
to
looke
thee
in
the
face
.
It
was
in
thy
power
to
haue
made
me
à
stone
,
or
à
tree
,
or
what
els
had
been
thy
pleasure
:
but
such
was
thy
immense
goodnes
,
that
thou
hast
made
me
one
of
thy
most
noble
creatures
.
I
know
(
most
sweet
Lord
)
that
thou
hast
made
nothing
in
vaine
.
Tell
me
then
I
beseech
thee
;
tell
me
thy
poore
seruant
for
thy
owne
sake
,
what
is
it
thou
requirest
of
me
?
Thou
hast
giuen
me
grace
and
light
to
decerne
,
that
I
am
not
made
for
my self
:
for
I
haue
oft
experienced
,
that
when
I
ha●e
giuen
way
to
my
owne
desires
and
affections
,
they
haue
lead
me
into
manifold
inconueniences
.
Vouchsafe
therefore
to
tell
me
,
what
thou
wouldst
haue
me
to
doe
.
Behold
I
am
ready
to
performe
whatsoeuer
thou
shalt
please
to
commaund
.
[
Then
saie
vnto
yourself
these
words
of
the
Psalmist
,
I
will
heare
what
our
Lord
will
speake
in
me
,
because
he
will
speake
peace
to
his
people
,
and
listen
in
silence
,
supposing
him
to
answer
thus
your
pious
request
.
]
Christ
Iesus
.
O
My
deare
sonne
,
I
haue
giuen
thee
all
that
thou
art
or
hast
,
yet
I
haue
giuen
thee
one
thing
soe
free
at
thy
owne
disposing
,
that
thou
maiest
giue
it
to
whome
or
to
what
thou
pleasest
.
If
thou
art
,
as
thou
saiest
,
ready
to
doe
whatsoeuer
I
commaund
;
my
will
is
,
that
thou
giue
me
this
one
thing
,
and
I
freely
permitt
thee
to
vse
all
the
rest
of
my
gifts
,
as
best
liketh
thee
.
This
alone
will
content
me
:
and
although
thou
shouldest
giue
me
all
the
rest
,
and
detaine
this
from
me
,
I
shall
esteeme
them
all
as
nothing
▪
Thy
Heart
it
is
I
aske
,
Sonne
giue
me
thy
heart
.
The
Soule
.
O
My
deare
Lord
,
who
doth
better
deserue
it
then
thy self
?
who
can
more
enrich
it
?
I
wish
it
●ere
in
my
power
to
giue
thee
all
mens
hearts
.
What
doe
I
desire
more
,
then
that
my
heart
maie
be
inflamed
with
the
fire
of
thy
diuine
loue
?
Behold
;
I
giue
thee
my self
:
doe
thy
will
in
me
for
tyme
and
eternitie
.
O
Lord
,
such
is
thy
gracious
clemency
and
benignitie
,
that
thou
despisest
noe
man
,
reiectest
noe
▪
man
that
desireth
to
come
to
thee
:
yea
thou
callest
euery
man
,
thou
allurest
euery
man
,
and
vnto
euery
man
thou
shewest
the
way
to
come
to
thee
;
for
it
is
thy
delight
to
be
with
the
sonnes
of
men
.
What
is
this
(
o
Lord
)
but
à
most
euident
proofe
,
that
thou
art
soe
good
,
that
thou
art
not
able
to
denie
thy self
to
them
that
seeke
the
with
all
their
heart
?
What
greater
loue
dan
one
shew
then
●o
giue
his
owne
self
?
●s
thou
ar●
al●●●●
ready
,
and
desirous
to
doe
to
all
,
〈◊〉
seeke
after
the●
with
à
sinceere
●●ynd
?
Let
vs
therefore
(
if
it
shall
soe
stand
with
thy
blessed
will
)
make
à
couenant
betweene
vs
.
Thou
shalt
take
care
of
my
welfare
and
remedy
,
and
I
will
take
care
of
thy
honor
and
seruice
:
and
thou
shalt
doe
with
me
what
thou
wilt
,
and
shall
see
to
be
expedient
for
thy
greater
glory
and
my
saluation
;
and
I
will
be
wholy
thine
,
and
depend
vpon
thee
alone
.
Graunt
me
(
sweet
Iesus
)
that
I
may
desire
nothing
but
thee
:
and
that
I
maie
soe
intirely
and
absolutely
resigne
my self
vnto
thee
without
all
reserhation
,
that
I
maie
neuer
hereafter
take
my self
from
thee
.
O
fire
,
vouchsafe
to
burne
me
;
o
charitie
,
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
Loue
,
that
alwaies
burnest
and
art
neuer
consumed
.
When
shall
I
perfectly
loue
thee
?
When
shall
I
embrace
thee
with
the
armes
of
my
soule
?
When
shall
I
for
the
loue
of
thee
contemne
both
myself
and
all
the
world
?
When
shall
my
soule
with
all
her
powers
be
perfectly
vnited
vnto
thee
?
When
shall
she
be
wholy
drowned
and
immerged
in
the
bottomelesse
abisse
of
thy
diuine
loue
?
O
most
benigne
,
sweet
,
beautifull
,
wise
rich
,
noble
,
precious
,
and
most
worthy
to
be
beloued
and
adored
,
when
shall
I
loue
thee
in
such
sort
,
that
I
shall
be
wholy
conuerted
into
loue
?
O
life
of
my
soule
,
who
to
giue
me
life
,
didst
suffer
death
.
O
good
Iesu
,
o
my
sweet
Lord
and
Sauiour
.
Graunt
me
I
beseech
thee
,
that
I
maie
altogether
shunne
and
detest
all
manner
of
sinne
;
and
that
in
all
sinceritie
of
heart
I
maie
conuert
my self
to
thee
,
in
such
sort
,
that
all
my
thoughts
,
my
desires
,
my
memory
,
and
all
the
powers
of
my
soule
and
body
maie
be
fixed
on
the
alone
.
I
confesse
(
o
Lord
)
that
I
am
not
worthy
to
beare
the
name
of
thy
sonne
:
and
yet
I
cannot
choose
,
but
acknowledge
thee
to
be
my
father
,
for
in
very
deed
thou
art
my
father
and
my
onely
confidence
.
Thou
art
the
fountayne
of
mercy
which
doest
not
repell
vncleane
persons
that
come
vnto
thee
;
but
doest
wash
them
,
and
giue
them
consolation
.
Behold
then
(
o
sweet
comforter
)
how
I
the
most
desolate
and
abiect
creature
of
all
others
come
vnto
thee
,
bringing
nothing
at
all
with
me
,
but
the
burthen
of
my
sinns
.
I
most
humbly
prostrate
my self
at
the
feete
of
thy
diuine
goodnes
,
crauing
mercy
at
thy
hands
.
Pardon
me
(
o
my
assured
confidence
)
and
through
thy
infinite
●l●mency
vouchsafe
to
purify
my
soule
,
and
conduct
it
to
eternall
life
.
Amen
.
This
mai●
be
done
diuers
waies
,
either
mentally
or
vocally
,
according
as
you
shall
e●petience
most
spirituall
aduancement
.
You
maie
take
out
of
these
▪
aspirations
such
as
shall
best
relish
with
your
deuotion
,
some
at
one
tyme
and
some
at
another
:
Yet
I
could
wish
you
would
at
first
take
them
as
they
are
●●r●
placed
,
and
exercise
yourself
in
soe
many
of
them
at
one
tyme
;
as
your
leasure
will
permit
▪
and
the
next
dai●
begin
where
you
left
;
and
soe
forth
continue
,
vntill
you
haue
at
seuerall
tymes
gone
through
them
all
.
I
could
with
alsoe
that
you
would
performe
them
in
like
manner
sower
or
fiue
tymes
,
if
you
fynd
them
needfull
:
and
by
that
tyme
I
confide
in
God
almighties
,
goodnes
that
you
will
be
enabled
(
if
you
make
vse
of
these
in
due
manner
)
to
frame
such
of
yourself
,
and
to
expresse
;
our
affections
and
desires
with
facilitie
and
sweetnes
.
And
such
expression
made
b●
yourself
,
mo●●d
out
of
some
pious
consideration
of
the
goodnes
of
God
,
shewed
vnto
vs
in
the
worke
of
our
Redemption
,
or
some
other
of
his
benefites
,
will
be
farre
more
gratefull
vnto
him
,
then
if
you
expressed
your
mind
vnto
him
by
reading
vocally
,
or
pronouncing
mentally
these
I
haue
●here
sett
downe
,
or
any
other
how
learnedly
or
excellently
penned
soeuer
.
For
God
almightie
regardeth
not
,
whether
that
we
saie
be
elequently
deliuered
,
and
the
words
placed
in
moode
and
figure
;
but
●e
attends
our
hearts
,
and
what
we
desire
to
saie
,
and
doe
expresse
in
our
poore
manner
.
Not
much
vnlike
to
à
tender
mother
,
who
is
well
pleased
with
the
expression
of
loue
in
her
litle
Infant
that
can
scarce
vtter
à
word
or
Speake
intelligibly
;
yet
comes
and
clips
her
as
farre
as
it
's
short
armes
can
extend
,
and
in
it's
imperfect
language
laies
open
it's
affections
,
ioyes
desires
,
wants
,
and
troubles
:
running
to
her
as
it
's
best
louing
and
beloued
friend
,
refuge
,
and
hope
of
redresse
in
all
occurring
exigents
.
Some
amorous
soules
will
be
moued
with
pronouncing
onely
the
holy
name
of
Iesus
,
or
the
word
,
Loue
,
or
such
like
▪
Others
haue
need
of
many
pious
considerations
to
excite
their
hearts
to
deuotion
.
Moreouer
one
and
the
self
same
consideration
will
not
produce
the
like
effect
at
all
tymes
,
through
our
indisposition
of
body
or
mynd
:
yet
the
most
simple
,
plaine
,
and
humble
way
,
and
least
affected
with
curious
set
speeches
or
tearmes
is
the
best
;
for
you
are
not
so
much
to
regard
what
to
saie
,
as
how
to
loue
Wherefore
you
may
proceed
herein
as
louers
doe
,
who
neuer
thinke
of
obseruing
order
or
methode
in
their
discourses
:
but
speake
according
as
their
affections
guide
them
;
litle
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
occurre
.
After
you
haue
by
such
like
industries
as
these
gotten
into
your
interiour
,
and
disposed
yourself
to
treat
immediatly
with
God
,
you
may
confidently
begin
your
Office
:
for
this
manner
of
preparation
will
aboundantly
suffice
on
your
part
,
that
distractions
maie
not
haue
so●
free
accesse
into
your
mynd
,
not
be
imputed
to
you
when
they
occurre
:
whereas
otherwise
,
if
you
presumptuously
attempt
to
begin
it
abruptly
,
you
will
expose
yourself
to
be
tossed
here
and
there
with
the
wind
of
euery
vaine
im●gination
.
CHAPT.
XII
.
Shewing
what
manner
of
reciting
the
Diuine
office
,
and
co●sequently
the
office
of
the
B.
Virgin
is
conuenient
,
or
necessarie
to
be
obserued
.
IT
appeareth
by
the
common
practise
in
a●
ages
,
that
the
diuine
office
,
and
this
like
wise
of
the
B.
Virgin
,
s●nce
it
was
instituted
,
hath
been
performed
in
publique
by
mutuall
reciting
:
wherefore
the
same
order
(
noe
doubt
)
ma●
securely
and
profitably
be
obserued
in
priuate
,
it
being
à
resemblance
of
〈◊〉
quire
.
Moreouer
the
custome
of
two
or
more
to
recite
the
office
together
seemeth
to
haue
been
founded
vpon
good
reasons
:
first
for
that
it
is
à
great
ease
and
consolation
next
for
that
it
●ncreaseth
alacritie
and
feruour
,
one
exciting
the
other
with
à
pious
emulation
;
&
finally
for
that
charitie
by
this
meanes
is
well
practised
,
and
much
conserued
.
It
is
alsoe
consonant
to
the
holy
Scriptures
,
for
the
Apostle
commaund●
to
that
each
one
doe
beare
an
others
burthen
,
affirming
,
that
by
soe
doing
they
fulfill
the
law
of
Christ
,
And
our
Sauiour
himself
saied
If
two
of
you
shall
consent
vpon
●arth
concerning
euery
thing
what
soeuer
they
shall
aske
,
it
shall
be
done
to
them
of
my
Father
which
is
in
heauen
.
For
where
there
be
two
or
three
gathered
together
in
my
name
,
there
am
I
in
the
middest
of
them
.
The
Prophet
Isaie
witnesseth
alsoe
,
that
●e
saw
this
forme
of
praising
God
obserued
in
heauen
,
Seraphins
(
saieth
stood
vpon
the
same
,
six
wings
to
one
and
six
wings
to
the
other
,
and
à
little
after
,
And
they
cried
one
to
an
other
and
saied
,
Holie
,
holie
,
holie
,
&c.
Supposing
therefore
that
it
is
not
onely
lawfull
but
exceeding
commendable
for
two
or
more
to
recite
this
office
together
,
I
will
here
set
downe
what
Order
is
to
be
obserued
,
when
any
number
aboue
two
doe
concurre
thereunto
.
If
Three
or
more
desire
to
performe
the
Office
together
,
they
are
to
diuide
themselues
into
two
parts
:
that
is
to
saie
,
if
there
be
three
of
them
,
two
are
to
recite
one
verse
,
and
the
third
the
verse
following
;
if
there
be
Fower
of
them
,
two
are
to
recite
one
verse
,
and
the
other
two
the
verse
following
:
and
soe
forth
,
be
they
neuer
soe
many
.
Yet
this
alternation
is
properly
vsed
in
reading
the
Psalmes
and
Hymnes
:
for
in
the
other
parts
of
the
office
it
sufficeth
that
one
or
two
doe
recite
them
,
and
the
rest
attend
with
diligence
.
The
preparatiue
Praiers
are
to
be
saied
by
all
in
à
low
voice
onely
audible
by
themselues
:
but
the
Psalme
Venite
exultemus
,
the
Chapters
,
and
Praiers
are
to
be
saied
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
giuing
attention
.
When
many
recite
the
office
together
,
it
is
not
needfull
to
haue
attention
to
all
of
them
,
but
it
sufficeth
to
heare
any
of
them
.
I
haue
obserued
some
in
reciting
the
office
with
others
to
mumble
softly
to
themselues
the
others
part
:
which
custome
is
much
to
be
disliked
;
both
for
that
it
occasioneth
scruples
,
as
alsoe
for
that
such
whispering
doth
often
disturbe
others
,
hinder
their
owne
attention
,
and
tacitly
infringe
the
common
practise
of
alternation
.
Wherefore
such
are
to
know
,
that
it
is
farre
better
for
them
to
attend
diligently
to
what
the
other
part
doth
recite
,
and
spare
such
their
super
fluous
and
preiudiciall
labour
.
But
perhaps
they
will
saie
,
that
they
cannot
sometymes
heare
distinctly
what
the
other
doth
recite
:
to
which
maie
be
answered
,
that
they
are
not
bound
to
heare
euery
word
distinctly
pronounced
;
but
it
sufficeth
,
that
they
perceiue
the
others
are
not
negligent
in
performing
their
part
,
and
they
themselues
haue
lisse●ed
attentiuely
.
For
as
much
as
concerneth
the
manner
of
reciting
in
priuate
the
diuine
office
,
and
consequently
the
office
of
the
B.
Virgin
by
one
alone
:
the
practise
in
all
ages
doth
likewise
shew
it
to
be
both
sufficient
and
conuenient
.
Yet
because
some
clauses
or
passages
in
the
saied
offices
seeme
to
suppose
more
then
one
person
concurring
,
as
for
example
,
the
Benedictions
which
are
giuen
in
the
plurall
number
,
and
Venite
exultemus
,
Come
let
vs
reioyce
,
the
word
Oremus
,
Let
vs
pray
,
which
is
vsually
recited
before
euery
Praier
,
Benedicamus
Domino
,
and
diuers
others
where
in
the
plurall
numbers
expressed
:
In
answer
there
vnto
,
I
will
here
set
downe
what
Peeter
Damian
in
his
booke
entituled
Dominus
vobiscum
answereth
in
generall
to
such
like
obiections
.
vz.
That
the
rule
of
Ecclesiasticall
tradition
is
to
be
vniformely
obserued
,
whether
the
office
be
recited
by
one
alone
or
more
.
For
(
saieth
he
)
if
the
Doctors
of
the
Church
had
iudged
it
meet
,
they
would
haue
prescribed
one
forme
of
the
diuine
office
for
one
alone
,
and
an
other
for
two
or
more
:
which
since
they
haue
not
,
but
haue
taught
vs
to
keepe
one
order
with
inuiolable
obseruance
,
we
are
to
obey
their
holie
institution
;
which
is
founded
vpon
good
reason
,
deduced
out
of
the
authoritie
of
the
holie
Scriptures
.
For
they
foresaw
that
whatsoeuer
is
offered
with
due
reuerence
in
the
diuine
office
by
euery
particular
member
of
the
holie
Church
,
the
same
is
exhibited
vniuersally
by
the
faith
and
deuotion
of
the
whole
Church
,
for
the
Spirit
of
the
Church
is
one
,
where
with
one
body
is
viuificated
or
quickned
,
which
is
gouerned
by
Christ
the
head
thereof
.
Moreouer
the
whole
Church
doth
consist
of
à
coniuncture
of
diuers
members
,
yet
it
is
without
doubt
but
one
body
,
founded
vpon
the
soliditie
of
one
faith
,
and
anoynted
with
one
vertue
of
the
viuificating
Spirit
:
whence
it
is
that
the
Apostle
saieth
,
One
body
and
one
Spirit
,
as
you
are
called
in
one
hope
of
your
vocation
.
Wherefore
he
concludeth
,
●t
is
meet
that
whatsoeuer
is
particularly
done
in
the
sacred
offices
by
any
one
whomesoeuer
,
that
the
holie
Church
herself
should
be
esteemed
to
doe
it
with
one
consent
,
by
vnitie
of
faith
and
loue
of
Charitie
.
THE
EXPLICATION
OF
OVR
LORDS
PRAIER
.
IT
maie
seeme
great
Presumption
in
me
to
attempt
to
explaine
this
holie
Praier
,
it
being
in
it self
most
perfect
,
as
hauing
been
composed
by
the
Wisdome
of
God
,
the
second
person
of
the
Trinitie
,
our
deare
Redeemer
Christ
Iesus
;
and
besides
it
hauing
been
already
explicated
at
large
by
very
many
of
the
holie
Fathers
,
who
haue
compiled
whole
treatisses
therevpon
.
Notwithstanding
in
regard
I
haue
vndertaken
to
saie
something
concerning
▪
every
part
of
the
office
of
the
B.
Virgin
,
as
God
almightie
shall
please
to
inspire
me
with
:
for
that
the
saied
office
is
vsually
begun
with
this
holie
Praier
;
as
alsoe
for
that
few
or
in
à
manner
none
of
the
saied
expositions
of
the
auncient
Fathers
are
extant
in
our
vulgar
tongue
;
confiding
in
the
assistance
of
our
B.
Sauiour
,
whose
honor
I
principally
intend
,
I
will
endeauour
after
my
vnskilfull
manner
to
open
this
rich
casket
,
and
expose
the
pretious
gemmes
therein
contained
to
the
veiw
of
well
minded
soules
.
Our
Father
.
ALmightie
God
(
who
in
the
law
of
Moyses
would
be
stiled
Lord
,
and
appeared
alwaies
to
the
children
of
Israel
with
such
exceeding
terror
,
that
they
desired
,
that
Moyses
might
speake
vnto
them
,
and
not
he
)
being
in
the
law
of
grace
sweetly
inclined
to
mercy
by
the
perfect
conformitie
of
his
onely
and
well
beloued
sonne
,
our
deare
Redeemer
Christ
Iesus
to
his
holie
will
in
all
things
,
was
graciously
pleased
to
take
vpon
him
à
more
familiar
name
;
that
deposing
all
seruile
feare
,
we
might
be
incouradged
to
treat
with
him
with
filiall
reuerence
,
loue
,
and
confidence
.
S.
Ianes
●aieth
,
That
we
m●st
aske
in
saith
nothing
doubting
,
if
we
will
receaue
any
thing
of
our
Lord
.
And
what
is
there
soe
efficacious
to
increase
confidence
,
inflame
the
affect
on
,
and
reioyce
an
humble
soule
,
as
to
be
assured
,
that
the
true
liuing
and
almightie
God
is
soe
benigne
,
that
he
is
not
onely
willing
,
but
al●oe
desirous
to
be
called
Father
by
the
faithfull
?
Our
Sauiour
therefore
by
this
sweet
and
louing
name
of
Father
,
inuiteth
vs
to
come
to
God
wit●
à
filiall
loue
,
and
firme
confidence
in
his
benignitie
:
assuring
vs
that
he
will
embrace
vs
with
à
tender
affection
,
and
that
he
●ill
be
solicitous
,
that
nothing
be
wanting
vnto
vs
.
What
man
is
there
of
you
(
saieth
he
)
whome
if
his
child
shall
aske
bread
,
will
he
reach
him
à
stone
?
or
if
he
shall
aske
him
à
fish
,
will
he
reach
him
à
serpent
?
if
you
then
being
naught
,
know
how
to
giue
good
g●ifts
to
your
children
,
how
m●ch
mo●e
will
your
Father
who
is
in
heauen
giue
good
things
to
them
that
aske
him
?
And
in
another
place
.
Be
not
carefull
for
your
life
,
what
you
shall
eate
,
neither
for
your
body
,
what
rayment
you
shall
put
o●
,
&c.
For
your
Father
knoweth
that
you
neede
all
these
things
.
Seeke
therefore
first
the
kingdome
of
God
,
and
the
iustice
of
him
,
and
all
th●se
things
shall
he
giuen
you
.
Although
by
the
word
Father
in
this
Praier
may
be
vnderstood
the
first
Person
of
the
blessed
Trinitie
,
whoe
is
properly
in
the
saied
Trinitie
God
the
Father
,
yet
according
to
S.
Augustine
by
the
word
Father
,
the
whole
Trinitie
is
here
designed
,
to
whose
Image
we
are
created
,
by
whose
prouidence
we
are
gouerned
,
by
whose
grace
we
are
adopted
,
and
by
w●ose
infinite
mercy
we
are
redeemed
.
By
that
our
Sauiour
would
haue
vs
to
saie
our
Father
,
rather
then
m●
Father
,
he
signifieth
that
all
the
faithfull
are
fellow
brethren
,
all
sonnes
of
one
and
the
same
Father
,
and
therefore
bound
to
reuerence
loue
and
praie
for
one
an
other
:
Yea
that
we
are
his
brethren
,
as
being
by
him
adopted
the
sonnes
of
God
,
and
coheires
with
him
of
the
euerlasting
kingdome
,
and
made
by
grace
what
he
is
by
nature
.
Moreouer
thereby
is
signified
,
that
God
is
the
vniuersall
good
,
with
whome
there
is
no
acception
of
persons
,
who
loueth
and
seeketh
the
common
good
.
Which
are
in
Heauen
.
THat
is
,
in
the
Imperiall
Heauen
;
where
he
is
pleased
to
glorifie
those
,
whome
he
hath
ordained
to
eternall
happinesse
.
It
may
alsoe
metaphorially
be
vnderstood
of
the
celestiall
Ci●tizens
themselues
,
in
whome
he
is
after
à
most
excellent
and
singular
manner
by
his
beatificall
presence
:
or
of
vertuous
and
deuout
soules
here
on
earth
,
whose
conuersation
is
in
heauen
;
for
of
those
the
Apostle
saieth
,
You
are
the
Temple
of
the
liuing
God
.
God
is
in
all
things
by
his
essence
,
presence
,
and
power
,
penetrating
,
inuironing
,
and
conseruing
all
things
:
and
is
more
neare
and
intime
to
euery
thing
,
then
any
part
is
to
it
's
whole
,
or
any
thing
is
to
it self
;
for
he
alone
slideth
as
it
were
into
the
essences
of
things
:
neither
is
any
thing
present
to
an
other
,
but
onely
by
vertue
of
the
diuine
presence
.
The
Prophet
witnesseth
,
W●●
,
doe
not
I
fill
heauen
and
earth
?
W●●ther
shall
I
goe
(
saieth
holie
Dauid
)
f●om
thy
Spirit
,
or
whither
shall
I
fl●●
f●om
thy
face
?
If
I
shall
ascend
in
to
heauen
thou
art
there
:
If
I
descend
into
hell
thou
art
present
,
(
vizt
)
exer●●sing
the
act
of
Iustice
.
S.
Augustine
affirmeth
,
that
God
is
in
Yet
he
is
truely
saied
to
dwell
in
Heauen
particularly
,
according
to
what
he
hath
insinuated
by
his
Prophet
Isaie
,
Heauen
is
my
seat
and
the
earth
my
footestoole
,
and
wee
reade
in
the
Psalmes
Our
Lord
his
seat
is
in
Heauen
,
hauing
designed
that
place
as
his
court
;
and
there
placed
his
royall
t●rone
,
where
hee
doth
particularly
manifest
himselfe
to
his
beloued
.
Since
then
by
these
words
.
Our
Father
which
art
in
heauen
we
acknowledge
God
almighty
now
in
the
law
of
grace
to
haue
aduanced
vs
to
soe
eminent
à
degree
of
honor
,
as
to
adopt
vs
his
Sonnes
,
and
co●eires
with
his
owne
naturall
Sonne
Christ
Iesus
:
let
vs
esteeme
ourselues
to
remaine
in
this
world
as
in
à
place
of
banishement
,
farr
distant
from
that
happy
region
,
whereunto
we
confesse
ourselues
to
laie
claime
:
let
vs
hast●n
thither
,
and
haue
all
our
affections
bent
thither
wards
;
auoiding
all
things
that
maie
be
any
hinderance
vnto
vs
in
the
pursuite
thereof
:
let
vs
(
I
saie
)
behaue
ourselues
in
all
things
as
besitteth
the
Sonnes
of
soe
potent
and
glorious
à
Father
;
in
nothing
regarding
our
owne
priuate
commoditie
,
but
rather
imploying
our
whole
forces
to
set
forth
his
glory
and
magnificence
,
saying
to
that
end
the
first
Petition
.
Sanctified
be
thy
Name
.
THese
words
maie
be
taken
in
diuers
senses
:
as
First
for
the
holy
name
of
God
it self
,
which
the
Iewes
did
hold
in
such
exceeding
reuerence
,
that
they
dared
not
to
pronounce
the
word
Iehoua
,
which
signified
the
essence
of
God
:
and
it
is
à
constant
tradition
that
is
was
onely
once
à
yeare
spoken
,
and
that
by
the
high
Priest
,
when
he
entered
into
Sancta
Sanctorum
.
God
is
knowne
in
Iewrie
,
(
saieth
the
Prophet
)
in
Israel
his
name
is
great
.
From
the
rising
of
,
the
sunne
vnto
the
going
downe
the
name
of
our
Lord
is
la●dable
&
Praise
yee
his
name
,
because
our
Lord
is
sweet
.
S.
Thomas
of
Aquine
Secondly
they
maie
be
vnderstood
soe
;
that
we
desire
hereby
,
that
all
nations
of
the
earth
maie
come
to
the
light
of
Faith
:
and
that
they
maie
know
,
that
God
alone
is
worthy
of
all
praise
and
glory
;
and
consequently
,
that
they
maie
tremble
at
his
Maiestie
,
admire
his
works
,
be
enamoured
with
his
beautie
,
and
euen
languish
to
behold
his
vnspeakable
goodnes
,
Let
all
the
earth
adore
thee
,
and
sing
to
thee
:
let
it
sing
à
Psalme
to
thy
name
.
and
in
an
other
Shew
forth
his
glorie
amongst
the
Gen●iles
,
his
maruelous
workes
in
all
people
.
Alas
,
wretched
,
vngratfull
,
and
indeuoute
as
we
are
;
how
often
doe
we
pronounce
this
petition
without
due
attention
,
and
consequently
without
due
reuerence
and
spirituall
feruour
?
Let
v●
therefore
doe
ourselues
,
what
we
desire
should
be
done
by
all
men
:
that
is
to
saie
,
let
vs
endeauour
by
frequenting
learned
exhortations
,
reading
pious
bookes
,
and
exercising
ourselues
in
holy
contemplations
,
to
come
to
know
how
excellent
,
how
infinitely
good
,
sweet
,
and
mercifull
à
God
we
haue
;
that
by
suc●
knowledge
we
maie
be
excited
to
serue
and
honor
,
loue
and
praise
him
euery
where
,
and
at
all
tymes
.
Lastly
they
maie
be
vnderstood
,
that
we
desire
by
those
words
that
our
heauenly
Father
will
be
pleased
either
to
make
vs
capable
to
comprehend
his
sanctification
,
or
at
least
to
appeare
holy
in
our
religious
conuersation
:
which
will
be
fulfilled
in
vs
,
when
mens
all
see
the
workes
which
he
hath
perfected
in
vs
,
and
glorify
his
name
therefore
Vertu●●
men
doe
sanctify
God
,
whil●●
by
liuing
holily
they
demonstrate
God
,
who●●
they
soe
serue
,
to
be
holy
.
And
contrary
wise
,
Vitious
men
by
their
iniust
and
irreligious
conuersation
are
truely
saied
to
commaculate
and
defile
the
name
of
our
Lord
;
because
they
liue
in
such
à
manner
,
as
though
God
did
approue
of
iniustice
,
and
were
not
holy
:
and
doe
(
as
much
as
in
t●e
lieth
)
embolden
others
by
their
wicked
and
dissolute
example
to
dishonor
him
.
Hence
it
is
that
almighty
God
vpbraiding
the
perfidious
children
of
Israel
saieth
,
You
haue
polluted
my
holy
name
▪
and
againe
I
will
sanctify
my
great
name
which
you
haue
polluted
amidst
the
Gentiles
.
Let
thy
Kingdome
come
.
THe
Kingdome
here
mentioned
is
by
some
expounded
of
the
militant
Church
:
as
thus
,
Let
thy
Kingdome
come
,
that
is
,
let
the
militant
Church
in
which
thou
reignest
by
faith
and
grace
,
be
multiplied
and
spred
through
the
whole
world
;
and
let
her
enimies
especially
the
deuills
be
cast
forth
of
her
,
that
thou
alone
maiest
peaceably
reigne
in
●er
.
By
others
it
is
expounded
of
the
Kingdome
of
God
,
which
the
holy
Euangelist
saieth
is
within
vs
:
and
being
Let
thy
Kingdome
come
,
that
is
strēgthen
vs
by
thy
grace
,
that
we
ma●●
be
enabled
through
t●e
assistance
th●reof
to
free
our
hearts
from
the
seruitude
of
sinne
,
and
to
dispose
ourselues
by
the
practise
of
vertues
,
that
thou
maiest
peaceably
enter
and
assume
the
gouerment
of
our
hearts
.
Of
this
Kingdome
the
Prophet
maketh
mention
where
he
Our
Lord
ruleth
me
,
and
nothing
shall
bee
wanting
to
me
.
He
hath
cond●●ted
me
vpon
the
pathes
of
iustice
&c.
Finally
it
is
expounded
of
the
Triumphant
Church
:
as
▪
that
we
praie
hereby
,
that
the
walls
of
the
Celestiall
Ierusalem
maie
be
reedified
,
and
the
ruine
of
the
Angells
repaired
;
that
the
number
of
the
blessed
maie
become
compleate
,
and
the
Kingdome
of
the
triumphant
Church
fully
established
:
and
being
taken
in
this
▪
sense
,
the
iustmen
,
and
such
alsoe
who
are
imperfect
,
but
yet
doe
imploy
their
b●●●
endeauours
to
mo●tify
their
inordinate
affections
▪
and
to
reforme
the
image
of
God
in
their
soules
▪
maie
recite
this
Petition
with
much
feruour
,
and
expect
this
Kingdome
of
God
with
longing
desire
:
w●ich
our
Sauiour
●ath
promised
shall
come
or
beginne
vpon
that
terrible
and
ioyfull
da●e
,
when
the
Angells
shall
place
such
well
minded
soules
on
his
right
hand
,
and
he
pronounce
that
Come
yee
blessed
of
my
Father
possesse
you
à
●ingdome
,
which
hath
been
prepared
for
you
euer
.
from
the
beginning
of
the
world
.
S.
Gregory
the
great
in
his
Homily
S.
L●ke
,
Be
yee
like
to
men
expecting
their
Lord
when
he
shall
returne
from
the
marriadg●
that
when
he
doth
come
and
knocke
,
fort●
with
they
maie
open
vnto
him
,
hath
this
inter
pr●tatiō
.
Our
●ord
com●th
(
saieth
he
)
when
he
hastneth
à
to
iudgment
;
but
he
knocketh
,
when
by
the
pangs
of
sickn●s
he
sheweth
,
that
death
is
neare
at
hand
:
vnto
whome
we
open
readily
,
if
we
receaue
him
with
loue
.
For
he
will
not
open
to
the
iudg●
that
knocketh
,
who
trembleth
to
depart
out
of
his
body
,
fearing
to
behold
him
as
iudge
,
whome
his
conscience
accuseth
him
to
haue
greatly
offended
.
But
he
that
is
assured
of
his
life
well
spent
doth
quickly
open
,
because
he
doth
ioyfully
expect
his
iudge
:
and
when
the
tyme
of
death
approacheth
,
doth
reioyce
with
confidence
,
that
ere
long
his
labours
shall
be
rewarded
with
à
crowne
of
glory
.
Let
vs
therefore
endeauour
to
liue
with
such
innocency
and
puritie
,
that
we
maie
recite
this
petition
with
sincere
affection
,
Expecting
the
blessed
hope
,
and
aduen●
of
the
glory
of
the
great
God
,
and
our
Sauio●●
Iesus
Christ
,
begging
with
sighes
and
teares
,
that
almighty
God
will
be
pleased
euen
at
this
present
to
reigne
in
our
hearts
▪
and
graunt
vs
light
to
see
and
know
his
will
in
all
things
,
and
grace
to
performe
it
in
the
most
perfect
manner
,
saying
to
that
end
the
ensuing
Petition
.
Let
thy
will
be
done
〈◊〉
earth
it
is
in
heauen
.
THat
is
▪
graunt
vs
that
liue
vpon
earth
,
grace
to
obey
thee
as
prōptly
,
reuerently
,
and
purely
,
as
the
blessed
doe
that
liue
in
heauen
,
according
as
our
frailtie
will
permit
.
There
cannot
be
à
more
excellent
praier
,
then
to
besee●h
almighty
God
that
〈◊〉
things
maie
be
parallel'd
with
the
celestiall
.
And
what
other
thing
doe
we
desire
,
when
we
sai●
Let
thy
will
be
done
vpon
earth
,
as
●●
is
in
heauen
,
but
that
men
maie
be
made
like
to
Angells
,
and
that
is
the
will
of
God
is
accompli●●ed
by
them
in
heaue●
,
soe
all
we
that
liue
vpon
earth
,
maie
not
doe
our
owne
wills
,
but
his
diuine
pleasure
?
〈◊〉
man
is
able
to
sai●
this
Petition
with
à
sincere
heart
and
true
affection
,
but
he
who
doth
vndoubtedly
beleeue
,
that
God
almighty
doth
dispence
all
things
both
prosperous
and
aduerse
for
our
best
●●aile
:
and
that
he
is
more
pro
〈◊〉
and
solicitous
for
our
welfare
and
〈◊〉
dir●●
;
then
we
are
for
our
owne
,
Whose
will
is
(
as
the
Apostl●
witnesseth
)
that
all
men
he
saued
,
&
come
to
the
knowledge
of
the
truth
And
therefore
we
maie
boldly
confiding
in
his
immense
goodnes
recite
the
Petition
following
.
Giue
vs
this
daie
our
supersubstantiall
bread
.
FOr
soe
●●
is
called
by
S.
Mathew
,
he
S.
Luke
,
Daily
bread
,
he
expressing
thereby
When
we
aske
this
foode
,
we
demand
(
as
S.
Augustine
,
S.
Cyprian
,
and
other
holy
Doctors
of
the
Church
doe
affirme
)
not
onely
all
necessary
sustenance
for
the
body
,
but
al●oe
much
more
all
spirituall
food
for
the
soule
as
namely
the
bread
of
the
ho●y
Eucha●ist
,
which
S.
Denis
calleth
supersubstantiall
bread
:
to
witt
Christ
Iesus
,
the
bread
of
life
that
came
from
heauen
,
and
the
bread
of
life
to
vs
that
eate
his
bodie
,
moreouer
the
bread
of
vnderstanding
,
the
bread
of
grace
and
holy
inspirations
.
For
we
are
not
to
thinke
,
that
our
Sauiour
taught
vs
by
this
Petitiō
to
aske
materiall
bread
alone
,
and
other
corporall
sustenance
:
for
we
haue
another
life
to
prouide
for
,
besides
that
of
the
body
,
vz
the
life
of
the
soule
,
which
is
farre
more
to
be
regarded
.
Not
in
bread
alone
that
is
in
corporall
doth
man
liue
according
to
both
parts
vz
body
and
soule
,
but
in
euery
word
that
proceedeth
from
the
mouth
of
God
,
that
is
,
from
the
diuine
vnderstanding
,
and
is
reuealed
by
the
,
Angells
to
holy
men
.
The
body
indeed
maie
be
sustained
and
conserued
in
the
life
of
nature
by
materiall
bread
:
but
the
life
of
the
soule
is
corroborated
,
and
conserued
in
the
life
of
grace
by
the
word
of
God
,
according
to
that
,
He
that
beareth
my
ward
,
and
beleeueth
him
that
sent
one
,
hath
life
euerlasting
.
Let
vs
therefore
begg
this
spirituall
bread
with
much
instance
:
for
our
soule
will
soone
saint
,
and
be
in
danger
to
perish
,
if
God
almighty
doe
wit●
draw
his
good
motions
and
instigations
to
vertue
;
and
we
through
want
of
them
doe
falle
to
dispose
ourselues
,
that
we
maie
daily
receaue
the
body
and
bloud
of
our
sweet
Sauiour
Sacramentally
and
spiritually
,
or
at
least
spiritually
.
B.
the
word
to
Daie
is
signified
,
that
this
foode
is
daily
to
be
taken
:
and
that
the
foode
we
receaued
yesterdaie
is
not
sufficient
to
sustaine
vs
,
vnlesse
it
be
giuen
vs
to
daie
alsoe
;
or
if
it
be
not
graunted
vnto
vs
,
that
this
happen
not
through
our
neglect
and
soe
in
like
manner
during
our
whole
life
:
for
there
will
be
no
daie
wherein
we
shall
not
haue
need
of
this
bread
to
●orroberate
the
heart
of
our
interiour
man
.
The
word
to
Daie
maie
alsoe
be
vnderstood
for
this
present
life
:
in
which
sense
,
we
desire
that
God
almighty
will
be
pleased
to
graunt
vs
this
bread
whilest
we
remaine
in
this
life
.
For
we
are
assured
that
he
will
giue
it
in
the
future
life
to
all
well
deseruing
people
,
When
they
shall
eate
and
drinke
vpon
his
table
in
his
kingdome
,
and
When
he
shall
make
them
sitt
downe
and
minister
vnto
them
at
he
passeth
by●
yet
notwithstanding
we
desire
him
to
bestow
it
vpon
vs
this
daie
,
because
vnlesse
we
receaue
it
in
this
life
,
we
shall
not
be
partakers
thereof
in
the
next
.
And
forgiue
vs
our
debts
,
as
we
alsoe
doe
forgiue
our
debtors
.
THat
is
,
Forgiue
vs
our
sinnes
&
the
punishment
which
we
haue
deserued
by
sinning
,
as
we
forgiue
them
that
haue
offended
vs
,
and
are
obliged
to
make
vs
recompence
.
O
ineffable
goodnes
of
God
I
who
by
these
words
is
pleased
not
onely
to
prescribe
vs
à
sweet
and
easie
meanes
how
to
mitigate
the
seueritie
of
his
iudgments
,
but
alsoe
doth
seeme
to
be
graciously
content
to
leaue
it
in
our
power
to
limit
him
(
as
it
were
)
to
à
certaine
forme
of
sentence
.
For
what
other
thing
can
we
conceaue
to
be
mean●
hereby
,
then
that
our
Sauiour
(
who
is
to
be
our
Iudge
)
desiring
,
that
w●
should
experience
him
in
that
dreadfull
daie
à
mild
and
facile
,
iudge
,
was
pleased
to
fore
warne
vs
according
to
what
forme
he
purposeth
to
proceed
?
Which
vndoubtedly
will
be
in
euery
point
answerable
to
the
rigour
or
mercy
we
shall
here
shew
in
pardoning
one
another
:
as
we
maie
gather
by
the
Parable
of
the
vngracious
If
you
will
forgiue
men
their
offences
,
your
heauenly
Father
will
forgiue
you
your
offences
:
but
if
you
will
not
forgiue
men
,
●●ther
will
your
Father
forgiue
you
your
offences
.
W●ence
it
appeareth
,
that
if
we
will
not
now
vse
mercy
,
we
cannot
then
e●pect
any
fauour
,
but
istice
without
mercy
.
In
the
first
Chapter
of
Iudges
is
related
,
that
Iudas
hauing
taken
Adonibeze●
prisoner
,
did
cut
of
the
extreame
parts
of
his
hands
and
feete
,
and
Adonibeze●
saied
,
Seuentie
kings
hauing
the
extreams
parts
of
their
hands
and
feete
cut
of
,
did
gather
vp
the
reliques
of
meate
vnder
my
table
:
As
I
haue
done
,
soe
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
soule
,
and
are
therefore
called
mortall
sinnes
.
The
other
are
done
indirectly
against
the
will
of
God
,
or
rather
,
Praeter
voluntatem
ipsi●s
:
that
is
to
saie
,
they
are
not
done
contrary
to
his
will
;
but
yet
they
doe
not
square
agreable
to
his
wills
or
thus
,
they
are
such
,
that
if
we
doe
them
,
he
will
not
be
soe
highly
displeased
with
vs
,
that
we
shall
loose
his
fauour
,
and
be
altogether
d●priued
of
his
grace
thereby
;
but
if
we
doe
them
not
,
he
will
be
the
better
pleased
with
vs
.
As
for
example
,
if
we
adhere
to
any
of
his
creatures
;
●et
●
such
sort
,
that
we
will
not
any
wise
giue
consent
to
auert
our selues
from
him
to
enioy
them
,
but
would
willingly
hau●
him
and
them
alsoe
.
These
debts
are
commonly
called
veniall
sinners
and
doe
not
induce
death
to
the
soule
;
but
yet
doe
diminish
the
seruour
of
Charitie
,
and
maie
be
an
occasion
(
if
we
committ
them
often
without
seruple
or
remorse
)
to
produce
à
bad
effect
.
If
we
will
onely
pardon
trifles
and
slight
iniuries
,
as
some
vnkind
words
,
some
crossing
of
our
desires
,
or
the
like
;
God
almighty
will
onely
remit
these
our
lesser
offences
and
perhaps
not
them
neither
,
if
we
haue
greater
iniuries
to
remit
,
and
shall
refuse
or
neglect
to
doe
it
.
But
if
we
ill
gladly
and
from
our
hearts
pardon
all
sorts
of
wrongs
be
they
neuer
soe
litle
,
or
neuer
soe
great
,
soe
they
be
all
we
haue
to
pardon
:
as
when
we
are
taxed
in
our
honor
and
good
name
,
defrauded
of
our
goods
,
or
that
violence
is
offered
to
our
person
,
or
the
like
;
then
our
heauenly
Father
will
no
doubt
cancell
and
deface
the
scedule
wherein
we
haue
mortgaged
our
euerlasting
patrimony
.
Let
vs
therefore
be
facile
in
pardoning
one
another
:
for
if
we
be
otherwise
,
we
praie
against
ourselues
by
this
petition
.
Some
there
are
who
will
faie
,
we
are
content
to
remitt
the
fault
,
but
no●
the
punishment
or
satisfaction
,
due
thereunto
;
for
that
we
purpose
to
infliet
or
exact
according
to
the
proceedings
of
iustice
and
equitie
:
but
let
such
beware
least
God
almightie
render
them
the
like
,
when
their
faults
are
discussed
before
his
tribunall
.
Neuer
the
lesse
punishment
or
satisfaction
is
not
alwaies
to
be
remitted
,
especially
by
à
Prelate
or
iudge
.
For
it
would
not
be
expedient
for
the
offendor
,
who
perhaps
would
abuse
such
clemency
,
and
be
imboldned
thereby
to
offend
.
Wherefore
if
à
man
had
rather
for
his
part
benignely
forgiue
the
punishment
,
then
scoke
his
remedy
by
order
of
iustice
;
but
that
brotherly
charitie
or
fraternall
correction
doth
require
the
contrary
:
such
an
one
maie
securely
and
confidently
begg
of
almlghty
God
not
onely
for
the
remission
of
the
guilt
of
his
sinnes
,
but
alsoe
for
the
relaxation
of
the
punishment
due
vnto
them
.
We
read
in
Ecclesiasticus
,
that
,
He
that
will
be
reuenged
shall
find
reuenge
of
our
Lord
,
and
keeping
he
shall
keepe
his
sinne
.
Vdzt
if
he
seeke
reuenge
contrary
to
the
course
of
iustice
,
out
of
euill
intention
,
or
out
of
:
ancor
of
mind
:
and
in
the
same
plate
,
Forgiue
thy
neighbour
harting
thee
,
and
then
shall
thy
sinnes
be
loosed
to
thee
,
when
thou
praiest
.
Charitie
requireth
that
we
remi●t
in●uries
with
three
conditions
;
(
vdzt
)
if
the
offendor
be
truely
penitent
,
if
the
remission
of
punishment
be
not
against
iustice
,
nor
against
necessary
discipline
.
Concerning
which
some
may
aske
how
Who
can
forgiue
sinnes
but
onely
God
?
To
whome
maie
be
answered
,
that
God
alone
doth
remitt
sinne
simply
by
grace
,
●aking
away
the
guilt
or
staine
of
the
fault
,
and
releasing
the
punishment
which
according
to
diuine
iustice
was
due
to
the
sinne
:
but
man
doth
remitt
sinne
after
●
fashion
,
(
vdzt
)
as
much
as
concerneth
the
iniurie
or
offense
done
to
himself
,
and
the
satisfaction
due
to
him
.
According
to
which
the
holy
Church
doth
doth
teach
all
good
Christians
à
forme
,
how
to
absolue
their
neighbour
in
such
cases
;
which
pious
Catholiques
doe
vse
that
is
,
to
saie
I
beseech
God
toforgi●e
you
,
and
I
doe
●or
the
offences
we
doe
by
commission
or
●om●ssion
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
〈◊〉
long
as
you
did
it
not
to
one
of
these
lesser
,
neither
did
you
it
to
me
.
And
lead
vs
not
into
temptation
.
ACcording
to
S.
Iames
,
God
tempteth
no
man
.
Which
is
to
be
vnderstood
,
of
the
●ostile
and
deceitfull
tentation
,
which
is
ordained
to
the
euill
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
euills
;
but
that
to
this
,
Euery
man
is
tempted
by
his
owne
concupiscence
abstracted
and
allured
:
the
which
concupiscence
when
it
hath
conceiued
,
that
is
,
when
by
some
imperfect
consent
our
mind
not
resisting
or
reiecting
it
,
we
doe
obey
,
yeeld
,
or
giue
way
vnto
it
,
bringeth
forth
sinne
:
and
sinne
when
it
is
consummate
,
that
is
,
when
our
mind
doth
deliberatly
fully
and
perfectly
yeld
to
the
committing
or
liking
of
the
act
,
or
motion
,
whereunto
the
saied
concupiscēce
doth
moue
or
incite
vs
,
ingendreth
death
.
And
therefore
our
blessed
Sauiour
did
warne
his
beloued
disciples
,
and
in
them
all
others
to
watch
and
praie
,
that
they
might
not
enter
into
this
sort
of
tention
,
saying
,
Watch
yee
and
praie
that
yee
enter
not
into
tentation
.
The
Spirit
indeed
is
prompt
,
but
the
flesh
weake
.
Yet
God
almightie
tempteth
his
elect
with
the
temptation
of
probation
or
triall
,
which
is
ordained
to
the
good
or
benefit
of
them
that
are
tempted
;
of
which
sort
was
that
,
where
God
is
saied
,
to
haue
tempted
Abraham
:
and
in
the
He
know
all
,
and
that
It
was
not
needfull
for
him
;
that
any
should
giue
testimony
of
man
,
for
he
knew
what
was
in
man
:
and
the
Prophet
Dauid
saieth
,
God
knoweth
the
secrets
of
the
heart
.
But
he
doth
it
,
First
that
they
maie
be
purified
,
according
to
that
of
holy
Iob
,
He
hath
proued
me
as
gold
that
passeth
through
the
fire
.
Secondly
that
it
maie
appeare
,
how
they
loue
him
according
to
that
of
Deuteromomie
:
The
Lord
your
God
tempteth
you
,
that
it
maie
appeare
,
whether
you
loue
him
or
no
with
all
your
heart
,
and
with
all
your
soule
.
Thirdly
that
he
maie
make
knowne
their
sanctitie
to
others
.
Lastly
that
they
maie
know
themselues
the
better
.
We
doe
not
therefore
desire
,
that
we
maie
not
be
lead
into
this
temptation
:
because
it
moueth
vs
not
directly
to
sinne
,
as
alsoe
for
that
we
are
taught
by
the
holy
Apostles
to
reioyce
,
when
such
temptations
happen
vnto
vs
.
You
shall
reioyce
(
saieth
S.
Peter
)
à
litle
now
if
you
must
be
made
heauy
in
diuers
●smptations
&c.
And
S.
Iames
saieth
,
Esteeme
it
all
ioy
,
when
you
shall
fall
unto
diuers
tentations
&c.
But
we
praie
,
that
God
almightie
will
graunt
vs
the
grace
of
patience
and
constancie
,
that
we
maie
make
good
vse
of
it
.
But
as
concerning
the
other
tent●tion
which
commet●
from
the
enimies
of
our
soule
,
vdzt
,
the
deuill
,
the
world
,
and
the
flesh
,
we
praie
thereby
,
that
although
it
be
induced
into
vs
by
imp●gnation
,
that
is
,
although
it
take
hold
of
vs
mouing
vs
internally
to
euill
,
that
we
maie
not
be
induced
into
it
by
consent
▪
that
is
,
that
we
maie
not
be
soe
cunningly
i●ueigled
and
soe
forcibly
incited
,
that
we
shall
be
drawne
to
yeeld
thereunto
.
By
these
words
therefore
Lead
vs
not
into
tentation
we
desire
,
that
God
will
not
permit
vs
to
be
tempted
aboue
our
strength
,
nor
leaue
vs
destitute
of
his
assisting
grace
:
but
will
graunt
vs
fortitude
to
resist
and
make
alsoe
with
tentation
issue
or
fruit●
;
that
we
maie
be
able
to
sustaine
it
to
his
hono●
and
glory
,
and
the
benefit
of
our
soules
.
Iob
was
tempted
,
but
could
not
be
induced
to
speake
any
thing
foolishly
against
God
:
and
Ioseph
was
alsoe
tempted
,
as
we
read
in
Genes●s
:
but
neither
of
them
can
God
is
saied
to
lead
vs
into
tentation
,
when
by
subtracting
his
assisting
grace
,
he
permitteth
vs
to
be
lead
.
In
which
manner
he
is
saied
to
haue
hardned
the
heart
of
Pharao
:
not
that
he
did
indeed
harden
his
heart
,
but
rather
Pharao
hardned
▪
his
owne
hear●
by
neglecting
to
concurre
with
that
suff●●iency
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
heare
his
voice
:
as
the
Prophet
●●uid
recounteth
,
And
my
people
,
heard
not
my
voice
:
and
Israel
attended
not
to
me
,
and
I
let
them
alonè
accordi●g
to
the
desires
of
their
heart
they
shall
goe
in
their
owne
inuentions
.
For
the
more
full
and
cleare
vnderstanding
of
this
petition
,
and
of
all
that
hath
been
saied
of
it
,
you
must
know
that
we
can
doe
nothing
that
is
good
of
ourselues
,
but
all
by
the
help
and
assistance
of
Gods
grace
,
as
it
is
written
,
Without
me
you
can
doe
No
man
can
saie
Our
Lord
Iesus
,
but
in
the
Holie
Ghost
.
By
these
words
therefore
Lead
vs
not
into
tentation
wee
demaund
,
that
we
maie
neither
be
denied
his
grace
and
helpe
,
nor
suffered
to
abuse
our
liberti●
by
reiecting
such
wholsome
inspiration●●nd
motions
,
as
he
shall
please
to
graunt
vs
.
But
deliuer
vs
from
all
euill
.
SOme
there
are
who
thinke
,
that
the
word
But
doth
shew
,
that
this
Petition
is
not
different
from
the
former
,
but
is
rather
an
explication
thereof
.
But
deliuer
vs
&c
That
is
,
(
saieth
he
)
Suffer
vs
not
to
be
tempted
by
the
deuill
aboue
our
strength
,
or
abilitie
to
make
resistance
.
Yet
the
common
opinion
is
,
t●●t
ther●
are
seauen
Petitions
contained
in
this
praier
:
which
Snarez
doth
learnedly
proue
in
the
Chapter
aforesaied
,
where
he
distinguisheth
this
Petition
from
the
Si●t
Petition
,
as
followeth
;
In
the
Sixt
(
saieth
he
)
we
praie
that
we
maie
not
be
permitted
to
be
tempted
:
but
in
the
Seauenth
,
that
if
we
be
permitted
to
be
tempted
,
that
we
maie
be
deliuered
from
the
euill
thereof
,
that
is
,
from
consenting
thereunto
.
S.
Bonauenture
in
his
explication
vpon
this
praier
saieth
,
That
in
the
5.
Petition
,
we
aske
to
be
deliuered
from
euills
past
:
in
the
6.
from
euills
to
come
,
and
in
the
7.
from
all
present
euills
.
Amen
.
THat
is
,
let
it
be
done
.
This
word
neither
the
Greeke
nor
Latin
interpreter
hath
translated
,
for
the
reuerence
thereof
:
because
our
Sauiour
vsed
it
soe
frequently
.
It
is
à
fruitfull
signet
of
praier
,
procuring
recollection
of
the
mind
:
for
by
saying
Amen
,
the
mind
is
born
breefly
to
all
before
recited
,
and
the
affection
of
impetrating
is
renewed
▪
and
soe
the
praier
is
ended
with
feruour
,
and
hath
à
more
full
effect
.
S.
Thomas
of
Aquine
affirmeth
,
that
Sanctified
be
thy
name
,
is
put
in
the
first
place
,
by
which
we
first
seeke
the
glory
of
God
;
and
next
Let
thy
Kingdome
cona
,
by
which
we
desire
to
attaine
to
the
glory
of
his
Kingdome
.
The
meanes
by
which
wee
are
furthered
in
attaining
this
end
doth
conduce
in
one
of
these
two
manners
,
vdzt
,
either
of
it self
,
or
by
accident
.
Of
it self
that
good
doth
conduce
which
is
profitable
for
this
end
.
And
that
which
is
profitable
for
the
obtaining
beatitude
is
profitable
two
waies
:
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
vs
to
merit
;
and
to
this
the
Fourth
Petition
,
Giue
vs
this
daie
our
daily
Bread
,
doth
correspond
.
The
meanes
which
doth
conduce
to
eternall
felicitie
by
Accident
,
is
by
remouing
the
impediments
of
our
saluation
.
There
are
three
of
these
impediments
.
The
first
i●
Sinne
,
which
directly
excludeth
vs
out
of
the
Kingdome
of
heauen
;
and
therefore
we
seeke
to
remoue
this
by
the
Fi●t
Petition
,
And
forgiue
vs
our
debts
,
&c.
The
Second
is
Tentation
,
which
hindreth
vs
in
the
obseruance
of
the
diuine
will
,
against
which
the
Sixt
Petition
is
ordained
,
And
lead
vs
not
&c.
The
Third
is
present
penaltie
,
which
Lindreth
what
is
necessary
for
the
sustenance
of
our
life
;
against
which
the
Seauenth
Petition
is
ordained
.
Thus
farre
are
the
words
of
S.
Thomas
,
or
to
this
effect
.
AN
EXPLICATION
OF
THE
ANGELICALL
SALVTATION
,
OR
AVE
MARIA
.
A
Preamble
to
the
Explication
.
HAile
Marie
,
fall
of
grace
&c.
Although
the
name
of
Marie
was
not
pronounced
by
the
Angell
,
in
this
salutation
,
yet
it
is
fitly
inserted
by
the
holy
Church
▪
both
because
we
speake
not
now
to
the
B.
Virgin
as
being
present
with
vs
in
such
manner
,
as
the
was
then
with
the
Angell●
a●
alsoe
for
that
by
this
holy
name
we
are
excited
to
greater
reuerence
and
deuotion
,
which
the
Angell
stood
not
in
need
of
Some
doe
coniecture
that
the
Angell
did
of
purpose
omitt
to
expresse
her
name
in
this
place
,
that
he
might
stile
her
with
the
new
and
admirable
title
Full
of
grace
,
reseruing
her
proper
name
till
à
●itter
tyme.
For
he
added
à
litle
after
,
Feare
not
Marie
:
when
b●holding
her
surpriz'd
with
such
exceeding
bas●fulnesse
and
humble
modestie
,
he
thought
it
requisite
to
call
her
in
a
familiar
manner
by
her
owne
name
;
thereby
to
embolden
her
to
giue
audience
,
and
answere
to
the
rest
of
his
embassage
.
Blessed
art
thou
among
women
.
These
words
were
spoken
both
by
the
Angell
,
and
by
S.
Elizabeth
,
not
without
mistery
;
t●at
by
this
consent
or
accord
of
words
,
the
holy
Ghost
might
appeare
to
be
the
author
of
born
these
salutations
.
Blessed
is
the
fruit
of
thy
wombe
Iesus
.
These
words
were
spoken
by
S.
Elizabeth
,
except
the
holy
name
of
Iesus
▪
which
the
could
not
pronounce
,
for
that
it
was
not
then
imposed
.
Neuerthelesse
the
holy
Church
doth
with
good
reason
expresse
it
in
this
place
:
both
because
no
name
can
be
more
profitable
vnto
vs
:
for
there
is
no
other
na●●
,
vnder
heauen
giuen
to
men
,
wherein
we
must
be
saued
:
as
alsoe
because
no
name
doth
sound
more
harmonious
and
sweet
in
the
eares
of
the
B.
Virgin
,
nor
consequently
can
be
more
proper
to
procure
fauour
,
which
is
obserued
in
all
sorts
of
praier
.
Holie
Marie
Mother
of
God
&c.
These
words
,
and
the
rest
following
were
added
by
the
holie
Church
;
and
as
it
is
probably
coniectured
about
the
yeare
of
our
Lord
431.
when
by
the
meanes
of
Pope
Celestine
the
heresy
of
Nestorius
(
who
denied
the
B.
Virgin
to
be
the
Mother
of
God
)
was
condemned
in
the
Ephesine
Councell
.
Haile
Marie
full
of
grace
,
our
Lord
is
with
the.
IN
auncient
tymes
it
was
held
à
very
great
matter
that
the
A●gells
should
appeare
vnto
men
,
and
esteemed
exceeding
much
to
his
commendation
,
that
had
receaued
them
with
reuerence
:
but
that
an
Angell
should
shew
signes
of
reuerence
to
any
man
or
woman
,
it
was
neuer
heard
of
,
vntill
the
Angell
Gabriel
saluted
the
B.
Virgin
saying
,
All
haile
,
which
signifieth
,
God
saue
you
,
peace
be
with
you
,
or
reioyce
.
Three
reasons
maie
be
giuen
,
why
it
was
not
meet
that
the
Angells
should
in
tymes
past
reuerence
men
,
but
rather
men
reuerence
Angells
.
The
first
,
because
the
Angells
are
replenished
with
the
splendor
of
the
diuine
grace
,
which
is
the
reason
that
they
euer
appeare
with
brightnesse
and
glory
:
but
in
men
,
if
they
participate
any
thing
at
all
of
this
grace
,
yet
it
is
very
little
,
and
euer
for
the
most
part
accompanied
with
à
certaine
obscuritie
.
The
Second
because
the
Angells
are
familiar
with
God
,
and
men
are
remote
and
estranged
from
him
by
sinne
.
The
Third
because
the
Angells
are
pure
Spirits
,
and
men
of
à
nature
subiect
to
corruption
.
Wherefore
it
was
not
conuenient
that
the
Angells
should
reuerence
any
humane
creature
,
vntill
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
Angell
saluted
her
with
these
words
,
H●●le
full
of
grace
:
as
if
he
had
saied
,
for
this
reason
I
yeeld
re●erence
vnto
thee
,
because
I
acknowledge
,
that
thou
doest
excell
me
in
fulnesse
of
grace
.
It
is
à
probable
opinion
that
the
diuine
grace
was
in
more
ample
measure
infused
into
the
soule
of
the
B.
Virgin
,
then
into
the
brightest
and
most
excellent
Angell
that
is
in
heauen
.
Secondly
he
saied
Our
Lord
is
with
th●●
,
shewing
that
the
B.
Virgin
excelled
him
likewise
in
familiarity
with
God
.
For
our
Lord
was
present
with
her
,
as
her
sonne
;
but
with
him
,
as
his
Lord.
That
which
of
thee
shall
be
borne
holie
shall
be
called
the
Sonne
of
God
.
and
againe
,
The
holie
Ghost
shall
come
vpon
thee
,
and
the
power
of
the
most
high
shall
ouershadow
thee
.
By
which
it
appeareth
that
not
onely
the
sonne
of
God
,
but
alsoe
God
the
Father
,
and
God
the
holie
Ghost
were
present
with
her
.
O
great
dignitie
of
which
no
Angell
was
euer
held
worthy
I
Thirdly
she
excelled
him
in
puritie
,
for
she
was
not
Thou
art
all
f●ire
o
my
beloued
,
and
there
is
no
blemish
in
thee
;
but
alsoe
she
did
,
and
doth
procure
puritie
in
others
by
her
exemplar
life
.
Blessed
art
thou
among
women
.
THree
maledictions
did
sinne
bring
vpon
mankind
,
from
all
which
the
B.
Virgin
was
most
free
.
The
first
was
layed
vpon
the
woman
,
that
with
corruption
she
should
conceane
,
with
greife
she
should
beare
her
burthen
,
and
with
paine
she
should
bring
forth
.
But
the
B.
Virgin
conceaued
of
the
holie
Ghost
,
bore
and
bred
with
comfort
,
and
brought
forth
our
Sauiour
with
ioye
.
Springing
it
shall
spring
(
saieth
the
Prophet
)
and
shall
reioyce
ioyfull
and
praising
.
The
second
Malediction
was
giuen
to
the
man
▪
In
the
sweat
of
thy
face
thou
shall
eare
bread
:
from
which
the
B.
Virgin
was
free
,
whoe
attended
to
those
things
that
appertaine
to
our
A●ise
Lord
into
thy
rest
,
thou
and
the
Arke
of
thy
sanctification
.
Blessed
is
the
fruit
of
thy
wombe
Iesus
.
IN
the
fruit
which
Eue
did
eate
she
sought
for
three
things
,
and
was
defrauded
of
her
expectation
in
them
all
:
but
the
B.
Virgin
found
in
her
fruit
all
she
could
desire
.
The
First
thing
which
Eue
sought
for
in
her
fruit
was
that
which
the
deuill
did
falsly
promise
;
vd●t
;
that
she
should
be
like
vnto
God
:
but
he
lied
▪
for
she
by
eating
that
fruit
was
not
made
like
but
▪
vnlike
vnto
God
:
for
by
sinning
his
image
in
her
soule
was
much
defaced
,
and
she
estranged
from
God
,
and
banished
out
of
Paradise
.
But
the
B.
Virgin
the
true
mother
of
the
liuing
,
and
all
that
by
her
meanes
doe
liue
in
spirit
,
did
and
doe
experience
this
in
the
sacred
fruit
of
her
wombe
:
for
through
Christ
both
she
and
they
are
made
like
vnto
God
,
We
k●ow
(
saieth
the
Euangelist
)
that
when
he
shall
appeare
,
we
shall
be
like
vnto
him
.
The
Second
thing
which
Eue
expected
was
delectation
,
because
it
seemed
good
to
eate
;
but
alas
it
proued
à
bitter
sweet
:
for
she
knew
he
self
straightwaies
to
be
naked
,
and
had
great
serrow
.
But
in
the
fruit
of
the
B.
Virgin
we
find
sweetnes
and
saluation
,
He
that
eateth
my
flesh
hath
life
euerlasting
.
The
Third
thing
which
Eue
sought
in
her
fruit
was
the
delight
in
beholding
it
,
because
it
was
faire
to
the
eye
▪
but
of
this
alsoe
she
was
soone
defrauded
,
when
she
considered
with
the
eyes
of
her
mynd
,
that
the
beautie
thereof
〈◊〉
false
and
deceiptfull
.
But
the
fruit
of
the
B.
Virgin
was
most
beautifull
to
behold
,
as
the
Prophet
witnesseth
,
Goodly
of
beautie
aboue
the
sonnes
of
men
▪
and
most
delightfull
to
contemplate
,
as
being
the
glory
of
the
eternall
Father
,
whome
the
Angells
behold
with
excessiue
ioy
and
admiration
.
Eue
could
not
find
in
her
fruit
what
she
longe●
for
,
neither
can
à
sinner
in
any
sinne
whatsoeuer
.
Let
vs
therefore
detest
those
false
deceiuing
fruits
which
exteriourly
appeare
faire
and
pleasant
,
but
interiourly
are
full
of
corruption
,
and
breed
the
worme
of
conscience
:
and
let
vs
seeke
in
the
fruit
of
the
B.
Virgin
,
the
fulnesse
of
our
hearts
delight
,
in
which
truely
and
onely
it
maie
be
found
.
Holie
Marie
.
MOst
fitly
was
the
name
of
Mar●e
giuen
vnto
her
,
for
〈◊〉
is
by
interpretation
Stella
mari●
,
that
is
,
the
starre
of
the
sea
:
and
as
those
that
saile
by
sea
,
are
directed
by
the
starre
of
the
sea
vnto
their
desired
hauen
▪
soe
all
Christians
are
directed
by
the
B.
Virgin
●arie
vnto
eternall
rest
.
Moreouer
,
as
that
starre
doth
send
forth
it's
raies
without
hurt
to
it self
,
soe
did
the
B.
Virgin
bring
forth
her
sonne
,
the
light
of
the
world
without
preiudice
to
her
Virginitie
.
The
raies
of
à
starre
doe
not
diminish
the
brightnes
of
the
starre
,
neither
did
the
Sonne
of
the
B.
Virgin
diminish
her
integritie
S.
Bonauenture
speaking
of
this
holie
Mother
of
God
.
S.
Thomas
of
Aquine
saieth
,
that
in
the
Ephesine
Councell
is
read
,
I
hat
if
any
one
doe
not
confesse
Emanuel
(
which
is
God
Amoungst
vs
)
to
be
God
in
very
truth
;
and
(
which
followeth
)
the
B.
Virgin
to
be
the
Mother
of
God
,
(
for
she
carnally
or
according
to
the
flesh
conceiued
and
brought
forth
the
word
of
God
made
flesh
)
let
him
be
Anathema
,
that
is
excommunicated
.
S.
Paul
teacheth
,
That
Christ
who
is
aboue
all
things
God
blessed
for
●uer
,
is
according
to
the
flesh
,
of
the
Iewes
:
but
he
is
not
otherwise
of
the
Iewes
,
then
by
the
meanes
of
the
B.
Virgin
,
therefore
he
who
is
aboue
all
things
God
blessed
for
euer
,
is
truely
borne
of
the
B.
Virgin
as
of
his
Mother
.
Alsoe
in
the
same
Article
he
alleadgeth
these
words
of
S.
Cyrill
in
his
first
Praie
for
vs
sinners
now
,
and
at
the
hower
of
our
Death
.
Amen
.
S.
Thomas
alleadgeth
three
reasons
,
why
Call
therefore
if
there
be
that
will
answere
thee
,
and
turne
to
some
of
the
Saincts
.
Next
he
explicateth
the
state
of
the
question
as
followeth
,
We
offer
our
praier
(
saieth
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
praier
to
God
alone
:
for
that
all
our
praiers
ought
to
be
ordained
to
obtaine
grace
and
glory
:
which
God
alone
doth
giue
,
according
to
that
of
the
Psalme
,
Our
Lord
will
giue
grace
and
glory
.
But
in
the
Second
mau●er
we
offer
our
praiers
to
the
holie
Angells
and
men
:
not
that
God
maie
know
our
requests
by
them
,
but
that
our
praiers
maie
haue
their
desired
effect
graunted
by
their
intercession
and
merits
.
And
therefore
it
is
saied
in
the
Apocalipse
that
The
smoke
of
the
incenses
of
the
praiers
of
the
Saints
,
ascended
from
the
hand
of
the
Angell
before
God
.
This
is
cleare
alsoe
▪
by
the
forme
of
praier
vsed
by
the
holy
Church
:
for
we
beseech
the
blessed
▪
Trinitie
to
be
mercifull
vnto
vs
;
but
we
desire
the
Saints
of
what
degree
of
glory
soeuer
to
praie
for
vs
.
Finally
this
holy
S●
.
Answereth
the
former
obiections
as
followeth
▪
To
the
first
he
saieth
,
that
we
by
our
praier
exhibit
religious
worship
to
him
alone
,
from
whome
we
se●k●
to
obtaine
what
we
praie
for
:
because
in
soe
doing
we
acknowledge
him
to
be
the
author
of
all
our
good
:
but
this
we
doe
not
to
them
,
whome
we
request
to
be
our
intercessors
betweene
him
▪
and
vs
.
To
the
Second
he
saiet
,
that
the
dead
(
if
we
consider
their
naturall
condition
)
doe
:
not
know
those
things
that
passe
in
this
world
,
and
especially
the
interiour
motious
Si
Gregory
affirmeth
)
that
which
is
meet
for
the
Blessed
to
know
,
conterning
the
things
that
are
done
in
this
:
world
,
is
manifested
vnto
them
in
the
:
Word
;
yea
the
very
internall
motions
of
the
heart
:
and
indeed
is
doth
exceedingly
benefitt
their
excellencie
to
know
such
petitions
as
are
exhibited
vnto
them
,
whether
they
be
made
vocally
or
mentally
;
and
therefore
they
doe
know
the
petitions
we
exhibit
,
God
manifesting
them
.
To
the
last
obiection
he
answereth
,
that
those
who
are
in
this
world
,
or
in
Purgatory
doe
not
as
yet
enioy
the
cleare
vision
of
the
Word
,
that
thereby
they
might
know
what
●e
thinke
or
saie
:
and
therefore
we
doe
not
by
praier
implore
their
suffrages
:
but
of
those
that
liue
,
we
aske
by
way
of
conference
.
Hauing
shewed
that
it
is
lawfull
to
praie
to
Saints
,
and
in
what
manner
we
ought
to
addresse
our
Petitions
vnto
them
,
it
will
be
needfull
alsoe
to
proue
,
that
they
both
maie
and
doe
praie
for
vs
;
for
otherwise
if
they
neither
could
nor
would
interceed
for
vs
,
it
were
in
vaine
to
implore
their
assistance
.
Concerning
which
S.
Thomas
aboue
named
frameth
Fiue
reasons
,
why
it
should
seeme
,
that
the
Saints
now
in
glory
neither
maie
,
nor
doe
praie
for
vs
.
The
First
is
,
because
an
act
of
any
one
is
more
meritorious
for
himself
,
then
for
others
:
but
the
Saints
now
in
glory
doe
not
merit
,
nor
praie
for
themselues
,
because
they
are
constituted
in
the
end
,
for
which
they
were
created
;
nor
consequently
doe
they
praie
for
vs
.
The
Second
is
,
because
the
Saints
doe
conforme
their
will
perfectly
to
the
will
of
God
,
soe
that
they
desire
nothing
but
what
God
will
:
but
that
which
God
will
is
alwaies
fulfilled
;
wherefore
it
seemeth
in
vaine
that
the
Saints
should
praie
for
vs
.
The
Third
is
,
because
as
the
Saints
in
glory
are
in
a
more
eminent
degree
then
we
,
soe
likewise
are
those
that
are
in
Purgatory
;
because
they
cannot
now
sinne
:
but
those
that
are
in
Purgatory
doe
not
praie
for
vs
,
but
rather
we
for
them
;
nor
consequently
the
Saints
in
glory
.
The
Fourth
is
,
because
if
the
Saints
in
glory
did
praie
for
vs
,
the
praier
of
the
superiour
Saints
would
be
of
greatest
efficacie
:
and
consequently
we
ought
not
to
implore
the
suffrage
of
the
praiers
of
the
inferiour
saints
,
but
onely
of
the
superiour
.
The
Fift
is
,
because
the
soule
of
Peter
is
not
Peter
:
and
therefore
if
the
soules
of
the
Saints
did
praie
for
vs
,
whilest
they
are
seperated
from
their
bodies
,
we
should
not
intreat
S.
Peter
,
but
his
soule
to
praie
for
vs
;
the
contrary
whereof
the
holy
Church
doth
practise
:
and
therefore
it
should
seeme
,
that
the
Saints
at
least
before
the
resurrection
doe
not
praie
for
vs
.
Notwithstanding
this
holy
Saint
doth
hold
the
contrary
to
be
true
:
which
he
confirmeth
by
that
of
the
Machabees
,
This
is
he
that
praieth
much
for
the
people
and
for
the
whole
Citie
,
Ieremie
the
Prophet
of
God
.
Afterwards
he
explicateth
the
state
of
the
question
as
followeth
,
S.
Ierome
(
saieth
he
)
doth
affirme
that
it
was
the
error
of
Vigilantius
the
heretike
,
That
whilest
we
liue
,
we
maie
mutually
praie
for
one
an
other
:
but
after
we
are
departed
this
life
,
no
mans
praier
for
an
other
is
heard
;
especially
since
that
the
Martyrs
doe
desire
to
haue
their
bloud
reuenged
,
and
can
not
obtaine
it
.
But
this
opinion
is
altogether
false
:
for
since
that
Praier
exhibited
for
āother
doth
proceed
from
Charitie
;
by
how
much
the
Saints
in
the
celestiall
countrey
are
of
more
perfect
charitie
,
by
soe
much
the
more
doe
they
praie
for
vs
that
are
but
vpon
the
way
to
beatitude
,
and
maie
haue
help
by
their
praier
,
and
by
how
much
they
are
more
immediatly
vnited
to
God
,
by
soe
much
the
more
are
their
praiers
of
greater
efficacie
:
for
such
is
the
diuine
ordinance
that
there
should
be
re-infused
of
the
excellencie
of
the
superiour
powers
into
the
inferiour
,
as
of
the
splendor
or
brightnes
of
the
sunne
into
the
aire
.
Whence
is
that
of
the
Apostle
concerning
our
Sauiour
,
Going
by
himself
to
God
,
alwai●●
li●ing
to
make
intercession
for
vs
.
And
for
this
reason
S.
Ierome
saieth
against
Vigilantius
,
that
if
the
Apostles
and
Martyrs
being
as
yet
vested
with
mortalitie
,
when
they
might
be
solicitous
for
them selues
did
then
praie
for
others
:
how
much
more
doe
they
now
after
hauing
obtained
victorie
,
crownes
and
triumph
.
Finally
to
the
first
obiection
he
answereth
that
noe
beatitude
is
wanting
to
the
Saints
,
who
are
in
the
celestiall
countrey
,
seeing
that
they
are
blessed
,
but
the
glory
of
the
body
,
for
which
they
doe
praie
▪
but
they
praie
for
vs
,
who
are
not
as
yet
come
to
the
last
perfection
of
beatitude
;
and
their
praiers
haue
power
to
impetrate
from
two
causes
,
that
is
to
saie
,
from
their
owne
precedent
merits
,
and
the
diuine
acceptance
.
To
the
Second
he
answereth
,
that
the
Saints
doe
obtaine
by
request
,
what
God
hath
decreed
to
graunt
by
meanes
of
their
praiers
:
and
they
desire
what
they
esteeme
is
to
be
accomplished
by
their
praiers
,
according
to
the
will
of
God
.
To
the
Third
he
answereth
,
that
although
those
that
are
●●
Purgatory
be
in
à
more
eminent
degree
then
we
,
in
regard
they
cannot
sinne
;
yet
are
they
inferiour
to
vs
,
in
soe
much
as
concerneth
the
paines
they
suffer
:
and
according
to
this
they
are
not
in
state
of
praying
for
others
,
but
rather
that
praier
should
be
exhibited
for
them
.
To
the
Fourth
he
answereth
,
that
it
is
the
will
of
God
that
all
inferiour
things
should
haue
help
of
the
superiour
and
therefore
it
is
expedient
not
onely
to
implore
the
assistance
of
the
superiour
but
of
inferiour
Saints
alsoe
,
for
otherwise
the
mercie
of
God
alone
were
to
be
implored
.
Howbeit
it
happeneth
sometymes
that
deuout
praier
made
to
ā
inferiour
Saint
is
most
effectuall
;
either
for
that
this
is
performed
with
greater
feruour
,
or
because
it
is
the
diuine
pleasure
thereby
to
manifest
the
holinesse
of
that
Saint
.
Finally
to
the
Fift
he
answereth
,
that
because
the
Saints
in
their
life
tyme
haue
merited
that
they
maie
praie
for
vs
:
therefore
we
doe
inuocate
them
by
the
names
where
with
they
were
called
in
this
world
;
by
which
alsoe
they
are
best
knowne
vnto
vs
:
and
moreouer
to
insinuate
our
beleife
of
the
resurrection
,
as
it
is
read
in
Exodus
,
I
am
the
God
of
Abraham
&c.
Thus
farre
are
the
words
of
this
holie
St.
whose
doctrine
or
rather
the
doctrine
of
the
holy
Catholike
Church
in
this
point
of
praying
to
Saint
is
very
learnedly
proued
by
Suarez
in
his
second
Tome
de
Virtute
&
statu
religionis
the
tenth
Chapter
;
where
he
answereth
all
the
obiections
which
seeme
to
be
of
moment
,
that
the
deuill
hath
euer
suggested
to
any
heretike
:
to
which
place
of
Suarez
I
remitt
the
studious
reader
,
for
that
it
would
be
ouer
long
for
me
to
recite
his
arguments
,
and
authorities
out
of
the
holie
Scripture
,
which
he
there
setteth
downe
at
lardge
.
This
maie
suffice
for
explication
of
this
holie
Praier
,
wherein
there
is
nothing
contained
(
as
maie
plainely
appeare
)
which
is
not
either
expressely
taken
out
of
the
holie
Scriptures
,
or
deduced
out
of
them
by
good
consequence
;
except
this
last
clause
,
which
maie
well
be
warranted
by
the
holie
Scriptures
likewise
:
as
namely
by
the
48.
of
Genesis
.
the
32.
of
Exod.
the
15.
of
Ieremy
.
the
16.
of
S.
Luke
.
the
2.
Ep.
of
S.
Peter
.
the
1.
chap.
the
5.
6.
&
8.
of
the
Apocalipse
,
&
many
other
places
,
besides
what
I
haue
here
before
set
downe
in
this
my
explication
.
Wherefore
let
those
who
are
accustomed
to
recite
this
holie
praier
be
comforted
,
and
confirmed
in
their
pious
deuotion
;
and
let
our
pretended
Reformers
blush
for
shame
,
and
cease
to
impugne
it
with
their
false
calumniations
.
S.
Bernard
hath
this
excellent
sentence
:
Saint
Anselme
affirmeth
that
if
the
Blessed
Virgin
to
procure
vs
pardon
,
shall
shew
vnto
her
deare
sonne
her
brests
,
wherewith
she
sometymes
gaue
him
sucke
,
he
will
shew
his
sacred
wounds
vnto
his
eternall
Father
,
and
nothing
will
be
denied
vs
.
Certaine
memorable
sayings
of
S.
Iames
the
Apostle
,
and
diuers
of
the
auncient
holie
Fathers
concerning
this
Praier
.
S.
Bonauenture
in
his
mirrour
of
the
B.
Virgin
hath
words
to
this
effect
,
In
this
admirable
salutation
(
saieth
he
)
there
are
contained
fiue
most
sweet
sentences
,
in
which
are
insinuated
vnto
vs
fiue
most
delightfull
commendations
,
or
praises
of
the
B.
Virgin
,
(
vdzt
)
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
Secondly
she
was
most
replenished
with
aboundance
of
grace
,
Full
of
grace
.
She
was
truely
full
,
and
aboundantly
full
,
as
Saint
Anselme
affirmeth
saying
,
O
woman
full
and
more
then
full
of
grace
,
by
whose
excesse
and
ouerflowing
plenitude
all
creatures
are
bedewed
,
and
recouer
life
.
Thirdly
she
was
most
secure
by
the
presence
of
God
,
Our
Lord
is
with
thee
.
Saint
Bernard
saieth
,
that
not
onely
our
Lord
the
Sonne
was
with
her
,
whome
she
clothed
with
her
flesh
:
but
alsoe
our
Lord
the
holie
Ghost
,
by
whome
she
conceiued
;
and
our
L●rd
the
Father
,
who
begat
whome
she
did
conceiue
.
Fourthly
she
was
most
worthy
,
for
the
reuerence
due
vnto
her
person
,
Blessed
art
thou
among
women
.
The
saied
S.
Anselme
seeming
to
be
astonished
at
this
benediction
saieth
,
O
B.
and
more
then
B.
Virgin
,
by
whose
benediction
not
onely
all
creatures
are
blessed
by
the
Creator
,
but
euen
the
Creator
himself
is
blessed
by
this
creature
.
Fiftly
she
is
most
profitable
for
the
excellencie
of
her
ofspring
,
Blessed
is
the
fruit
of
thy
wombe
.
For
she
brought
forth
that
most
excellent
and
potent
fruit
which
gaue
saluation
to
the
whole
world
.
Saint
Anselme
vpon
these
words
saieth
,
By
the
fecunditie
of
the
B.
Virgin
,
the
impure
sinner
is
iustified
,
the
condemned
is
saued
,
and
the
banished
man
is
restored
:
for
her
happy
child-birth
redeemed
the
inthralled
,
cured
the
diseased
,
and
raised
to
life
the
dead
world
.
Saint
Iames
in
his
Liturgy
hath
words
to
this
effect
,
Let
vs
make
commemoration
of
our
most
holie
,
most
immaculate
,
most
glorious
,
and
most
B.
Lady
Mother
of
God
Marie
,
euer
à
Virgin
;
and
of
all
the
Saints
and
iust
men
:
that
all
of
vs
maie
obtaine
mercy
by
their
praiers
and
intercession
.
&
à
little
after
he
addeth
,
Haile
Marie
full
of
grace
our
Lord
is
with
thee
&c.
because
thou
hast
brought
forth
the
Sauiour
of
our
soules
.
It
is
meet
we
call
thee
truely
B.
euer
B.
Mother
of
God
,
more
honorable
then
the
Cherubins
,
and
more
glorious
then
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
doe
congratulate
thee
,
who
art
à
sanctified
Temple
,
à
spirituall
Paradise
,
a
glory
to
Virgins
,
of
whome
God
assumed
flesh
;
and
our
God
is
made
à
child
,
who
is
before
all
worlds
.
He
hath
made
thy
wombe
his
throne
,
and
thy
bowells
more
lardge
and
ample
,
then
the
heauens
.
O
full
of
grace
all
creatures
doe
congratulate
thee
,
Glory
be
to
thee
.
Saint
Chrisostome
in
his
Liturgy
saieth
;
It
is
truely
meet
and
iust
to
glorify
thee
the
Mother
of
God
,
and
euer
most
blessed
,
and
altogether
incontaminate
Mother
of
God
,
more
honorable
then
the
Cherubins
,
and
more
glorious
then
the
Seraphins
,
who
didst
bring
forth
without
corruption
.
We
magnify
thee
the
truely
Mother
of
God
.
Haile
Marie
full
of
grace
&c.
because
thou
hast
brought
forth
the
Sauiour
of
our
Soules
.
S.
Augustine
affirmeth
,
that
the
Angell
descended
from
heauen
,
sent
by
God
the
Father
to
giue
the
beginning
to
our
Redemption
,
by
saluting
B.
Marie
,
Haile
full
of
grace
our
Lord
is
with
thee
.
She
is
therefore
filled
with
grace
,
and
the
fault
of
Eue
euacuated
:
the
malediction
of
Eue
is
changed
into
the
benediction
of
Marie
.
&
after
he
hath
leardnedly
handled
the
rest
of
the
words
of
this
holie
salutation
,
he
addeth
,
O
blessed
Marie
,
who
is
able
worthily
to
repaie
thee
thy
due
of
thanks
,
and
renowne
of
praises
,
who
hast
succoured
the
perishing
world
with
thy
peerelesse
assent
?
what
praises
can
humaine
frailtie
render
vnto
thee
,
who
with
thy
sole
commerce
hast
found
out
the
waie
of
recouery
.
Accept
neuerthelesse
our
thanksgiuing
of
how
small
value
soeuer
,
or
how
farre
soeuer
inferiour
to
thy
merites
:
and
when
thou
shalt
receiue
our
desires
,
by
thy
praiers
excuse
our
faults
.
Admit
our
praiers
into
thy
holie
place
of
audience
,
and
bring
vs
backe
the
Antidote
of
reconciliation
.
Accept
what
we
offer
,
returne
what
we
request
,
excuse
what
we
feare
.
By
thee
we
hope
to
haue
pardon
of
our
offences
,
because
thou
art
the
sole
hope
of
sinners
;
and
in
thee
most
blessed
is
the
expectation
of
our
rewards
.
Holie
Marie
succour
the
afflicted
,
help
the
weake
minded
,
cherish
those
that
weepe
,
praie
for
the
people
,
be
à
meane
for
the
Clergy
,
make
intercession
for
the
deuout
feminine
sexe
,
Let
all
feele
thy
assistance
,
whosoeuer
doe
celebrate
thy
commemoration
,
Let
it
be
thy
care
to
praie
incessantly
for
the
people
of
God
,
who
hast
deserued
to
beare
the
Redeemer
of
the
world
.
Saint
Ambrose
vpon
the
2.
of
Saint
Luke
saieth
,
That
she
alone
is
fitly
stiled
to
be
full
of
grace
,
who
alone
did
obtaine
that
grace
which
none
other
had
euer
merited
,
(
vdzt
)
that
she
should
be
filled
with
the
author
of
grace
.
Saint
Athanasius
a
soe
vpon
Saint
Luke
saieth
,
That
since
he
is
King
,
Lord
,
and
God
,
who
is
borne
of
the
B.
Virgin
;
the
Mother
that
bore
him
,
is
properly
and
truely
esteemed
Queene
,
Lady
,
and
Mother
of
God
.
This
new
Eue
is
stiled
the
Mother
of
life
,
wherefore
we
call
her
againe
and
againe
,
and
alwaies
,
and
euery
way
most
blessed
.
We
crie
vnto
her
,
be
my●ndfull
of
vs
most
holy
Virgin
.
Haile
full
of
grace
our
Lord
is
with
thee
;
The
Hierarchies
of
all
the
Angels
and
men
doe
promulgate
thee
.
Blessed
art
thou
among
women
,
and
blessed
is
the
fruit
of
thy
wombe
Mistresse
,
and
Lady
,
and
Queene
,
and
Mother
of
God
intercede
for
vs
.
Petrus
Chrisologus
Archbishop
of
Rauenna
saieth
,
That
an
Angell
did
treat
with
Marie
concerning
Saluation
,
because
an
Angell
had
treated
with
Eue
concerning
Ruine
.
&
in
another
place
he
saieth
,
She
is
truely
blessed
,
who
was
greater
then
heauen
,
stronger
then
the
earth
,
and
more
spacious
then
the
world
:
for
she
contained
God
,
whome
the
world
is
not
able
to
containe
,
she
bore
God
who
beareth
the
world
,
she
brought
forth
her
Creator
,
and
nourished
the
nourisher
of
all
the
liuing
Fulgentius
Ruspensis
in
à
Sermon
in
the
praise
of
the
B.
Virgin
hath
these
words
,
When
(
saieth
he
)
the
Angell
pronounced
All
Haile
,
he
gaue
her
a
celestiall
salutation
:
when
he
saied
Full
of
grace
,
he
shewed
that
the
indignation
of
the
first
sentence
was
fully
excluded
,
and
the
full
grace
of
benediction
restored
:
when
he
saied
Blessed
art
thou
among
Women
,
he
expressed
the
blessed
fruit
of
her
Virginitie
;
in
vertue
whereof
all
women
,
but
especially
those
who
shall
perseuer
in
Virginitie
,
maie
become
blessed
.
Eue
was
accursed
,
whome
we
beleeue
to
haue
passed
to
the
benediction
of
glory
through
Marie
.
Come
therefore
all
you
that
are
Virgins
to
the
Virgin
,
Come
all
you
that
conceiue
to
her
that
conceiued
,
Come
all
you
that
bring
forth
to
her
that
did
bring
forth
,
Come
all
you
that
giue
sucke
to
her
that
gaue
sucke
,
and
you
little
young
maids
come
alsoe
to
her
that
was
à
little
young
maid
:
for
the
B.
Virgin
Marie
hath
for
this
cause
vndergone
in
our
Lord
Iesus
Christ
all
these
courses
of
nature
,
that
she
might
be
able
to
comfort
,
and
assist
all
sorts
of
women
,
that
should
haue
recourse
vnto
her
.
It
will
not
be
needfull
that
I
insist
any
longer
vpon
this
subiect
,
for
that
the
studious
reader
will
find
nothing
more
frequent
in
the
writings
of
most
of
the
auncient
Fathers
:
and
therefore
I
will
onely
set
downe
two
examples
which
maie
be
à
meanes
to
confirme
such
as
exercise
this
deuotion
towards
the
B.
Virgin
,
and
encouradge
others
to
the
like
office
of
pietie
.
In
the
first
Tome
of
the
flowers
of
examples
is
related
out
of
diuers
graue
authors
,
that
à
certaine
venerable
Archbp
of
Canterburie
returning
from
the
court
of
Rome
did
take
vp
his
lodging
in
the
famous
and
Princely
Monasterie
of
Saint
Bertin
in
the
Citie
of
Saint
Omers
of
the
holie
Order
of
Saint
Benedict
:
and
the
daie
following
was
conducted
into
the
Chapter
howse
;
where
he
made
à
speech
to
the
Religious
:
in
which
amongst
other
remarkable
things
he
declared
vnto
them
,
that
when
he
was
at
Benenentum
he
vnderstood
of
à
certaine
Religious
man
who
was
accustomed
to
recite
daily
Fiue
Psalmes
in
the
honor
of
the
B.
Virgin
,
which
began
with
the
fiue
letters
of
her
name
.
The
Psalmes
were
these
Magnificat
,
Ad
Dominum
,
Retribue
,
In
conuertendo
and
Ad
te
leuaui
,
before
euery
one
of
which
he
saied
the
Angelicall
Salutation
or
Aue
Maria.
There
was
present
at
this
Sermon
one
Ioseius
à
Monke
of
the
saied
Monasterie
of
S.
Bertin
,
who
gaue
diligent
attention
to
what
was
saied
,
and
did
from
that
tyme
daily
when
he
had
ended
Mattins
recite
the
saied
Psalmes
in
the
manner
aboue
saied
.
It
happened
one
night
about
the
feast
of
S.
Andrew
the
Apostle
,
that
the
rest
of
the
Religious
rising
to
the
night
office
,
the
saied
Ioscius
was
absent
.
The
Subprior
therefore
looking
about
the
Quire
(
as
the
manner
is
)
to
see
who
was
absent
,
perceaued
him
wanting
,
and
went
straight
to
his
chamber
,
and
found
him
dead
:
wherevpon
returning
to
the
Quire
he
called
together
the
Religious
,
and
brought
them
to
their
deceased
Brother
;
where
after
they
had
vncouered
his
face
they
beheld
this
wonderfull
spectacle
,
Fiue
Rofes
did
issue
out
of
his
face
,
one
whereof
sprong
out
of
his
mouth
and
tongue
,
one
out
of
each
eie
,
and
one
out
of
each
nostrill
.
There
former
sorrow
therefore
being
changed
into
excessiue
ioy
at
the
sight
of
this
soe
great
à
mi●acle
,
they
carried
him
into
the
Quire
,
and
laying
him
with
his
face
open
,
they
againe
more
curiously
veiwed
the
saied
Roses
,
and
found
the
word
Maria
written
as
it
were
in
the
Rose
which
issued
out
of
his
mouth
:
whereupon
they
kept
him
vnburied
Seuen
daies
,
in
which
space
three
Bishops
and
very
many
of
the
Clergy
&
Laietie
beheld
this
admirable
worke
of
God
.
This
happened
about
the
yeare
of
our
Lord
1162.
Leo
being
Abbot
of
the
saied
Monasterie
,
and
Theodoricus
Earle
of
that
I
rouince
.
Cantiprat
in
his
second
Booke
of
the
Vniuerse
,
relateth
à
wonderfull
miracle
not
vnlike
to
the
former
of
à
certaine
auncient
souldier
,
who
being
admitted
into
the
Nouiship
in
à
Monastery
of
Cistercians
,
proued
soe
indocible
;
that
he
could
not
be
brought
to
learne
our
Lords
Praier
:
wherefore
his
Maister
endeauored
with
much
labour
to
reach
him
the
Angelicall
Salutation
,
which
likewise
proued
soe
difficult
à
taske
vnto
him
,
that
he
could
not
after
much
tyme
and
industry
retaine
in
memory
any
more
of
it
,
then
these
words
Aue
Maria
gratia
plena
Dominus
tecum
.
These
words
therefore
by
aduice
of
his
Maister
he
volued
and
reuolued
and
ruminated
in
all
places
,
yea
euen
at
meale
tyme
:
and
at
length
by
long
continuance
conceiued
soe
great
sweetnes
in
them
,
that
the
sole
memory
of
the
Mother
of
God
did
possesse
his
heart
and
mouth
in
what
busines
soeuer
he
was
imploved
.
Some
yeares
being
passed
in
this
deuotion
,
this
holie
man
exchanged
this
life
for
à
better
,
and
being
buried
in
the
Church
yard
,
shortly
after
there
grew
out
of
his
graue
à
tree
of
such
à
sort
of
wood
which
was
not
vsuall
in
those
parts
,
in
the
leaues
where
of
were
ingrauen
in
golden
letters
Aue
Maria
gratia
plena
.
The
Bishop
of
the
Diocese
hauing
notice
giuen
him
hereof
by
the
Abbot
of
that
Monasterie
,
came
to
the
graue
accompanied
with
à
great
multitude
of
people
;
and
after
he
had
veiwed
the
saied
tree
,
caused
some
to
digge
about
it
,
and
found
that
it
tooke
roote
in
the
mouth
of
the
saied
holie
man
.
The
saied
tree
hauing
as
it
should
seeme
performed
the
office
for
which
it
grew
(
vdzt
)
to
giue
restimonie
of
the
sanctitie
of
that
holie
man
,
and
how
gracious
the
B.
Virgin
is
to
such
as
are
deuoted
vnto
her
as
alsoe
how
pleasing
it
is
to
almightie
God
,
that
we
honor
his
blessed
Mother
,
did
wither
and
consume
in
the
sight
of
them
all
then
present
,
like
as
the
Iuie
tree
we
read
of
in
Ionas
the
Prophet
.
Wherefore
by
this
holie
Praier
let
vs
often
renew
in
our
memory
the
benefit
of
our
Redemption
,
which
began
with
this
holie
Salutation
:
and
let
vs
beseech
her
who
was
,
is
,
and
euer
shall
remaine
most
gracious
in
the
sight
of
God
,
to
be
our
aduocate
and
patronesse
in
our
greatest
extremities
.
A
praier
appointed
by
the
holie
Church
to
be
saied
before
the
diuine
office
.
OPen
my
mouth
(
o
Lord
)
to
praise
thy
holie
name
,
cleanse
my
heart
from
all
vaine
peruerse
and
impertinent
thoughts
,
illuminate
my
vnderstanding
,
inflame
my
affection
,
soe
that
I
maie
be
able
to
recite
this
office
worthily
,
attentiuely
and
deuoutly
,
and
maie
merite
to
be
heard
before
t●e
face
of
thy
diuine
Maiestie
,
through
Christ
our
Lord
.
Amen
.
Pope
Leo
the
X.th
to
such
as
after
the
office
shall
deuoutly
recite
the
ensuinge
Praier
hath
graunted
pardon
of
all
the
defects
and
faults
contracted
out
of
human
frailtie
in
the
performance
thereof
.
TO
the
sacred
and
vndeuided
Trinitie
;
to
the
humanitie
of
our
Lord
Iesus
Christ
crucified
:
to
the
fruitfull
integritie
of
the
most
Blessed
and
glorious
Virgin
Marie
;
and
to
the
generalitie
of
all
the
Saints
be
sempiternall
praise
,
honour
,
vertue
and
glorie
from
all
creatures
,
and
to
vs
remission
of
sinns
for
infinite
worlds
of
worlds
.
Amen
.
And
blessed
be
the
bowells
of
Marie
the
Virgin
which
bore
the
sonne
of
the
eternall
Father
,
and
blessed
be
the
brests
that
gaue
sucke
to
Christ
our
Lord.
Pater
noster
,
&c.
Aue
Maria
&c.
A
praier
to
be
saied
after
the
office
of
the
B.
Virgin
approued
by
Pope
Pius
the
fift
of
that
name
.
REceaue
(
most
mild
God
)
for
the
praiers
and
merits
of
B.
Marie
euer
à
Virgin
,
and
of
all
the
Saints
the
office
of
our
seruice
:
and
if
we
haue
done
any
thing
praise
worthy
,
behold
it
propitious
;
but
what
hath
beene
negligently
performed
doe
thou
benignely
pardon
,
who
liuest
&
raignest
in
perfect
Trinitie
for
all
worlds
of
worlds
.
Amen
.
An
other
Praier
or
oblation
before
the
diuine
office
.
Ludouicus
Blofius
declareth
,
that
it
was
S.
Mecthild
,
as
à
most
gratefull
thing
to
God
,
that
those
w●o
are
about
to
recite
the
Canonicall
howers
doe
vnite
them
with
the
praiers
of
our
Sauiour
.
For
(
saieth
he
)
by
this
meanes
they
will
be
reputed
one
exercise
with
his
,
like
as
à
small
quantitie
of
water
mixed
with
à
great
Vessel
of
Wine
is
noe
more
reputed
water
:
and
therefore
he
aduiseth
such
to
recite
this
short
Praier
to
that
end
.
O
Lord
in
vnion
of
the
perfect
attention
,
wherewith
thou
vpon
earth
didst
offer
praise
to
thy
eternall
Father
,
I
desire
to
performe
these
howers
.
Another
praier
or
oblation
after
the
diuine
office
.
BEnigne
Iesus
I
with
humble
confidence
recommend
all
that
I
haue
here
vndeuoutly
done
in
thyne
and
thy
deare
Mothers
praise
to
thy
sweet
heart
,
there
to
be
rectified
and
perfected
.
I
offer
it
in
vnion
of
that
immense
loue
,
wherewith
thou
didst
accomplish
the
admirable
worke
of
our
Redemption
,
desiring
that
it
maie
redound
to
the
eternall
praise
of
thy
holie
name
,
to
the
increase
of
glorie
of
thy
immaculate
Mother
,
to
the
increase
of
glorie
of
my
Angell
Guardian
,
and
all
the
Angells
and
Saints
,
and
in
particular
of
N.
N.
and
to
the
soules
health
of
all
the
liuing
and
of
the
faithfull
departed
according
to
thy
holie
will
.
Amen
.
HERE
BEGINNETH
THE
EXPLICATION
OF
THE
OFFICE
.
HAuing
now
by
Gods
grace
performed
one
part
of
what
I
promised
in
my
Preface
to
this
worke
,
I
will
proceed
to
the
other
,
and
explicate
according
to
my
poore
talent
euery
part
of
this
holie
office
,
as
they
occurre
in
their
seuerall
order
:
wherein
if
I
seeme
ouer
tedious
,
I
desire
it
maie
be
imputed
to
the
care
I
haue
taken
to
make
all
things
cleare
and
plaine
,
sutable
to
the
capacities
of
them
,
for
whose
sake
I
haue
spared
for
noe
paines
to
procure
their
comfort
and
satisfaction
.
The
two
first
Verses
.
O
Lord
thou
wilt
open
my
lipps
,
And
my
mouth
shall
shew
forth
thy
praise
.
O
Lord
intend
vnto
my
help
,
Lord
make
hast
to
help
me
.
IN
the
Roman
Breuiarie
which
is
Notwithstanding
our
holie
Father
S.
Benedict
prescribing
à
forme
of
the
diuine
office
for
all
such
as
wage
spirituall
warre
vnder
his
holie
standard
,
placed
the
second
verse
O
Lord
intend
&c.
in
the
forefront
of
the
office
,
and
appointed
the
first
verse
to
be
repeated
three
tymes
afterwards
.
The
reason
which
seemed
No
man
can
saie
our
Lord
Iesu
Christ
,
but
in
the
holie
Ghost
.
Both
these
waies
are
very
good
and
approued
by
the
Sea
Apostolike
:
and
by
both
of
them
we
desire
that
we
maie
be
assisted
by
Gods
grace
to
begin
and
prosecute
our
praier
to
his
honour
;
for
without
his
aide
(
as
S.
Iohn
saieth
)
we
can
Abulensis
,
Durandus
,
and
others
doe
affirme
that
the
holie
Church
in
prescribing
Arise
Lord
,
and
be
thy
enimies
dispersed
,
and
let
them
flie
that
hate
thee
from
thy
face
.
&
when
it
was
set
downe
he
saied
Returne
Lord
to
the
multitude
of
thy
host
of
Israel
.
By
which
forme
of
praier
Moyses
did
beseech
God
who
seemed
before
as
it
were
to
rest
with
the
Arke
and
Campe
of
the
Hebrews
,
to
arise
and
direct
them
on
their
waie
,
and
by
his
omnipotent
power
to
disperse
and
put
to
flight
their
enimies
,
which
were
vpon
the
frontier
on
all
sides
:
and
afterwards
when
they
fixed
their
tents
,
that
he
would
conuert
himself
vnto
them
,
that
they
might
remaine
in
safegard
vnder
the
shadow
of
his
wings
.
But
what
reason
soeuer
moued
the
holie
Church
thereunto
,
it
is
certaine
,
that
those
Verses
in
the
beginning
of
the
office
,
and
in
the
beginning
of
Compline
,
being
pronounced
with
sincere
affection
and
confidence
in
Gods
goodnes
,
are
of
wery
great
power
to
profligate
the
euill
enimies
,
and
frustrate
Glorie
be
to
the
Father
,
and
to
the
Sonne
,
and
to
the
holie
Ghost
&c.
AFTER
the
diuine
assistance
hath
beene
thus
implored
,
this
Hymne
of
glorification
doth
follow
in
good
order
as
à
thanksgiuing
,
confiding
that
our
Lord
hath
heard
and
graunted
our
petition
,
Our
Lord
hath
heard
the
desire
of
the
poore
(
saieth
the
Prophet
)
he
hath
heard
the
preparation
of
their
heart
.
&
in
another
place
,
He
will
doe
the
will
of
them
that
feare
him
,
and
will
heare
their
praier
.
When
therefore
this
Hymne
is
recited
it
is
the
custome
to
bow
downe
and
adore
God
then
and
there
present
,
for
the
Prophet
affirmeth
God
is
neare
to
all
that
inuocate
him
.
S.
Ierome
in
his
Epistle
to
Pope
Damasus
which
is
registred
amongst
the
acts
of
the
saied
Pope
in
the
first
Tome
of
Councells
did
desire
him
to
ordaine
,
that
this
Hymne
might
be
recited
at
the
end
of
euery
Psalme
in
the
diuine
office
;
that
soe
the
faith
of
Three
hundred
and
eighteene
Bishops
in
the
Nicene
Councell
might
be
declared
by
his
voice
alsoe
:
which
was
accordingly
performed
by
the
decree
of
the
saied
Pope
in
à
Councell
held
at
Rome
.
Some
are
of
opinion
that
this
Hymne
was
composed
by
the
saied
Nicene
Councell
to
distinguish
S.
Basill
affirmeth
,
that
the
author
thereof
is
not
certainly
knowne
.
Baronius
saieth
,
that
this
Hymne
was
vsed
S.
Iames
,
where
the
Preist
coming
to
the
Aulter
beginneth
with
these
words
,
Glorie
be
to
the
Father
and
the
Sonne
and
the
holie
Ghost
,
three
and
one
)
&
that
it
was
recited
by
the
orientall
Church
at
the
end
of
their
Hymnes
,
as
now
it
is
in
the
Hymnes
of
the
diuine
office
which
were
composed
for
the
greatest
part
by
S.
Ambrose
in
imitation
of
the
S.
Augustine
affirmeth
.
Suarez
saieth
that
the
holie
Church
was
moued
by
the
especiall
prouidence
of
God
to
institute
,
that
the
confession
and
glorification
of
the
B.
Trinitie
by
the
accustomed
Hymne
Glorie
be
to
the
Father
,
&c.
should
be
added
to
the
end
of
euery
Psalme
:
because
(
saieth
he
)
the
vse
of
the
Psalmes
was
of
greater
antiquitie
then
the
law
of
grace
,
and
by
this
meanes
they
doe
participate
the
proper
perfection
thereof
,
and
become
compleate
and
consummate
.
Cornelius
à
Lapide
dilating
vpon
these
words
of
the
Apostle
,
For
of
him
,
and
by
him
,
and
in
him
are
all
things
,
to
him
be
glorie
for
euer
,
Amen
.
doth
expound
this
hymne
of
glorification
in
fauour
of
such
who
repeat
it
often
.
Glorie
(
saieth
he
)
be
to
the
Father
,
of
whome
all
things
are
as
of
the
prime
origine
;
Glorie
to
the
Sonne
,
by
whome
all
things
are
made
as
by
wisdome
,
and
men
redeemed
as
by
their
mediator
.
Glorie
to
the
holie
Ghost
,
in
whome
are
all
things
as
it
were
in
à
bond
and
consummation
.
Glorie
to
the
Father
of
whome
is
all
paternitie
in
heauen
and
vpon
earth
,
Glorie
to
the
Sonne
by
whome
is
all
filiation
,
Glorie
to
the
holie
Ghost
in
whome
is
all
holines
and
sanctification
.
Glorie
to
the
Father
of
whome
is
eternitie
,
Glorie
to
the
Sonne
by
whome
is
all
forme
&
beautie
,
Glorie
to
the
holie
Ghost
in
whome
is
all
felicitie
and
fruition
.
Glorie
to
the
Father
of
whome
is
all
vnitie
,
glorie
to
the
Sonne
by
whome
is
all
equalitie
,
glorie
to
the
holie
Ghost
in
whome
is
all
loue
and
concord
.
Glorie
to
the
Father
of
whome
is
all
pow●r
,
glorie
to
the
Sonne
by
whome
is
all
wisdome
,
glorie
to
the
holie
Ghost
in
whome
is
all
goodnes
Glorie
to
the
Father
who
created
me
,
glorie
to
the
Sonne
by
whome
I
am
redeemed
,
glorie
to
the
holie
Ghost
in
whome
I
am
iustified
.
Glorie
to
the
Father
who
hath
predestinated
me
,
glorie
to
the
Sonne
by
whose
precious
bloud
I
am
washed
,
and
made
cleane
,
glorie
to
the
holie
Ghost
in
whome
I
shall
be
glorified
for
euer
.
Amen
.
Alleluia
.
NEXT
in
order
followeth
the
Angelicall
Hymne
Alleluia
which
is
song
from
Easter
vntill
Septuagesima
not
without
good
reason
:
for
holie
Dauid
To
our
God
let
there
be
à
pleasant
and
comely
praise
.
&
againe
,
Make
ye
iubilation
to
God
all
the
earth
serue
ye
our
Lord
in
gladnesse
:
enter
ye
before
his
fight
in
exultation
.
And
this
hymne
signineth
praise
God
with
à
heart
dilated
through
excesse
of
ioye
.
The
holie
Church
therefore
(
because
we
ought
neuer
to
surcease
from
praising
God
,
noe
not
then
when
we
recount
the
miserable
estate
of
man
by
the
fall
of
our
first
parents
)
hath
ordained
that
in
lieu
of
this
hymne
of
exultation
,
the
verse
,
Praise
be
to
thee
●
Lord
King
of
eternall
glorie
,
shall
be
recited
from
Septuagesima
vntill
Paster
,
which
is
à
tyme
of
mourning
and
pennance
.
Stephen
Durantus
disputeth
this
question
at
lardge
,
why
the
holye
Church
should
omitt
Alleluia
from
Septuagesima
,
and
yet
place
in
lieu
thereof
à
praise
which
seemeth
equiualent
thereunto
?
&
after
many
solutions
at
length
he
answereth
with
S.
Thomas
,
and
the
Glosse
vpon
the
ninth
of
the
Apocalipse
,
that
this
Hymne
Alleluia
besides
the
ordinary
praise
doth
insinuate
à
iubilation
which
cannot
be
expressed
in
words
.
Leo
the
9.
saieth
that
these
two
Hymnes
S.
Iohn
Damascene
S.
Gregorie
the
Great
affirmeth
in
his
Dialogues
,
An
hymne
becommeth
God
.
S.
Leo
aboue
named
giueth
this
reason
why
Alleluia
is
intermitted
for
nine
weeks
precisely
,
and
reassumed
in
the
tenth
weeke
.
There
are
(
saieth
he
)
nine
quires
of
Angells
and
the
tenth
quire
sell
by
the
sinne
of
Pride
,
and
thereby
disturbed
the
ioye
of
the
rest
,
vntill
Man
was
created
to
supplie
their
number
:
but
when
he
fell
alsoe
by
disobedience
,
they
were
againe
greatly
discomforted
vntill
our
Sauiours
birth
;
at
which
tyme
they
begane
to
reassume
their
songe
of
ioye
,
and
afterwards
at
his
Resurrection
and
Ascension
together
with
those
blessed
soules
which
accompanied
him
vnto
his
throne
of
glorie
,
they
conceiued
full
hope
that
their
number
should
be
made
compleate
and
their
praise
perfect
.
S.
Augustine
saieth
,
that
although
this
S.
Ierome
to
Marcella
,
where
he
maie
receiue
satisfaction
.
The
Inuitatorie
verse
.
IN
the
diuine
office
the
Inuitatorie
verse
is
vsually
varied
according
to
the
nature
of
the
office
appointed
for
each
daie
,
and
it
is
thus
defined
by
Peter
Damian
S.
Augustine
affirmeth
,
that
if
two
iust
This
people
honoreth
me
with
their
lipps
,
but
the
heart
is
farre
from
me
.
The
argument
and
diuision
of
the
Inuitatorie
Psalme
which
is
the
94.
in
number
.
THe
Prophet
doth
inuito
all
men
that
loue
God
to
come
and
reioyce
,
and
praise
our
Lord
with
him
.
Secondly
he
assigneth
diuers
reasons
to
moue
them
thereunto
.
Lastly
he
exhorteth
them
,
that
when
soeuer
or
in
what
manner
soeuer
God
almightie
shall
be
pleased
to
reueale
his
will
vnto
them
,
that
they
giue
diligent
attention
thereunto
,
and
put
it
in
execution
without
delay
:
least
being
disobedient
to
his
holie
inspirations
,
they
receaue
the
same
sentence
with
our
fore
fathers
in
the
desert
,
where
of
Six
hundred
thousand
men
fit
to
beare
armes
onely
two
(
vdzt
)
Iosue
and
Caleb
did
enter
to
possesse
the
land
of
promise
.
The
explication
of
the
Inuitatorie
Psalme
.
COme
all
you
that
beleeue
in
the
true
God
,
in
what
part
of
the
world
soeuer
you
reside
,
come
in
spirit
by
the
feete
of
your
affections
Let
vs
reioyce
,
not
as
vaine
worldlings
doe
,
whose
greatest
delights
end
in
sadnesse
,
but
To
our
Lord
the
Creator
and
conseruer
of
vs
all
.
Let
vs
make
iubilation
to
God
our
Sauiour
,
let
vs
expresse
with
our
voice
to
God
our
protector
,
our
Sauiour
,
and
tower
of
refuge
what
we
conceiue
towards
him
in
our
hearts
,
but
want
words
to
explaine
.
Let
vs
preuent
his
face
in
confession
,
Let
vs
hasten
by
thanksgiuing
,
and
attributing
all
our
good
vnto
him
to
preuent
him
,
least
he
come
,
and
taking
vs
vnprouided
to
receiue
him
,
doe
iustly
taxe
vs
with
neglect
and
slothfull
ingratitude
.
Let
vs
vpon
the
first
touch
of
his
diuine
grace
accuse
ourselues
&
condemne
the
euill
we
haue
done
,
that
when
he
shall
come
,
he
maie
find
something
to
approue
and
like
well
of
,
but
nothing
to
condemne
or
cause
his
displeasure
.
And
in
Psalmes
let
vs
make
iubilation
t●
him
,
and
in
spirituall
songs
let
vs
expresse
our
intime
thoughts
and
affections
.
Let
vs
doe
this
first
Because
our
Lord
is
à
great
God
,
not
like
the
Gods
of
the
Gentils
which
are
framed
of
gold
and
siluer
by
the
hands
of
men
,
hau●ng
mouthes
and
cannot
speake
,
eares
and
cannot
heare
,
feete
and
cannot
walke
,
but
God
who
is
of
himself
from
all
eternitie
,
and
who
is
soe
great
à
God
,
that
he
maketh
Gods
,
not
Gods
by
nature
but
by
grace
,
for
he
hath
giuen
power
to
those
that
beleeue
in
his
name
to
be
the
Sonnes
of
God
.
And
he
is
alsoe
,
à
great
King
aboue
all
Gods
,
for
he
exerciseth
acts
of
soueraignitie
not
onely
ouer
all
the
former
false
Gods
,
and
those
that
are
Gods
by
grace
,
but
alsoe
ouer
all
Kings
,
Princes
,
and
Iudges
of
the
earth
,
who
are
called
Gods
by
participation
of
his
diuine
authoritie
.
Our
God
infinitly
surpasseth
all
these
denominatiue
Gods
in
greatnesse
:
and
therefore
with
good
reason
ought
we
to
make
iubilation
vnto
him
.
as
alsoe
,
Because
he
repelleth
not
his
people
,
although
he
seeme
to
be
angrie
with
them
for
à
tyme
,
pern●tting
great
afflictions
to
fall
vpon
them
,
and
seeming
to
neglect
their
petitions
,
when
they
call
to
him
for
releife
:
for
indeed
he
is
soe
benigne
and
mercifull
,
that
he
cannot
vtterly
abandon
them
,
or
refuse
to
receiue
them
,
when
they
recurre
vnto
him
by
true
contrition
and
confidence
in
his
goodnes
and
clemencie
,
but
will
conuert
all
to
their
benefitt
.
Neuerthelesse
he
maie
seeme
since
to
haue
repelled
the
Iewes
,
who
were
then
his
sole
elected
People
:
but
indeed
he
hath
not
repelled
any
of
them
,
but
such
as
would
by
noe
meanes
be
wone
:
for
the
residue
being
many
thousands
of
both
sexes
,
who
would
harken
to
his
voice
,
were
receiued
to
mercie
by
his
onely
Sonne
Christ
Iesus
,
who
was
the
angular
stone
that
ioyned
the
two
walls
of
the
Iewes
and
Gentils
in
one
.
The
chaffe
onely
was
repelled
,
but
the
good
corne
laied
vp
in
the
graneries
.
His
dominion
is
not
limited
within
the
land
of
Israel
,
but
is
extended
to
the
vttermost
confines
of
the
earth
.
Because
in
his
hands
,
in
his
power
,
are
the
ends
of
the
earth
,
and
he
beholdeth
the
hights
of
the
mountaines
,
not
onely
the
highest
places
of
the
earth
,
but
alsoe
the
Emperours
&
Rulers
of
the
earth
.
These
high
mountaines
for
a
tyme
did
oppose
his
Church
,
and
endeauour
to
roote
out
the
Christian
faith
,
but
shortly
after
they
humbled
themselues
vnder
his
mightie
hand
.
Moreouer
let
vs
reioyce
to
our
Lord
,
Because
the
sea
is
his
,
and
he
made
it
,
and
placed
limitts
thereunto
,
which
it
shall
not
ouerpasse
:
&
his
hands
formed
the
drie
land
and
made
it
fit
for
habitation
,
Come
let
vs
adore
,
&
fall
downe
before
God
,
for
he
regardeth
those
a
farre
of
that
are
high
in
their
owne
conceits
,
but
he
beholdeth
the
humble
with
a
gracious
aspect
.
Come
therefore
with
reuerence
and
submission
all
you
,
whose
sinns
haue
made
you
remote
from
God
,
come
with
humble
,
but
yet
firme
confidence
in
his
mercies
,
Let
vs
weepe
before
our
Lord
that
made
vs
,
Come
securely
,
for
he
will
not
contemne
the
worke
of
his
hands
,
which
he
hath
formed
to
his
owne
image
and
similitude
.
Since
that
we
burne
inwardly
,
and
are
scorched
with
the
conscience
of
our
offences
,
it
is
meet
that
with
flouds
of
teares
we
seeke
to
extinguish
those
flames
.
Alas
such
is
our
wretched
state
that
we
can
blemish
and
defile
the
sacred
image
of
God
in
our
soules
,
but
we
are
altogether
vnable
to
restore
it
to
its
primitiue
luster
and
beautie
with
out
the
helpe
of
him
that
formed
it
.
Come
therefore
,
let
vs
humble
ourselues
in
his
presence
,
and
deplore
the
lamentable
estate
whereunto
we
haue
brought
ourselues
through
our
manifold
iniquities
,
and
then
we
maie
be
confident
of
pardon
:
for
he
hath
saied
,
he
will
not
despise
an
humble
and
contrite
heart
.
He
is
both
willing
to
remitt
all
how
exorbitant
soeuer
,
and
powerfull
to
effect
his
will
,
Because
he
is
the
Lord
our
God
,
and
we
are
his
people
,
and
sheepe
of
his
pasture
.
In
the
text
of
the
holie
Bible
the
last
part
of
this
clause
is
placed
in
this
order
,
And
we
the
people
of
his
pasture
,
and
sheepe
of
his
hands
:
vpon
which
words
S.
Augustine
in
his
explication
of
this
Psalme
saieth
,
Behold
how
elegantly
the
Prophet
hath
changed
the
order
of
these
words
,
placing
them
as
it
were
improperly
,
that
we
might
vnderstand
those
to
be
the
sheepe
which
are
the
people
.
For
he
saieth
not
the
sheepe
of
his
pasture
,
and
the
people
of
his
hands
,
which
might
seeme
to
sute
better
with
those
words
,
because
sheepe
doe
properly
belong
to
the
pasture
:
but
he
saieth
,
the
people
of
his
pasture
,
to
shew
thereby
that
the
people
are
his
sheepe
;
for
there
are
sheepe
which
we
buye
,
but
not
which
we
haue
made
.
He
had
saied
before
,
let
vs
fall
downe
before
him
that
made
vs
,
and
therefore
he
fitly
tearmeth
vs
here
,
the
sheepe
of
his
hands
;
for
noe
man
can
make
himself
sheepe
.
He
maie
buye
sheepe
,
or
haue
sheepe
giuen
him
,
or
maie
come
by
them
by
stealth
,
but
our
Lord
made
vs
:
wherefore
we
are
the
people
of
his
pasture
,
and
sheepe
of
his
hands
,
which
he
of
his
ineffable
goodnes
hath
vouchsafed
to
make
vnto
himselfe
.
Our
Sauiour
saieth
My
sheepe
heare
my
To
daie
,
that
is
,
euery
daie
whilest
it
is
saied
to
daie
,
for
the
daie
here
mentioned
shall
endure
vntill
tyme
shall
cease
,
If
you
shall
heare
his
voice
,
that
is
,
come
to
know
his
will
either
by
the
lawfull
preachers
of
his
holie
word
,
or
by
reading
the
holie
Scriptures
or
the
writings
of
the
holie
Fathers
,
or
by
his
interiour
motion
,
or
otherwise
in
what
manner
soeuer
he
shall
please
to
manifest
his
will
vnto
you
,
Doe
not
harden
your
hearts
,
be
not
disobedient
to
his
gracious
inuitation
and
call
,
but
receiue
it
thankfully
,
and
put
it
in
execution
without
delaie
.
The
if
Iesus
,
that
is
,
Iosue
had
giuen
them
rest
,
the
Prophet
would
not
haue
mentioned
another
daie
.
In
tymes
past
our
Lord
spake
vnto
his
people
by
the
mouth
of
Moyses
and
other
his
holie
Prophets
,
but
now
in
the
law
of
grace
by
his
onely
Sonne
Christ
Iesus
.
Let
vs
therefore
mollifie
our
hearts
,
let
vs
not
be
As
in
the
prouocation
,
according
to
the
daie
of
the
tentation
in
the
desert
,
at
the
waters
of
contradiction
and
other
places
in
the
desert
,
Where
(
our
Lord
saieth
)
your
fathers
tempted
me
,
proued
me
and
saw
my
workes
.
They
doubted
in
their
hearts
whether
I
we●e
of
power
to
giue
them
food
,
defend
them
from
their
enemies
,
and
bring
them
to
the
land
of
Promise
,
but
they
experienced
me
by
my
wonderfull
workes
to
be
the
onely
true
God
.
What
should
moue
my
people
to
be
soe
incredulous
and
obdurate
?
What
could
I
haue
done
more
to
shew
my
loue
vnto
them
,
then
that
I
haue
done
?
I
brought
them
from
Aegipt
where
they
were
oppressed
,
I
dried
à
passadge
in
the
red
Sea
,
that
they
might
passe
without
difficultie
,
&
drowned
their
enemies
in
their
sight
,
I
went
before
them
in
forme
of
à
clowde
by
daie
,
and
like
à
piller
of
fier
by
night
,
I
fed
them
with
Manna
for
Fortie
yeares
space
,
in
all
which
tyme
neither
the
garments
they
wore
,
nor
their
shooes
were
the
worse
for
wearing
.
Fortie
yeares
was
I
nigh
to
this
generation
,
guiding
them
,
teaching
them
,
working
wonders
amongst
them
,
and
experiencing
alwaies
to
winne
their
hearts
,
And
saied
,
by
my
Angel
to
Moyses
,
&
by
him
to
them
,
These
alwaies
erre
in
heart
.
They
erre
not
through
ignorance
,
they
know
what
they
ought
to
beleeue
,
what
they
maie
lawfully
desire
,
and
what
to
doe
to
please
me
;
but
they
will
not
know
.
I
haue
often
instructed
them
in
my
waies
by
my
seruant
Moyses
;
But
they
haue
not
knowne
my
waies
,
that
is
,
they
haue
disliked
&
would
not
approoue
of
my
waies
:
and
therefore
all
remedies
fayling
,
I
haue
sworne
to
them
in
my
wrath
.
We
must
not
conceiue
by
these
words
that
the
passion
of
anger
is
in
God
,
but
onely
that
he
swore
to
proceed
to
punish
them
,
as
if
he
had
been
possessed
with
anger
and
wrath
against
them
,
for
S.
Thomas
saieth
,
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
liue
,
they
shall
not
enter
for
their
incredulitie
.
These
oathes
are
vertually
included
in
the
former
words
,
which
doe
seeme
to
be
spoken
by
the
figure
Aposiopesis
,
wherein
something
is
not
formally
expressed
,
which
yet
is
vertually
included
in
the
sense
of
the
words
.
By
the
place
of
rest
here
mentioned
is
signified
eternall
happines
,
for
the
land
of
Promise
was
à
figure
of
the
celestiall
countrie
.
It
is
not
here
expressed
who
shall
enter
into
that
rest
:
but
in
the
booke
of
Numbers
we
read
that
our
Lord
Beho●d
à
Psalme
full
of
ioye
and
sweetnes
,
à
Psalme
apt
to
inflame
à
pious
soule
with
the
fier
of
the
holie
Ghost
.
It
importeth
vs
to
sing
or
recite
it
in
the
beginning
of
the
morning
office
with
all
attention
and
spirituall
feruour
,
that
soe
by
beginning
the
worke
of
God
with
ardour
,
we
maie
passe
the
rest
of
the
daie
with
profitt
Let
vs
therefore
doe
that
whereunto
we
are
inuited
in
this
present
Psalme
;
and
when
we
rise
to
the
morning
office
,
let
vs
beginne
with
couradge
and
alacritie
,
let
vs
banish
from
our
hearts
all
vaine
thoughts
&
impertinent
fansies
,
let
vs
carefully
busie
our
hearts
with
God
alōe
,
saying
to
ourselues
in
our
interiour
,
or
to
such
as
are
present
,
Come
let
vs
exult
to
our
Lord
&c.
and
with
à
recollected
and
amorous
mind
,
let
vs
put
in
practise
those
most
noble
acts
,
whereunto
this
Psalme
doth
inuite
vs
,
which
are
these
that
follow
,
(
vdzt
)
To
exult
and
make
iubilation
to
our
Lord
,
To
preuent
●is
face
in
confession
of
praise
,
and
confession
of
our
sinns
with
teares
of
contrition
,
To
fall
downe
before
him
,
and
adore
our
maker
.
What
is
vnderstood
by
Hymnes
Psalmes
and
Canticles
.
AFter
the
Inuitatorie
Psalme
followeth
an
Hymne
,
by
which
is
signified
that
the
mind
being
now
inflamed
with
the
diuine
loue
,
cannot
containe
it self
any
longer
,
but
must
needs
breake
forth
into
à
more
sweete
expression
of
its
interiour
affections
.
An
Hymne
maie
be
thus
defined
,
an
Hymne
is
à
Poeme
declaring
certaine
workes
of
God
&
benefits
shewed
towards
mankind
.
or
thus
,
An
Hymne
is
à
Poeme
recounting
the
vertues
and
praise
worthy
actions
of
the
holie
Saints
,
or
exhorting
vs
to
amēd
our
liues
.
The
vse
of
Hymnes
is
most
auncient
.
S.
Ierome
affirmeth
that
all
the
Psalmes
of
Dauid
before
or
after
which
Alleluia
is
placed
,
are
properly
tearmed
Hymnes
.
Which
words
agree
with
that
of
S.
Mathew
,
where
he
S.
Paul
,
as
namely
by
the
first
to
the
Corinthians
the
fowerteeneth
,
the
first
to
the
Ephesians
,
and
the
third
to
the
Collossians
.
Philo
Iudaeus
saieth
,
that
S.
Marke
did
not
onely
contemplate
,
but
alsoe
compose
Canticles
&
Hymnes
in
the
diuine
praise
;
and
S.
Dionysius
maketh
mention
of
one
Hierotheus
his
instructor
in
the
sacred
letters
,
whome
he
affirmeth
to
haue
composed
hymnes
,
some
of
which
he
setteth
downe
;
and
moreouer
,
that
he
the
saied
Hierotheus
together
with
the
Apostles
did
set
forth
the
diuine
praises
at
the
funerall
of
the
B.
Virgin
mother
of
God
,
which
words
Necephorus
expounding
saieth
,
that
The
Hymnes
which
are
vsed
in
the
diuine
office
were
for
the
greatest
part
composed
by
S.
Hilarie
,
S.
Ambrose
,
and
S.
Thomas
of
Aquine
.
Yet
our
holie
Father
S.
Benedict
in
diuers
chapters
of
his
Rule
S.
Ambrose
.
If
we
haue
regard
to
the
signification
of
the
words
,
there
is
small
difference
betweene
an
Hymne
,
à
Psalme
,
and
à
Canticle
.
Yet
the
holie
Fathers
doe
vse
these
words
diuersly
;
for
by
the
Psalmes
they
seeme
to
vnderstand
those
which
Dauid
composed
to
be
song
to
the
harp
and
other
musicall
instruments
:
by
the
Canticles
those
Ten
Canticles
which
are
taken
out
of
the
other
bookes
of
holie
writ
,
and
appointed
to
be
song
at
Laudes
,
Vespres
,
&
Compline
;
Seauen
whereof
are
taken
out
of
the
old
Testament
,
and
the
rest
out
of
new
:
and
finally
by
Hymnes
are
vnderstood
certaine
Odes
composed
in
the
diuine
praise
by
Ecclesiasticall
though
not
Canonicall
writers
.
Those
that
are
desirous
to
read
à
more
exacte
narration
of
the
difference
betweene
these
three
words
,
maie
fynd
them
sufficiently
discussed
in
the
Commentaries
of
S.
Ierome
vpon
the
fift
of
S.
Paul
to
the
Ephesians
,
in
the
Prologue
of
S.
Hilarie
to
his
explication
vpon
the
Psalmes
,
and
in
the
Preface
of
Euthimius
to
the
Psalmes
,
whereunto
for
breuitie
sake
I
referre
the
studious
reader
.
Why
the
holie
Church
hath
made
choice
of
the
Psalmes
of
Dauid
to
be
recited
in
the
diuine
office
,
rather
then
other
parts
of
the
holie
Scriptures
.
CArdinall
à
Turre
Cremata
vpon
the
S.
Benedict
doth
set
downe
Eight
reasons
which
maie
seeme
to
haue
moued
the
holie
Church
to
make
vse
of
the
Psalmes
of
Dauid
in
the
diuine
office
,
rather
then
the
other
parts
of
the
holie
Scriptures
.
The
First
is
,
because
sinners
by
reading
of
the
Psalmes
are
wonderfully
excited
and
animated
to
doe
pennance
,
when
they
behold
Dauid
cheifly
celebrated
in
the
Church
,
who
by
pennance
became
soe
great
à
Prophet
,
and
more
illuminated
by
the
spirit
of
God
,
then
any
of
the
rest
of
the
Prophets
:
of
which
opinion
S.
Ambrose
seemeth
to
be
,
where
he
saieth
,
In
the
Psalmes
I
am
taught
to
auoid
sinne
,
and
to
blush
when
I
doe
pennance
.
Soe
mightie
à
King
,
soe
great
à
Prophet
doth
prouoke
me
by
his
example
,
that
I
studie
with
all
diligence
●ither
to
extenuate
the
fault
committed
,
or
to
beware
of
the
fault
as
yet
not
committed
.
The
Second
is
,
because
there
is
not
any
one
booke
of
the
holie
Scriptures
that
doth
treat
soe
familiarly
with
God
:
for
in
almost
euery
part
of
the
Psalmes
,
the
Prophet
seemeth
to
discourse
with
God
almightie
,
which
is
a
very
proper
methode
for
such
as
praie
.
The
Third
is
,
because
the
Psalmes
are
as
it
were
●
plentifull
Mother
of
spirituall
affections
,
abounding
with
celestiall
fruits
,
as
most
of
the
holie
Fathers
doe
witnesse
.
The
Fowerth
is
,
because
the
Psalme●
are
very
profitable
to
be
read
by
all
sorts
:
for
they
minister
spirituall
nutriture
sutable
to
the
degree
of
perfection
that
each
man
hath
attained
or
doth
aspire
vnto
.
Such
as
haue
newly
laied
the
foundation
of
C●ristian
discipline
,
maie
there
find
comfort
and
incouragement
to
prosecute
their
course
:
proficients
that
are
aduanced
to
an
higher
degree
,
maie
there
find
matter
wherein
to
exercise
themse●ues
:
and
finally
those
that
are
happily
arriued
at
the
top
of
perfection
,
maie
there
●nd
fe
well
to
maintaine
their
flames
of
loue
.
The
Fift
is
,
because
this
heauenly
philosophy
is
most
apt
to
furnish
euery
man
aboundantly
with
all
doctrine
necessary
to
saluation
;
as
best
agreeing
with
those
words
of
the
Apostle
where
he
saieth
,
That
all
Scripture
inspired
by
God
is
profitable
to
teach
,
to
argue
,
to
correct
,
to
instruct
in
iustice
.
Concerning
which
point
see
the
Glosse
in
the
beginning
of
the
Psalter
.
The
Sixt
is
,
because
this
Prop●esie
excelleth
all
others
in
perspicuitie
.
The
Seauenth
is
,
because
there
is
almost
nothing
contained
in
the
Psalmes
,
but
it
is
either
the
praise
of
God
,
or
a
Prai●r
vnto
him
;
both
which
are
most
proper
for
the
diuine
office
.
The
Eight
end
last
is
,
because
they
are
diuided
into
verses
:
and
the
manner
of
distinction
there
obserued
is
esteemed
of
learned
men
farre
better
,
then
that
of
the
other
parts
of
the
holie
Scriptures
by
verses
or
numbers
;
and
consequentlie
doe
best
I
will
confesse
to
thee
among
nations
O
Lord
,
and
will
saie
à
Psalme
to
thy
name
,
doe
affirme
that
the
Prophet
did
fore
shew
,
that
the
Psalmes
by
him
composed
should
be
song
in
all
parts
of
the
world
in
the
Churches
of
the
Gentils
:
and
the
same
in
effect
doth
the
Prophet
expresse
in
diuers
places
;
as
namely
,
I
will
confesse
to
thee
in
the
great
Church
,
in
à
graue
people
I
will
praise
thee
.
And
againe
,
I
will
confesse
to
thee
among
peoples
O
Lord
,
I
will
saie
à
Psalme
to
thee
among
the
Gentils
.
&
in
many
other
places
,
which
for
breuitie
I
omitt
.
Certaine
memorable
sayings
of
the
auncient
holie
Fathers
in
praise
of
the
Psalmes
of
Dauid
.
S.
Dyonisius
doth
affirme
that
the
Psalter
S.
Gregorie
the
great
doth
write
,
that
if
the
Psalmes
be
song
from
the
heart
and
not
with
the
voice
onely
,
they
doe
prepare
à
waie
for
almightie
God
to
enter
into
the
most
inward
parts
of
the
Soule
:
in
soe
much
,
that
either
the
hidden
misteries
of
the
Prophesie
will
be
laied
open
vnto
it
,
or
the
good
spirit
will
be
infused
.
S.
Chrisostome
after
he
hath
admired
Confesse
to
our
Lord
for
he
is
The
sinns
of
my
youth
and
my
ignorances
O
Lord
remember
not
.
He
exciteth
those
that
haue
receiued
great
graces
to
thankes
giuing
,
saying
What
shall
I
render
to
our
Lord
for
all
things
he
hath
giuen
me
?
He
recalleth
to
confession
such
as
often
fall
into
a
●●lapse
,
saying
If
thou
wilt
obserue
iniquities
O
Lord
,
who
shall
sustaine
it
?
Finally
he
concludeth
,
O
excellent
harpe
,
congregating
the
minds
of
all
men
through
out
the
earth
,
like
vnto
certaine
strings
in
one
consonance
.
S.
Basill
the
great
saieth
,
that
in
this
S.
Augustine
amongst
other
praises
of
the
Psalmes
hath
words
to
this
effect
.
The
holie
Ghost
(
saieth
he
)
beholding
the
minds
of
men
to
resist
and
draw
backe
from
the
waie
of
vertue
,
and
to
be
inclined
to
the
delights
of
this
life
,
hath
mixed
the
force
and
operation
of
his
doctrine
with
the
pleasant
melodie
of
à
song
;
that
soe
whilest
the
hearing
is
delighted
with
the
sweetnes
of
the
verse
,
the
benefit
of
the
diuine
words
maie
there
withall
find
entrance
,
and
make
deeper
impression
:
according
to
the
proceeding
of
skillfull
phisitians
,
who
when
the
diseases
of
their
patients
doe
require
that
they
administer
bitter
yet
soueraigne
potions
,
least
the
diseased
should
refuse
to
take
that
which
by
all
probabilitie
will
cause
their
recouery
,
in
regard
of
the
vnpleasātnes
and
loathsome
tast
thereof
,
are
accustomed
to
anoynt
the
top
of
the
cup
wherein
the
saied
remedie
is
contained
with
honey
,
or
some
such
pleasant
iuice
.
It
will
be
ouer
long
to
rehearse
the
praises
of
this
admired
booke
,
which
maie
be
read
in
almost
all
the
workes
of
the
most
famous
writers
,
and
therefore
I
will
conclude
with
these
words
of
S.
Ambrose
.
In
all
other
parts
of
the
holie
What
is
meant
by
an
Antiphone
.
BEfore
euery
one
of
the
Psalmes
is
placed
an
Antiphone
in
most
parts
of
the
diuine
office
.
S.
Isidore
saieth
that
the
S.
Ambrose
.
Antiphones
are
for
the
most
part
taken
out
of
the
Psalmes
,
or
else
are
some
deuout
sentences
desumed
out
of
some
other
part
of
the
holie
Scriptures
,
and
accōmodated
to
the
nature
of
the
office
of
that
daie
;
according
to
the
tune
where
of
the
Psalme
following
is
sung
.
They
are
as
it
were
à
breathing
fit
betweene
the
Psalmes
,
wherewith
the
mind
is
recreated
,
and
recouereth
new
feruour
and
alacritie
to
prosecute
that
which
followeth
.
Amalar
saieth
that
an
Antiphone
doth
resemble
the
vertue
of
Charitie
:
for
it
ioyneth
the
works
of
two
brothers
in
one
.
The
Psalmes
maie
be
referred
to
workes
,
and
the
Antiphones
to
the
loue
wherewith
each
lendeth
to
other
his
helping
hand
.
An
Antiphone
is
song
by
turnes
alternatly
by
both
quires
,
because
charitie
cannot
be
exercised
betweene
fewer
then
two
.
The
two
Cantors
doe
signifie
the
vicissitude
of
charitie
,
who
of
both
sides
in
their
turne
or
order
doe
as
it
were
lift
or
passe
the
Antiphones
from
one
side
to
the
other
.
Finally
the
two
quires
were
prefigured
by
the
wings
of
the
liuing
creatures
stretched
forth
in
length
and
meeting
together
,
which
the
Prophet
Ezechiel
saw
in
the
figure
of
the
comming
of
Christ
,
&
of
the
new
testament
:
for
that
coniunction
of
their
wings
is
the
same
that
the
Antiphones
doe
performe
.
The
title
of
the
8.
Psalme
and
1.
in
number
in
the
nocturne
office
of
the
B.
Virgin
,
A
Psalme
to
Dauid
himself
,
belonging
to
the
end
,
for
Presses
.
SAint
Augustine
affirmeth
that
the
Prophet
Asaph
,
Eman
,
Ethan
,
or
Idithun
.
In
the
person
of
Dauid
is
prefigured
our
Sauiour
,
to
whome
of
all
others
the
signification
of
the
word
Dauid
maie
most
fitly
bee
applied
:
for
Dauid
is
by
interpretation
,
strong
of
hand
,
or
worthy
to
be
desired
.
Belogning
to
the
end
,
that
is
,
to
Christ
,
for
The
end
of
the
law
is
Christ
:
vnto
iustice
to
euery
noe
that
beleeveth
,
who
is
the
glorious
perfection
of
al
good
things
.
For
Presses
,
that
is
,
for
the
merits
of
his
painefull
passion
,
wherein
he
was
as
it
were
troden
vnder
the
feete
of
the
Iewes
,
and
all
his
sacred
bloud
forced
out
of
his
veines
.
Which
Metaphor
Isaias
alsoe
vseth
,
demaunding
Why
is
thy
cloathing
red
?
and
thy
garments
,
as
theirs
that
tread
in
the
vine
presse
?
&
answering
in
Christs
person
I
haue
troden
the
presse
alone
.
The
word
Presses
maie
be
morally
applied
to
the
holie
Church
,
where
Christ
is
the
vine
,
the
Apostles
are
the
branches
,
and
spreaders
(
that
is
)
preachers
of
the
Gospell
,
Christians
are
the
grapes
,
Christian
vertues
the
wine
as
namely
Patience
and
Fortitude
in
afflictions
,
whereby
the
good
are
purified
and
seuered
from
the
midst
of
the
reprobate
,
as
wine
is
pressed
out
of
the
grapes
,
barrelled
and
layed
vp
in
cellers
,
and
the
huskes
and
carnells
cast
to
hoggs
or
other
beasts
.
Theophilactus
saieth
that
the
Hebrewt
An
historicall
exposition
of
this
Psalme
.
O
Lord
of
all
,
by
thy
omnipotent
power
;
and
particularly
Our
Lord
,
for
thou
hast
selected
vs
out
of
all
the
generations
of
the
earth
to
be
thy
peculiar
people
,
and
we
alone
haue
chosen
thee
for
our
God
,
vnto
whome
we
will
exhibite
all
honour
&
diuine
worship
,
and
to
none
but
thee
onely
.
How
maruelouse
is
thy
name
thy
glorie
and
the
fame
of
thy
greatnes
in
the
whole
earth
?
not
onelye
in
Iurie
,
where
thou
hast
been
pleased
to
manifest
thy
infinite
goodnes
and
immense
power
by
innumerable
signes
,
and
miracles
,
but
alsoe
in
the
vttermost
bounds
of
the
earth
!
Because
thy
magnificence
the
confession
of
thy
praise
is
eleuated
not
onely
aboue
the
earth
,
but
alsoe
aboue
the
heauens
:
which
with
their
continuall
and
ordinate
circumuolution
doe
neuer
cease
to
proclaime
to
all
creatures
thy
incomprehensible
maiestie
;
&
which
is
more
to
bee
admired
,
euen
Out
of
the
Mouth
of
infants
and
sucklings
thou
hast
perfected
,
established
and
altogether
made
manifest
the
Praise
of
thy
holie
name
,
because
of
thy
enimies
,
to
witt
,
that
incredulous
people
who
will
not
acknowledge
thee
for
the
author
of
all
things
,
but
doe
with
great
furie
oppugne
those
that
loue
and
honor
thee
,
and
thee
in
them
,
maie
blush
at
their
owne
malice
and
grosse
ignorance
,
when
they
shall
behold
sucklings
to
set
forth
thy
glorie
;
&
moreouer
that
thou
maiest
destroy
and
confound
the
wisdome
and
subtilities
of
the
enimie
of
all
mankind
and
the
reuenger
alsoe
of
the
iniuries
done
to
thee
,
executing
the
seueritie
of
thy
iustice
vpon
misbeleeuers
,
and
such
that
acknowledge
thee
for
the
true
God
,
but
denie
thee
in
their
actions
and
dishonour
thee
in
their
bad
liues
.
Because
I
shall
see
thy
heauens
those
huge
vast
celestiall
orbes
,
the
workes
of
thy
fingers
,
which
thou
hast
made
by
the
wisdome
of
thy
diuine
vnderstanding
,
the
goodnes
of
thy
will
,
and
the
actiuitie
of
thy
creatiue
power
,
which
are
thy
fingers
,
the
Moone
and
starres
which
thou
hast
founded
,
placed
fixed
and
disposed
in
their
proper
spheres
.
I
cannot
sufficiently
admire
What
is
man
?
Adam
the
very
first
man
that
was
created
,
what
is
he
?
That
thou
who
art
of
such
immense
Maiestie
,
as
those
thy
stupendious
workes
doe
shew
thee
to
bee
,
art
mindfull
of
him
furnishing
him
with
all
things
necessarie
in
due
season
?
Or
the
sonne
of
man
the
ofspring
of
that
first
man
Adam
,
what
is
he
that
thou
soe
graciously
visitest
him
with
manifold
fauours
and
benedictions
?
Yet
when
I
considere
the
excellencie
of
his
nature
,
I
perceiue
thou
hast
good
reason
to
bee
solicitous
for
him
,
for
Th●●
hast
diminished
him
à
litle
lesse
then
the
Angell●
;
in
dignitie
and
excellencie
of
nature
thou
hast
made
him
litle
inferiour
to
them
:
true
it
is
whilest
he
remaineth
in
this
life
,
he
is
something
inferiour
to
them
in
regard
that
he
is
clothed
with
à
body
subject
to
corruption
,
&
they
are
pure
immateriall
substances
;
but
at
the
generall
resurrection
he
shall
be
like
vnto
them
impassible
,
glorious
,
and
capable
to
behold
thee
cleerely
as
thou
art
.
Yea
in
this
life
with
glorie
and
honour
thou
hast
crowned
him
,
according
to
the
soule
thou
hast
formed
him
to
thyne
o●ne
image
and
similitude
,
and
indued
him
with
three
.
Angelicall
powers
,
memorie
,
vnderstanding
,
and
will
,
and
other
graces
which
he
en●oyed
during
the
tyme
he
remained
in
originall
iustice
:
and
according
to
the
bodie
thou
hast
adorned
him
with
beautie
,
comelinesse
,
&
many
other
ornaments
,
and
hast
appointed
him
ouer
the
workes
of
thy
hands
,
made
him
Prince
and
Soueraigne
Lord
ouer
all
thy
creatures
.
Thou
hast
subiected
all
things
vnder
his
feete
,
commaunded
all
thy
creatures
to
doe
him
homage
and
obey
his
will
.
All
sheepe
and
oxen
and
other
domesticall
creatures
,
Moreouer
all
the
beasts
of
the
feild
vntamed
and
sauadge
creatures
,
the
birds
of
the
aire
and
fishes
of
the
sea
,
that
walke
the
pathes
of
the
sea
.
This
dominion
ouer
thy
creatures
man
enioyed
fully
and
absolutely
before
his
fall
,
noe
one
of
them
making
the
least
resistance
against
him
:
for
as
Saint
Augustine
saieth
,
soe
longe
as
O
Lord
,
our
Lord
,
how
maruelous
is
thy
name
in
the
whole
earth
?
because
&c.
The
auncient
holie
Fathers
(
grounding
themselues
vpon
the
words
of
S.
Paul
the
2.
to
the
Hebrews
,
and
the
first
to
the
Corinthians
the
15.
as
alsoe
vpon
the
authoritie
of
our
B.
Sauiour
himself
in
the
21.
of
S.
Mathew
)
doe
applie
the
words
of
this
Psalme
wholly
to
Christ
our
Lord
and
his
holie
Church
.
Wherefore
I
shall
here
vnfold
the
propheticall
sense
of
this
Psalme
,
vsing
as
neare
as
I
can
the
very
self
same
words
which
I
find
set
downe
in
the
workes
of
the
saied
holie
Fathers
,
which
are
to
this
effect
.
The
propheticall
sense
of
this
Psalme
.
IN
this
vale
of
teares
we
cannot
see
God
;
for
it
is
written
,
Man
shall
not
see
him
and
liue
:
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
saie
,
naturall
and
supernaturall
.
By
the
first
God
appeared
alwaies
and
euery
where
sublime
;
for
by
the
contemplation
of
his
naturall
effects
all
men
might
perceiue
how
incomprehensible
à
workman
he
was
.
But
by
the
second
he
cheefly
shewed
himself
to
be
of
infinite
power
and
Maiestie
,
in
the
tyme
of
the
law
of
Moyses
,
not
to
all
the
world
,
but
to
some
few
people
:
but
in
the
tyme
of
the
law
of
grace
he
hath
shewed
himself
admirable
in
the
whole
earth
,
in
all
the
parts
whereof
he
hath
wrought
wonderfull
things
,
and
manifested
to
the
inhabitants
the
hidden
and
secret
things
of
his
wisdome
,
reuealing
vnto
them
the
mysterie
of
the
Incarnation
,
Passion
,
Resurrection
▪
and
Ascensian
of
Christ
,
and
other
wonderfull
testimonies
of
the
Christian
law
and
faith
;
by
all
which
the
name
of
our
Lord
is
made
exceeding
admirable
and
altogether
inscrutable
euen
to
the
vtmost
confines
of
the
earth
.
Dauid
therefore
foreseeing
in
spirit
the
supernaturall
workes
of
God
which
were
to
bee
wrought
in
the
comming
of
Christ
,
and
manifested
to
the
whole
world
,
stroken
with
admiration
saied
,
as
followeth
.
O
Lord
of
all
things
,
and
particularly
Our
Lord
,
who
with
true
Religion
and
due
reuerence
doe
worship
thee
in
faith
of
the
Messias
to
come
,
how
maruelous
by
the
future
preaching
of
the
Gospell
is
thy
name
shall
thy
fame
and
glorie
be
,
not
onely
in
Iewry
,
but
alsoe
in
the
whole
earth
?
in
all
the
parts
whereof
thy
holie
Church
shall
bee
dilated
:
Because
thy
magnificence
the
humanitie
of
Christ
,
that
most
noble
sumptuous
and
magnificent
worke
of
thyne
is
eleuated
,
shall
bee
exalted
from
terrene
humilitie
,
and
placed
at
thy
right
hand
aboue
the
materiall
heauens
,
and
aboue
all
the
Angelicall
or
celestiall
powers
;
for
then
it
shall
bee
diuulged
through
the
world
that
thou
hast
giuen
to
Christ
thy
Sonne
in
his
assumpted
humane
nature
all
power
in
heauen
and
vpon
earth
.
Yet
soe
inscrutable
are
thy
iudgements
,
that
thou
wilt
not
make
choice
of
such
as
swell
with
humane
learning
&
greatnes
to
promulgate
these
thy
diuine
misteries
,
neither
wilt
thou
reueale
thy
perfect
praise
to
them
:
but
out
of
the
mouth
of
abiect
simple
and
vnlearned
people
,
who
not
so
much
in
regard
of
age
,
as
in
respect
of
their
resemblance
to
the
propertie
of
children
,
maie
well
bee
tearmed
Infants
and
sucklings
,
thou
hact
perfected
,
thou
wilt
perfect
diuine
praise
to
bee
song
to
thyne
and
thy
Sonnes
holie
name
,
and
wilt
by
them
proclaime
thy
law
wherein
thy
praise
is
contained
.
And
this
thou
wilt
doe
because
of
thy
enemies
,
to
conuince
the
Priests
of
the
Synagogue
,
as
alsoe
the
Priests
of
the
Idoles
and
the
professors
of
humane
wisdome
,
who
by
impugning
thy
new
law
will
become
thy
enimies
,
that
thou
maiest
destroie
,
disperse
,
and
cause
to
desist
from
their
manner
of
religious
worship
,
the
enimie
,
the
people
of
the
Iewes
,
who
will
be
the
prime
enimies
of
the
Messias
,
and
the
reuenger
the
Gentils
,
who
by
thy
diuine
ordinance
shall
reuenge
the
iniuries
done
by
the
Iewes
vnto
him
.
Because
I
(
who
am
onely
one
of
those
Infants
and
sucklings
,
as
hauing
been
brought
vp
à
poore
simple
sheep
heard
)
shall
see
thy
heauens
,
shall
attentiuely
consider
those
wōderfull
subtile
workes
of
thyne
,
which
thou
didst
make
with
exceeding
facilitie
,
as
being
the
workes
of
thy
fingers
:
the
moone
and
starres
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
seruice
are
they
able
to
doe
thee
,
that
thou
who
art
of
soe
great
power
and
Maiestie
as
these
thy
workes
shew
thee
to
bee
art
mindfull
of
him
?
of
them
?
preuenting
them
with
thy
diuine
grace
and
heaping
innumerable
benefitts
vpon
them
without
any
the
least
merit
on
their
part
,
but
meerely
moued
therevnto
by
thy
owne
immense
goodnes
?
Or
the
sonne
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
humanitie
will
bee
in
some
sort
à
creature
,
what
is
hee
?
That
thou
visitest
him
,
that
thou
wilt
visite
him
,
assuming
his
humane
nature
to
the
personall
vnion
of
thy
diuine
nature
.
Verily
(
O
Lord
)
this
thou
wilt
doe
out
of
thy
diuine
grace
alone
,
not
moued
thereunto
by
any
fore
goeing
merits
of
Christ
as
man
.
Thou
hast
minished
him
vdzt
Christ
our
Lord
à
litle
lesse
then
the
Angels
.
If
we
consider
his
humane
nature
precisely
abstracting
from
the
graces
which
he
shall
participate
by
such
hypostaticall
vnion
thou
wilt
make
him
in
some
respects
inferiour
to
the
Angells
,
for
thou
wilt
make
him
passible
and
mortall
:
but
if
we
consider
him
as
he
shall
bee
in
that
state
of
vnion
,
he
shall
transcend
them
farre
in
dignitie
and
excellencie
.
Indeed
for
à
small
tyme
during
his
Passion
thou
wilt
minish
him
à
litle
lesse
then
them
,
but
after
his
Resurrection
,
with
glorie
,
with
renowne
and
praise
worthy
fame
,
and
with
honour
,
with
reuerence
that
shall
bee
exhibited
in
token
of
his
vertue
,
thou
hast
crowned
him
,
thou
wilt
crowne
him
and
adorne
him
on
all
sides
,
and
hast
appointed
him
ouer
the
workes
of
thy
hands
,
and
wilt
constitute
him
Lord
and
King
ouer
thy
creatures
,
and
giue
him
all
power
in
heauen
and
vpon
earth
.
Thou
hast
subiected
all
things
except
thy self
alone
vnder
his
feete
,
vnder
his
humanitie
,
by
which
his
diuinitie
will
de●cend
vnto
vs
.
All
sheepe
simple
deuout
soules
,
and
oxen
learned
Doctors
and
Preachers
,
who
cultiuate
the
hearts
of
the
faithfull
;
Moreouer
all
the
beasts
of
the
feild
,
sinfull
loose
liuing
people
,
who
wander
vp
and
downe
without
à
guide
in
the
broad
way
of
the
pleasures
of
this
life
following
their
owne
concupiscence
,
The
birds
of
the
aire
,
proud
men
puffed
vp
with
the
wind
of
vaine
glorie
,
And
the
fishes
of
the
sea
that
walke
the
pathes
of
the
sea
,
curious
worldly
men
,
who
imploy
their
w●ole
study
in
search
of
temporall
pleasures
and
commodities
,
which
quickly
vanish
like
to
the
passadges
of
the
fishes
in
the
sea
.
The
Prophet
endeth
with
the
same
verse
he
beganne
,
to
shew
that
Christ
is
the
beginning
and
the
end
;
and
that
we
ought
to
beginne
&
end
all
our
workes
with
his
praise
.
S.
Augustine
vpon
those
words
wha●
is
man
that
thou
art
mindfull
of
him
,
or
the
sonne
of
man
that
thou
visitest
him
?
distinguisheth
man
from
the
sonne
of
man
in
this
sort
,
Euery
sonne
of
man
(
saieth
he
)
is
à
man
:
but
euery
man
is
not
the
sonne
of
man
,
for
Adam
was
à
man
,
but
not
the
sonne
of
man
.
Those
that
beare
the
image
of
the
terrene
man
,
who
was
not
the
sonne
of
man
,
are
signified
in
this
place
by
the
name
of
man
,
and
are
as
it
were
disioyned
à
farre
of
from
God
;
and
therefore
he
is
saied
to
bee
onely
mindfull
of
them
:
but
those
who
beare
the
image
of
the
heauenly
man
,
the
new
Adam
,
who
was
the
sonne
of
man
,
are
more
properly
called
the
sonnes
of
man
;
with
whome
God
is
nearely
present
,
illustrating
them
with
the
light
of
his
countenance
,
and
therefore
he
is
saied
to
visite
them
.
The
new
man
is
borne
of
the
old
because
spirituall
regeneration
beginneth
by
the
change
of
the
old
secular
life
,
according
to
that
of
the
Apostle
That
is
not
first
which
is
spirituall
,
but
that
which
is
naturall
:
afterward
that
which
is
spirituall
.
The
first
man
of
earth
earthly
:
the
second
man
from
heauen
heauenly
.
Such
as
is
the
earthly
,
such
alsoe
are
the
earthly
:
and
such
as
the
heauenly
,
such
alsoe
are
the
heauenly
.
Therefore
as
we
haue
borne
the
image
of
the
earthly
,
let
vs
beare
alsoe
the
image
of
the
heauenly
.
By
the
birds
of
the
aire
which
are
borne
aloft
and
sing
continually
,
maie
bee
vnderstood
the
Angells
that
inhabite
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
,
maie
bee
vnderstood
the
deuills
which
inhabite
the
remotest
places
from
the
throne
of
God
,
and
are
mute
as
to
the
praising
of
him
.
The
explication
of
the
18.
Psalme
,
and
second
in
number
in
the
Nocturne
office
.
THE
ARGVMENT
.
THis
Psalme
consisteth
cheifly
of
two
parts
;
wherein
the
holie
Prophet
sheweth
two
waies
,
whereby
euery
man
maie
come
to
the
Knowledge
of
God
and
of
diuine
misteries
.
The
one
by
comtemplating
the
heauens
,
which
by
their
beautie
,
greatnes
,
&
exact
motion
doe
expresse
after
à
silent
manner
the
Maiestie
,
power
,
and
wisdome
of
their
Creator
,
according
to
that
of
the
Isaie
,
Lift
vp
your
eies
and
see
who
hath
created
these
things
.
The
other
by
the
law
of
God
,
whereby
men
are
taught
how
to
frame
their
liues
conformable
to
the
diuine
will
.
The
holie
Fathers
(
grounding
themselues
vpon
the
authoritie
of
S.
Paul
in
diuers
places
)
doe
interpret
the
words
of
this
Psalme
to
bee
spoken
by
the
holie
Prophet
of
the
Apostles
,
Euangelists
,
&
other
preachers
of
the
new
law
,
and
of
the
sinceritie
and
excellencie
of
the
same
law
;
wherefore
I
will
first
set
downe
the
Propheticall
,
or
rather
indeed
the
true
literall
sense
of
this
Psalme
,
and
afterwards
the
plaine
literall
sense
as
the
words
seeme
to
import
.
The
heauens
,
the
Apostles
and
Euangelists
,
who
are
tearmed
heauens
,
in
respect
of
their
celestiall
conuersation
and
eminency
of
grace
,
and
for
that
God
dwelleth
in
them
in
à
sublime
and
vnspeakable
manner
:
in
which
sense
likewise
all
perfect
and
spirituall
men
are
called
heauens
in
diuers
places
of
holie
writ
,
Heare
yee
heauens
what
things
I
speake
,
and
the
earth
heare
the
words
of
my
mouth
.
And
the
Prophet
Isaie
,
Heare
yee
heauens
and
giue
eare
ô
earth
.
These
heauens
declare
the
glorie
of
God
to
witt
the
Kingdome
and
excellencie
of
Christ
,
and
the
firmament
,
the
holie
Church
established
vpon
the
rocke
which
is
Christ
,
and
perfect
men
who
are
firmely
placed
in
her
as
starres
in
the
firmament
declareth
vnto
vs
the
workes
of
his
hands
,
to
witt
the
vertues
&
miraculous
workes
of
Christ
,
wrought
by
his
diuine
power
principally
,
which
is
as
his
right
hand
,
&
his
humanitie
instrumentally
,
which
is
as
his
left
hand
.
Daie
vnto
daie
vttereth
the
word
,
wise
,
holie
,
and
diuinely
illuminated
men
doe
impart
vnto
learned
and
spirituall
men
out
of
the
fulnesse
of
their
knowledge
doctrine
concerning
the
diuine
nature
of
Christ
,
according
to
that
of
the
we
speake
wisedome
among
the
perfect
.
And
night
vnto
night
sheweth
knowledge
such
contemplatiues
from
whom
the
sunne
of
Iustice
(
they
beinge
now
well
grounded
in
à
spirituall
life
)
for
à
long
space
withdraweth
his
rayes
of
sensible
deuotion
and
comforts
,
leauing
them
in
aridity
and
darknesse
of
spirit
,
and
affordinge
them
only
à
glimpse
of
his
beautie
as
through
an
obscure
clowde
,
leadinge
them
maruelously
by
à
very
painfull
yet
more
secure
and
meritorious
waye
,
doe
shew
to
others
in
this
estate
of
desolatiō
&
knowledge
how
to
comport
themselues
in
the
like
exigēce
to
make
right
vse
of
such
substraction
of
grace
.
There
are
noe
languages
nor
speeches
whose
voices
are
not
heard
,
vnderstood
,
and
spoaken
by
the
Apostles
;
for
they
spake
with
all
toungs
,
and
euery
one
vnderstood
them
in
his
owne
proper
phrase
of
speech
.
This
verse
according
to
the
latin
translation
maie
admitt
this
construction
.
Non
sunt
loquelae
neque
sermones
there
are
noe
languages
or
speeches
quorum
non
audiantur
voces
corum
of
which
language●
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
goone
forth
into
all
the
earth
,
for
the
Apostles
did
cast
lots
and
diuide
the
nations
of
the
earth
amongst
them
,
and
they
in
person
visited
the
principall
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
vnto
the
ends
of
the
whole
world
the
words
of
them
.
And
vnto
the
ends
of
the
round
world
the
words
of
them
this
was
foreshewed
alsoe
by
the
Prophet
Isaie
.
From
the
ends
of
the
earth
we
haue
heard
praises
,
the
glorie
of
the
iust
one
and
I
will
send
of
them
that
shall
be
saued
to
the
Gentiles
,
into
the
sea
,
into
Affrike
and
Lidia
,
them
that
hold
the
arrow
:
into
Italie
and
Greece
,
to
the
Ilands
farre
of
,
to
them
that
haue
not
heard
of
me
,
and
haue
not
seene
my
glorie
&c.
The
Apostle
alleadgeth
this
verse
to
proue
that
faith
is
of
hearing
,
and
of
the
preaching
of
the
Apostles
:
whence
it
followeth
,
that
this
Psalme
doth
speake
of
Christ
and
his
Apostles
,
and
of
the
preaching
of
the
Euangelicall
law
.
He
hath
put
his
tabernacle
in
the
sunne
.
These
words
are
expounded
two
waies
.
The
first
is
,
that
he
(
to
wit
Christ
our
Lord
)
hath
put
his
tabernacle
,
his
assumpted
humane
nature
which
is
the
temple
of
his
inuisible
deitie
,
in
the
sunne
,
to
wit
in
this
inferiour
world
,
in
the
sight
of
all
men
:
by
which
meanes
he
that
before
did
dwell
in
inaccessible
light
,
was
seene
vpon
earth
,
and
was
conuersant
with
men
.
The
second
is
,
that
Christ
hath
put
his
saied
tabernacle
in
the
Blessed
Virgin
,
in
whose
wombe
he
dwelt
for
nine
months
.
Our
Lord
Ieremy
)
hath
created
à
new
thing
vpon
the
earth
,
A
woman
shall
compasse
à
man
.
and
the
Prophet
Zachary
,
Praise
and
reioyce
ô
daughter
of
Sion
:
because
loe
I
come
,
and
will
dwell
in
the
middest
of
thee
.
The
Blessed
Virgin
is
called
the
sunne
in
regard
of
the
most
excellent
splendor
of
diuine
grace
in
her
,
of
whome
the
Spouse
saieth
in
the
Canticles
,
Thou
art
all
faire
ô
my
loue
,
and
there
is
no●
à
spot
in
thee
.
and
in
another
place
,
Faire
as
the
Moone
,
elect
as
the
Sunne
,
as
alsoe
for
that
she
gaue
light
and
life
to
thee
world
.
And
himselfe
Christ
our
Lord
as
à
bridegroome
comming
forth
of
his
bridechamber
,
to
wit
out
of
the
wombe
of
the
Blessed
Virgin
,
in
which
by
putting
on
humane
flesh
he
did
espouse
the
holie
Church
vnto
him
.
He
hath
exulted
as
à
giant
,
Christ
shall
come
ioyfully
,
and
descend
with
longing
desire
into
the
wombe
of
his
most
deare
Mother
,
to
runne
the
way
,
to
prosecute
the
worke
of
our
Redemption
with
all
speede
,
and
to
shew
vs
the
way
of
life
in
his
hol●e
conuersation
.
His
comming
from
the
top
of
heauen
,
to
wit
from
the
bosome
of
his
eternall
father
into
the
wombe
of
the
Blessed
Virgin
,
from
the
intellectuall
heauen
vnto
the
sensible
earth
.
This
his
descent
was
not
by
change
of
place
,
but
by
appearing
after
à
new
and
vnheard
of
manner
.
And
his
recourse
his
returne
or
ascension
euen
to
the
top
thereof
,
vnto
the
same
place
whence
he
came
fort●
;
as
our
Sauiour
witnesseth
of
himself
saving
,
I
came
forth
from
the
Father
,
and
came
into
the
world
:
againe
I
leaue
the
world
,
and
I
goe
to
the
Father
.
Neither
is
there
,
that
can
hide
himself
from
his
heate
.
None
can
excuse
themselues
from
the
loue
of
Christ
;
for
his
benefits
are
soe
many
,
soe
great
,
and
manifest
,
that
none
can
plead
ignorance
:
or
thus
,
none
can
hide
themselues
from
the
operation
of
the
holie
Ghost
,
who
is
the
burning
loue
,
proceeding
from
the
Father
and
the
sonne
:
or
thus
,
in
the
law
of
Christ
grace
will
soe
abound
that
none
can
with
iust
cause
subtract
themselues
from
the
receipt
thereof
.
The
plaine
literall
exposition
.
AMongst
all
things
created
(
all
which
doe
in
their
manner
praise
God
)
The
heauens
by
their
beautie
,
greatnes
,
motion
and
influx
into
these
inferiour
things
,
doe
most
cleerely
and
in
à
transcendent
manner
shew
forth
the
glorie
of
God
,
affording
aboundant
matter
to
excite
all
such
as
shall
contemplate
them
,
to
confesse
the
Majestie
,
wisedome
,
power
,
and
prouidence
of
the
Creator
:
and
the
firmament
wherein
God
almightie
declareth
the
workes
of
his
hands
,
of
what
sorte
and
excellencie
they
are
.
Moreouer
the
heauens
doe
not
onely
shew
forth
the
glorie
of
God
,
but
alsoe
doe
manifest
it
after
an
admirable
and
stupendious
manner
.
First
without
intermission
or
ceasing
The
daie
present
vttereth
vnto
the
daie
following
the
word
,
to
wit
certaine
sensible
signes
,
which
doe
represent
vnto
vs
the
glorie
of
God
:
and
in
like
manner
the
night
present
sheweth
vnto
the
night
following
Knowledge
,
which
maie
bee
learnt
by
contemplating
those
principall
workes
of
God
in
the
firmament
,
to
wit
the
Moone
and
starres
;
in
such
sort
,
that
what
we
are
not
able
to
draw
out
of
such
consideration
in
one
daie
and
night
,
we
maie
more
fully
conceiue
by
the
succeeding
daies
and
nights
.
Secondly
they
shew
forth
the
glorie
of
God
in
the
words
of
all
formes
of
speech
,
for
There
are
noe
languages
or
speeches
whose
voice
are
not
heard
:
or
thus
according
to
the
latin
text
,
There
are
noe
languages
or
speeches
of
which
the
voices
of
them
to
wit
of
the
heauens
,
the
firmament
,
daie
a●d
night
are
not
heard
:
for
these
doe
by
the
foresaied
sensible
signes
as
it
were
speake
all
languages
and
speeches
:
and
euery
one
heareth
them
,
that
is
,
vndestandeth
them
in
his
owne
language
;
and
consequently
there
are
noe
people
how
barbarous
soeuer
,
that
doe
not
perceiue
and
vnderstand
the
doctrine
,
which
the
heauens
,
the
firmament
,
daie
and
night
doe
deliuer
concerning
God
.
Thirdly
they
shew
forth
the
glory
of
God
to
the
whole
world
,
for
Their
sound
hath
gone
forth
into
all
the
earth
,
and
vnto
the
ends
of
the
round
world
the
words
of
them
.
By
the
word
,
sound
,
is
not
here
vnderstood
any
corporall
consent
or
harmony
,
such
as
some
philosophers
did
suppose
:
but
that
confession
of
praise
which
doth
arise
out
of
the
beautie
of
the
heauens
considered
by
men
.
He
,
God
almightie
,
who
remaineth
euer
in
the
heauen
of
the
blessed
,
&
is
there
beheld
cleerely
as
he
is
in
himselfe
,
in
this
world
as
being
à
place
of
peregrination
hath
put
his
Tabernacle
or
Pauilion
in
the
Sunne
as
in
the
most
noble
portion
of
the
heauens
,
whence
he
is
gratiously
pleased
to
represent
himself
vnto
vs
in
à
manner
best
suting
with
the
estate
we
now
liue
in
,
and
fittest
to
manifest
the
admirable
effects
of
his
immense
power
,
and
infinite
goodnes
;
for
the
Sunne
is
the
common
parent
of
all
things
,
giuing
life
and
light
vnto
them
:
and
himselfe
to
wit
the
Sunne
returning
from
the
lower
Hemisphere
and
ascending
our
horizon
all
glorious
and
resplendent
is
as
à
,
to
wit
like
vnto
à
comely
and
ritchly
arrayed
bridegroome
coming
forth
of
his
bridechamber
.
He
,
the
Sunne
hath
reioyced
,
exulted
and
shewed
signes
of
alacrite
and
infatigabilitie
,
to
runne
the
way
,
to
passe
the
immense
space
of
the
heauens
with
wonderfull
celeritie
,
much
like
as
a
couragious
and
mightie
giant
doth
to
runne
à
race
.
His
coming
forth
is
from
the
top
the
extreame
part
of
heauen
,
to
wit
,
the
East
,
where
he
ariseth
▪
and
his
recourse
circuition
or
returne
euen
to
the
top
thereof
,
to
the
other
extreame
,
to
wit
the
West
:
neither
is
there
any
man
or
created
thing
what
soeuer
that
can
hide
himself
,
or
it self
,
from
his
heate
,
influence
,
and
viuificating
vertue
,
which
penetrateth
euen
into
the
depth
of
the
sea
and
the
most
intime
bowells
of
the
earth
▪
In
this
sort
the
heauens
,
the
firmament
,
and
all
their
resplendent
ornaments
which
we
behold
with
our
eies
,
doe
declare
vnto
vs
the
glorie
of
God
&
excite
vs
to
his
praise
:
but
the
diuine
law
which
we
perceiue
by
our
eares
doth
much
more
clearely
shew
vs
●ow
to
direct
our
liues
in
order
to
God
,
and
farre
more
efficaciously
moue
vs
to
conforme
our
actions
to
his
diuine
will
,
as
maie
appeare
by
the
properties
thereof
.
For
first
The
law
of
our
Lord
is
immaculate
,
free
from
reprehension
,
not
permitting
sinne
as
humane
lawes
doe
,
but
rendring
the
obseruers
thereof
pure
and
without
blame
,
Conuerting
soules
,
causing
men
to
descend
into
their
interiour
,
and
there
to
consider
their
bad
waies
and
returne
to
God
,
and
liue
:
withdrawing
them
from
vnlawfull
things
to
embrace
vertue
,
and
from
vaine
fading
things
to
thirst
after
the
cheife
&
immutable
good
.
Secondly
The
testimony
of
our
Lord
is
faithfull
,
true
and
most
worthy
to
bee
credited
,
reuealing
and
testifying
the
will
of
God
,
what
his
pleasure
is
we
should
know
,
what
he
requireth
we
should
doe
,
and
what
we
should
refraine
from
;
what
paines
and
torments
he
will
inflict
vpon
such
that
trangresse
his
commandements
,
and
what
reward
he
hath
prepared
for
those
that
obserue
them
:
giuing
wisedome
,
the
light
of
spirituall
prudence
,
to
litle
ones
,
to
wit
to
simple
and
humble
men
,
that
they
may
by
the
help
thereof
know
how
to
decline
from
euill
and
doe
good
;
for
to
such
God
almightie
vnfoldeth
many
high
mysteries
,
according
to
that
of
our
Sauiour
,
I
confesse
to
thee
,
ô
Father
of
heauen
and
earth
,
because
thow
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
reuealed
them
to
litle
ones
.
Thirdly
The
iustices
of
our
Lord
be
right
,
iust
and
full
of
equitie
,
leading
vs
to
beatitude
without
error
,
and
therefore
making
hearts
ioyfull
,
which
obserue
them
for
loue
.
For
it
is
naturally
delightfull
to
à
man
to
behold
that
he
liueth
well
according
to
the
rules
of
vertue
,
and
procureth
internall
peace
,
securitie
of
conscience
,
and
firme
hope
of
saluation
:
but
contrariwise
,
it
is
à
corrosiue
to
à
mans
heart
,
to
see
himself
à
slaue
to
sinne
and
vice
,
and
procureth
horror
,
sadnesse
and
despaire
,
if
God
doe
not
mercifully
moue
him
to
teares
of
repentance
,
whereas
A
secure
mind
is
as
it
were
à
continuall
The
precept
of
our
Lord
is
lightsome
cleare
and
manifest
,
illuminating
the
eies
of
our
interiour
,
to
wit
our
vnderstanding
and
Memorie
,
that
we
bee
not
immerged
in
the
darknes
of
vice
,
but
maie
remaine
alwaies
in
God
.
Fiftly
The
feare
of
our
Lords
is
holie
,
That
seruile
feare
by
which
we
tremble
to
offend
God
out
of
the
consideration
of
the
seueritie
of
his
iustice
is
good
:
but
that
filiall
feare
which
ariseth
out
of
the
consideration
of
his
goodnes
and
mercie
,
by
which
we
dread
to
displease
God
,
because
we
loue
him
&
tender
his
honour
,
as
being
our
benigne
Lord
and
Father
is
truely
holie
,
and
permament
for
euer
and
euer
,
for
it
beginneth
here
and
remaineth
euen
in
the
next
world
habitually
,
and
actually
alsoe
according
to
reuerentiall
subiection
,
but
not
according
to
flight
,
which
pertaineth
to
feare
:
because
the
blessed
are
confirmed
in
grace
and
assured
that
they
cannot
bee
auerted
,
and
therefore
doe
not
feare
any
future
euill
,
but
are
subiect
to
God
with
à
reuerentiall
feare
.
Sixtly
The
iudgments
of
our
Lord
be
true
,
iustified
in
themselues
:
The
commandements
of
our
Lord
,
which
are
called
his
iudgments
because
by
them
he
will
iudge
mankind
,
and
which
are
the
square
or
rule
to
discerne
vertue
from
vice
,
and
good
workes
from
euill
,
these
commandements
,
I
saie
are
most
true
,
and
iustified
in
themselues
;
that
is
,
they
need
not
bee
demonstrated
to
bee
iust
by
any
one
:
for
in
respect
they
are
the
commandements
of
God
,
they
are
sufficiently
prooued
to
bee
iust
.
Moreouer
the
ten
commandements
of
which
Dauid
cheifly
speaketh
in
this
place
,
in
regard
they
are
all
as
principles
of
the
law
of
nature
,
doe
containe
in
them
such
iustice
,
that
they
are
iust
in
all
places
,
times
,
and
particular
cases
,
and
admit
noe
dispensation
;
whereas
other
lawes
doe
often
want
the
circumstances
of
time
,
place
and
persons
,
that
they
maie
bee
iust
:
and
therefore
are
to
bee
desired
aboue
gold
and
much
precious
stones
,
to
bee
preferred
before
riches
in
what
quantitie
soeuer
,
for
the
iust
shall
haue
an
hundred
fold
in
this
world
,
&
in
the
world
to
come
life
euerlasting
:
and
enioy
such
blisse
as
farre
exceedeth
all
terrestriall
treasure
and
happines
which
either
eie
hath
seene
,
or
eare
hath
heard
,
or
hath
entred
into
the
heart
of
man
.
They
are
alsoe
more
sweet
pleasant
and
delightfull
to
our
soules
then
honie
,
or
the
honie
combe
is
to
our
tast
,
which
contayneth
plentie
of
the
purest
honie
,
as
I
can
saie
by
experience
.
For
thy
seruant
keepeth
them
,
&
in
keeping
them
is
much
reward
,
Many
fauours
and
blessings
are
obtained
euen
at
this
present
,
besides
what
may
iustly
bee
expected
hereafter
,
relying
vpon
thy
faithfull
promises
.
Sinnes
who
vnderstandeth
?
who
is
able
to
perceiue
or
marke
euery
sinne
?
truely
noe
man
:
for
such
indeed
is
mans
frailtie
,
that
he
is
in
noe
sort
able
to
know
,
shunne
,
and
deplore
his
daily
defects
and
ignorances
.
He
hopeth
but
not
without
some
feare
,
for
he
doth
not
certainly
know
whether
he
bee
worthy
of
loue
or
hatred
:
for
man
cannot
bee
iustified
compared
with
God
,
If
he
will
contend
with
him
,
he
cannot
answer
him
one
for
à
thousand
.
Which
being
soe
,
what
better
or
more
present
remedy
then
to
haue
recourse
to
God
by
humble
praier
?
saying
,
from
my
secret
sinnes
which
either
when
I
commit
,
I
am
ignorant
I
doe
commit
,
or
else
doe
not
know
to
bee
such
,
cleanse
mee
,
ô
Lord
,
by
causing
me
to
remember
them
in
as
much
as
is
expedient
,
by
infusing
such
sorrow
as
maie
suffice
in
generall
,
and
graunting
me
grace
from
hence
forth
to
beware
of
them
as
much
as
is
possible
:
and
from
other
mens
spare
thy
seruant
,
and
permit
him
not
to
bee
seduced
by
their
bad
example
or
instigation
,
nor
to
giue
them
iust
cause
of
scandall
,
or
to
doe
any
thing
by
which
he
maie
be
guiltie
of
their
failings
.
For
such
is
my
confidence
in
thy
immense
goodnes
,
that
notwithstanding
I
happen
to
fall
into
these
secret
defects
and
ignorances
,
and
that
the
euill
enimie
and
wicked
men
doe
suggest
occasions
of
sinne
vnto
me
:
Yet
If
thou
mercifully
aiding
me
,
they
shall
not
haue
dominion
ouer
me
,
in
such
sort
,
that
wittingly
and
willingly
I
doe
giue
consent
,
and
yeeld
myselfe
subiect
vnto
them
,
then
shall
I
bee
immaculate
;
and
shall
bee
cleansed
although
not
altogeather
(
for
that
cannot
bee
expected
during
this
mortall
life
)
yet
without
doubt
from
the
greatest
sinne
,
from
pride
,
which
is
the
roote
of
all
vice
and
most
odious
in
thy
sight
.
And
then
exteriourly
the
words
of
my
mouth
shall
bee
such
,
as
maie
please
thee
,
and
interiourly
the
meditation
of
my
heart
gratefull
in
thy
sight
alwaies
.
Which
I
beseech
thee
O
Lord
happily
to
bring
to
passe
,
who
in
prosperous
things
art
my
light
and
fortitude
,
and
in
aduerse
my
helper
and
redeemer
.
In
this
Psalme
are
wonderfully
expressed
by
the
Prophet
the
grounds
of
the
Christian
faith
,
the
preaching
of
the
Apostles
,
the
Incarnation
of
the
diuine
word
,
the
praise
of
the
Euangelicall
law
,
an
acknowledgment
of
his
owne
frailtie
,
and
an
inuocation
of
the
diuine
mercie
.
Let
vs
therefore
sing
it
or
recite
it
with
all
feruour
of
heart
,
beseeching
our
sweet
Sauiour
who
for
our
sake
humbled
himselfe
soe
low
as
to
become
the
sonne
of
à
poore
maid
,
to
extinguish
all
pride
in
vs
,
and
to
graunt
vs
his
holie
feare
.
The
exposition
of
the
23.
Psalme
and
3.
in
number
in
the
Nocturne
Office
.
THE
TITLE
.
The
first
of
the
Sabbaoth
,
the
Psalme
of
Dauid
.
COncerning
which
you
must
note
that
the
Iewes
in
reuerence
of
their
Sabbaoth
,
did
number
the
daies
of
the
weeke
from
that
daie
,
calling
the
daie
immediatly
following
the
first
of
the
Sabbaoth
,
and
soe
forth
of
the
rest
.
The
Gentils
called
the
daies
of
the
weeke
by
the
names
of
the
Planets
to
wit
Sūnedaie
,
Moonedaie
&c.
but
the
holie
Church
doth
call
our
Sabbaoth
,
which
was
the
first
of
the
Sabbaoth
according
to
the
Iewish
account
,
our
Lords
daie
in
honour
of
the
Resurrection
of
our
Sauiour
on
that
daie
,
and
the
daie
immediatly
following
the
first
Feria
,
and
soe
forth
of
the
rest
;
signifying
thereby
that
all
good
Christians
ought
euery
daie
to
feriate
,
that
is
,
to
liue
holily
,
abstayning
from
sinne
&
vaine
vnnecessary
imployment
,
yet
not
desisting
from
lawfull
labours
.
The
sense
therefore
of
this
title
is
,
The
Psalme
written
by
Dauid
for
the
glorie
of
the
Resurrection
of
Christ
,
which
was
to
bee
vpon
the
first
of
the
Iewish
Sabbaoth
,
when
Christ
rysing
on
that
daie
,
should
haue
all
power
giuen
him
in
heauen
and
vpon
earth
.
THE
ARGVMENT
.
HOlie
Dauid
by
this
Psalme
doth
intend
to
shew
how
of
the
innumerable
multitude
of
men
onely
Christ
and
some
few
(
few
indeed
I
maie
saie
in
respect
of
the
multitude
of
others
)
shall
enter
into
the
celestiall
house
of
our
Lord
.
And
therefore
least
perhaps
any
should
beleeue
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
prooueth
in
the
beginning
of
this
Psalme
,
that
man
and
all
things
else
whatsoeuer
are
our
Lords
,
as
being
their
Creator
and
conseruer
.
which
being
soe
,
he
admireth
the
inscrutable
iudgements
of
almightie
God
,
that
out
of
the
plenitude
of
the
earth
soe
small
à
number
compared
with
the
rest
should
ascend
in●o
the
mount
of
our
Lord
,
that
is
,
into
his
holie
Church
:
and
that
euen
of
those
all
should
not
perseuer
in
his
holie
place
,
and
dispose
themselues
to
receaue
the
benediction
and
the
mercie
from
their
Sauiour
,
that
is
,
to
bee
made
partakers
by
him
of
the
merits
of
his
death
and
Passion
;
but
onely
such
as
should
haue
the
fower
conditions
he
there
specifieth
Next
the
Prophet
addresseth
himself
towards
the
Princes
of
darknes
,
commaunding
them
to
open
their
gates
that
Christ
maie
enter
and
set
free
the
captiue
soules
,
whose
ransome
he
hath
paied
vpon
the
Crosse
.
And
lastly
he
speaketh
●o
the
celestiall
powers
to
open
their
gates
,
that
Christ
and
his
blessed
traine
and
all
others
that
shall
euen
vntill
the
end
of
the
world
take
vp
their
Crosse
and
follow
him
,
maie
enter
and
keepe
an
eternall
Sabbaoth
.
The
exposition
of
the
Psalme
.
THe
earth
is
our
Lords
,
and
the
fulnes
thereof
,
all
things
therein
contained
,
to
wit
men
,
beasts
,
all
that
groweth
thereon
,
or
is
within
her
bowells
:
the
round
world
the
circumference
of
the
earth
,
and
all
that
dwell
therein
,
all
these
are
our
Lords
,
as
being
their
Creator
gouernour
&
conseruer
.
Because
he
hath
founded
,
firmely
placed
it
,
the
earth
or
round
world
vpon
the
sea
,
vpon
certaine
armes
of
the
Ocean
which
inuiron
it
.
Yet
this
is
not
to
bee
vnderstood
as
though
the
earth
properly
speaking
were
aboue
the
sea
:
for
the
earth
is
the
Center
of
the
vniuerse
;
whence
it
is
necessarie
,
that
it
bee
in
the
middest
of
the
world
,
and
consequently
according
to
its
naturall
seate
incompassed
by
the
waters
,
and
for
the
greatest
part
in
the
middest
of
them
:
but
it
is
saied
to
bee
placed
aboue
the
sea
,
because
by
the
diuine
prouidence
it
is
not
wholly
ouerwhelmed
by
the
waters
,
but
that
part
which
boundeth
vpon
the
sea
and
the
superficies
thereof
is
higher
then
the
sea
,
that
creatures
maie
liue
and
feed
thereon
.
Me
then
(
saieth
our
Lord
)
will
you
not
feare
?
who
haue
set
the
sand
à
limit
for
the
sea
,
an
euerlasting
precept
that
shall
not
passe
,
the
waues
thereof
shall
swell
and
shall
not
passe
ouer
it
.
And
vpon
the
riuers
hath
prepared
it
,
made
it
an
habitation
fit
for
men
and
other
liuing
creatures
.
The
two
precedent
verses
,
as
likewise
the
rest
of
this
Psalme
maie
bee
explained
in
à
more
spirituall
sense
,
as
followeth
.
The
earth
,
the
Church
militant
remaining
vpon
earth
,
&
producing
plentifull
fruit
of
holie
conuersation
is
our
Lords
,
and
the
fulnes
thereof
,
the
whole
vertue
,
grace
&
perfection
of
the
faithfull
ought
by
all
right
to
bee
ascribed
vnto
him
,
as
being
the
author
and
giuer
thereof
:
the
round
world
,
the
holie
Church
spread
through
all
the
confines
of
the
earth
,
or
collected
of
people
from
all
the
ends
of
the
earth
,
and
all
that
dwell
therein
,
all
the
true
beleeuers
established
in
Ecclesiasticall
vnitie
of
faith
and
operation
.
All
these
belong
to
our
Lord
Iesus
Christ
,
who
hath
purchased
them
with
his
pretious
bloud
,
That
he
might
present
to
himself
à
glorious
Church
not
hauing
spot
or
wrinkle
.
Because
he
hath
founded
it
vpon
the
Sea
,
vpon
secular
men
wallowing
and
wauering
as
the
Sea
from
one
vanitie
and
inconstancie
into
an
other
.
or
thus
,
He
hath
founded
it
,
he
hath
strengthned
his
Church
vpon
the
Sea
,
vpon
the
persecutions
,
tribulations
,
bitternesses
,
and
inconstances
of
the
world
.
Yet
this
is
not
to
bee
vnderstood
,
that
these
before
named
are
the
bases
or
foundations
of
the
Church
:
but
that
Christ
hath
established
his
Church
in
such
sort
against
them
,
that
although
they
should
neuer
soe
much
endeauour
to
subuert
her
,
as
the
vast
billowes
of
the
sea
doe
menace
to
inuolue
and
swallow
vp
the
earth
,
yet
she
shall
subsist
,
and
neuer
bee
altogether
ouercome
by
them
.
And
vpon
the
riuers
,
vpon
vices
gliding
like
riuers
inordinately
and
without
ceasing
from
one
sensuall
pleasure
to
another
,
but
neuer
satiating
,
hath
prepared
it
,
disposed
the
holie
Church
to
combate
against
them
.
Walking
in
flesh
(
saieth
the
Apostle
)
we
warre
not
according
to
the
flesh
,
for
the
weapons
of
our
warfare
are
not
carnall
,
but
mightie
to
God
.
Since
therefore
all
things
are
our
Lords
as
hath
been
proued
,
Who
shall
ascend
into
the
Mount
of
our
Lord
?
who
from
the
seruitude
of
sinne
shall
ascend
to
the
obedience
of
the
holie
Church
?
who
shall
forsake
the
world
and
enter
into
religion
?
who
from
imperfection
shall
ascend
to
perfection
?
who
from
this
vale
of
teares
shall
ascend
into
the
Kingdome
of
heauen
?
Or
who
shall
stand
in
his
holie
place
?
who
shall
perseuer
to
the
end
in
the
saied
mount
of
our
Lord
?
verily
all
men
shall
not
.
It
is
true
indeed
that
many
wicked
and
reprobate
people
doe
ascend
into
the
mount
of
our
Lord
:
but
they
stand
not
there
;
for
that
belongeth
onely
to
them
,
in
whome
are
found
the
fower
properties
following
.
The
innocent
of
hands
,
who
hath
not
iniured
any
man
by
his
actions
,
and
of
cleane
heart
,
who
hath
his
heart
purified
from
the
staine
or
guilt
of
sinne
and
affection
thereunto
:
that
hath
not
taken
his
soule
in
vaine
,
that
hath
not
neglected
to
fulfill
those
things
for
which
his
soule
was
created
,
and
infused
into
the
body
,
to
wit
to
adorne
it
with
vertues
,
knowledge
necessary
to
saluation
,
and
the
like
;
nor
sworne
to
his
nighbour
in
guile
,
hath
not
promised
any
thing
which
he
intended
not
to
performe
,
hath
not
constantly
auerred
for
truth
,
what
he
could
not
prooue
,
nor
confirmed
any
thing
with
an
oath
with
intent
to
deceaue
his
neighbour
;
by
which
meanes
he
will
neither
haue
sinned
in
thought
,
word
,
nor
deed
against
God
himself
▪
or
his
neighbour
.
He
whosoeuer
he
bee
that
obserueth
these
things
,
he
it
is
,
that
shall
receaue
blessing
,
diuine
guifts
and
graces
together
with
increase
of
them
,
and
prosperous
successe
in
all
he
vndertaketh
,
and
mercie
the
grace
of
perseuerance
,
of
God
his
Sauiour
,
to
wit
of
our
Lord
Iesus
Christ
.
This
is
the
generation
of
them
that
seeke
him
,
Such
iust
and
innocent
men
as
this
,
are
the
generation
that
seeke
God
their
Sauiour
by
faith
,
holie
desires
,
and
good
workes
,
of
them
that
seeke
by
Praier
and
contemplation
in
present
,
with
confidence
hereafter
clearely
to
behold
the
face
of
the
God
of
Iacob
,
incouradged
by
those
words
of
our
Sauiour
,
Blessed
are
the
cleane
of
heart
,
for
they
shall
see
The
words
following
are
esteemed
to
bee
the
voice
of
the
Angells
that
attended
vpon
our
Sauiour
after
the
separation
of
his
blessed
soule
from
the
body
vpon
the
Crosse
;
and
first
to
the
Princes
of
darknes
,
when
they
descended
with
him
into
Lymbo
Patrum
.
Lift
vp
your
gates
yee
Princes
,
desist
yee
Princes
of
darkenes
from
further
exercising
the
right
,
and
power
you
haue
hitherto
had
to
detaine
the
soules
of
the
elect
for
the
guilt
of
originall
sinne
,
and
hee
yee
lifted
vp
ô
eternall
gates
,
which
haue
been
shut
from
the
beginning
of
the
world
,
that
none
could
depart
thence
;
and
shall
remaine
shut
for
euer
to
the
damned
for
as
much
as
concerneth
their
freedome
,
and
the
King
of
glorie
shall
enter
in
,
and
set
free
the
captiue
soules
,
whose
ransome
he
hath
paied
vpon
the
Crosse
.
The
deuills
strucken
with
admiration
at
this
voice
,
demaund
of
the
Angels
.
Who
is
this
King
of
glorie
?
that
descendeth
vnto
vs
in
soe
vnusuall
à
manner
,
with
such
splendor
and
securitie
?
Vnto
whome
the
Angels
make
answer
,
it
is
Our
Lord
,
strong
in
regard
of
his
diuinitie
,
and
mighty
in
regard
of
his
humanitie
:
our
Lord
mighty
in
battle
,
in
his
Passiō
,
wherein
as
in
à
new
sort
of
combate
,
not
by
force
and
contention
,
but
by
suffering
innumerable
indignities
,
reproaches
,
scoffes
,
stroakes
,
wounds
,
and
finally
an
ignominious
death
he
hath
vanquished
Goliath
,
subdued
the
Prince
of
the
world
bound
him
,
cast
him
forth
,
and
taken
from
him
his
spoiles
.
Againe
the
Angels
attending
vpon
our
Sauiour
,
at
his
Ascension
into
heauen
doe
call
to
the
celestiall
powers
saying
.
Lift
vp
your
gates
yee
Princes
,
set
open
the
passadge
into
heauen
ô
yee
celestiall
powers
,
The
tyme
that
God
prefixt
by
his
inuiolable
decree
,
that
none
should
enter
Heauen
till
his
Iustice
were
satisfyed
,
is
now
happily
expired
,
&
the
dreadfull
schedule
of
mans
condemnation
is
cancelled
.
Open
therefore
your
gates
at
lardge
,
and
the
King
of
glory
will
enter
in
triumph
,
attended
with
à
specious
trayne
,
the
trophies
of
his
glorious
victory
ouer
theirs
and
our
mortall
enemies
,
being
the
first
fruits
of
his
painefull
labours
,
and
an
earnest
penny
that
he
will
infallibly
repaire
our
ruine
,
&
bring
vs
daily
à
blessed
sort
of
Citizens
into
the
vacant
habitations
of
Lucifer
and
his
adherents
,
that
rebellious
crue
,
that
once
disturbed
our
ioy
.
And
bee
yee
lifted
vp
ô
eternall
gates
,
and
bee
yee
layed
open
ô
yee
gates
of
eternall
life
,
and
the
King
of
glorie
shall
enter
in
The
celestiall
powers
hearing
this
voice
,
and
beholding
Christ
to
ascend
with
such
brightnes
and
Majestie
doe
inquire
of
the
superiour
Angels
.
Who
is
this
King
of
glorie
?
vnto
whome
the
Angels
attending
vpon
our
Sauiour
doe
make
answer
,
The
Lord
of
powers
,
the
onely
Sonne
of
God
the
Father
,
who
is
the
Lord
of
the
Sabbaoth
,
and
of
all
the
celestiall
powers
:
He
is
the
King
of
glorie
,
the
Prince
of
ioy
,
the
fountaine
of
eternall
felicitie
,
who
is
of
such
excellencie
,
that
euen
according
to
his
humanitie
,
all
power
is
giuen
him
in
heauen
and
vpon
earth
.
Behold
how
excellently
and
breifly
the
holie
Prophet
doth
teach
vs
by
this
Psalme
to
contemplate
the
diuine
Majestie
,
to
the
end
to
excite
vs
to
reuerence
and
holie
feare
.
He
teacheth
alsoe
how
we
must
dispose
our selues
if
we
desire
to
be
numbred
in
the
list
of
the
elect
,
thereby
exhorting
vs
to
puritie
&
cleanenesse
of
heart
;
&
finally
he
vnfoldeth
vnto
vs
the
happy
mystery
of
Christs
Ascension
,
thereby
to
erect
our
hearts
to
the
loue
of
heauenly
things
according
to
that
of
the
Apostle
,
Seeke
the
things
that
are
aboue
,
where
Christ
is
fitting
on
the
right
hand
of
God
:
mynd
the
things
that
are
aboue
,
not
the
things
that
are
vpon
the
earth
.
The
exposition
of
the
44.
Psalme
and
4
in
number
in
the
nocturne
Office
.
The
title
an
exposition
thereof
.
VNto
the
end
;
for
them
that
shall
bee
changed
,
to
wit
for
Gentils
and
Iewes
who
shall
bee
conuerted
to
Christianitie
,
and
other
sinners
who
shall
bee
changed
here
in
this
world
by
iustification
,
and
in
the
next
by
glorification
.
To
the
sonnes
of
Chore
,
to
those
that
shall
imitate
Christ
crucified
on
Mount
Caluary
,
for
Chore
is
by
interpretation
Caluaria
:
for
vnderstanding
,
for
their
instruction
in
the
mysteries
treated
of
in
this
Psalme
.
A
Canticle
for
the
beloued
,
for
Christ
,
of
whome
God
the
Father
affirmed
,
This
is
my
welbeloued
THE
ARGVMENT
.
THis
Psalme
is
à
Epithalamy
or
wedding
song
,
composed
in
honour
of
the
spirituall
nuptialls
betweene
Christ
the
Spouse
and
the
holie
Church
the
Espoused
.
The
two
first
verses
maie
bee
vnderstood
in
two
senses
.
The
first
and
most
profound
sense
(
which
is
set
downe
by
S.
Augustine
in
his
exposition
of
this
Psalme
)
is
to
suppose
them
as
spoken
by
God
the
Father
;
and
then
they
importe
the
incomprehensible
generation
of
the
Sonne
of
God
before
all
world
.
The
second
sense
is
,
that
they
bee
vnderstood
as
spoken
by
the
Prophet
of
himselfe
,
and
then
they
seeme
to
bee
à
Preface
or
dedication
of
this
worke
of
his
to
the
Kingly
Spouse
,
whose
vertues
and
excellencies
he
setteth
forth
most
elegantly
in
the
following
verses
,
shewing
how
the
daughters
of
Kings
,
and
euen
the
Queene
herselfe
inamoured
of
his
beautie
and
exquisite
vertues
doth
couet
to
assist
in
his
presence
.
Next
he
proceedeth
to
celebrate
the
praise
of
the
Espoused
,
describing
her
ornaments
,
and
instructing
her
how
to
comport
herselfe
,
that
she
maie
become
most
pleasing
in
his
sight
.
And
lastly
he
sheweth
what
ofspring
they
shall
haue
,
and
how
pious
and
diligent
they
shall
bee
to
promote
the
honour
of
the
Spouse
and
the
Espoused
.
The
exposition
of
the
Psalme
.
MY
heart
hath
vttered
à
good
word
,
my
Paternall
mynd
,
or
I
my selfe
who
am
the
paternall
mynd
,
most
simple
and
pure
,
or
my
eternall
vnderstanding
,
or
my
fruitfull
memory
out
of
the
fulnesse
of
its
infinite
fecunditie
and
immense
goodnes
,
and
out
of
the
fountaine
it selfe
of
my
essence
haue
intellectually
brought
forth
,
haue
from
eternitie
saied
and
truely
begotten
an
onely
Sonne
,
consubstantiall
to
me
,
who
is
the
Good
word
.
By
that
he
is
called
good
For
none
is
good
but
one
God
.
I
the
eternall
Father
tell
my
workes
to
the
King
,
to
Christ
my
beloued
Sonne
,
the
King
of
Kings
,
as
Christ
himself
affirmeth
,
The
Father
loueth
the
Sonne
,
and
sheweth
him
all
things
that
himselfe
doeth
.
Whatsoeuer
the
Father
knoweth
in
himselfe
that
he
expresseth
in
his
Word
:
in
such
sort
,
that
whatsoeuer
is
contained
in
the
essence
of
the
Father
,
that
clearely
shineth
in
the
Sonne
;
for
he
is
the
onely
begotten
of
the
Paternall
mynd
,
the
eternall
word
,
the
word
of
his
vnderstanding
,
and
full
expression
of
his
wisedome
.
Finally
whatsoeuer
the
Father
in
order
of
things
hath
created
euen
from
the
beginning
,
that
he
saied
from
eternitie
in
his
word
,
and
made
by
him
in
conuenient
tyme
:
as
S.
Iohn
witnesseth
,
All
things
were
made
by
him
.
and
againe
,
That
which
was
made
in
him
was
life
.
My
tongue
,
my
vnderstanding
is
the
penne
of
à
Scribe
wri●ing
swiftly
,
maie
bee
compared
to
the
penne
of
à
Scribe
writing
swiftly
in
two
respects
.
First
,
because
as
the
word
that
is
written
with
à
penne
doth
not
sound
and
passe
away
,
but
is
expressed
in
silence
&
remaineth
firmely
:
soe
the
word
of
the
Father
is
not
sounding
,
passing
away
,
and
vnstable
,
but
secret
,
firme
,
immoueable
and
eternall
.
Secondly
,
because
as
the
penne
of
à
Scribe
writing
swiftly
doth
write
à
word
without
labour
or
notable
delay
:
soe
the
diuine
vnderstanding
speaking
internally
produced
his
word
in
the
very
instant
of
eternitie
without
motion
,
labour
or
tarriance
;
as
the
eternall
wisedome
who
is
the
word
and
Sonne
of
God
affirmeth
,
saying
Our
Lord
possessed
me
in
the
beginning
of
his
waies
,
before
he
had
made
any
thing
from
the
beginning
:
from
eternitie
I
was
ordained
.
The
depthes
were
not
as
yet
,
and
I
was
now
conceiued
&c.
Moreouer
he
that
writeth
à
great
volume
in
à
short
tyme
is
not
soe
properly
saied
to
write
swiftly
,
as
he
that
comprehendeth
that
great
volume
in
à
few
words
,
and
yet
omitteth
nothing
.
God
the
Father
in
his
eternall
word
comprehended
all
things
that
euer
were
▪
are
,
or
shall
bee
:
and
therefore
he
doth
iustly
affirme
of
himselfe
,
that
His
tongue
is
the
penne
of
à
Scribe
writing
swiftly
.
These
two
verses
maie
alsoe
bee
expounded
as
being
the
words
of
the
Prophet
;
and
then
the
sense
of
them
seemeth
to
bee
as
followeth
.
My
heart
,
my
vnderstanding
out
of
the
plenitude
of
diuine
illumination
&
Propheticall
knowledge
hath
vttered
,
hath
produced
,
saied
internally
,
and
expressed
with
the
mouth
a
good
word
,
this
present
Psalme
,
which
is
à
good
word
repleate
with
high
&
most
delightfull
mysteries
.
I
tell
my
workes
to
the
King
,
I
sing
,
write
,
and
dedicate
this
present
Psalme
,
and
all
my
other
actions
to
the
honour
of
the
M●ssias
the
King
of
Syon
,
of
whose
spirituall
nuptials
I
purpose
to
treate
.
My
tongue
is
the
penne
of
à
Scribe
writing
swiftly
,
My
tongue
in
writing
this
Psalme
was
the
penne
of
one
writing
swiftly
,
that
is
,
of
my selfe
;
who
write
it
without
premeditation
or
labour
,
as
I
receiued
it
from
the
holie
Ghost
;
or
of
the
holie
Ghost
,
who
causeth
those
whome
he
doth
inspire
to
write
fast
without
searching
for
exquisite
words
to
expresse
what
he
dictateth
.
O
heauenly
Spouse
,
thou
art
Goodly
of
beautie
aboue
the
Sonnes
of
men
.
There
was
à
threefold
beautie
in
Christ
.
The
first
eternall
diuine
and
infinite
,
which
belongeth
vnto
him
by
reason
of
his
diuine
nature
,
he
being
the
figure
&
substance
of
the
Father
,
whome
the
Angells
behold
with
delight
.
The
second
beautie
of
Christ
was
created
and
spirituall
,
which
consisted
in
the
perfection
of
his
wisedome
,
the
excellencie
of
his
grace
,
the
eminencie
of
his
charitie
and
other
vertues
,
and
this
his
beautie
was
without
comparison
greater
then
of
all
the
elect
together
.
The
third
beautie
of
Christ
was
created
and
corporall
,
which
consisted
in
the
due
proportion
,
seate
,
and
quantitie
of
members
,
and
in
the
meet
super
infusion
of
liuely
colour
.
This
beautie
of
Christ
was
exceeding
great
&
admirable
,
First
because
noe
naturall
perfection
was
wanting
vnto
him
,
Secondly
because
it
was
most
fit
that
soe
holie
and
faire
à
soule
as
his
should
bee
infused
into
à
body
proportionate
,
Thirdly
because
the
body
of
Christ
was
assumed
of
most
pure
matter
,
to
wit
of
the
purest
bloud
of
the
most
worthy
Virgin
,
and
Finally
because
it
was
formed
and
composed
by
à
most
skilfull
&
infallible
agent
,
to
wit
the
holie
Ghost
:
and
therefore
we
maie
piously
beleeue
,
that
our
Lord
Iesus
Christ
in
corporall
beautie
alsoe
did
excell
all
others
,
euen
Absolon
himselfe
.
Grace
is
powred
abroad
in
thy
lippes
,
fruitfull
and
efficacious
eloquence
,
sweetnes
&
affabilitie
of
speech
is
giuen
thee
,
that
none
shall
bee
able
to
resist
thy
words
:
therefore
in
regard
thou
art
soe
powerfull
to
winne
all
hearts
God
hath
blessed
thee
for
euer
.
The
word
(
Propterea
)
in
the
latine
text
,
which
here
is
Englished
Therefore
,
doth
alsoe
signify
Because
,
and
being
soe
taken
the
sense
of
this
verse
is
as
followeth
,
Thou
art
goodly
of
beauty
aboue
the
Sonnes
of
men
,
grace
is
powred
abroad
in
thy
lippes
,
because
God
hath
blessed
thee
for
euer
,
to
wit
with
Hypostaticall
vnion
which
shall
remaine
for
euer
,
and
is
the
fountaine
from
which
all
gifts
and
graces
doe
flow
most
copiously
into
thy
humanitie
,
ô
Christ
.
The
first
sense
is
good
and
proper
,
yet
the
Second
seemeth
to
bee
preferred
.
Bee
girded
with
thy
sword
vpon
thy
thigh
,
ô
most
mightie
,
ô
Thou
who
art
not
onely
most
beautifull
and
gracious
,
but
alsoe
most
strong
and
●aliant
,
prepare
thy selfe
to
combate
with
the
vniust
ryrant
,
who
hath
by
fraud
circumuented
thy
beloued
,
and
detaineth
her
captiue
for
originall
sinne
.
The
sword
here
mentioned
is
the
doctrine
of
Christ
,
who
saieth
of
himselfe
by
the
Prophet
Isaie
,
He
hath
made
my
mouth
as
à
sharpe
sword
.
Take
vpon
you
(
saieth
the
Apostle
)
the
sword
of
the
spirit
,
which
is
the
word
of
God
.
With
thy
beautie
and
fairenes
,
not
soe
much
with
thy
corporall
beautie
as
with
thy
wisdome
and
Iustice
,
which
are
the
splendor
of
thy
Soule
,
Intend
,
incline
and
haue
pious
regard
to
the
saluation
of
thy
people
,
and
endeauour
to
the
vttermost
to
procure
it
,
Proceed
prosperously
aduance
and
march
forwards
with
happy
successe
from
the
bosome
of
thy
eternall
Father
into
the
wombe
of
thy
immaculate
Mother
,
from
her
wombe
into
the
manger
,
from
the
manger
to
the
Crosse
,
and
from
thence
extend
thy
dominion
ouer
the
whole
world
,
and
reigne
in
the
militant
Church
,
placing
thy
throne
in
the
hearts
of
thy
people
by
faith
and
grace
,
and
in
the
triumphant
Church
,
by
affording
them
the
cleare
vision
of
thy
glorie
.
And
doe
thou
reigne
in
this
sort
,
Because
of
thy
truth
thy
irreprehēsible
righteousnes
in
words
&
deeds
,
&
mildnesse
,
affabilitie
,
sweetnes
,
and
mercie
towards
the
humble
and
obedient
,
and
iustice
,
seueritie
towards
disobedient
and
haughtie
spirits
:
and
thy
right
hand
,
thy
diuine
nature
,
which
is
the
right
hand
of
thy
humanitie
,
shall
conduct
thee
maruelously
,
shall
direct
&
teach
thee
the
principles
of
gouernment
,
how
to
rule
thy
people
,
subdue
thy
enimies
,
&
dilate
thy
dominion
.
Or
thus
,
because
of
thy
truth
and
mildnes
and
iustice
,
that
is
,
because
of
the
acts
of
these
vertues
and
their
merit
,
in
regard
thou
hast
been
true
in
thy
life
&
doctrine
,
mild
and
patient
in
aduersitie
,
and
in
all
things
iust
and
righteous
,
not
seeking
thy
owne
but
thy
Fathers
glorie
,
and
the
saluation
of
mankind
,
therefore
thy
right
hand
shall
conduct
thee
maruelously
,
eleuating
thee
from
the
earth
to
heauen
,
and
constituting
thee
Iudge
of
the
vniuerse
.
For
Christ
did
merit
his
Ascension
and
iudiciary
power
by
his
holie
conuersation
and
exinanition
of
himselfe
,
taking
vpon
him
the
forme
of
à
seruant
,
humbling
himselfe
&
becōming
obedient
euen
to
the
death
of
the
Crosse
.
Christ
in
all
things
spake
and
obserued
the
truth
,
as
he
witnessed
of
himselfe
before
Pilate
saying
,
For
this
I
was
borne
,
and
for
this
I
came
into
the
world
:
that
I
should
giue
testimony
to
the
truth
.
He
was
alsoe
mild
,
for
he
taught
his
disciples
saying
,
Learne
of
me
,
for
I
am
meeke
and
humble
of
heart
.
And
he
▪
was
iust
,
as
S.
Stephen
affirmed
of
him
to
the
Iewes
saying
,
Which
of
the
Prophets
did
not
your
Fathers
persetute
?
and
they
slew
them
that
foretold
of
the
comming
of
the
iust
one
&c.
The
verse
following
is
both
written
and
distinguished
diuersly
:
whereby
the
sense
doth
differ
much
.
Some
write
it
&
point
it
as
followeth
.
Thy
sharpe
arrowes
,
the
peoples
vnderneath
thee
shall
fall
into
the
heart
of
the
Kings
enimies
and
being
soe
written
it
seemeth
to
yeeld
this
sense
.
Thy
diuine
doctrine
,
and
thy
grace
mouing
the
hearts
of
the
hea●ers
are
thy
sharpe
arrowes
.
With
these
the
Infidelles
(
who
before
were
rebellious
and
disobedient
to
thee
)
being
wounded
,
shall
bee
conuerted
and
become
obedient
to
thy
holie
lawes
,
and
by
their
example
draw
thy
aduersaries
(
many
of
the
obdurate
Iewes
,
and
other
Tyrants
that
persecute
thee
&
thy
holie
Church
)
to
embrace
thy
doctrine
alsoe
.
Others
make
two
points
after
the
word
(
fall
)
&
expound
it
as
followeth
.
The
Gentils
and
many
alsoe
of
the
Iewes
wounded
with
the
forementioned
arrowes
of
Christ
,
shall
become
obedient
to
the
faith
:
and
those
arrowes
shall
haue
such
force
and
efficaci●
,
that
they
shall
preuaile
against
the
hearts
of
the
enimies
of
Christ
the
King
and
Messias
,
as
maie
appeare
by
the
example
of
S.
Paul
,
&
other
persecutors
of
the
Christian
faith
.
Finally
others
to
with
S.
Augustine
and
Dyonisius
the
Carthusian
write
it
as
followeth
.
Thy
sharpe
arrowes
,
the
peoples
vnderneath
thee
shall
fall
in
the
heart
of
the
Kings
enimies
,
that
is
,
in
the
middest
or
the
thickest
of
them
.
Or
thus
,
they
s●all
fall
in
the
heart
,
that
is
,
their
fall
shall
bee
spirituall
by
the
obedience
of
the
mynd
,
not
corporall
.
And
hauing
thus
obtained
a
full
conquest
,
Thy
sea●e
ô
God
for
euer
and
euer
,
thy
tribunall
of
Iustice
,
and
thy
throne
of
glorie
ò
Christ
,
who
art
true
God
,
shall
bee
firmely
established
,
&
remaine
for
euer
:
à
rod
of
direction
,
of
iustice
and
equitie
,
is
the
rod
of
thy
Kingdome
the
scepter
by
which
thou
shall
gouerne
the
holie
Church
(
which
is
th●
Kingdōe
)
with
iust
correction
and
equall
retribution
,
according
to
that
of
the
Prophet
Isaie
,
He
shall
not
iudge
according
to
the
sight
of
the
eies
,
nor
rebuke
according
to
the
hearing
of
the
eares
:
but
he
shall
iudge
the
poore
in
iustice
,
and
shall
rebuke
in
equitie
;
and
he
shall
strike
the
earth
with
the
rod
of
his
mouth
,
and
with
the
spirit
of
his
lippes
he
shall
kill
the
impious
.
Thou
hast
loued
iustice
and
hated
iniquity
:
whereof
thou
hast
giuen
good
testimony
by
becōming
obedient
euen
to
the
death
of
the
Crosse
,
to
satisfy
the
iustice
of
God
,
and
take
away
the
sinnes
of
the
world
;
&
therefore
God
,
thy
God
,
or
according
to
S.
Augustine
and
others
that
follow
the
Greeke
text
,
therefore
ô
God
,
ô
Christ
true
God
and
true
man
,
thy
God
the
God
of
all
,
who
is
in
à
most
singular
manner
thy
God
,
hath
annoynted
thee
in
respect
of
thy
humanitie
with
oyle
of
gladnes
,
with
the
glorie
of
resurrection
and
ascension
aboue
thy
consorts
,
in
à
more
full
and
excellent
manner
then
he
hath
King
Dauid
and
all
other
holie
Kings
,
exalting
thee
in
glorie
,
placing
thee
at
his
right
hand
,
and
giuing
thee
à
name
which
is
aboue
all
names
,
that
in
thy
name
euery
knee
bow
of
the
celestialls
terresttialls
and
infernalls
.
Myrrhe
and
Aloes
and
Cassia
from
thy
garments
.
By
Myrrhe
which
preserueth
dead
bodies
from
putrifaction
,
is
signified
Mortification
,
which
preserueth
soules
from
the
filth
and
corruption
of
concupiscence
.
By
Aloes
which
taketh
away
hardnesses
,
&
asswageth
swellings
of
the
Lunges
,
is
signified
Humilitie
,
which
taketh
away
the
obduratenesse
&
stubbornesse
of
the
mynd
,
and
the
vaine
puffings
vp
of
Pride
.
And
finally
by
Cassia
which
groweth
in
moist
places
&
springeth
very
high
,
is
signified
Faith
,
which
groweth
in
Baptisme
.
The
vertues
therefore
which
are
designed
by
Myrrhe
Aloes
and
Cassia
doe
proceede
from
thy
humanitie
ò
Christ
,
which
is
as
it
were
the
garment
of
thy
diuinitie
:
and
not
onely
from
it
,
but
alsoe
from
howses
of
Iuorie
,
from
chast
&
pure
soules
,
in
whome
thou
dwellest
as
in
cleane
shining
odoriferous
howses
,
out
of
which
vertues
,
the
daughters
of
Kings
,
religious
soules
,
that
haue
got
dominion
ouer
the
world
the
flesh
and
the
deuill
,
haue
delighted
thee
,
haue
giuen
thee
exceeding
great
contentment
to
behold
them
runne
soe
fast
after
the
sweet
odors
of
thy
garments
,
by
exercising
themselues
continually
in
those
thy
vertues
,
in
thy
honor
,
with
pure
intention
meerely
to
please
&
glority
thee
.
The
Queene
the
holie
Church
thy
beloued
spouse
stood
on
thy
right
hand
in
golden
rayment
,
cloathed
with
charitie
,
compassed
with
varietie
of
all
other
vertues
and
graces
inwardly
,
and
enuironed
outwardly
with
varietie
of
estates
,
●rders
,
and
professions
,
all
vnited
in
one
faith
.
Heare
daughter
attentiuely
what
thy
spouse
,
who
is
alsoe
thy
Father
,
shall
saie
vnto
thee
either
by
himself
or
by
the
mouthes
of
his
holie
seruants
,
and
see
,
consider
by
faith
all
things
which
he
shall
propose
vnto
thee
,
and
incline
thy
eare
with
all
humilitie
and
readines
to
obey
his
holie
will
,
and
forget
thy
people
,
laye
à
side
all
inordinate
affection
to
thy
old
consorts
,
and
the
howse
of
thy
Father
,
cease
alsoe
to
loue
thy
kindred
carnally
.
And
then
the
King
will
couet
thy
beautie
:
Christ
Iesus
will
bee
inamoured
of
the
beautie
of
thy
mynd
&
desire
to
vnite
thee
vnto
him
in
spirituall
wedlocke
.
Bee
careful
therefore
to
dispose
thy selfe
in
this
sort
,
because
he
fane
exceedeth
in
beautie
,
power
,
wisdome
,
wealth
,
and
glorie
all
the
Princes
of
the
world
,
who
haue
hitherto
sued
for
thy
loue
:
for
he
is
the
Lord
thy
God
;
and
they
,
to
wit
all
that
shall
beleeue
in
him
shall
adore
him
:
according
All
peoples
Tribes
and
tongues
shall
serue
him
.
And
the
daughters
of
Tyre
of
that
great
cittie
neare
to
the
land
of
Iuda
called
Tyre
,
by
whome
are
signified
the
Gentils
,
shall
present
him
with
gifts
;
all
the
rich
of
the
earth
shall
beseech
thy
countenance
,
shall
with
humble
praiers
and
gifts
seeke
to
winne
thy
fauour
,
that
they
maie
bee
admitted
to
bee
of
thy
traine
,
and
by
thy
meanes
bee
brought
vnto
his
presence
.
All
the
glorie
of
that
daughter
of
the
King
(
who
sometymes
is
called
the
Queene
,
the
spouse
of
Christ
,
and
the
Church
)
is
within
,
in
interiour
vertues
and
beautie
of
her
mynd
,
not
in
exteriour
vaine
fading
things
:
in
borders
of
gold
,
in
workes
of
charitie
,
clothed
round
about
with
varieties
,
with
the
acts
of
diuers
vertues
.
In
these
consisteth
her
glorie
,
and
with
these
she
trimmeth
and
adorneth
herselfe
,
that
she
maie
appeare
amiable
in
the
eies
of
her
spouse
,
who
is
not
delighted
with
exteriour
vaine
dressings
and
attyre
.
Virgins
shall
bee
brought
to
the
King
after
her
,
in
the
first
&
principall
place
after
her
,
Virgins
shall
bee
brought
to
thee
ô
Christ
;
and
next
after
them
her
neighbours
,
holie
widowes
,
and
such
as
lead
their
liues
in
lawfull
wedlocke
,
vsing
it
for
the
true
end
for
which
marriage
was
instituted
,
and
not
for
carnall
delectation
,
shall
bee
brought
to
thee
.
They
shall
bee
broug●t
in
ioy
and
exultation
of
body
and
spirit
:
they
shall
bee
brought
into
the
temple
of
the
King
,
into
the
Kingdome
of
heauen
,
after
their
passadge
out
of
this
place
of
banishement
.
For
thy
Fathers
,
in
the
place
of
the
holie
Patriarks
and
Prop●ets
thy
Fathers
(
ô
holie
Church
ô
spouse
of
Christ
)
there
are
borne
to
thee
sonnes
,
Apostles
,
Bishops
,
and
Priests
:
thou
shalt
make
them
Princes
ouer
all
the
earth
,
and
they
shall
prescribe
lawes
to
the
whole
earth
,
which
neuer
yet
any
temporall
Monarch
could
doe
.
They
,
and
all
those
they
shall
begett
in
Christ
Iesus
,
shall
bee
mindfull
of
thy
name
in
all
generation
and
generation
,
shall
seeke
to
dilate
thy
glorie
in
all
ages
.
Therefore
shall
peoples
of
all
nations
,
●●ome
the
holie
Apostles
and
their
successors
haue
taught
and
inst●ucted
,
Confesse
vnto
thee
for
euer
,
shall
praise
thee
vnto
the
end
of
the
world
,
and
for
euer
and
euer
,
for
eternitie
.
This
their
praise
shall
beginne
in
this
world
,
and
continue
in
the
future
without
end
.
By
the
espoused
here
mentioned
all
Expositors
doe
vnderstand
the
holie
Church
,
because
the
Apostle
in
the
5.
to
the
Ephesians
doth
most
clearly
teach
,
that
the
holie
Church
is
the
espoused
of
Christ
.
Notwithstanding
all
that
is
here
spoken
of
her
in
this
Psalme
maie
alsoe
bee
fitly
applied
to
euery
perfect
soule
;
and
principally
to
the
Blessed
Virgin
,
who
although
she
bee
the
Mother
of
Christ
according
to
the
flesh
,
is
neuerthelesse
the
espoused
of
Christ
according
to
the
spirit
,
and
amongst
the
members
of
the
holie
Church
is
deseruedly
alotted
vnto
her
the
cheifest
place
of
dignitie
:
which
is
the
reason
,
that
this
Psalme
is
appointed
to
bee
song
in
all
her
feasts
and
in
the
feasts
of
the
other
holie
virgins
.
The
title
and
argument
of
the
45.
Psalme
and
fift
in
the
Nocturne
Office
.
VNto
the
end
,
to
the
Sonnes
of
Chore
,
A
Psalme
directing
to
the
end
,
which
is
Christ
;
to
the
faithfull
,
who
shall
imitate
Christ
crucified
:
For
secrets
,
for
hidden
mysteries
,
which
shall
bee
reueiled
in
the
later
daies
.
This
Psalme
is
fitly
placed
next
to
the
former
:
for
in
the
former
was
foretold
the
exaltation
of
the
holie
Church
by
the
spirituall
nuptialls
with
Christ
our
Lord
,
&
in
this
is
foreshewed
the
persecution
which
shall
happen
vnto
her
after
the
departure
of
her
beloued
spouse
vnto
his
heauenly
Kingdome
,
&
her
deliuery
from
those
afflictions
which
shall
principally
come
to
passe
towards
the
end
of
the
world
.
The
exposition
of
this
Psalme
.
OVr
Lord
is
à
refuge
vnto
vs
,
when
we
are
inforced
to
fly
persecution
,
and
strength
,
when
we
tollerate
it
:
and
in
both
flying
and
tollerating
he
is
an
helper
and
comforter
in
tribulations
,
which
haue
found
vs
exeeedingly
,
which
haue
happened
vnto
vs
aboue
measure
.
Therefore
will
wee
not
feare
,
when
the
earth
shall
bee
troubled
,
although
the
earth
bee
wonderfully
shaken
,
and
mountaines
transported
into
the
heart
or
middest
of
the
sea
with
great
violence
.
Or
thus
,
therefore
we
that
hane
placed
our
confidence
in
God
,
will
not
feare
;
when
earthly
men
,
who
haue
had
their
affections
wholly
bent
vpon
terrene
&
transitory
things
,
shall
tremble
with
great
horror
in
the
daie
of
iudgement
,
and
the
proud
and
mightie
men
of
the
world
shall
bee
throwne
into
the
very
depth
and
middest
of
hell
.
Or
thus
,
as
being
the
words
of
the
Primitiue
Church
hauing
placed
her
hope
in
our
Lord
Iesus
Christ
,
Therefore
we
will
not
feare
with
à
carnall
humane
and
inordinate
feare
when
the
land
of
Iuda
,
or
the
people
of
the
Iewes
shall
bee
troubled
,
labouring
in
vaine
to
extirpate
the
young
plants
of
Christ
,
and
blot
out
the
memory
of
him
in
mens
hearts
:
neither
will
we
then
feare
,
when
the
Apostles
and
disciples
of
Christ
shall
bee
inforced
to
leaue
Iewrie
,
and
passe
to
the
Gentils
,
inhabiting
the
middest
of
the
earth
.
Their
waters
haue
sounded
,
the
clamours
&
false
accusations
of
the
Iewes
and
Gentils
haue
sounded
before
the
tribunalls
of
the
Presidents
&
Kings
,
whither
they
haue
conuented
the
disciples
of
Christ
,
and
were
troubled
to
behold
that
they
laboured
in
vaine
to
hinder
the
propagation
of
the
Christian
faith
:
the
mountaines
were
troubled
,
the
high
Priests
and
the
Princes
and
Potentates
of
the
earth
were
moued
,
some
to
impatience
and
persecution
,
and
others
to
Pennance
and
imitation
,
in
his
strength
,
beholding
his
diuine
power
,
in
whose
name
the
Apostles
wrought
wonderfull
signes
and
miracles
for
confirmation
of
the
doctrine
which
they
promulgated
.
The
two
following
verses
are
expounded
diues
waies
,
and
first
of
the
Militant
Church
.
The
violence
of
the
riuer
,
the
fountaine
of
sacred
Baptisme
,
maketh
the
militant
Church
the
Citty
of
God
,
ioyfull
with
spirituall
gladnesse
.
The
highest
,
God
who
alone
can
make
cleane
him
that
is
conceiued
of
vncleane
seed
,
hath
sanctified
his
tabernacle
the
Church
of
the
elect
,
or
the
elect
themselues
,
who
according
to
the
Apostle
are
the
temple
of
the
liuing
God
,
in
whome
he
will
dwell
&
walke
.
God
is
in
the
middest
thereof
,
of
the
foresaied
temple
,
as
à
strong
pillar
sustaining
it
on
all
sides
;
who
saieth
of
himself
,
that
Where
there
bee
two
or
three
gathered
together
in
his
name
,
there
he
is
in
the
middest
of
them
.
It
shall
not
bee
moued
,
the
holie
Church
shall
not
faile
in
her
faith
,
nor
bee
suppressed
or
ouerwhelmed
by
tentation
and
tribulation
,
because
God
will
help
it
in
the
morning
,
presently
,
soe
soone
as
she
shall
call
vpon
him
for
aide
,
early
,
in
the
spirituall
Aurora
,
to
wit
in
the
instant
of
infusion
of
grace
,
or
illumination
of
the
holie
Ghost
.
Secondly
they
are
expounded
of
the
Triumphant
Church
as
followeth
,
The
fountaine
of
wisdome
,
or
the
inundation
of
the
holie
Ghost
maketh
the
triumphant
Church
ioyfull
with
the
ioy
of
beatificall
fruition
:
the
highest
Hath
sanctified
the
hearts
of
the
blessed
,
which
is
h●s
tabernacle
.
God
is
in
the
middest
of
the
triumphant
Church
,
therefore
it
shall
not
bee
moued
from
the
state
of
beatitude
.
In
the
instant
that
any
of
the
blessed
thall
bee
receiued
into
the
Kingdome
of
glorie
,
God
will
confirme
them
in
grace
.
Thirdly
they
are
applyed
to
the
Blessed
Virgin
as
followeth
,
The
word
of
God
Christ
Iesus
our
Lord
,
in
whome
is
the
originall
source
&
immense
plenitude
of
all
true
delight
,
hath
filled
his
blessed
Mother
with
ioy
&
exultation
,
assuming
humane
nature
in
her
sacred
wombe
:
Christ
hath
sanctified
her
and
preserued
her
from
all
impuritie
.
He
hath
rested
nine
monthes
in
her
wombe
,
and
euer
since
in
the
Center
of
her
immaculate
soule
.
She
shall
not
bee
moued
from
good
to
euill
,
but
shall
remaine
stable
and
immoueable
in
God
,
because
he
will
sanctifie
her
,
and
fortify
her
in
perfection
of
grace
euen
in
her
Mothers
wombe
.
Nations
are
troubled
by
the
preaching
&
miracles
of
the
disciples
of
our
Sauiour
,
some
to
Pennance
&
admiration
,
others
to
obstinacy
and
opposition
,
and
Kingdomes
are
inclined
,
are
humbled
to
faith
and
holie
obedient
conuersation
,
learning
of
Christ
who
was
mild
and
humble
of
heart
:
He
,
Christ
gaue
his
voice
,
by
himselfe
his
disciples
and
their
successors
,
and
the
earth
was
moued
.
The
saied
humiliation
of
Kingdomes
was
foretold
bythe
Prophet
Isaie
in
these
words
,
He
to
wit
Christ
will
how
downe
them
that
dwellon
hight
,
thé
high
cittie
he
will
abase
.
By
the
high
cittie
is
vnderstood
Rome
which
at
that
tyme
was
Lady
of
the
world
,
of
which
the
same
Prophet
à
litle
after
●aieth
,
The
foote
shall
tread
it
downe
,
the
feete
of
the
poore
mai●
the
steps
,
of
the
needy
.
By
the
poore
man
is
vnderstood
S.
Peter
à
poore
fisher
man
and
by
the
steps
of
the
needy
the
preaching
of
S.
Peter
and
Paul
,
who
liued
in
voluntary
pouertie
:
for
by
their
preaching
the
vnbeleeuing
glorie
and
magnificent
ostentation
of
the
Romans
was
brought
to
embrace
Christian
humilitie
.
The
Lord
of
hostes
is
with
vs
,
Christ
the
King
of
glorie
,
the
vertue
and
wisdome
of
the
Father
,
who
is
stiled
Emanuel
,
that
is
God
with
vs
,
hath
come
vnto
vs
and
dwelled
with
vs
in
his
assumpted
humane
nature
:
the
God
of
the
Patriarke
Iacob
is
our
defender
.
Come
ye
that
desire
saluation
,
come
,
not
soe
much
by
corporall
motion
,
as
by
faith
and
affections
of
the
heart
,
and
see
the
workes
of
our
Lord
,
and
consider
,
and
ponder
seriously
in
your
mynds
,
what
wonders
he
hath
put
vpon
the
earth
,
to
wit
the
Incarnation
of
his
onely
sonne
,
the
making
of
à
Virgin
to
conceiue
&
bring
forth
à
Sonne
,
and
yet
remaine
à
Virgin
;
&
innumerable
other
admirable
workes
farre
transcending
the
ordinary
course
of
nature
:
taking
away
warres
euen
vnto
the
end
of
the
earth
,
causing
an
vniuersall
peace
ouer
all
the
world
at
the
tyme
of
the
birth
of
Christ
our
Lord
,
as
à
figure
of
the
spirituall
peace
which
our
Sauiour
brought
vnto
all
mankind
,
to
wit
peace
betweene
God
and
man
,
according
to
that
of
the
Apostle
,
God
was
in
Christ
reconciling
the
world
to
himselfe
,
&
peace
alsoe
betweene
the
Iewes
and
Gentils
.
He
is
our
peace
,
who
hath
made
both
one
&c.
He
shall
destroy
the
bow
,
and
breake
weapons
:
and
shields
he
shall
burne
with
fire
.
This
peace
which
Christ
shall
bring
shall
bee
soe
vniuersall
,
and
endure
for
soe
long
à
space
,
that
men
shall
conuert
their
weapons
and
warlike
engins
to
other
vses
,
according
to
that
of
the
Prophet
,
The
law
shall
come
forth
of
Sion
,
and
the
word
of
our
Lord
from
Ierusalem
,
and
he
shall
iudge
the
Gentils
and
rebuke
many
peoples
;
&
they
shall
turne
their
swords
into
coulters
,
and
their
speares
into
sithes
&c.
This
verse
maie
bee
expounded
in
à
more
spirituall
sense
as
followeth
,
He
shall
destroy
the
bow
,
Christ
shall
laie
open
and
destroy
the
hidden
deceits
of
the
wicked
,
endeauoring
by
flatery
and
faire
promises
to
seduce
the
good
;
and
breake
the
weapons
,
to
wit
open
persecutions
&
manifest
diabolicall
inuasions
:
And
the
shields
,
to
wit
the
fallacies
wherewith
peruerse
men
doe
couer
and
defend
their
errors
,
he
shall
burne
with
fire
,
by
condemning
the
peruerse
to
hell
fire
,
or
illuminating
and
inflaming
the
hearts
of
the
faithfull
to
discerne
&
resist
their
machinations
.
Bee
quiet
,
abstract
your
hearts
from
vaine
euill
and
vnprofitable
things
,
adhere
to
me
with
your
whole
mind
,
attend
to
me
,
fixe
your
desires
vpon
me
,
and
simplify
your
actions
,
and
see
by
affectionate
contemplation
and
experimentall
gust
,
that
I
am
God
your
Creator
,
prouisor
,
Sauiour
,
&
gouernour
that
neuer
cease
to
haue
care
of
you
,
that
am
alwaies
ready
to
helpe
you
,
and
to
infuse
consolation
,
in
such
sort
,
that
you
maie
euen
by
experience
acknowledge
,
that
I
am
your
God
.
Whosoeuer
hath
à
desire
to
tast
,
and
proue
this
experimentall
gust
of
God
,
must
of
necessitie
keepe
à
diligent
watch
ouer
his
heart
,
flie
concupiscence
,
contemne
pleasures
,
shunne
dissolution
or
loosenes
of
life
,
repell
and
quit
himselfe
from
superfluous
imployments
of
body
and
minde
,
&
seeke
and
sigh
incessantly
after
that
one
thing
onely
necessary
.
Make
vnto
you
new
fallow
and
sow
not
vpon
thornes
:
bee
circumcised
to
our
Lord
,
and
take
away
the
prepuces
of
your
hearts
.
I
shall
bee
exal●ed
among
the
Gentils
,
I
the
onely
sonne
of
God
and
Sauiour
of
the
world
,
by
the
preaching
of
my
disciples
shall
bee
ackowledged
,
honoured
and
worshipped
by
the
Gentils
;
according
to
that
of
the
Prophet
,
From
the
rising
of
the
sunne
euen
to
the
going
downe
great
is
my
name
among
the
Gentils
.
I
shall
bee
exalted
in
the
earth
,
in
the
peoples
of
the
Iewes
,
neare
the
end
of
the
world
,
when
the
fulnes
of
the
Gentils
hath
entred
.
The
Lord
of
Hostes
is
with
vs
&c.
This
verse
in
regard
of
the
sweetnes
of
the
signification
and
dignitie
thereof
,
is
iterated
for
to
imprint
it
the
better
in
the
heart
of
the
Chanter
.
What
I
haue
saied
before
maie
suffice
for
explication
thereof
with
this
obseruation
,
That
whereas
Behold
how
full
this
Psalme
is
of
diuine
misteries
,
in
which
faith
is
corroborated
,
hope
in
God
is
established
,
fortitude
is
excited
,
the
beginning
of
the
new
borne
Church
is
explicated
,
the
grace
of
Baptisme
is
commended
,
the
benefits
of
God
recounted
,
the
Incarnation
of
Christ
is
designed
,
the
faithfull
are
inuited
to
the
consideration
of
the
diuine
workes
,
the
diuine
power
is
openly
declared
,
à
most
sweet
and
paternall
admonition
is
contained
,
the
magnificence
of
our
Sauiour
is
set
forth
,
and
finally
the
most
excellent
benefit
of
his
holie
Incarnation
is
repeated
,
to
shew
that
it
cannot
bee
to
oft
remembred
.
Let
vs
therefore
endeauour
to
sing
this
Psalme
with
all
feruour
of
deuotion
,
beseeching
almightie
God
in
our
hearts
to
bee
our
refuge
and
comfort
in
all
our
necessities
both
corporall
and
spirituall
.
The
title
and
argument
of
the
86.
Psalme
and
6.
in
The
Nocturne
Office
.
TO
the
children
of
Chore
,
to
the
faithfull
imitators
of
Christ
;
à
Psalme
of
Canticle
,
à
Psalme
containing
spirituall
ioy
.
In
this
Psalme
is
sung
the
praise
of
the
Cittie
of
Ierusalem
,
by
which
noe
doubt
the
Christian
Church
ought
to
bee
vnderstood
.
For
although
that
which
is
saied
in
the
beginning
of
the
Psalme
,
to
wit
That
the
foundations
thereof
are
in
the
holie
mountaines
,
maie
bee
applied
to
the
terrene
Cittie
of
Ierusalem
:
yet
the
rest
,
to
wit
That
the
Babylonians
,
Aegiptians
and
Tyrians
are
in
it
,
doth
not
squarre
therewith
.
But
to
the
Church
militant
or
triumphant
all
that
is
saied
doth
fitly
agree
.
The
exposition
of
the
Psalme
.
THe
foundations
thereof
.
The
Prophet
expresseth
not
the
name
of
the
thing
whereunto
the
word
(
thereof
)
hath
relation
:
for
the
same
reason
(
as
it
maie
seeme
)
which
moued
S.
Marie
Magdalene
to
saie
vnto
him
whome
she
supposed
to
bee
the
gardiner
,
Sir
if
thou
hast
taken
him
away
tell
me
where
thou
hast
layed
him
&c.
O
excessiue
loue
,
She
beleeued
noe
mans
minde
could
bee
ignorant
of
him
with
whose
feruent
loue
hers
was
filled
,
and
wholly
possessed
.
In
like
manner
the
Prophet
in
regard
of
the
ardent
loue
he
bore
towards
the
holie
Church
,
doth
not
expresse
the
name
thereof
:
and
yet
the
words
following
doe
shew
that
he
had
relation
thereunto
,
as
being
the
thing
he
foretold
in
his
heart
.
His
words
are
these
,
The
foundations
thereof
to
wit
of
the
holie
Church
,
which
I
contemplate
in
spirit
,
are
collected
and
established
in
the
holie
mountaines
,
in
Christ
the
mount
of
mountaines
principally
,
and
secondarily
in
the
Apostles
and
Prophets
,
who
doe
sustaine
the
spirituall
fabricke
of
the
Church
,
according
to
that
of
the
Apostle
.
Other
foundation
noe
man
can
laye
,
beside
that
which
is
layed
:
which
is
Christ
Iesus
,
and
in
another
place
,
Build
vpon
the
foundation
of
the
Apostles
and
Prophets
.
Our
Lord
loueth
the
gates
of
this
spirituall
Sion
,
our
Lord
accepteth
and
approueth
of
the
Sacraments
,
vertues
,
Exorcisme
,
Catechisme
&
Baptisme
of
the
holie
Church
,
which
are
as
it
were
the
gates
&
entrances
into
à
spirituall
life
,
aboue
the
tabernacles
of
Iacob
,
before
or
rather
then
the
rites
and
ceremonies
obserued
by
the
children
of
Israell
,
whilst
they
liued
in
tents
and
Pauilions
.
In
the
Prophecy
of
Malachias
God
almightie
doth
seeme
to
dislike
and
reiect
the
Synagogue
and
her
manner
of
worship
,
and
to
approue
and
gratefully
accept
of
the
Christian
Church
and
the
forme
of
seruice
vsed
therein
,
I
haue
noe
will
in
you
(
to
wit
the
Synagogue
)
saieth
the
Lord
of
hostes
,
and
gift
I
will
not
receiue
of
your
hand
.
But
of
the
holie
Church
he
saieth
,
From
the
rising
of
the
Sunne
euen
to
the
going
downe
,
great
is
my
name
among
the
Gentils
,
and
in
euery
place
there
is
sacrificing
,
&
there
is
offered
to
my
name
à
cleane
oblatiō
.
Morally
by
Sion
are
vnderstood
the
speculators
of
celestiall
things
,
and
by
Iacob
the
supplanters
of
vices
.
Our
Lord
therefore
doth
loue
Sion
,
to
wit
the
vertues
and
good
workes
of
contemplatiue
men
,
more
or
better
then
the
tabernacles
of
Iacob
,
to
wit
the
inhabitants
of
the
earth
designed
by
Iacob
:
who
although
they
liue
in
the
grace
of
God
,
haue
not
as
yet
throughly
mortified
their
coneupiscences
and
altogether
subdued
vice
,
but
haue
need
to
combate
daily
against
inordinate
motions
.
Nothwithstanding
that
these
labour
more
then
speculatiue
perfect
men
,
yet
they
merit
à
lesser
guerdon
or
reward
then
they
:
because
their
acts
doe
not
proceede
from
such
sincere
perfect
and
feruent
loue
,
as
the
acts
of
contemplatiue
persons
;
neither
doe
they
operate
soe
readily
,
peaceably
,
sweetly
,
and
delightfully
as
contemplatiues
:
and
speaking
absolutely
,
by
how
much
the
more
readily
quietly
&
delightfully
any
man
doth
execute
the
worke
,
of
God
,
by
soe
much
the
more
doth
he
merit
.
Glorious
things
are
saied
of
thee
ô
Citty
of
God
,
not
onely
of
the
triumphant
Church
,
but
alsoe
of
the
militant
,
to
wit
that
the
Sonne
of
God
shall
visite
her
in
person
,
and
that
all
nations
tribes
and
peoples
shall
flocke
vnto
her
from
all
parts
of
the
earth
,
and
make
suite
to
be
admitted
to
inhabite
within
her
walls
;
which
is
insinuated
by
the
words
that
follow
,
I
will
bee
mindfull
of
Raab
and
Babylon
knowing
me
.
Raab
in
this
place
is
not
the
proper
name
of
that
woman
who
hid
the
messengers
of
Iosue
,
but
according
to
S.
Ierome
it
is
here
an
apellatiue
name
designing
as
à
propertie
pride
or
proud
,
whereby
are
designed
the
Pagans
giuen
to
idolatrie
,
and
rebellious
to
God
:
and
Babylon
is
by
interpretation
confusion
.
The
sense
therefore
of
these
words
seemeth
to
bee
,
I
will
bee
mindfull
by
shewing
mercie
of
Raab
and
Babylon
,
to
wit
of
the
proud
Gentils
and
of
those
that
liue
in
the
confusion
of
sinnes
,
knowing
me
by
faith
after
I
am
soe
mindfull
of
them
.
This
our
Lord
performed
sending
his
Apostles
to
the
whole
world
,
of
whome
S.
Simon
and
Iude
preached
the
Gospell
to
the
Babylonians
,
and
conuerted
the
greatest
part
of
them
to
the
faith
of
Christ
.
Behold
the
forreiners
the
Philisthians
,
and
Tyre
,
and
the
people
of
the
Aethiopians
,
these
were
there
,
to
wit
in
the
Citty
of
Christ
.
These
nations
are
here
expressed
by
name
,
because
they
bordered
vpon
the
land
of
Iuda
and
did
first
embrace
the
Christian
faith
:
yet
by
them
are
designed
all
the
infidels
of
the
whole
world
which
came
o●
shall
come
to
ioyne
in
vnion
of
faith
with
the
holie
Church
.
Shall
it
not
bee
saied
of
Sion
,
Man
and
man
,
is
borne
in
her
;
and
the
highest
himselfe
founded
her
.
As
if
he
should
saie
,
yes
it
shall
bee
saied
of
Sion
,
that
many
men
or
almost
euery
man
shall
bee
regenerated
in
her
by
the
Sacrament
of
Baptisme
,
and
that
God
founded
her
.
These
words
are
otherwaies
deliuered
by
very
many
of
the
most
learned
and
auncient
Fathers
as
followeth
,
Shall
not
man
saie
to
Sion
,
and
man
is
borne
in
her
,
and
he
the
most
high
hath
founded
her
?
As
if
the
Prophet
had
saied
,
Yes
verily
Man
shall
saie
to
Sion
,
to
wit
to
the
holie
Church
,
as
followeth
,
and
Man
is
borne
in
her
,
Christ
God
and
man
is
borne
of
the
B.
Virgin
,
the
most
worthy
member
in
the
Church
:
and
he
,
to
wit
Christ
our
Lord
soe
borne
in
the
Church
according
to
his
humane
nature
,
being
the
most
high
according
to
his
diuine
nature
hath
founded
her
.
By
the
man
that
shall
saie
these
admirable
things
to
Sion
,
Some
doe
vnderstand
S.
Iohn
the
Baptist
,
of
whome
is
There
was
à
man
sent
from
God
&c.
For
he
was
the
first
that
announced
to
Sion
that
Christ
was
come
,
of
whome
the
Prophet
Isaie
saieth
,
Vpon
an
high
mountaine
get
thee
vp
,
thou
that
euangelizest
to
Sion
:
exalt
thy
voice
in
strength
,
say
to
the
Citties
of
Iuda
,
behold
your
God
.
Others
vnderstand
Christ
to
bee
that
man
:
because
he
very
often
saied
to
the
Iewes
and
to
his
disciples
,
that
he
himselfe
was
the
man
whome
they
expected
should
bee
borne
the
Sauiour
of
the
world
.
Our
Lord
will
declare
in
Scriptures
of
peoples
,
and
of
Princes
,
of
those
that
haue
been
in
her
.
By
this
verse
the
Prophet
doth
seeme
to
make
answer
to
the
interrogation
made
in
the
precedent
verse
And
according
to
the
first
interpretation
thereof
,
to
wit
Shall
it
not
bee
saied
of
Sion
&c.
he
seemeth
here
to
answer
,
Yes
truely
it
shall
bee
saied
,
for
our
Lord
will
declare
it
&c.
But
according
to
the
second
interpretation
,
to
wit
Shall
not
man
saie
to
Sion
&c.
he
seemeth
to
answer
,
Yes
truely
man
shall
saie
,
that
which
followeth
in
the
verse
to
Sion
;
and
not
onely
one
that
is
à
pure
man
,
but
that
man
who
is
both
God
and
man
:
our
Lord
shall
declare
it
in
à
more
perfect
manner
,
in
the
Scriptures
of
peoples
and
Princes
,
that
all
ages
to
the
end
of
the
world
maie
take
notice
,
that
the
onely
Sonne
of
God
Christ
Iesus
,
God
and
man
is
borne
in
her
accord●ng
to
his
humane
nature
,
and
that
he
hath
founded
her
according
to
his
diuine
nature
.
And
moreouer
he
shall
declare
and
write
downe
the
names
of
those
that
haue
been
in
her
,
who
are
soe
many
,
that
he
alone
is
able
to
doe
it
.
By
Scriptures
of
the
peoples
,
some
doe
vnderstand
the
new
testament
,
others
the
bookes
wherein
the
names
of
the
elected
people
are
registred
,
which
shall
not
bee
published
vntil
the
daie
of
Iudgemēt
,
when
the
booke
of
life
shall
bee
opened
:
and
by
the
Princes
are
vnderstood
the
Apostles
,
who
as
it
is
written
,
were
constituted
Princes
ouer
all
the
world
.
The
habitation
in
thee
holie
Church
,
designed
here
by
Sion
,
is
as
it
were
of
all
reioycing
,
is
like
to
that
habitation
where
all
doe
reioyce
.
This
verse
,
maie
in
some
respects
bee
applied
to
the
militant
Church
by
reason
of
the
exceeding
ioy
&
peace
of
conscience
which
true
Christian
Catholickes
doe
possesse
,
who
reioyce
in
hope
,
as
being
of
that
number
vnto
whome
the
Apostle
saieth
,
Reioyce
in
our
Lord
alwaies
,
againe
Isaie
Reioyce
.
yet
it
cannot
properly
bee
applied
thereunto
,
where
we
are
to
worke
our
Saluation
with
feare
and
trembling
:
but
it
agreeth
most
properly
with
the
happy
estate
of
the
triumphant
Church
,
where
the
blessed
spirits
doe
securely
enioy
,
what
neither
eie
hath
seene
,
nor
eare
hath
heard
,
nor
hath
entred
into
the
heart
of
man
,
without
the
least
feare
of
euer
being
depriued
thereof
.
Behold
how
excellently
the
holie
Church
is
praised
in
this
compendious
Psalme
,
how
clearely
the
mysterie
of
the
incarnation
of
our
Sauiour
is
insinuated
,
and
the
ioyes
of
the
celestiall
countrey
commended
.
It
behoueth
vs
to
sing
it
by
soe
much
the
more
deuoutly
and
affectionately
,
by
●ow
much
the
more
clearely
the
calling
of
the
Gentils
is
foretold
in
it
.
And
in
regard
it
is
something
intricate
,
it
behoueth
vs
to
study
to
vnderstand
the
true
sense
thereof
,
and
consider
it
attentiuely
:
for
otherwise
we
shall
not
bee
able
to
recite
it
with
such
deuotion
,
as
the
misteries
therein
contained
doe
require
we
should
.
The
title
and
argument
of
the
95.
Psalme
and
7.
in
the
Nocturne
Office
.
A
Canticle
to
Dauid
himselfe
,
when
the
howse
was
built
after
the
captiuitie
.
This
title
was
prefixed
by
Esdras
,
and
the
Psalme
was
appointed
by
him
to
bee
song
when
the
Temple
was
reedified
after
the
Babylonian
captiuitie
:
but
the
Psalme
was
composed
by
holie
Dauid
vpon
occasion
of
the
bringing
backe
of
the
Arke
into
Ierusalem
,
and
ordained
by
him
to
bee
sōg
at
that
tyme.
Which
notwithstanding
,
it
is
certaine
that
the
principall
intention
of
the
Prophet
,
and
of
the
holie
Ghost
himselfe
was
to
foreshew
the
coming
of
Christ
and
his
Kingdome
:
when
(
as
the
Apostle
witnesseth
)
God
did
deliuer
vs
from
the
power
of
darkenes
,
and
translated
vs
into
the
Kingdome
of
the
Sonne
of
his
loue
.
For
as
S.
Augustine
doth
well
note
,
there
is
noe
mention
at
all
made
through
out
the
whole
Psalme
either
of
the
bringing
backe
of
the
Arke
,
or
of
the
building
of
the
Temple
after
the
captiuitie
;
but
of
the
thing
signified
by
the
building
of
the
Temple
at
that
tyme
:
Therefore
of
necessitie
we
must
either
g●aunt
that
there
is
noe
coherence
betweene
the
Title
and
the
Psalme
,
or
els
expound
them
spiritually
,
as
all
the
auntient
holie
Fathers
doe
to
this
effect
.
As
by
the
captiuitie
(
saie
they
)
wherein
the
Iewes
were
lead
away
and
detained
prisoners
by
the
Chaldeans
,
is
figured
the
captiuitie
wherein
all
mankind
was
ouercome
,
&
held
in
thraldome
and
slauery
by
the
deuils
:
Soe
likewise
by
the
building
of
the
Temple
in
Ierusalem
after
that
captiuitie
,
is
designed
the
building
of
the
holie
Church
which
is
the
howse
of
God
,
not
with
insensible
stones
,
but
with
liuing
stones
congregated
and
polished
by
Christ
,
and
founded
in
him
,
In
all
building
framed
together
,
groweth
into
an
holie
Temple
in
our
Lord
:
in
whome
you
alsoe
are
built
together
into
an
habitation
of
God
in
the
holie
Ghost
.
The
sense
therefore
of
the
title
is
,
A
Canticle
to
Dauid
himselfe
,
written
for
that
tyme
when
the
Church
of
Christ
began
to
bee
built
by
the
preaching
of
Christ
and
his
Apostles
,
after
the
freeing
of
mankind
from
captiuitie
;
which
was
done
by
the
Incarnation
and
passion
of
the
Sonne
of
God
,
who
redeemed
mankind
from
the
power
of
the
deuill
and
the
seruitude
of
sinne
,
as
our
Sauiour
witnesseth
of
himself
saying
,
Now
the
Prince
of
this
world
shall
bee
cast
forth
,
and
I
,
if
I
bee
exalted
from
the
earth
,
will
draw
all
things
to
my selfe
.
The
Psalme
speaketh
litterally
of
the
two
fold
comming
of
Christ
,
to
wit
to
saue
,
and
to
iudge
the
world
:
it
speaketh
alsoe
of
the
building
and
sacrifice
of
the
Church
.
The
exposition
of
the
Psalme
.
SIng
ye
to
our
Lord
à
new
song
,
sing
ye
such
à
song
as
the
new
Master
,
the
fountaine
of
wisdome
Christ
our
Lord
hath
brought
with
him
and
proposed
to
the
whole
world
;
●o
wit
A
Hymne
composed
of
his
counsells
,
some
whereof
were
vnknowne
before
his
comming
.
Such
à
new
sōg
is
,
One
thing
is
necessarie
.
&
.
If
thou
wilt
bee
perfect
,
goe
and
sell
the
things
that
thou
hast
&
giue
to
the
poore
.
&
.
Call
none
Father
to
your selfe
vpon
earth
,
for
one
is
your
Father
,
he
that
is
in
heauen
.
&
innumerable
others
like
to
these
,
which
are
frequent
in
the
new
Testamènt
.
The
Canticles
of
the
old
Testament
might
not
bee
song
but
onely
in
the
land
of
Promise
,
but
such
new
songs
as
these
of
the
new
Testament
maie
bee
song
by
all
the
inhabitants
of
the
earth
:
and
therefore
Sing
to
our
Lord
all
the
earth
this
new
and
most
sweet
song
,
That
for
the
excessiue
Charitie
wherewith
God
the
Father
hath
loued
vs
,
he
hath
sent
his
onely
Sonne
into
the
world
.
Sing
ye
to
our
Lord
and
blesse
his
name
,
praise
him
and
recount
his
wonderfull
benefits
with
iubilation
of
heart
:
saying
,
See
what
manner
of
Charitie
the
Father
hath
giuen
vs
,
that
we
should
bee
named
and
bee
the
Sonnes
of
God
.
Such
sweete
sentences
as
these
are
called
à
new
song
,
not
onely
in
regard
of
the
newnesse
of
tyme
,
but
alsoe
in
respect
of
the
new
and
fresh
deuotion
of
the
mynd
;
and
for
that
they
ought
to
bee
song
by
renewed
men
,
in
whome
vaine
and
dishonest
loue
raigneth
not
any
more
,
but
true
Charitie
.
Let
vs
therefore
reforme
the
affections
of
our
heart
,
and
out
of
the
feruent
loue
we
beare
towards
our
Sauiour
seeke
for
,
and
inuent
new
songs
in
his
praise
,
according
to
the
grace
and
internall
light
that
God
hath
giuen
vs
:
as
the
fond
louers
of
the
world
doe
compose
songs
of
him
or
her
,
whome
they
loue
carnally
.
Shew
forth
his
saluation
,
praise
ye
and
di●ulge
ye
Christ
,
by
whome
&
in
whome
God
the
Father
doth
saue
vs
,
from
daie
to
daie
,
euery
daie
:
for
as
daie
doth
succeed
to
daie
without
ceasing
,
soe
it
is
meet
that
praise
should
succeed
to
praise
.
O
all
ye
Apostles
and
Disciples
of
our
Lord
,
and
all
others
whosoeuer
their
lawfull
successors
,
that
haue
the
zeale
of
the
diuine
honour
and
brotherly
charitie
,
Shew
forth
his
glorie
among
the
Gentils
which
shall
bee
conuerted
,
that
they
may
beleeue
;
and
to
those
that
are
already
conuerted
,
that
they
maie
encrease
in
loue
:
and
shew
forth
his
maruelous
workes
in
all
peoples
,
his
creation
of
the
world
,
Redemption
of
mankind
,
sending
of
the
holie
Ghost
,
&
all
other
his
wonderfull
workes
.
It
is
most
meet
that
ye
doe
this
.
Because
our
Lord
is
great
and
exceeding
laudable
,
He
is
an
infinite
and
immense
goodnes
,
and
he
is
as
laudable
as
good
,
&
therefore
cannot
bee
sufficiently
praised
by
any
creature
:
he
is
terrible
aboue
all
Gods
,
more
to
bee
feared
then
all
those
which
the
Gentils
did
adore
as
Gods
.
Almightie
God
in
himselfe
is
all
sweet
,
benigne
,
and
louely
;
for
as
S.
Iohn
affirmeth
,
God
is
charitie
.
Yet
he
is
saied
to
bee
terrible
,
in
regard
that
he
is
as
it
were
constrained
to
seeme
soe
to
proud
stubborne
and
disobedient
people
,
who
will
not
bee
wonne
by
lenitie
and
sweetnes
.
Moreouer
he
is
saied
to
bee
terrible
,
because
it
is
more
greeuous
to
bee
separated
from
him
,
then
from
all
the
creatures
or
delightfull
things
in
the
world
;
as
alsoe
for
that
none
can
inflict
soe
cruell
torments
as
he
can
:
whence
is
that
of
the
Euangelist
,
Feare
not
them
,
that
kill
the
body
and
are
not
able
to
kill
the
soule
:
but
rather
feare
him
,
that
can
destroy
both
soule
and
body
into
hell
.
For
all
which
reasons
it
is
manifest
,
that
he
is
more
to
bee
feared
,
then
the
Gods
of
the
Gentils
;
as
alsoe
Because
all
the
Gods
of
the
Gentils
are
Diuels
,
reprobate
Angels
,
who
for
their
pride
and
disobedience
were
throwne
downe
by
him
from
heauen
,
and
cannot
hurt
vs
further
then
he
shall
please
to
permit
:
but
our
Lord
made
the
heauens
.
It
is
generally
knowne
that
many
of
the
Gentils
did
worship
certaine
wicked
men
for
Gods
,
to
wit
Saturne
,
Iupiter
,
Mercury
,
Priapus
&c.
and
that
many
others
did
adore
the
Sunne
,
Moone
,
Starres
,
fire
,
water
,
and
the
beasts
of
the
earth
,
as
S.
Paul
doth
insinuate
to
the
Romans
.
How
then
can
all
the
Gods
of
the
Gentils
bee
saied
to
bee
diuels
?
To
which
maie
be
answered
,
that
those
wicked
men
are
called
diuels
by
participation
of
diuellish
wickednesse
:
like
as
some
men
are
called
Angels
by
participation
of
Angelicall
dignitie
and
office
;
as
S.
Iohn
calleth
the
Pastors
or
Confession
and
beautie
in
his
fight
:
holinesse
and
magnificence
in
his
sanctification
.
This
verse
is
expounded
by
the
holie
Fathers
fower
seuerall
waies
;
and
in
effect
as
followeth
,
First
,
that
in
contemplating
God
is
seene
all
beautie
and
matter
of
praise
:
holinesse
and
magnificence
in
his
sanctuary
.
Secondly
,
that
praise
and
puritie
is
exercised
in
his
presence
:
holinesse
and
diuine
worship
in
his
sanctuary
.
Thirdly
,
that
praise
is
sung
to
God
by
his
Saints
in
heauen
for
the
beautie
which
they
behold
in
him
,
who
is
indeed
the
fountaine
of
all
sanctitie
,
puritie
,
glory
and
Maiestie
;
as
is
acknowledged
by
those
blessed
spirits
of
whome
consisteth
the
triumphant
Church
:
wherein
he
doth
manifest
this
his
beautie
,
which
is
here
tearmed
his
sanctification
,
or
is
sanctuary
.
Fowerthly
,
that
in
those
whome
God
almighty
is
graciously
pleased
to
behold
with
the
eies
of
his
mercie
,
this
his
sight
causeth
remorse
of
conscience
,
and
confession
or
acknowledgement
of
their
faults
,
by
which
meanes
they
attaine
to
interiour
beautie
and
puritie
of
heart
.
Bring
ye
to
our
Lord
,
ye
families
of
Gentils
,
bring
ye
to
our
Lord
glorie
and
honour
:
bring
ye
to
our
Lord
glorie
vnto
his
name
,
The
Prophet
repeateth
here
Bring
ye
to
our
Lord
three
tymes
,
and
endeth
with
glorie
to
his
name
,
as
in
the
beginning
of
the
Psalme
he
repeated
thrice
Sing
ye
to
our
Lord
,
ending
with
blesse
his
name
:
thereby
(
as
the
holie
Fathers
doe
note
)
obscurely
insinuating
the
most
high
mistery
of
the
B.
Trinitie
,
which
afterwards
in
the
new
testament
was
to
bee
diuulged
more
clearely
.
Take
ye
vp
hoastes
,
bring
with
you
gifts
and
sacrifices
:
not
such
bloudy
sacrifices
as
are
now
offred
in
the
Temple
,
but
such
as
the
Apostles
and
their
successors
shall
teach
you
to
offer
;
to
wit
the
sacrifice
of
à
contrite
heart
,
confession
of
sinnes
,
praier
,
fasting
,
almesdeeds
,
and
the
like
,
according
to
that
of
S.
Peter
,
Bee
ye
à
holie
priesthood
to
offer
spirituall
hoastes
acceptable
to
God
by
Iesus
Christ
.
And
enter
into
his
courtes
,
into
the
Catholike
Churches
and
other
places
deputed
to
the
diuine
worship
,
and
especially
into
the
Temple
of
your
hearts
;
descending
into
your
interiour
,
and
there
praising
and
adoring
God
within
you
by
contemplation
,
loue
,
and
watchfull
custody
of
your
senses
:
for
The
temple
of
God
is
holie
:
which
you
are
.
Adore
ye
our
Lord
in
his
holie
courts
,
adore
ye
in
his
materiall
temple
,
to
wit
in
the
house
of
Praier
;
yet
much
rather
in
his
immateriall
temple
,
to
wit
the
mynd
or
spirit
:
for
our
Sauiour
saieth
,
God
is
à
spirit
,
and
they
that
adore
him
must
adore
in
spirit
and
veritie
:
and
in
another
place
,
When
thou
shalt
praie
,
enter
into
thy
chamber
,
and
hauing
shut
the
dore
,
praie
to
thy
Father
in
secret
,
to
wit
with
à
setled
and
recollected
mynd
.
Let
all
the
earth
bee
moued
before
his
face
,
let
all
the
inhabitants
of
the
earth
bee
moued
to
chast
loue
,
admiration
,
and
obedience
,
and
bee
auerted
from
their
bad
waies
,
and
conuerted
to
God
,
attending
the
benigne
presence
and
sweet
Maiestie
of
Christ
.
Saie
ye
ô
ye
Apostles
,
and
ye
that
shall
succeed
them
,
vnto
the
Gentils
,
to
whose
conuersion
and
information
ye
are
sent
,
that
our
Lord
hath
reigned
in
the
whole
vniuerse
,
and
especially
in
the
hearts
of
the
faithfull
by
faith
and
Charitie
.
Concerning
which
you
are
to
note
,
that
God
hath
raigned
in
heauen
and
earth
by
his
omnipotency
euen
from
the
beginning
:
but
his
spirituall
Kingdome
in
the
hearts
of
men
,
where
he
raigneth
by
faith
,
beganne
not
especially
in
the
hearts
of
the
Gentils
vntill
the
coming
of
our
Sauiour
,
who
by
his
passion
and
death
dispossessed
and
cast
forth
the
diuell
;
as
maie
bee
gathered
by
these
words
of
our
Lord
,
Now
the
Prince
of
the
world
shall
bee
cast
forth
,
and
I
,
if
I
bee
exalted
from
the
earth
will
draw
all
things
to
myselfe
.
S.
Augustine
and
diuers
others
of
the
auncient
Fathers
doe
read
the
last
part
of
this
verse
as
followeth
,
Our
Lord
hath
reigned
from
the
wood
,
to
wit
from
the
holie
Crosse
,
whereon
he
redeemed
the
world
.
Which
words
of
the
wood
were
aunciently
in
the
interpretation
of
the
72.
Interpreters
,
and
haue
been
raced
out
by
the
Hebrews
,
as
S.
Iustine
affirmeth
:
which
notwithstanding
,
Fortunatus
hath
placed
them
in
the
Hymne
,
which
is
sung
by
the
holie
Church
in
Passion
weeke
.
The
Prophet
sheweth
here
by
the
effect
that
our
Lord
hath
raigned
,
because
he
hath
exercised
his
regall
power
.
For
he
hath
corrected
the
round
world
,
which
shall
not
bee
moued
,
he
hath
conuerted
the
vniuersall
Church
spread
and
di●ated
through
the
whole
world
from
Idolatry
and
vice
;
by
his
owne
increpation
and
reprehension
,
according
to
that
of
the
Prophet
,
He
stroke
the
earth
with
the
rod
of
his
mouth
&c.
as
alsoe
by
the
preaching
of
his
disciples
and
other
seruants
:
and
hath
established
it
soe
firmely
,
that
notwithstanding
it
shall
bee
soie
shaken
by
the
tempests
and
whirlwinds
of
tribulation
and
tentation
,
yet
shall
it
not
bee
moued
in
whole
whilst
the
world
shall
indure
.
He
will
iudge
peoples
in
equitie
.
The
iudgement
here
mentioned
is
the
iudgement
wherewith
our
Sauiour
iudged
in
his
first
comming
,
to
wit
the
iudgement
of
discretion
,
or
seuering
one
from
another
,
mercifully
calling
some
to
faith
and
grace
,
and
iustly
forsaking
others
:
which
discretion
was
altogether
most
iust
notwithstanding
that
our
weake
iudgements
are
not
able
to
comprehend
the
reason
thereof
.
Let
the
heauens
bee
glad
,
and
the
earth
reioyce
,
the
Sea
bee
moued
,
and
the
fulnesse
thereof
,
to
wit
all
therein
contained
:
the
fields
shall
bee
glad
and
all
things
that
are
in
them
.
What
is
spiritually
vnderstood
by
these
hath
been
sufficiently
declared
in
the
precedent
Psalmes
.
Then
shall
the
trees
of
the
woods
reioyce
before
the
face
of
our
Lord
,
because
he
cometh
:
because
he
cometh
to
iudge
the
earth
.
By
this
repetition
of
be
cometh
is
insinuated
the
two
commings
of
Christ
:
in
both
which
the
Prophet
inuiteth
all
creatures
to
reioyce
;
in
his
first
comming
,
because
he
came
then
in
the
forme
and
shape
of
à
man
,
and
sought
to
winne
all
hearts
vnto
him
by
his
sweet
benigne
conuersation
,
consecrating
and
disposing
all
things
towards
their
perfection
and
the
end
for
which
they
were
created
:
and
in
his
second
comming
alsoe
,
because
he
will
come
to
refine
,
and
renew
,
and
constitute
them
in
such
perfection
,
that
they
shall
remaine
for
eternitie
.
He
will
iudge
the
round
world
in
equitie
,
to
wit
without
respect
of
persons
,
and
peoples
in
his
truth
,
to
wit
in
iustice
,
rendring
to
euery
one
according
to
his
workes
.
Tha
title
and
argument
of
the
Psalme
and
8.
in
the
Nocturne
Office
.
TO
this
Dauid
,
when
his
land
was
restored
to
him
.
For
that
there
is
noe
mention
at
all
made
in
this
Psalme
of
King
Dauids
recouery
of
his
Kingdome
which
Absalon
had
taken
from
him
,
the
expositors
thereof
doe
generally
agree
,
that
King
Dauid
vpon
occasion
of
the
recouery
of
his
land
,
being
inspired
by
the
holie
Ghost
,
did
sing
the
restoring
of
the
Kingdome
of
Christ
in
the
hearts
of
all
mākind
,
which
the
diuell
had
vsurped
by
fraudulently
inducing
our
first
parents
to
transgresse
Gods
commandement
,
and
had
withheld
from
him
,
vntill
he
by
his
painefull
death
vpon
the
Crosse
vanquished
that
tyrant
,
and
obtained
all
power
in
heauen
and
vpon
earth
.
In
the
first
verse
the
Prophet
speaketh
of
this
saied
restoring
of
Christ
our
Sauiours
Kingdome
vnto
him
,
to
wit
al
mankind
,
or
the
Church
of
the
elect
;
according
to
that
,
Aske
of
me
and
I
will
giue
thee
the
Gentils
for
thy
inheritance
:
and
thy
possession
the
ends
of
the
earth
:
but
in
the
rest
of
the
Psalme
he
describeth
the
dreadfull
comming
of
Christ
to
the
generall
Iudgement
,
when
his
Kingdome
shall
bee
established
in
such
sort
,
that
it
remaine
for
euer
.
The
exposition
of
the
Psalme
.
OVr
Lord
of
whome
it
is
saied
in
the
Apocalipse
,
That
he
hath
in
his
garment
and
in
his
thigh
written
,
King
of
Kings
,
and
Lord
of
Lords
,
from
the
tyme
of
his
glorious
Resurrection
hath
reigned
in
the
militant
Church
,
or
in
the
hearts
of
his
elect
:
wherefore
let
all
the
earth
reioyce
,
let
all
nations
liuing
vpon
the
continent
or
maine
land
congratulate
him
in
this
his
regall
dignitie
;
and
not
onely
they
,
but
alsoe
let
many
Ilands
bee
glad
,
let
the
inhabitants
of
great
Britanie
,
Ireland
,
Cyprus
,
Sicilie
,
&
all
other
Ilands
very
many
in
number
,
which
shall
bee
conuerted
,
make
triumph
and
signes
of
ioy
thereat
:
for
of
these
the
Prophet
Isaie
saieth
,
The
Ilands
shall
expest
his
They
shall
giue
glorie
to
the
Lord
and
shall
declare
his
praise
to
the
Ilands
.
A
cloud
and
mist
shall
appeare
round
about
him
,
when
he
shall
come
to
iudge
the
world
with
much
power
and
Maiestie
;
that
Infidels
and
reprobate
Christians
maie
neither
haue
à
cleare
veiw
of
his
glorified
body
with
their
externall
eies
,
nor
of
his
diuinitie
with
their
internall
,
but
onely
some
litle
glimpse
of
his
glorie
to
their
greater
confusion
:
Iustice
iudgement
with
mercy
,
and
iudgement
seueritie
of
iustice
shall
bee
the
correction
or
supporters
of
his
seate
,
or
the
sentence
of
correction
which
shall
proceed
from
his
tribunall
.
Iustice
and
iudgement
(
according
to
S.
Ierome
)
is
here
saied
to
bee
the
correction
of
the
seate
of
our
Lord
:
because
the
iudgements
of
God
before
he
cometh
to
iudgement
doe
seeme
somewhat
imperfect
,
in
respect
that
he
permitteth
wicked
people
to
liue
for
the
most
part
in
great
plentie
,
ease
,
pompe
,
and
delicacy
,
and
suffereth
vertuous
holie
men
to
liue
in
want
,
affliction
,
contempt
,
and
misery
:
but
when
he
cometh
to
the
generall
iudgement
,
that
he
maie
render
to
euery
one
according
to
his
workes
,
his
seate
shall
bee
as
it
were
corrected
.
Fire
which
shall
burne
the
whole
world
,
shall
goe
before
him
;
and
inflame
his
enimies
round
about
,
but
shall
not
touch
,
nor
contristate
his
elected
friends
;
as
is
prefigured
in
the
three
children
which
the
King
of
Babylon
caused
to
bee
throwne
into
●
furnace
The
things
that
follow
are
denounced
by
the
Prophet
as
though
they
were
already
done
,
for
the
assured
certaintie
thereof
.
His
lightnings
shined
to
the
round
world
,
the
earth
s●w
,
and
was
moued
.
The
inhabitants
of
the
earth
shall
see
his
lightnings
and
the
other
terrible
precedent
signes
of
his
dreadfull
comming
,
&
wither
for
feare
and
expectation
of
what
shall
come
vpon
the
world
.
The
mountaines
melted
as
wax
,
before
the
face
of
our
Lord
:
before
the
face
of
our
Lord
all
the
earth
.
Some
expound
these
words
literally
of
the
materiall
mountaines
,
which
shall
bee
dissolued
,
&
the
earth
made
plaine
and
perspicuous
but
others
expound
them
morally
of
proud
,
ambitious
,
and
vaine
glorious
men
,
who
shall
bee
confounded
and
dissolued
in
their
hearts
at
the
sight
of
our
Lord
:
and
not
onely
they
,
but
alsoe
terrene
,
auaritious
and
sensuall
men
;
saying
one
to
another
,
What
hath
pride
profited
vs
?
or
what
commoditie
hath
the
vaunting
riches
brought
vs
?
all
those
things
are
passed
away
as
à
shadow
,
and
as
à
messenger
running
before
,
and
as
à
ship
that
passeth
through
the
surging
wanes
,
whereof
when
it
is
past
the
trace
cannot
be
found
&c.
The
heauens
haue
shewed
forth
his
iustice
,
the
Sunne
,
Moone
,
and
starres
,
in
which
shall
appeare
great
testimonies
of
the
indignation
of
God
,
shall
as
it
were
proclaime
to
the
whole
world
,
with
what
seueritie
&
rigour
of
iustice
he
will
take
reuenge
of
mankind
for
sinne
:
and
all
peoples
haue
seene
his
glorie
,
shall
see
his
glorie
in
these
&
all
other
his
wonderfull
workes
.
And
therefore
since
that
our
Lord
is
of
such
power
and
Majestie
,
Let
them
bee
confounded
that
adore
sculptils
,
statues
and
images
as
Gods
,
framed
by
the
hands
of
men
,
which
neither
can
hurt
nor
helpe
them
:
and
let
them
blush
for
shame
that
glorie
in
their
Idoles
as
though
there
were
diuine
power
in
them
:
for
they
shall
then
behold
that
those
things
which
they
adored
for
Gods
are
mere
painted
blocks
and
engrauen
stones
;
and
that
our
Lord
whome
they
would
not
here
acknowledge
is
the
onely
true
God
,
vnto
whome
all
adoration
,
and
diuine
worship
is
due
.
Adore
him
all
yee
his
Angels
,
To
the
greater
confusion
of
Idolaters
doe
ye
(
ô
ye
his
Angels
)
adore
Christ
our
Lord
your
Maker
sitting
vpon
his
tribunall
.
This
place
is
alleadged
by
the
Apostle
to
the
Hebrewes
to
proue
And
when
againe
he
bringeth
in
the
first
begotten
into
the
world
(
to
wit
at
the
daie
of
iudgement
,
for
he
speaketh
à
litle
before
of
his
first
comming
)
he
saieth
,
And
let
all
the
Angels
of
God
adore
him
.
Sion
heard
&
was
glad
,
The
militāt
Church
shall
heare
all
that
hath
been
before
mentioned
concerning
the
Majestie
of
our
Lord
comming
to
iudgement
,
the
confusion
of
Idolaters
&
the
adoration
of
the
Angels
,
and
shall
exult
with
spirituall
ioy
.
And
the
daughters
of
Iuda
reioyced
,
because
of
thy
iudgements
ô
Lord
,
All
particular
Churches
members
of
the
vniuersall
,
or
all
the
soules
confessing
to
our
Lord
in
spirit
and
truth
(
for
Iuda
is
by
interpretation
confession
)
shall
reioyce
,
being
moued
thereunto
by
the
consideration
of
thy
iust
iudgements
ô
Lord
:
who
wilt
leaue
nothing
neglected
,
doe
iniury
to
none
,
nor
let
passe
the
oppression
or
violence
vsed
towards
any
vnreuenged
;
but
wilt
exalt
all
those
that
haue
been
contemned
,
afflicted
,
and
tormented
for
iustice
sake
,
and
wilt
condemne
to
eternall
flames
those
that
placed
their
felicitie
in
the
pompes
and
delights
of
this
world
.
And
they
shall
reioyce
alsoe
,
Because
thou
Lord
art
most
high
ouer
all
the
earth
:
thou
art
exalted
exceedingly
,
incōparably
&
without
measure
aboue
all
Gods
,
both
aboue
those
that
by
participation
of
thy
diuine
power
are
called
Gods
,
and
aboue
those
alsoe
whome
the
Gentils
falsly
worship
as
Gods
You
that
loue
our
Lord
,
hate
ye
euill
;
since
that
sinne
is
soe
odious
in
the
sight
of
our
Lord
,
that
he
will
come
with
such
furie
and
indignation
to
take
reuenge
thereof
.
All
you
deuout
soules
that
make
profession
to
feare
and
loue
him
,
abhorre
it
in
your
hearts
;
yet
not
in
regard
of
the
paine
it
induceth
,
but
because
it
is
displeasing
vnto
him
and
contrary
to
his
diuine
will
:
and
then
you
maie
bee
confident
,
that
you
shall
not
onely
experience
him
à
mild
iudge
towards
you
in
that
dreadfull
daie
,
but
alsoe
your
protector
and
comforter
in
all
your
present
dangers
&
afflictions
.
For
Our
Lord
keepeth
the
soules
of
his
Saints
,
in
this
present
life
by
infusion
of
grace
,
and
the
ministry
of
his
Angels
:
and
in
the
daie
of
iudgement
out
of
the
hand
of
the
sinner
,
from
the
power
of
the
first
transgressor
Lucifer
and
his
complices
,
he
will
deliuer
them
,
he
will
perfectly
free
them
,
and
wipe
all
teares
from
their
eies
:
for
after
that
last
sentence
sinners
shall
noe
more
molest
the
iust
with
their
malicious
pretensions
and
false
accusations
.
Light
is
risen
to
the
iust
,
and
ioy
to
the
right
of
heart
.
The
light
of
iustice
&
the
Sunne
of
vnderstanding
shall
arise
to
iust
men
,
and
direct
them
in
the
way
of
truth
without
errour
,
teaching
them
to
discerne
betweene
iust
and
iniust
,
good
and
euill
,
and
exciting
them
to
elect
in
all
things
what
is
most
conforme
to
the
diuine
will
:
whence
will
follow
exceeding
peace
of
conscience
,
and
vnspeakable
ioy
of
heart
to
the
righteous
,
that
shall
walke
simply
and
humbly
therein
.
or
thus
,
The
light
of
glorie
illuminating
the
vnderstanding
,
or
Christ
our
Lord
the
Sunne
of
Iustice
shall
then
arise
to
the
iust
man
,
directing
him
towards
the
cleare
vision
of
God
,
&
ineffable
delight
proceeding
from
the
vision
of
God
which
he
shall
eternally
enioy
,
shall
arise
to
the
right
of
heart
.
Wherefore
Bee
glad
yee
iust
in
our
Lord
,
your
most
pious
Redeemer
and
most
liberall
benefactor
,
who
shall
come
to
the
last
iudgement
with
such
preparation
,
and
for
soe
great
benefit
vnto
you
:
and
with
confession
of
praise
and
thankfullnesse
Confesse
ye
to
the
memory
of
his
sanctification
,
praise
him
that
hath
soe
gratiously
been
mindfull
of
you
,
that
he
might
sanctify
you
and
bring
you
to
eternall
felicitie
:
for
which
his
singular
clemency
and
mercy
shewed
towards
you
without
any
merit
on
your
part
,
but
meerely
of
his
owne
immēse
goodnesse
,
you
are
obliged
by
all
the
lawes
of
gratitude
to
glorify
his
name
incessantly
,
and
neuer
to
forget
him
,
who
hath
been
mindfull
of
you
euen
before
you
had
existence
in
nature
.
In
this
Psalme
we
are
admonished
to
weigh
diligently
the
horrour
,
distriction
,
and
seuere
rigour
of
the
last
iudgement
:
and
to
consider
from
our
heart
how
horred
ye
accursed
into
eternall
fire
,
to
expect
the
vncertaine
or
rather
certaine
sentence
of
the
iudge
,
to
behold
the
wide
gaping
Chaos
of
the
infernall
dungeon
,
and
lastly
to
bee
separated
for
euer
from
the
societie
of
the
iust
,
and
throwne
into
the
abisme
of
hell
,
there
to
bee
scorched
with
vnextinguible
flames
without
any
the
least
hope
of
euer
departing
thence
.
Wherefore
let
vs
recite
this
Psalme
with
feare
and
trembling
,
and
beg
of
our
Lord
grace
to
cōporte
our selues
in
such
sort
in
this
life
,
that
we
maie
merit
to
behold
him
then
as
à
gracious
patrone
and
mild
Father
,
not
as
a
seuere
iudge
.
The
title
and
argument
of
the
97.
Psalme
and
last
in
the
Nocturne
Office
▪
A
Psalme
to
Dauid
himselfe
,
In
the
person
of
Dauid
is
prefigured
Christ
our
Lord
as
hath
been
saied
;
The
Prophet
doeth
by
this
Psalme
inuite
all
nations
with
heart
,
voice
,
and
instruments
ioyfully
to
celebrate
the
two
foresaied
commings
of
our
Sauiour
;
yet
he
cheefly
treateth
of
his
first
comming
to
saue
the
world
.
The
Prophet
doth
in
this
as
in
many
other
of
the
Psalmes
speake
of
things
to
come
as
if
they
were
already
passed
,
for
the
infallible
certainty
of
them
:
all
which
we
now
behold
to
bee
performed
accordingly
.
The
exposition
of
the
Psalme
.
SIng
ye
to
our
Lord
à
new
song
:
because
he
hath
done
maruelous
things
,
farre
surpassing
mans
capacitie
;
which
are
at
lardge
recorded
by
the
Euangelists
.
His
right
band
,
his
diuine
power
hath
wrought
saluation
to
himselfe
,
hath
raised
his
mortall
body
from
death
to
life
:
or
thus
,
hath
saued
mankind
for
himselfe
:
and
his
arme
,
his
vertue
and
fortitude
is
holie
.
God
the
Father
Our
Lord
hath
made
knowne
his
saluation
,
hath
proclaimed
to
Zachary
and
the
shepheards
by
his
Angels
,
to
S.
Elizabeth
S.
Anne
and
holie
Symeon
by
the
holie
Ghost
,
afterwards
to
S.
Iohn
the
Baptist
,
and
finally
to
the
Apostles
in
the
transfiguration
of
our
Lord
,
that
Christ
Iesus
is
his
beloued
Sonne
,
whome
he
promised
should
come
and
worke
saluation
to
all
mankind
.
In
the
sight
of
the
Gentils
he
hath
reuealed
his
iustice
;
first
by
the
starre
which
appeared
to
the
three
Kings
,
and
afterwards
by
the
preaching
of
the
Apostles
he
hath
reuealed
Christ
our
Lord
;
who
is
tearmed
his
iustice
,
because
by
him
God
hath
redeemed
the
world
,
not
by
his
power
onely
,
but
b●
the
way
of
iustice
.
or
thus
,
hath
reuealed
the
precepts
&
coūsells
of
the
Euangelicall
law
in
which
the
plenitude
of
iustice
is
contained
.
The
words
and
sense
of
this
most
sweet
verse
are
frequent
in
t●●
Prophesie
of
Isa●●
.
The
of
our
Lord
shall
bee
reuealed
,
and
all
flesh
together
shall
see
,
that
the
mouth
of
our
Lord
hath
spoken
.
And
our
Lord
hath
prepared
his
holie
arme
in
the
sight
of
all
the
Gentils
:
and
all
the
ends
of
the
earth
shall
see
the
saluation
of
our
God
,
and
againe
,
I
haue
made
my
iustice
neere
,
it
shall
not
bee
farre
of
,
and
my
saluation
shall
not
tarrie
.
He
hath
remembred
his
mercy
,
wherewith
he
mildly
and
sweetly
not
onely
spared
our
first
parents
,
but
alsoe
promised
that
the
seed
of
t●e
woman
should
crush
the
serpents
head
:
and
he
hath
remembred
his
truth
to
the
house
of
Israel
,
to
performe
faithfully
what
he
promised
to
Abraham
,
Iacob
and
his
progeny
;
according
to
that
of
S.
Luke
,
He
hath
receiued
●srael
his
child
,
being
mindfull
of
his
mercy
.
As
he
spake
to
our
Fathers
,
to
Abraham
and
his
seed
for
euer
.
All
the
ends
of
the
earth
haue
seene
the
saluation
of
our
God
by
saith
in
Christ
our
Lord
,
diuulged
by
the
holie
Apostles
;
Going
into
the
w●ole
world
preach
the
Gospell
to
all
creatures
.
For
which
singular
benefit
the
Prop●et
doth
here
inuite
all
creatures
to
praise
and
giue
thankes
to
our
Lord
,
saying
.
Make
ye
iubilation
to
God
all
the
earth
,
O
all
ve
inhabitants
of
the
ear●h
with
excessiue
and
vnspeakable
ioy
of
heart
saie
ye
praise
to
Christ
our
God
,
chaunt
with
your
voices
,
reioyce
in
your
hearts
,
and
sing
on
instruments
.
Sing
to
our
Lord
on
harpe
,
on
harpe
&
voice
of
Psalme
:
on
long
dr●wne
trumpets
,
and
voice
of
c●rnet
of
horne
.
According
to
the
letter
,
the
Heb●●wes
did
●se
●uch
musicall
instruments
as
these
,
therewith
to
set
forth
the
praise
of
God
.
But
being
taken
in
à
spirituall
sense
,
by
the
harpe
is
vnderstood
the
workes
of
mercy
or
mortification
of
the
flesh
:
by
the
long
drawne
trumpets
are
signified
the
tribulations
and
aduersities
o●
this
life
:
and
by
the
cornet
of
horne
the
contemplation
or
celestiall
things
▪
by
which
all
transitory
things
are
transcended
.
The
sense
therefore
of
this
verse
seemeth
to
bee
,
Sing
to
our
Lerd
on
harpe
,
with
mortification
of
your
flesh
and
workes
of
mercy
,
that
your
song
ma●e
bee
acceptable
and
delig●tfull
:
On
harpe
and
voice
of
Psalme
,
with
life
answerable
and
concording
to
your
voice
,
On
long
drawne
trumpets
,
in
aduersities
,
tribulations
,
and
tentations
giue
thankes
to
God
,
esteeming
it
all
ioy
when
you
fall
And
voice
of
cornet
of
horne
,
with
vocall
praise
proceeding
from
diuine
contemplation
.
Make
ye
iubilation
in
the
sight
of
the
King
our
Lord
,
to
wit
Christ
Iesus
:
Let
the
Sea
bee
moued
,
and
the
fulnesse
thereof
;
the
round
world
,
and
they
that
dwell
therein
.
The
riuers
shall
clappe
with
hand
,
This
is
The
mountaines
together
shall
reioyce
at
the
sight
of
our
Lord
because
he
cometh
to
iudge
the
earth
.
If
this
bee
referred
to
the
first
comming
of
our
Sauiour
,
all
these
are
saied
to
reioyce
,
because
he
cometh
to
gouerne
the
world
with
most
iust
lawes
not
onely
as
in
tymes
past
with
the
Majestie
of
his
inuisible
diuinitie
,
but
alsoe
in
a
corporall
and
visible
Made
into
the
similitude
of
men
,
and
in
shape
found
as
à
man
,
But
if
it
bee
referred
to
●is
second
comming
,
these
are
inuited
to
reioyce
,
because
God
will
then
exterminate
all
sinners
and
renew
all
the
elements
.
Some
expound
the
two
precedent
verses
as
followeth
,
Let
the
Sea
bee
moued
and
the
fulnesse
thereof
;
to
wit
those
that
negotiate
on
the
sea
,
and
such
as
inhabite
the
sea
coasts
▪
the
round
world
,
and
they
that
dwell
therein
.
The
riuers
,
to
wit
the
faithful
regenerated
in
the
waters
of
baptisme
,
and
filled
with
the
riuers
of
grace
,
Shall
clappe
with
hand
,
shall
praise
God
by
one
assent
with
exultation
of
heart
and
good
workes
,
And
the
mountaines
,
to
wit
contemplatiues
,
sublime
in
the
practise
of
all
vertues
,
shall
reioyce
at
the
sight
of
our
Lord
:
because
he
cometh
to
iudge
the
earth
.
He
will
iudge
the
round
earth
in
iustice
,
and
the
peoples
in
equitie
By
iustice
is
here
vnderstood
the
rectitude
and
vprightnesse
of
his
iudgements
,
and
by
equitie
his
fauour
&
clemency
.
I
doe
here
but
lightly
touch
some
points
,
for
that
I
haue
already
saied
something
of
them
in
the
former
explications
.
Of
versicles
and
the
vse
of
them
.
AT
the
end
of
euery
Nocturne
after
the
Antiphone
id
added
à
Versicle
.
Our
holie
Father
S.
Benedict
maketh
frequent
mention
of
them
in
his
Rule
.
They
are
certaine
short
,
but
sweet
and
efficacious
sentences
,
accommodated
to
the
nature
of
the
office
,
and
for
the
most
part
are
desumed
out
of
the
holie
scriptures
.
The
holie
Church
hath
placed
them
in
the
diuine
office
as
they
are
here
in
this
office
of
the
blessed
Virgin
,
that
is
to
saie
,
In
the
Nocturne
office
after
the
Psalmes
,
in
Laudes
and
Vespres
after
the
Hymnes
,
and
in
the
rest
of
the
Houres
after
the
Chapters
.
They
are
called
Versicles
,
Of
Absolutions
.
NExt
in
order
followeth
the
Pater
noster
,
Or
our
Lords
Praier
:
after
which
is
added
à
short
praier
to
our
Sauiour
Christ
(
which
is
called
an
Absolution
)
that
he
will
bee
gratiously
pleased
to
purify
,
illuminate
,
and
prepare
vs
,
that
we
maie
worthily
reade
the
Lessons
following
.
The
reason
hereof
is
rendred
l.
1.
de
diui
no
officio
●
.
11.
by
Rupertus
,
to
wit
,
because
we
ought
to
aske
the
Lord
of
the
haruest
,
that
he
will
bee
pleased
to
send
workmen
to
gather
his
fruits
,
and
open
our
hearts
that
we
maie
vnderstand
his
lawes
and
precepts
;
least
the
seed
of
the
word
of
God
which
we
are
about
to
heare
,
bee
deuoured
by
the
birds
of
the
aire
,
choaked
by
thornes
,
or
frustrated
of
taking
roote
by
the
hardnesse
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
leaue
to
reade
the
Lessons
:
because
none
are
to
vsurpe
the
office
of
preaching
the
word
of
God
without
the
permission
of
their
Superiours
.
That
the
manner
of
asking
and
giuing
these
Benedictions
maie
Peter
Damian
.
He
that
is
about
to
reade
the
Lessons
(
saieth
he
)
doth
with
à
signe
of
great
humi●itie
●owe
his
body
and
desire
to
bee
blessed
,
not
by
the
Priest
,
but
rather
by
him
whome
the
Priest
shall
appoint
,
saying
Iube
Domne
benedicere
;
which
in
effect
is
as
much
as
to
saie
,
Sir
appoint
some
one
to
blesse
me
,
or
maie
it
please
you
Sir
to
cause
some
one
to
blesse
me
.
The
Priest
therefore
that
he
maie
correspond
on
his
part
to
soe
great
humiliation
,
doth
not
delegate
this
office
of
blessing
●nto
any
his
inferiour
,
neither
doth
he
presume
by
himselfe
to
giue
the
Benediction
,
but
rather
doth
begge
of
almighty
God
who
is
blessed
aboue
all
,
that
he
will
bee
pleased
to
giue
it
.
Thus
farre
are
the
words
of
Peter
Damian
.
Which
manner
of
asking
and
giuing
the
Benedictions
by
him
here
declared
hath
been
,
and
is
generally
practised
,
when
the
office
is
performed
in
publike
by
any
number
:
but
w●en
one
alone
reciteth
the
office
,
the
custome
is
insteed
of
Domne
to
saie
Domine
,
because
the
Benedictions
are
then
asked
immediatly
of
almightie
God
.
●●e
Bened●ctions
in
the
Br●uiary
are
giuen
in
the
name
of
the
blessed
●rinitie
,
but
here
in
this
office
of
the
blessed
Virgin
the
first
Benediction
is
giuen
in
the
name
of
our
sweet
Sauiour
and
his
beloued
Mother
,
and
the
second
and
third
are
asked
by
her
intercession
.
Of
Lessons
and
the
profit
that
ariseth
by
them
.
THe
Benediction
being
giuen
the
,
Lector
or
Reader
proceedet●
to
reade
the
Lessons
;
which
are
here
in
this
little
office
of
the
Blessed
Virgin
taken
out
of
the
foure
and
twentieth
Chapter
of
Ecclesiasticus
for
all
tymes
of
the
yeare
except
Aduent
,
when
they
are
taken
out
of
the
Ghospel
.
But
in
the
other
offices
of
the
Breuiary
the
Lessons
of
the
first
Nocturne
are
taken
out
of
the
old
or
new
Testament
,
of
the
second
out
of
the
writings
of
the
holie
Fathers
and
Doctors
of
the
holie
Church
,
and
of
the
third
out
of
the
Homilies
of
the
Fathers
according
to
the
nature
of
the
office
.
The
institution
of
reading
Lessons
is
verie
auncient
,
as
maie
appeare
by
the
Acts
of
the
Apostles
where
it
is
written
,
That
those
that
inhabited
Ierusalem
,
not
knowing
the
voices
of
the
Prophets
that
are
read
euery
Sabbaoth
,
iudging
haue
fulfilled
them
.
And
it
is
cleare
by
the
testimony
of
S.
Paul
,
that
Lessons
were
vsed
in
the
primitiue
Church
much
after
the
manner
as
they
are
at
this
present
;
When
you
come
euery
one
of
you
hath
à
Psalme
,
hath
à
doctrine
,
hath
à
reuelation
,
hath
à
tongue
,
hath
an
interpretation
&c.
It
was
ordained
by
the
Councell
of
Laodicea
S.
Benedict
,
who
liued
aboue
eleuen
hundred
yeares
past
,
and
the
authoritie
of
S.
Augustine
in
his
preface
vpon
the
Epistles
of
S.
Iohn
,
and
the
generall
practise
of
the
holie
Church
in
all
ages
.
The
fruit
that
maie
bee
gathered
thereby
is
manifold
,
some
of
which
I
will
here
particularize
:
First
,
the
mynd
which
is
perhaps
as
it
were
tired
with
the
intense
study
of
praier
,
maie
by
this
meanes
haue
tyme
to
breath
and
gather
new
forces
.
Secondly
,
the
mynd
will
bee
much
recreated
and
delighted
with
the
gratefull
variety
&
profitable
vicissitude
of
praier
and
reading
.
Thirdly
,
those
who
perhaps
would
not
otherwise
haue
the
opportunity
(
by
reason
of
their
many
exteriour
imployements
)
to
heare
the
Scriptures
read
,
by
this
meanes
doe
participate
of
that
benefit
▪
and
Fowerthly
,
the
mynd
is
by
such
reading
furnished
with
aboundant
matter
to
moue
holie
affections
,
&
becometh
fattened
&
strengt●ned
with
good
desires
,
in
vertue
where
of
it
maie
with
much
facilitie
passe
through
the
rest
of
the
office
;
according
to
that
of
the
Psalmist
,
As
with
marrow
and
fatnesse
let
my
soule
bee
filled
:
and
my
mouth
shall
praise
with
lippes
of
exultation
.
Notwithstanding
that
the
words
of
the
insuing
Lessons
are
literally
applied
to
our
Sauiour
:
yet
are
they
placed
in
this
office
by
the
holie
Church
,
which
is
directed
by
the
holie
Ghost
according
to
that
of
the
Euangelist
,
The
holie
Ghost
whome
the
father
will
send
in
my
name
,
he
shall
teach
you
all
things
,
and
suggest
vnto
you
all
things
whatsoeuer
I
shall
saie
to
you
;
and
are
mystically
expounded
of
the
blessed
Virgin
both
by
the
auncient
&
moderne
Fathers
in
effect
as
followeth
.
The
explication
of
the
First
Lesson
.
THe
most
blessed
Virgin
the
immaculate
Mother
of
the
eternall
wisdome
saieth
as
followeth
,
In
all
these
things
,
to
wit
,
which
are
before
rehearsed
in
the
saied
Chapter
I
sought
rest
;
for
indeed
the
most
pious
Aduocatrix
of
mankind
doth
aboue
all
the
blessed
spirits
,
and
next
vnto
her
deare
Sonne
our
Lord
and
Sauiour
Christ
Iesus
couet
the
saluation
of
all
people
,
and
desire
to
inhabite
,
&
haue
her
place
of
residence
and
repose
in
all
mens
hearts
by
holie
remembrance
,
vertuous
imitation
,
and
sweet
louingnesse
:
and
I
shall
abide
in
the
inheritance
of
our
Lord
,
to
wit
,
in
the
faithfull
and
vertuous
elect
,
who
are
the
inheritance
and
Church
of
our
Lord.
Then
the
Creator
of
all
commanded
,
and
saied
to
me
that
which
immediatly
followeth
in
the
next
sentence
:
and
he
that
created
me
,
to
wit
the
eternall
word
hath
rested
in
my
Tabernacle
,
to
wit
in
my
wombe
,
where
he
assumed
humane
nature
,
and
being
made
an
infant
did
reremaine
for
the
space
of
nine
moneths
.
He
hath
alsoe
most
graciously
rested
in
the
tabernacle
of
my
mynd
euen
from
my
first
conception
.
And
he
saied
to
me
commanding
that
which
followeth
,
Inhabite
in
Iacob
,
to
wit
in
the
Primitiue
Church
consisting
of
the
Iewish
elect
,
for
in
it
our
most
blessed
Lady
was
corporally
conuersant
,
liued
most
exemplarily
and
holily
;
and
afterwards
did
and
doth
spiritually
remaine
in
the
whole
militant
Church
,
possessing
,
protecting
,
&
gouerning
the
hearts
of
the
faithfull
:
and
in
Israel
to
wit
contemplatiue
religious
and
spirituall
persons
,
and
eminent
in
the
practise
of
all
vertues
inherite
,
that
thou
maiest
as
it
were
by
right
of
inheritance
possesse
them
as
being
their
Mother
,
their
Queene
,
and
their
Aduocatrix
,
and
they
alsoe
maie
possesse
thee
by
incessant
,
most
pure
,
and
feruent
loue
as
thy
seruants
,
and
Sonnes
:
and
take
roote
in
myne
elect
by
impetrating
for
them
the
gifts
of
grace
and
vertues
,
that
soe
they
maie
bee
radicated
in
Christ
,
and
euer
cohere
and
cleaue
to
thee
.
At
the
end
of
this
Lesson
as
like
wise
of
the
rest
is
added
Tu
autem
Domine
miserere
nobis
,
that
is
to
saie
,
But
thou
ô
Lord
bee
mercifull
vnto
vs
:
which
custome
is
obserued
at
the
end
of
the
Lessons
in
all
other
offices
,
except
those
of
the
faithfull
departed
.
By
which
words
is
signified
as
Rupertus
affirmeth
,
that
euen
the
office
S.
Augustine
saieth
,
The
word
of
predication
is
heard
with
more
securitie
then
pronounced
:
and
the
reason
thereof
is
,
because
when
the
Preacher
or
denouncer
of
the
word
shall
perceaue
that
he
saieth
well
and
deserueth
praise
,
it
is
à
very
hard
matter
if
he
bee
not
touched
in
some
slight
manner
with
the
spirit
of
elation
;
and
therefore
in
respect
that
he
walketh
vpon
the
earth
,
and
hath
his
feete
soiled
with
dust
,
although
he
bee
otherwise
wholy
pure
and
cleane
,
yet
in
regard
hereof
it
will
bee
needfull
for
him
to
implore
the
diuine
mercy
,
that
soe
he
maie
bee
washed
in
that
part
and
become
altogether
neate
and
pure
.
After
the
Reader
hath
pronounced
the
foresaied
words
,
to
wit
,
But
thou
ô
Lord
bee
mercifull
vnto
vs
,
the
whole
quire
answereth
Deo
gratias
,
that
is
to
saie
,
S.
Augustine
S.
Paul
doth
soe
frequently
inculcate
vnto
In
all
things
giue
thankes
,
for
this
is
the
will
of
God
.
This
the
Prophet
Dauid
was
most
carefull
to
obserue
,
I
will
blesse
our
Lord
(
saieth
he
)
at
all
tymes
:
his
praise
alwaies
in
my
mouth
.
The
holie
Church
therefore
with
good
reason
doth
ordaine
this
manner
of
thankesgiuing
to
bee
often
iterated
in
the
diuine
office
,
that
thereby
we
maie
ascribe
to
God
(
vnto
whome
doth
belong
all
that
is
best
)
whatsoeuer
is
well
done
in
our
praier
,
and
render
him
thankes
therefore
.
Of
Responsories
.
NExt
in
order
after
euery
Lesson
there
followeth
à
Responsory
;
which
is
soe
called
,
because
one
alone
hauing
song
à
Lesson
,
all
the
quire
doth
answer
and
sing
that
which
followeth
:
which
vsually
is
taken
out
of
the
same
part
of
the
holie
Scriptures
as
the
Lesson
,
or
otherwise
is
composed
of
certaine
amorous
affections
towards
God
,
and
sweet
sentences
corresponding
to
the
nature
of
the
office
of
that
daie
.
The
institution
of
them
is
very
auncient
:
and
most
authors
are
of
opinion
that
the
greatest
part
of
the
Responsories
which
are
placed
in
the
Breuiary
were
collected
&
composed
by
S.
Ambrose
.
They
seeme
to
bee
ordained
for
this
reason
,
to
wit
,
that
whereas
in
the
Lessons
we
doe
as
it
were
heare
God
almighty
most
gratiously
to
speake
vnto
vs
,
and
put
vs
in
mynd
of
his
wonderfull
workes
and
of
his
excessiue
loue
towards
the
saluation
of
mankind
,
or
to
propose
vnto
vs
the
holie
life
and
Passion
of
his
deare
Sonne
Christ
Iesus
our
Lord
and
Sauiour
,
or
the
acts
and
vertues
of
the
blessed
Virgin
and
the
rest
of
the
Saints
now
in
glory
,
we
maie
hereby
correspond
on
our
part
to
soe
great
loue
,
and
in
token
of
gratitude
breake
for●h
into
his
praise
with
some
sweet
sentences
expressing
the
affections
of
our
hearts
,
admiring
his
goodnesse
&
glorifying
his
name
for
euer
These
sentences
are
vsually
repeated
in
the
Responsories
,
that
they
maie
make
the
deeper
impression
in
our
hearts
,
as
alsoe
to
shew
that
when
we
haue
praised
God
all
we
can
,
we
maie
beginne
againe
and
againe
,
and
yet
neuer
bee
able
to
praise
him
to
the
full
.
The
Lessons
here
being
wholly
of
the
blessed
Virgin
,
and
insinuating
vnto
vs
her
Motherly
care
and
sincere
affection
towards
all
mankind
,
the
Responsories
are
composed
answerable
to
the
Lessons
,
and
are
certaine
pious
affections
towards
her
,
extolling
the
immēse
goodnesse
of
God
for
his
wonderfull
mercies
shewed
towards
her
,
his
infinite
graces
bestowed
vpon
her
aboue
all
pure
creatures
,
and
his
singular
workes
wrought
in
and
by
her
to
the
benefit
of
all
mankind
.
The
exposition
of
the
Second
Lesson
.
ANd
soe
in
Sion
,
to
wit
in
the
holie
Church
speculating
diuine
things
was
I
established
,
made
firme
and
powerfull
,
as
being
replenished
with
all
vertue
and
grace
,
that
I
might
bee
able
to
succour
and
releeue
all
faithfull
soules
:
and
in
the
sanctified
Cittie
,
to
wit
in
the
holie
Church
likewise
I
rested
,
corporally
and
spiritually
:
corporally
soe
long
as
I
liued
in
the
world
in
mortall
flesh
,
and
afterwards
euer
since
I
was
assumpted
into
heauen
,
I
cease
not
to
rest
spiritually
in
the
holie
Church
recommended
vnto
my
custody
:
and
my
power
was
in
Ierusalem
,
in
the
triumphant
and
militant
Church
.
In
the
triumphant
I
am
alotted
à
prime
place
of
dignitie
in
respect
of
my
maternall
authoritie
,
by
which
I
am
made
the
Mother
of
God
,
and
for
which
I
am
exalted
aboue
all
the
Angelicall
spirits
.
The
Kingdome
of
mercy
in
the
militant
Church
is
alsoe
conferred
vpon
me
,
for
which
I
am
stiled
the
Queene
of
mercy
,
and
haue
dominion
ouer
the
inuisible
enemies
.
And
I
tooke
roote
in
an
honourable
people
,
to
wit
in
the
Christian
people
,
for
whome
I
haue
obtained
that
they
maie
take
roote
,
and
bee
established
in
all
grace
and
vertue
by
frequent
procuring
them
diuine
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
saied
Christian
people
:
for
by
my
intercession
that
portion
which
almightie
God
hath
allotted
to
his
beloued
,
to
wit
eternal
happinesse
,
shall
bee
the
inheritance
of
those
faithfull
Christians
who
are
predestinate
by
him
from
all
eternitie
to
enioye
his
essentiall
vision
:
and
my
abiding
is
in
the
full
assembly
of
the
Saints
:
that
is
,
amongst
the
deuout
and
holie
ones
I
am
detayned
and
will
perseuere
,
for
with
such
I
am
well
pleased
to
remaine
.
The
explication
of
the
Third
Lesson
.
I
Am
exalted
as
à
Cedur
in
Libanus
,
Like
as
the
high
tree
called
à
Cedar
is
eleuated
in
mount
Libanus
,
sendeth
forth
à
sweet
sauour
,
and
is
not
subiect
to
putrifaction
:
soe
I
am
deuoutly
honoured
by
all
good
Christians
aboue
all
pure
creatures
,
highly
reuerenced
,
experienced
sweet
to
euery
one
,
and
am
intire
and
free
from
all
corruption
of
sinne
and
reprehension
.
And
as
the
fruit
of
the
Cedar
hath
vertue
to
heale
languishing
people
:
soe
my
fauour
,
my
praier
,
and
my
consolations
haue
power
to
cure
all
diseased
hearts
.
And
as
à
Cyprus
tree
in
mount
Sion
.
Like
as
that
most
solide
tree
doth
yeeld
to
noe
burthen
,
nor
can
bee
suppressed
by
any
weight
,
but
doth
sublimely
appeare
in
mount
Sion
:
Soe
I
remaine
amongst
Christian
people
most
strong
&
hardy
;
neither
did
I
euer
yeld
to
any
vice
or
was
ouercome
by
any
tentation
,
but
haue
obtained
for
that
people
manifold
comforts
by
my
intercession
and
merits
.
As
à
Palme
tree
in
Cades
I
am
exalted
,
Like
as
the
Palme
tree
in
the
towne
of
Cades
doth
appeare
most
gorgeously
,
and
in
its
top
branches
is
most
comely
and
pleasing
to
behold
:
Soe
I
by
the
gifts
and
ornaments
of
grace
and
glorie
am
made
most
bright
,
and
delightfull
to
the
veiw
aboue
all
creatures
.
And
as
à
Rose
plant
in
Iericho
,
As
the
Rose
is
the
most
beautifull
of
all
flowers
,
soe
the
blessed
Virgin
is
the
most
beautifull
of
all
women
:
and
like
as
the
water
distilled
out
of
Roses
doth
asswage
paine
and
cleanse
the
eies
;
soe
the
blessed
Virgin
doth
mitigate
all
the
anguishes
&
sorrowes
of
this
present
life
,
and
illuminate
the
internall
eies
.
As
à
faire
Oliue
tree
in
the
feilds
,
Like
as
the
oliue
tree
is
euer
greene
and
flourisheth
,
produceth
à
sweet
fruit
,
and
designeth
peace
,
pietie
,
and
mercie
;
Soe
the
most
illustrious
and
vnparalleld
Virgin
hath
continually
flourished
in
wisdome
and
vertue
,
hath
brought
forth
à
most
sweet
fruit
,
generated
the
restorer
of
peace
to
all
mankind
,
&
doth
from
tyme
to
tyme
reconcile
vs
to
almighty
God
,
and
is
the
Mother
of
all
mercie
and
the
source
of
pietie
.
And
as
à
Plane
tree
by
the
water
in
the
streets
I
am
exalted
,
By
the
Plane
tree
whose
leaues
are
soft
and
broad
,
is
here
expressed
that
the
most
blessed
Virgin
is
altogether
meeke
gentle
and
curteous
,
that
her
words
and
workes
are
most
ample
by
the
latitude
of
Charitie
:
and
that
like
as
vnder
the
broad
spreading
branches
of
the
saied
tree
people
maie
bee
defended
from
the
scorching
beames
of
the
Sunne
,
or
the
violence
of
à
suddaine
storme
;
soe
all
that
shall
flie
for
succour
vnto
the
secure
harbour
of
her
power
&
pietie
,
shall
bee
graciously
receiued
and
protected
from
the
heate
of
persecution
and
boysterous
stormes
of
tentations
and
tribulations
.
I
gaue
an
odour
as
Cinamon
and
aromaticall
balme
Like
as
Cinamon
is
sweet
of
tast
,
hath
à
strengthening
operation
,
&
is
good
against
indigestion
and
debility
of
the
stomacke
:
Soe
I
am
sweet
to
those
that
loue
me
,
and
doe
strengthen
them
,
that
they
maie
bee
able
to
digest
the
foode
of
their
soules
,
and
become
ruminating
and
cleane
creatures
,
meditating
daie
and
night
of
those
things
which
appertaine
vnto
God
.
I
send
forth
alsoe
à
fragrant
sauour
of
good
fame
,
Charitie
,
Pietie
,
and
wisdome
,
wherewith
I
recreate
and
delight
those
that
reuerence
and
serue
me
.
And
like
as
aromaticall
balme
that
odoriferous
,
royall
,
exquisite
and
exceeding
pretious
tree
hath
the
vertue
:
or
operation
of
warming
&
strengthening
:
Soe
the
incomparable
and
most
pure
Virgin
,
singular
&
most
excellent
,
sprong
of
à
royall
stemme
,
solaceth
all
deuou●
soules
and
procureth
them
the
grace
of
fortitude
and
feruour
of
diuine
loue
.
As
chosen
Myrrhe
haue
I
giuen
the
sweetnes
of
odour
.
Like
as
the
best
Myrrhe
is
bitter
,
preserueth
from
corruption
,
&
scattereth
abroad
à
pleasant
odour
:
Soe
the
blessed
Virgin
was
replenished
with
the
bitternesse
of
most
vehement
compassion
when
she
beheld
her
beloued
Sonne
nayled
vpon
the
Crosse
,
and
doth
continually
condole
with
sinners
,
obtaining
for
innumerable
people
the
grace
of
compunction
:
she
preserueth
alsoe
very
many
from
falling
into
sinne
,
&
poureth
forth
a
fragrant
odour
;
in
so
much
,
that
whosoeuer
shall
piously
call
her
to
mynd
shall
experience
himselfe
sprinkled
there
with
.
Of
the
Canticle
or
Hymne
Te
Doum
laudamus
.
THe
auncient
custome
of
recyting
this
Canticle
or
Hymne
in
the
diuine
Office
maie
bee
proued
by
the
Rule
of
our
holie
Father
S.
Benedict
,
where
he
appointeth
that
after
the
fouerth
Responsory
(
to
wit
of
the
third
Nocturne
)
the
Abbot
doe
beginne
the
Hymne
Te
Deum
laudamus
.
Concerning
the
originall
institution
of
this
Hymne
S.
Darius
Bishop
of
Milan
(
who
liued
in
the
tyme
of
Iustine
the
elder
about
the
yeare
of
our
Lord
.
540.
as
S.
Gregory
affirmeth
in
his
3.
Booke
of
dialogues
the
4.
Chap.
)
in
his
Chronicles
writeth
as
followeth
,
By
The
Title
and
argument
of
the
92.
Psalme
and
first
in
the
Laudes
.
PRaise
of
Canticle
to
Dauid
himselfe
,
in
the
date
before
the
Sabbaoth
,
when
the
earth
was
founded
.
It
seemeth
t●at
he
who
appointed
this
title
,
was
desirous
that
the
insuing
Psalme
should
bee
sung
vpon
the
Sixt
Feria
or
Fryday
,
which
is
the
daie
before
the
Sabbaoth
:
because
therein
is
declared
that
the
earth
was
founded
,
or
according
to
some
bookes
inhabited
.
Which
is
fitly
saied
to
haue
been
done
on
the
Sixt
Feria
:
for
on
that
daie
man
was
formed
who
should
bee
Lord
of
the
earth
;
and
by
this
the
earth
was
first
established
,
which
was
created
for
man
.
On
this
daie
not
onely
man
but
alsoe
all
liuing
creatures
were
created
which
inhabite
the
earth
,
and
therefore
on
this
daie
the
earth
began
first
to
bee
inhabited
.
On
the
same
daie
alsoe
by
the
Passion
and
death
of
Christ
Iesus
our
Lord
and
Sauiour
the
earth
was
renouated
,
and
the
Kingdome
of
Christ
established
,
the
Prince
of
the
world
being
cast
forth
.
All
which
notwithstanding
the
holie
Church
doth
appoint
this
Psalme
to
bee
sung
at
Laudes
vpon
Sunday
about
Sunne
rising
or
daie
breake
:
because
although
our
Sauiour
purchased
his
Kingdome
with
the
price
of
his
most
pretious
bloud
shed
for
mankind
on
the
Sixt
Feria
,
and
thereby
layed
the
foundation
of
the
new
earth
,
yet
he
receiued
possession
of
his
Kingdome
at
his
glorious
resurrection
early
in
the
morning
vpon
Sunday
,
at
which
tyme
he
put
on
beauty
and
strength
.
The
words
of
this
Psalme
maie
bee
applied
both
to
the
Creation
,
&
Reparation
of
the
world
as
followeth
.
The
exposition
of
the
Psalme
.
OVr
Lord
hath
reigned
,
he
hath
put
on
beautie
,
glorie
and
regall
Majestie
:
Our
Lord
hath
alsoe
put
on
strength
,
power
and
fortitude
,
which
are
equally
requisite
to
support
à
Kingly
diademe
,
and
hath
girded
,
prepared
,
armed
,
and
setled
himselfe
to
reigne
.
If
these
words
bee
referred
to
the
Creation
of
the
world
,
Christ
as
God
is
saied
to
haue
begun
to
reigne
when
he
had
created
the
world
,
for
then
he
first
of
all
began
to
haue
subiects
vpon
the
earth
ouer
whome
he
might
exercise
dominion
.
But
if
they
bee
referred
to
the
reparation
of
the
world
,
Christ
as
man
at
the
tyme
of
his
Resurrection
did
receiue
the
gouernment
of
the
Vniuerse
,
put
on
the
beautie
of
à
glorified
body
;
and
put
on
fortitude
,
all
power
being
giuen
him
in
heauen
and
vpon
earth
;
and
girded
or
setled
himselfe
earnestly
to
ptopagat●
his
Kingdome
to
the
vtmost
confines
of
the
earth
.
It
is
manifest
that
our
Lord
hath
reigned
in
this
sort
,
For
he
hath
established
,
firmely
fixed
the
round
world
,
as
the
center
of
the
vniuerse
:
which
shall
not
bee
moued
according
to
that
of
Ecclesiastes
,
Generation
passeth
and
generation
cometh
:
but
the
earth
standeth
for
euer
.
Christ
likewise
by
his
dolorous
passion
and
glorious
resurrection
hath
founded
and
established
the
Militant
Church
spred
through
all
the
regiōs
of
the
earth
in
one
faith
and
religion
:
which
shall
not
bee
moued
,
but
shall
perseuer
in
the
same
faith
and
worship
vnto
the
end
of
the
world
,
for
Christ
shall
reigne
in
the
house
of
Iacob
for
euer
,
and
of
his
Kingdome
there
shall
bee
noe
end
.
Thy
seat
ô
Lord
is
prepared
from
that
tyme
,
to
wit
from
the
Creation
of
the
world
,
or
the
resurrection
of
Christ
.
Yet
thou
didst
not
then
beginne
to
haue
à
being
,
for
thou
according
to
thy
diuine
nature
art
from
euerlasting
,
from
eternitie
.
Concerning
which
you
are
to
note
,
that
the
word
(
art
)
doth
not
here
signify
the
simple
existence
of
the
diuine
nature
,
but
the
fulnesse
of
his
being
,
wherein
all
things
are
contained
.
For
God
was
not
poore
,
or
had
need
of
any
thing
before
he
created
the
world
;
neither
was
he
more
wealthy
or
better
stored
after
he
had
created
it
:
for
he
created
not
the
world
that
himselfe
might
encrease
thereby
but
that
he
might
communicate
his
goodnesse
to
vs
,
&
therefore
he
created
not
the
world
as
being
compelled
by
any
necessitie
,
but
as
being
moued
thereunto
by
his
infinite
charitie
and
mercy
;
and
with
the
same
charitie
and
mercy
he
hath
repaired
it
,
for
Soe
God
loued
the
world
that
he
gaue
his
onely
begotten
Sonne
,
that
euery
one
that
beleeueth
in
him
perish
not
,
but
maie
haue
life
euerlasting
.
The
riuers
ô
Lord
haue
lifted
vp
:
the
riuers
haue
lifted
vp
their
voices
.
The
riuers
haue
lifted
vp
their
waues
,
aboue
the
voices
of
many
waters
.
The
surges
of
the
Sea
are
ma●u●lous
;
maruelous
is
our
Lord
on
high
.
If
the
words
of
these
verses
bee
referred
to
the
first
sense
,
they
signify
the
manner
whereby
God
almightie
made
the
earth
habitable
,
that
it
might
bee
à
firme
seate
for
all
liuing
creatures
.
For
i●
the
beginning
of
the
Creation
the
waters
couered
the
superficies
of
the
Vniuerse
,
and
the
inundations
of
the
waters
were
eleuated
with
à
terrible
motion
:
but
God
who
is
infinitely
more
high
,
more
excellent
,
and
powerfull
repressed
their
furie
,
closed
part
of
them
in
the
concauities
of
the
earth
,
and
appointed
limits
to
the
rest
which
they
shall
not
transcend
.
In
the
Second
sense
,
by
the
riuers
which
lifted
vp
their
voices
is
vnderstood
the
Apostles
and
other
principall
planters
of
the
Christian
faith
,
who
being
filled
with
the
waters
of
life
,
did
passe
through
the
world
like
vnto
soe
many
heauenly
riuers
,
and
eleuate
their
voices
,
preaching
the
Ghospell
of
Christ
with
great
freedome
.
By
the
riuers
which
lifted
vp
their
waues
,
is
vnderstood
the
Iewes
,
who
euen
in
the
very
beginning
contradicted
the
Ghospell
in
all
places
&
raised
persecution
against
the
disciples
of
Christ
.
By
the
surges
of
the
Sea
which
are
farre
greater
then
the
waues
of
the
riuers
,
is
vnderstood
the
persecutions
of
the
Infidels
&
other
aduersaries
of
the
holie
Church
.
For
like
as
when
the
riuers
enter
into
the
Sea
,
the
salt
waters
doe
rage
&
swell
at
the
entrance
of
the
fresh
waters
:
soe
the
Infidels
did
beginne
to
rage
and
swell
at
the
preaching
of
the
Apostles
,
as
being
contrary
to
their
doctrine
and
manners
.
But
our
Lord
dwelling
on
high
hath
shewed
himselfe
farre
more
to
bee
admired
,
since
he
hath
gotten
the
victory
ouer
all
the
persecutors
and
tyrants
,
and
propagated
his
Kingdome
through
out
the
earth
,
notwitstanding
they
impugned
it
to
the
vtmost
of
their
power
.
For
the
word
(
in
altis
)
which
here
is
interpreted
on
high
,
some
read
in
high
things
,
and
expound
it
as
followeth
,
The
persecutions
of
the
Infidels
are
indeed
maruelous
;
but
our
Lord
is
farre
more
maruelous
in
high
things
,
to
wit
in
the
wonderfull
miracles
,
sublime
signes
,
and
neuer
before
heard
of
prodigies
,
which
he
hath
effected
by
those
that
beleeued
in
him
:
in
soe
much
,
that
the
holie
Church
amidst
the
most
cruell
persecutions
that
euer
were
,
did
not
onely
not
feare
nor
faile
,
but
was
exceedingly
dilated
,
augmented
,
&
strengthened
;
and
sustained
all
sorts
of
torments
with
wonderfull
alacritie
and
cheerefulnesse
,
vntill
at
length
the
tyrants
yeelded
,
and
the
Roman
empire
it selfe
submitted
its
stubborne
necke
to
the
yoake
of
Christ
.
And
therefore
ô
Christ
,
Thy
testimonies
,
thy
words
where
with
thou
hast
testified
and
solemnely
promised
by
the
mouthes
of
thy
holie
Prophets
and
Apostles
concerning
thy
saied
Kingdome
,
that
thou
wilt
establish
it
and
defend
it
in
such
sort
,
that
hell
gates
shall
not
preuaile
against
it
,
are
made
credible
exceedingly
,
are
confirmed
with
soe
frequent
and
euident
miracles
,
that
they
cannot
bee
denied
to
bee
most
true
:
but
doe
as
it
were
inforce
vs
to
beleeue
,
that
thou
wilt
performe
in
due
tyme
and
order
whatsoeuer
thou
hast
saied
;
as
maie
appeare
alsoe
by
what
thou
hast
already
most
faithfully
brought
to
passe
.
From
henceforth
therefore
it
is
most
meet
that
the
holie
Church
(
which
is
thy
house
)
bee
holie
,
immacula●e
,
and
adorned
with
all
puritie
for
euermore
,
in
respect
that
she
hath
for
her
guardian
and
protector
soe
mighty
and
prouident
à
Lord
,
from
whome
she
hath
alreaôy
receiued
such
singular
benefits
,
and
maie
iustly
hereafter
expect
farre
greater
,
relying
on
thy
most
faithfull
promises
:
for
Holinesse
becometh
thy
house
ô
Lord
for
length
of
daies
.
Behold
here
à
short
Psalme
,
but
yet
replete
with
mysteries
,
wherein
the
soule
hath
à
sweet
,
confident
,
and
amorous
conference
with
God
.
Let
it
not
therefore
bee
sung
by
vs
in
à
cold
and
aride
manner
,
but
with
feruour
of
deuotion
and
holie
desires
.
And
that
we
maie
bee
able
to
sing
it
in
this
sort
,
let
vs
cleanse
our selues
from
all
staine
or
impuritie
of
our
flesh
and
spirit
,
that
our
body
maie
bee
the
temple
of
the
holie
Ghost
,
and
our
soule
the
seat
of
the
eternall
wisdome
.
The
Title
and
argument
of
the
99.
Psalme
and
Second
in
the
Laudes
.
A
Psalme
in
Confession
.
The
Prophet
doth
here
inuite
the
people
of
God
often
and
attentiuely
to
confesse
vnto
him
with
confession
of
praise
,
both
for
that
he
hath
created
,
nourished
,
and
conserued
vs
,
as
alsoe
because
the
memory
of
him
is
most
sweet
,
&
his
fidelitie
and
mercy
towards
vs
perpetuall
.
The
exposition
of
the
Psalme
.
MAke
ye
iubilation
to
God
all
yee
who
inhabite
the
earth
:
saie
yee
an
Hymne
vnto
him
with
such
aboundant
and
ineffable
ioy
of
heart
,
that
the
ioyfulnesse
of
your
deuotion
maie
endure
noe
limits
,
but
through
the
excesse
and
vehemency
thereof
maie
breake
forth
by
exteriour
signes
,
which
yet
are
farre
short
of
expressing
what
you
feele
interiourly
.
It
is
most
meet
that
yee
reioyce
to
God
in
this
manner
;
because
as
his
Majestie
doth
infinitely
exceed
our
imbecillitie
and
vnworthinesse
,
soe
the
ioyfulnesse
which
we
conceiue
touching
him
ought
to
transcend
our
proper
infirmity
,
elocution
,
&
manner
of
declaring
our
mynd
.
Serue
yee
our
Lord
,
obey
yee
his
diuine
precepts
;
not
out
of
a
seruile
feare
,
but
in
gladnesse
,
willingly
,
promptly
,
and
with
à
filiall
loue
,
for
God
loueth
à
cheerefull
giuer
.
Serue
our
Lord
in
feare
:
and
reioyce
to
him
with
trembling
.
It
cannot
bee
hard
to
serue
him
in
this
manner
,
loue
being
the
summarie
of
his
commandements
Enter
yee
in
before
his
sight
,
enter
yee
into
the
materiall
temple
of
God
,
where
he
is
present
in
an
especiall
manner
,
&
most
graciously
giueth
audience
to
deuou●
people
;
My
eies
(
saieth
he
)
shall
bee
opened
and
my
eares
erected
to
his
praier
,
that
shall
pray
in
this
place
.
Enter
I
saie
in
exultation
of
heart
,
and
with
an
attentiue
and
inflamed
mynd
;
that
he
maie
behold
that
your
affection
towards
him
hath
moued
you
to
come
into
his
presence
,
and
that
you
come
not
of
necessitie
or
cōpulsion
.
Enter
yee
alsoe
into
the
immateriall
temple
of
God
,
to
wit
into
your
soules
;
place
your selues
there
neare
vnto
his
sacred
image
,
and
discusse
your
interiour
,
open
your
hearts
vnto
him
with
an
humble
confidence
,
and
treate
with
him
concerning
the
businesse
of
your
saluation
,
inuenting
many
pretty
industries
of
loue
to
expresse
your
affections
,
&
gaine
his
fauour
;
for
he
alone
can
satiate
your
desires
.
Know
yee
not
onely
by
faith
,
but
alsoe
by
naturall
reason
&
experimentall
gust
,
that
our
Lord
into
whose
presence
I
inuite
you
to
come
and
praise
him
,
he
is
God
our
Creator
and
conseruer
,
then
whome
nothing
can
bee
imagined
more
excellent
.
He
it
is
vnto
whome
we
are
indebted
for
our
being
,
and
all
that
we
are
or
enioy
;
For
he
made
us
,
and
not
we
ourselues
.
Although
our
parents
doe
cooperate
to
the
vnion
of
our
soules
to
our
bodies
which
are
begot
by
them
,
yet
doe
they
in
noe
sort
concurre
to
the
production
of
the
soule
it selfe
,
it
being
created
by
almighty
God
of
nothing
,
as
the
world
it selfe
was
created
by
him
without
the
influence
of
any
other
cause
besides
himselfe
:
and
therefore
we
Men
must
needs
acknowledge
à
more
singular
dependance
of
our
Creator
,
then
any
other
of
these
sublunary
things
,
amongst
which
we
are
conuersant
in
this
life
.
For
they
are
produced
by
the
immediate
causes
vpon
which
they
depend
not
onely
by
meanes
of
disposing
the
body
,
and
rendring
it
fit
to
receiue
the
soule
or
forme
with
which
it
is
to
bee
animated
or
informed
;
but
alsoe
by
immediate
influence
&
cōcurrence
to
the
production
of
the
soule
or
forme
it selfe
:
whereas
in
vs
Men
this
is
proper
to
God
alone
to
produce
our
soule
without
the
least
helpe
of
any
secondary
cause
at
all
.
This
the
Mother
of
the
holie
Machabees
I
know
not
how
you
appeared
in
my
wombe
:
for
neither
did
I
give
you
spirit
and
soule
and
life
,
and
the
members
of
euery
one
I
framed
not
:
but
in
deed
the
Creator
of
the
world
,
that
hath
formed
the
natiuitie
of
man
,
and
that
inuented
the
origine
of
all
.
&c.
O
all
yee
His
elected
people
,
and
the
sheepe
of
his
pasture
,
whome
he
feedeth
with
his
Sacraments
,
and
sustaineth
&
nourisheth
in
mynd
and
body
with
his
guifts
and
graces
,
enter
yee
,
not
so
much
with
corporall
steps
as
with
aduancement
of
your
mynds
into
the
practise
of
vertues
which
are
his
gates
,
through
which
you
are
to
passe
into
eternall
life
:
enter
(
I
saie
)
in
Confession
of
your
sinnes
.
For
proceeding
according
to
order
,
this
ought
to
precede
our
other
workes
of
vertue
:
for
by
such
confession
sinnes
are
remitted
,
grace
giuen
,
and
men
are
fitly
disposed
to
praise
God
.
But
if
we
omit
to
doe
this
,
it
will
bee
in
vaine
for
vs
to
seeke
to
enter
into
his
saied
gates
;
neither
will
any
thing
we
doe
seeme
gratefull
vnto
him
,
as
he
affirmeth
by
the
mouth
of
the
Prophet
Isaie
saying
;
When
you
shall
stretch
forth
,
your
hands
I
will
turne
away
myne
eies
from
you
,
and
when
you
shall
multiply
praier
,
I
will
not
heare
:
for
your
hands
are
full
of
bloud
.
Wash
you
,
bee
cleane
,
and
take
away
the
euill
of
your
cogitations
from
myne
eies
&c.
Being
therefore
thus
prepared
enter
yee
alsoe
with
humble
confidence
into
his
courts
in
Hymnes
,
for
your
praises
will
then
be
most
delightfull
vnto
him
.
By
the
courts
of
our
Lord
diuers
of
the
holie
Fathers
doe
vnderstand
the
latitude
of
Charitie
and
other
principal
vertues
which
à
soule
soe
cleansed
by
Sacramentall
confession
,
&
practised
in
inferiour
vertues
ought
to
aspire
vnto
;
by
which
they
maie
attaine
to
perfection
in
this
life
,
and
acquire
an
answerable
place
of
glory
in
the
next
:
but
some
others
doe
suppose
the
Prophet
to
allude
to
the
Three
Courts
of
the
Temple
,
whereof
one
was
for
the
Priests
,
another
for
laye
men
,
and
the
third
for
women
.
Amongst
the
diuine
Attributes
for
all
which
he
is
most
praise
worthy
,
Praise
yee
his
name
here
for
three
of
them
cheefly
.
First
because
our
Lord
is
sweet
,
mild
,
benigne
,
and
soone
moued
to
pittie
and
compassion
.
Which
if
you
desire
to
make
tryall
of
,
Tast
ye
and
see
that
our
Lord
is
sweet
.
He
is
the
Father
of
mercies
,
and
God
of
all
comfort
.
Secondly
praise
him
,
because
his
mercy
is
for
euer
,
Our
his
truth
is
euen
vnto
generation
and
generation
.
As
he
is
most
mercifull
promising
benefits
gratis
,
soe
he
is
most
faithfull
and
true
in
constantly
performing
what
he
hath
promised
,
as
he
witnesseth
of
hymselfe
saying
,
Heauen
and
earth
shall
passe
:
but
my
words
shall
not
passe
.
Behold
here
à
Psalme
replete
with
Angelicall
sweetnes
:
which
we
ought
to
sing
in
the
person
of
the
holie
Church
with
diligent
attention
,
rendering
our selues
efficaciously
obedient
to
the
pious
exhortations
therein
contained
by
iubilating
to
our
Lord
,
seruing
him
with
gladnesse
,
attending
to
his
presence
incessantly
,
and
confessing
him
to
bee
our
God
by
faith
&
workes
,
which
we
cannot
by
any
meanes
performe
,
vnlesse
we
doe
daily
with
intire
hearts
abhorre
and
detest
the
greater
sort
of
vices
,
and
diligently
(
to
the
vtmost
of
our
power
)
shunne
,
correct
&
deplore
the
lesser
sort
of
sinnes
by
frequent
confession
,
&
firme
purpose
of
amendement
,
weighing
carefully
that
saying
of
Salomon
,
He
that
hideth
his
wicked
deeds
,
shall
not
bee
directed
:
but
he
that
shall
confesse
,
and
shall
forsake
them
,
shall
obtaine
mercie
.
These
things
are
requisite
to
the
due
performance
of
the
acts
where
vnto
we
are
inuited
in
this
present
Psalme
,
for
those
acts
are
altogether
deiforme
,
celestiall
,
Angelicall
,
and
of
incomparable
merit
.
The
title
and
argument
of
the
62.
Psalme
and
third
in
the
Laudes
.
A
Psalme
of
Dauid
when
he
was
in
the
deser●
of
Iuda
called
Ziph
or
of
Idumea
.
Holie
Dauid
when
he
was
inforced
to
hide
himselfe
in
the
desert
from
the
furious
persecution
of
Saul
,
and
could
not
haue
accesse
to
the
Tabernacle
of
God
,
nor
to
Ierusalem
,
where
he
had
à
longing
desire
to
bee
in
the
inheritance
of
our
Lord
,
did
take
occasion
by
that
his
affliction
to
deplore
his
owne
estate
,
and
the
estate
of
all
other
iust
men
liuing
in
the
exile
of
this
present
life
,
and
vale
of
teares
whcih
is
repleate
with
vices
and
tribulations
,
&
sterill
of
good
things
and
true
felicity
,
and
to
expresse
the
exceeding
great
desire
he
had
to
passe
out
of
this
world
vnto
the
celestiall
countrey
.
The
exposiiion
of
the
Psalme
.
O
God
of
all
,
and
in
a
speciall
manner
My
God
,
in
regard
of
thy
peculiar
fauours
&
graces
aboundantly
bestowed
vpon
me
the
vnworthiest
of
thy
creatures
,
protecting
me
from
euill
things
,
promoting
me
in
good
things
,
and
directing
me
in
à
particular
manner
to
my
last
end
,
as
alsoe
in
respect
of
the
singular
loue
and
reuerence
,
wherewith
I
loue
&
worship
thee
alone
and
aboue
all
things
,
to
thee
●
watch
from
the
morning
light
,
presently
,
●o●
soone
as
the
daie
appeareth
,
and
the
spendor
of
thy
diuine
grace
doth
illustrate
m●
soule
,
I
arise
,
by
erecting
my
mynd
towards
thee
with
à
cordiall
affection
to
contemplate
,
loue
,
and
adore
thee
.
My
soule
hath
thirsted
after
thee
,
The
appetite
of
my
soule
,
to
wit
my
will
hath
coueted
with
an
intellectuall
and
exceeding
great
desire
to
obtaine
thee
the
fountaine
of
all
goodnesse
,
who
alone
canst
satiate
her
:
and
my
flesh
,
to
wit
my
body
or
my
sensuall
appetite
hath
thirsted
to
thee
very
many
waies
,
by
reason
of
diuers
and
manifold
necessities
.
Concerning
these
words
of
the
Prophet
you
are
to
note
that
whether
the
Flesh
bee
taken
for
the
body
onely
,
or
for
the
sensitiue
appetite
,
it
cannot
fitly
bee
saied
to
thirst
to
God
directly
,
and
immediatly
:
for
God
being
an
immateriall
and
simple
essence
can
onely
bee
attained
with
à
sole
immateriall
appetite
,
as
he
is
onely
comtemplated
with
a
sole
intellectuall
eie
:
neither
can
the
flesh
precisely
taken
according
to
it selfe
desire
(
properly
speaking
)
or
thirst
,
but
for
as
much
as
it
is
informed
with
the
soule
;
for
desire
rather
belongeth
to
the
whole
compound
;
and
to
the
soule
,
then
to
the
flesh
.
Whereas
therefore
the
flesh
is
here
saied
to
thirst
to
God
,
it
maie
bee
vnderstood
two
waies
.
First
,
because
it
is
an
an
occasion
to
the
soule
to
thirst
to
God
.
For
The
body
that
is
corrupted
burdeneth
the
Vnhappy
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
?
Secondly
it
maie
bee
vnderstood
thus
,
My
flesh
,
to
wit
,
my
sensitiue
appetite
thirsteth
to
God
,
not
directly
&
immediatly
,
as
if
God
were
the
obiect
of
its
desire
,
but
because
those
things
which
it
longeth
for
,
it
desireth
according
to
the
will
of
God
,
that
is
to
saie
,
according
to
the
command
of
reason
and
the
direction
of
morall
vertues
.
In
à
desert
land
,
and
inaccessible
,
and
without
water
,
soe
in
the
holie
I
haue
appeared
to
thee
.
The
Prophet
seemeth
to
signify
by
these
words
,
that
the
desert
&
sterill
place
where
he
then
remained
,
barren
of
things
necessary
,
and
much
more
of
delightfull
things
,
was
neuerthelesse
profitable
vnto
him
to
fynd
out
God
.
For
the
soule
by
how
much
more
she
is
destitute
of
carnall
delights
,
or
at
least
wise
by
how
much
more
she
remoueth
her
affection
from
terrene
things
,
and
placeth
herselfe
in
à
certaine
desert
or
abstraction
of
mynd
,
by
soe
much
the
more
easily
she
maie
ascend
to
contemplate
and
relish
heauenly
things
.
I
(
saieth
he
)
remaining
in
à
desert
land
,
and
inaccessible
,
and
without
water
,
soe
haue
appeared
to
thee
,
that
is
,
soe
haue
shewed
&
presented
my selfe
before
thee
in
ascensiō
of
mynd
as
in
thy
holie
,
that
is
,
as
if
I
were
in
thy
sanctuary
in
Ierusalem
,
where
there
are
many
motiues
of
pietie
and
the
sollemne
vse
of
Religion
,
that
I
might
s●e
thy
strength
and
thy
glory
,
thy
power
and
Majesty
.
S.
Augustine
doth
expound
this
desert
land
to
bee
the
world
forsaken
by
true
men
,
and
inhabited
by
beasts
,
to
wit
,
by
carnall
or
sensuall
men
:
which
is
saied
to
bee
inaccessible
,
because
it
is
a
difficult
matter
to
passe
through
it
,
and
to
fynd
out
the
narrow
way
which
leadeth
vnto
eternall
life
;
and
to
bee
without
water
because
although
it
hath
some
few
puddles
of
putrified
water
,
to
wit
carnall
wisdome
,
yet
it
wanteth
water
from
heauen
,
to
wit
,
true
wisdome
,
vnlesse
God
of
his
singular
grace
doe
vouchsafe
to
shew
the
way
to
those
that
wander
in
this
desert
,
and
sprinkle
his
dewe
from
heauen
vpon
it
.
In
this
desert
land
therefore
(
saieth
the
Prophet
)
I
haue
appeared
to
thee
,
ô
God
,
as
in
thy
holie
.
For
I
haue
not
liued
in
this
world
after
the
manner
of
worldlings
,
nor
followed
the
steps
of
sinners
:
but
haue
serued
thee
in
ho●inesse
and
iustice
;
that
I
might
see
clearely
in
the
celestiall
countrey
thy
vertue
,
to
wit
thy
omnipotency
,
wherewith
thou
disposest
all
things
in
heauen
and
earth
,
and
thy
glory
,
to
wit
,
thy
beatitude
,
or
thus
,
that
I
might
see
thy
vertue
and
thy
glory
,
to
wit
Christ
our
Lord
.
In
both
which
waies
by
the
vertue
and
glory
of
God
is
vnderstood
God
himselfe
sublime
and
glorious
:
soe
that
we
ought
to
operate
all
things
we
doe
to
the
end
that
we
may
attaine
the
diuine
vision
as
being
our
finall
reward
;
for
which
reason
our
Sauiour
saieth
,
This
is
life
euerlasting
that
they
may
know
thee
the
onely
true
God
,
and
whome
thou
hast
sent
Iesus
Christ
.
Because
thy
mercy
is
better
then
liues
,
my
lippes
shall
praise
thee
.
The
word
(
because
)
seemeth
not
to
bee
referred
to
that
which
goeth
before
,
but
to
that
which
followeth
as
thus
,
My
lippes
shall
praise
thee
,
because
thy
mercy
,
to
wit
,
the
presence
of
thy
grace
wherewith
thou
conseruest
we
in
à
spirituall
being
,
is
better
then
liues
,
that
is
to
saie
,
is
better
then
all
sorts
of
naturall
liues
:
for
the
gifts
of
grace
doe
farre
excell
those
of
nature
;
and
it
is
better
not
to
bee
,
not
to
liue
à
naturall
life
obnoxious
to
sinne
,
then
to
bee
without
grace
and
charitie
,
as
our
Sauiour
affirmed
of
Iudas
saying
,
It
were
good
for
him
if
that
man
bad
not
been
borne
.
Moreouer
the
mercy
of
God
giueth
vs
life
,
and
the
same
mercy
conserueth
it
:
and
if
we
shall
loose
our
life
for
his
loue
,
he
will
restore
it
vnto
vs
in
à
farre
more
happy
manner
;
but
if
we
fall
from
his
mercy
to
conserue
our
life
,
we
shall
deseruedly
loose
both
our
life
and
his
mercy
,
according
to
that
of
the
Euangelist
,
He
that
loueth
his
life
shall
loose
it
:
and
he
that
hateth
his
life
in
this
world
,
doth
keepe
it
to
life
euerlasting
.
Soe
I
will
blesse
,
glorify
,
and
superexalt
thee
in
my
life
,
to
wit
,
all
the
tyme
I
shall
subsist
and
remayne
in
this
life
,
as
the
Prophet
saieth
in
another
Psalme
,
I
will
blesse
our
Lord
at
all
tymes
:
his
praise
alwaies
in
my
mouth
.
Or
thus
,
In
my
life
,
that
is
,
I
will
frame
my
life
in
such
sort
,
that
my
conuersation
shall
bee
à
certaine
benediction
of
thy
name
,
for
I
will
ordaine
and
direct
all
my
actions
and
words
to
the
honour
praise
and
glory
of
thy
holie
name
,
and
in
thy
name
I
will
lift
vp
my
hands
;
that
is
,
in
the
inuocation
of
thy
name
I
will
lift
vp
my
hands
in
praier
,
expecting
aide
and
comfort
in
aduersities
from
thee
alone
,
and
giuing
thankes
to
thee
in
my
prosperities
.
S.
Augustine
vpon
these
words
giueth
this
admonition
,
to
wit
,
that
all
those
who
lift
vp
their
hands
to
God
in
praier
ought
alsoe
to
lift
vp
their
hands
to
good
workes
,
if
they
desire
to
obtayne
their
requests
.
The
words
immediatly
following
seeme
to
bee
the
praier
which
Dauid
made
when
he
soe
lifted
vp
his
hands
to
God
.
As
with
mar●ow
and
fatnesse
let
my
soule
bee
filled
:
and
my
mouth
shall
praise
with
lippes
of
exultation
.
Let
my
soule
(
o
Lord
)
bee
replenished
with
spirituall
marrow
and
fatnesse
,
to
wit
,
with
internall
consolation
,
ardent
charitie
,
and
thy
diuine
grace
:
which
are
not
properly
marrow
and
fatnesse
,
for
that
is
a
certaine
corporall
thing
,
but
yet
haue
à
certaine
resemblance
thereunto
.
For
as
those
who
are
adorned
with
marrow
and
solide
fatnesse
,
not
with
swollen
and
puffed
vp
fatnesse
,
are
healthfull
,
strong
,
faire
,
well
coloured
and
pleasant
;
and
contrariewise
those
that
are
very
leane
,
are
aride
,
weake
,
sad
and
disfigured
:
soe
those
that
are
replenished
with
spirituall
grace
as
with
wholsome
fatnesse
,
are
deuout
,
feruent
,
and
euer
ioyfull
,
and
contrariewise
such
as
want
it
are
soone
cloyed
with
spirituall
things
,
weake
,
and
ill
disposed
to
doe
good
,
or
to
tolerate
euill
.
With
this
spirituall
fatnesse
therefore
the
Prophet
desireth
to
bee
filled
,
&
then
he
doubteth
not
but
he
shall
bee
able
to
praise
our
Lord
with
such
couradge
,
sweetnes
and
alacritie
,
that
he
shall
bee
inforced
to
discouer
his
mentall
ioy
and
sweetnes
by
exteriour
signes
of
exultation
.
If
I
haue
bein
mindfull
of
thee
in
my
bed
,
in
the
night
tyme
,
in
the
morning
I
will
meditate
on
thee
and
contemplate
such
things
as
will
bee
pleasing
to
thee
,
because
thou
hast
been
my
helper
.
Let
vs
imitate
this
good
example
,
and
place
our selues
in
our
bed
as
in
our
tombe
,
for
sleepe
is
à
certaine
resemblance
of
death
:
and
who
knoweth
when
he
layes
him
downe
to
rest
,
whether
he
shall
awake
or
noe
,
vntill
the
sound
of
the
trumpet
doe
summon
him
to
the
tribunall
of
God
?
S.
Augustine
out
of
these
words
gatheret●
this
document
,
to
wit
,
That
they
who
desire
to
remember
God
,
&
to
haue
his
loue
&
feare
before
their
eies
whilest
they
are
imployed
or
busied
in
exteriour
affaires
,
must
of
necessity
meditate
on
him
,
and
consider
seriously
his
benefits
and
promises
before
when
they
are
in
bed
,
that
is
,
in
rest
or
tranquility
of
mynd
and
body
For
the
cheefe
&
onely
reason
why
most
men
doe
behaue
themselues
in
exteriour
imployments
as
if
there
were
noe
God
that
tooke
notice
of
their
actions
is
,
because
they
doe
not
take
some
tyme
of
respite
,
wherein
to
recollect
themselues
,
and
attend
to
the
consideration
of
the
end
for
which
they
were
created
.
And
in
the
couert
of
thy
winges
I
will
reioyce
.
I
will
not
confide
in
my
owne
strength
,
neither
will
I
reioyce
in
my selfe
,
but
vnder
the
protection
,
shelter
,
and
safegard
of
thy
power
&
mercy
I
will
ioyfully
rest
and
securely
reioyce
,
for
vnder
,
thy
eagles
wings
I
need
not
feare
the
gleade
.
My
soule
hath
clea●ed
after
thee
,
hath
adhered
to
thy
footsteps
,
obeyed
and
kept
thy
commandements
,
not
with
an
aride
affection
,
but
with
the
strong
glew
of
feruent
charitie
,
in
such
sort
,
that
noe
force
of
tentation
hath
been
able
to
seperate
me
from
thee
:
and
thou
most
graciously
not
onely
hast
not
reiected
me
,
but
thy
right
hand
hath
receiued
me
,
to
wit
,
thy
preuenting
grace
hath
drawne
me
,
vnto
thee
;
as
if
he
had
saied
,
Therefore
I
follow
thee
,
because
thou
hast
drawne
me
,
and
therefore
I
loue
thee
and
adhere
to
thee
,
because
thou
hast
first
loued
me
,
and
by
louing
me
hast
caused
me
to
loue
thee
.
But
they
in
vaine
haue
sought
my
soule
,
I
being
thus
sheltred
vnder
thy
wings
and
receiued
by
thy
right
hand
,
my
enimies
haue
in
vaine
endeauored
to
extinguish
my
spirituall
life
,
seduce
my
soule
,
or
otherwise
to
hurt
me
:
for
they
shall
not
onely
not
preuaile
against
me
,
but
alsoe
.
They
themselues
for
their
sinne
and
malice
shall
enter
into
the
inferiour
parts
of
the
earth
,
to
witt
,
in
to
Hell
,
which
the
Prophet
Isaie
tearmeth
The
deeepe
▪
lake
They
shall
bee
deliuered
into
the
hands
of
the
sword
,
to
witt
into
the
hand
of
the
tormentors
,
they
shall
be
the
portions
of
foxes
,
that
is
,
they
shall
noe
more
dominere
ouer
iust
men
,
but
shall
be
subiect
to
the
vniust
deuills
,
as
their
part
and
inheritance
.
The
deuills
are
here
rather
tearmed
foxes
then
wolues
or
Lions
,
because
they
doe
more
circumuent
and
ouercome
sinners
by
foxelike
subtilitie
,
then
by
Lionlike
force
and
strength
;
for
they
cannot
inforce
our
will
,
yet
they
maie
suggest
alluring
tentations
.
But
the
king
,
Dauid
himselfe
(
of
whome
he
speaketh
in
à
third
person
)
who
shortly
after
Saul
was
slayne
receiued
the
gouernement
,
shall
reioyce
in
God
,
that
hath
reuenged
him
of
his
enimies
,
&
aduanced
him
to
soe
great
glory
,
and
all
shall
be
praised
that
sweare
by
him
,
to
witt
by
the
health
or
life
of
the
king
,
because
the
mouth
is
stopped
of
those
that
speake
wicked
things
,
that
heretofore
haue
falsly
accused
him
,
as
though
he
should
conspire
the
death
of
his
soueraigne
.
Some
doe
expounde
these
last
words
of
all
Reprobates
:
whose
mouthes
in
the
daie
of
iudgement
shall
be
stopped
for
all
eternitie
,
when
as
truth
shall
be
manifested
,
and
none
shall
bee
able
to
denie
it
;
in
soe
much
as
their
owne
consciences
shall
then
accuse
them
,
and
they
shall
then
confesse
and
acknowledge
despairing
,
We
haue
erred
from
th
?
way
of
truth
,
and
the
light
of
iustice
hath
not
shined
to
vs
.
Behold
here
à
most
sweet
and
affectionate
Psalme
,
the
vertue
and
sweetnesse
whereof
à
deuout
and
piously
amorous
soule
maie
relish
spiritually
with
vnspeakable
contentment
.
Let
vs
therefore
endeauour
to
be
euer
mentally
attent
to
God
,
according
to
that
of
the
Apostle
to
Timothy
,
But
bee
thou
Vigilant
,
labour
in
all
things
,
bee
sober
.
and
of
Christ
to
his
Disciples
,
Watch
yee
and
pray
,
that
yee
enter
not
into
tentation
.
Let
our
soule
thirst
to
God
,
and
liuing
in
flesh
,
let
vs
not
conuerse
according
to
the
flesh
following
the
tracts
thereof
,
but
let
vs
exhibite
ourselues
in
the
presence
of
our
Lord
God
in
holie
desires
,
and
l●t
vs
aboue
all
things
be
most
sollicitous
to
remaine
in
the
state
of
grace
,
rather
wishing
not
to
haue
being
,
then
to
be
without
the
mercy
charitie
and
grace
of
God
.
To
conclude
let
vs
praise
God
at
all
tymes
,
in
all
places
,
and
in
our
conuersation
,
lifting
vp
pure
hands
vnto
him
,
and
labouring
to
the
vtmost
of
our
power
to
profit
in
his
diuine
loue
.
The
title
and
argument
of
the
66.
Psalme
and
4.
in
the
E●udes
.
VNto
the
end
,
in
Hymnes
,
à
Psalme
of
Canticle
to
Dauid
.
According
to
the
letter
,
this
Psalme
is
an
inuocation
and
thankesgiuing
for
the
Incarnation
of
our
Sauiour
:
or
an
expression
of
the
vehement
desire
holie
Dauid
had
to
behold
the
comming
of
the
Messias
.
It
consisteth
cheefly
of
three
parts
.
In
the
first
he
beseecheth
God
to
blesse
and
illuminate
him
with
his
grace
,
that
he
maie
know
his
waies
.
In
the
Second
he
exhorteth
all
people
to
praise
God
for
his
direction
and
iust
iudgements
:
&
in
the
Third
to
praise
God
fo●
the
fruit
which
the
earth
bath
brought
forth
,
to
wit
,
Christ
Iesus
the
happy
fruit
of
the
wombe
of
the
blessed
Virgin
.
The
exposition
of
the
Psalme
.
O
God
haue
mercy
on
vs
,
blot
out
our
offences
and
remoue
all
impediments
which
maie
delaye
the
comming
of
him
,
whome
thou
hast
promised
to
send
to
worke
our
redemption
,
a●d
blesse
vs
,
not
onely
with
pl●nty
of
all
temporall
benefits
;
but
much
rather
illuminate
thy
counteuance
,
vpon
vs
.
These
words
are
taken
in
diuers
senses
;
for
first
God
almighty
is
saied
to
illuminate
his
countenance
vpon
vs
,
when
●e
remoueth
the
clowds
of
his
indignation
,
and
beholdeth
vs
midly
as
his
Sonnes
,
as
his
freinds
,
and
as
being
reconciled
to
his
fauour
.
Secondly
,
when
he
illuminateth
vs
by
infusion
o●
wisdome
and
charitie
,
and
disposeth
vs
to
contemplate
his
diuine
vnderstanding
.
Thirdly
and
lastly
when
he
as
it
were
vnmasketh
himselfe
that
we
maie
behold
him
:
which
he
cheefly
performed
when
by
the
mystery
of
the
Incarnation
he
was
seene
vpon
earth
and
conuersed
amongst
men
.
This
manner
of
illumination
the
Prophet
doth
seeme
to
aske
for
in
this
place
,
that
God
will
bee
graciously
pleased
to
shew
vnto
vs
his
countenance
,
if
not
in
the
forme
of
God
,
yet
at
least
in
the
forme
of
man
:
which
request
he
likewise
maketh
Thou
who
fittest
vpon
the
Cherubs
,
bee
manifested
before
Ephraim
Beniamin
and
Manasses
:
raise
vp
thy
might
and
come
to
saue
vs
.
And
haue
Mercy
on
vs
,
preserue
vs
from
future
euills
,
least
by
loosing
thy
grace
we
become
vnworthy
to
receine
the
Messias
.
That
we
liuing
in
the
banishment
of
this
life
,
Maie
know
thy
way
vpon
earth
leading
vnto
our
true
countrey
,
to
wit
,
how
to
walke
in
t●e
precepts
of
thy
diuine
law
.
Or
thus
,
That
we
maie
know
thy
way
,
to
witt
Christ
our
Lord
,
who
saieth
of
himselfe
,
I
am
the
way
and
the
veritie
and
the
life
:
no
man
cometh
to
the
Father
but
by
me
;
who
is
alsoe
,
in
all
nations
thy
saluation
:
according
to
that
of
S.
Luke
,
Myne
●ies
haue
seene
thy
saluation
,
which
thou
hast
prepared
before
the
face
of
all
people
:
à
light
to
the
re●elation
of
the
Gentils
&c.
and
in
another
place
,
All
flesh
shall
see
the
saluation
of
God
.
By
this
verse
therefore
the
faithfull
doe
praie
for
the
illumination
of
the
holie
Ghost
:
that
they
erre
not
in
the
way
of
this
present
life
,
but
by
working
maie
know
,
and
by
knowing
maie
walke
in
the
way
of
our
Lord
;
of
which
our
Sauiour
speaketh
in
the
Ghospell
,
Stra●●e
is
the
way
that
leadeth
to
life
:
and
few
there
are
that
fynd
it
.
and
by
these
words
(
in
all
nations
thy
saluation
)
they
praie
that
Christ
maie
be
acknowledged
and
honoured
by
all
nations
.
Let
people
ô
God
,
Confesse
to
thee
:
let
all
people
Confesse
to
thee
.
Let
the
worship
and
veneration
of
the
false
Gods
cease
,
and
to
thee
alone
the
liuing
God
let
all
diuine
honour
be
giuen
by
all
people
.
Let
nations
called
to
the
faith
of
Christ
be
glad
with
interiour
ioy
,
and
exult
by
shewing
exteriour
signes
of
their
inward
ioy
:
and
this
,
because
thou
ô
God
by
thy
annoynted
iudgest
people
in
equitie
;
that
is
,
the
seruile
yoake
of
the
Prince
of
darknesse
being
taken
away
,
thou
hast
constituted
à
most
iust
Kingdome
in
thy
holie
Church
:
and
the
nations
in
earth
thou
doest
direct
,
gouerning
them
,
and
directing
them
by
most
wholsome
lawes
to
the
port
of
eternall
saluation
.
S.
Augustine
interpreteth
the
words
of
this
verse
in
the
future
tense
,
as
thus
,
Thou
wilt
iudge
people
in
equitie
,
and
referreth
them
to
the
last
iudgement
:
And
the
nations
in
earth
thou
wilt
direct
,
&
referreth
them
to
the
direction
of
this
present
life
;
according
to
whome
the
sense
of
this
verse
is
.
Let
nations
bee
glad
and
exult
,
because
if
they
happen
to
suffer
any
euill
here
from
men
,
the
tyme
will
come
when
thou
(
ô
God
)
wilt
iudge
people
in
equitie
:
and
in
the
meane
tyme
the
nations
in
earth
which
are
subiect
and
deuoted
to
thee
thou
wilt
direct
.
Let
people
ô
God
Confesse
to
thee
,
let
all
people
Confesse
to
thee
,
Here
the
Prophet
againe
exhorteth
all
people
to
praise
and
giue
thankes
to
God
,
adding
à
new
reason
or
motiue
,
to
wit
,
because
the
earth
hath
yeelded
her
fruit
.
This
fruit
is
Christ
our
Lord
borne
of
the
terrene
substance
of
the
blessed
Virgin
,
à
fruit
of
such
excellency
,
that
in
comparison
thereof
all
the
fruit
the
earth
hath
heretofore
brought
forth
maie
well
bee
esteemed
briers
and
thornes
.
Of
this
fruit
the
Prophet
Isaie
maketh
mention
saying
,
In
that
daie
the
bud
of
our
Lord
shall
bee
in
magnificenee
and
glory
,
and
the
fruit
of
the
earth
high
.
Yet
taking
the
last
words
of
this
verse
in
à
morall
sense
,
The
earth
is
saied
to
yeeld
her
fruit
,
when
the
holie
Church
doth
spiritually
instruct
perfect
and
conserue
her
children
:
and
when
our
body
liueth
soberly
,
and
serueth
to
the
aduancement
of
the
soule
,
obeying
in
all
things
.
The
Prophet
doth
here
as
in
many
other
places
of
the
Psalmes
,
vse
the
preterperfect
tense
for
the
future
,
because
in
his
prenotion
that
was
now
done
,
which
he
foretelleth
to
bee
done
.
God
,
our
God
blesse
vs
,
God
blesse
vs
:
and
let
all
the
ends
of
the
earth
feare
him
.
This
in
effect
is
as
much
as
if
he
had
saied
,
Since
all
people
doe
praise
thee
(
ô
God
)
and
the
earth
hath
yeelded
her
fruit
,
let
there
henceforth
bee
a
gratefull
vicissitude
betweene
thee
&
vs
:
doe
thou
open
thy
liberall
hand
,
and
fill
vs
with
all
benediction
,
to
wit
,
with
aboundance
of
all
temporall
and
spirituall
benefits
;
and
we
(
as
it
is
most
meet
)
will
serue
thee
with
à
filiall
reuerence
,
and
render
thee
the
tribute
of
obedience
and
praise
for
euer
.
The
threefold
repetition
of
the
word
God
in
this
verse
signifieth
the
affection
of
the
Prophet
.
Yet
it
seemeth
likewise
to
insinuate
the
mystery
of
the
blessed
Trinitie
,
which
was
afterwards
manifested
to
the
whole
world
by
our
Sauiour
and
his
hole
Apostles
.
A
certaine
graue
author
vpon
these
words
in
the
first
verse
of
this
Psalme
,
to
wit
,
God
blesse
vs
,
and
illuminate
his
countenance
vpon
vs
,
hath
this
obseruation
,
Because
(
saieth
he
)
many
desire
to
bee
blessed
by
God
with
aboundance
of
temporall
benefits
,
to
wit
with
beautie
,
power
,
riches
,
honour
and
the
like
:
all
which
indeed
doe
come
from
God
,
but
yet
are
common
to
the
iust
and
vniust
;
therefore
the
Prophet
addeth
what
is
proper
to
the
iust
,
to
wit
,
illuminate
his
countenance
vpon
vs
.
This
is
proper
to
the
iust
;
whereas
the
other
mentioned
things
are
common
to
all
both
good
and
euill
:
almightie
God
soe
disposing
,
least
if
they
should
bee
giuen
solely
to
the
good
,
euill
men
would
thinke
that
God
were
to
bee
worshipped
for
them
;
and
if
to
the
euill
onely
,
infirme
and
fraise
people
would
feare
to
conuert
themselues
to
God
,
least
these
things
should
bee
wanting
vnto
them
.
Behold
here
à
short
Psalme
,
but
full
of
feruour
&
deuotion
.
Let
vs
conforme
the
affections
of
our
heart
to
the
sacred
words
thereof
,
&
with
the
whole
forces
of
our
mynd
let
vs
implore
the
diuine
mercy
,
that
he
will
bee
pleased
to
inrich
vs
with
the
benedictions
of
Christ
,
and
instruct
vs
with
the
light
of
his
countenance
.
Let
vs
alsoe
most
heartely
pray
for
the
common
good
and
for
the
generall
soules
health
of
all
men
,
that
all
men
ma●e
confesse
to
God
,
honour
,
and
loue
him
.
The
argument
of
the
Canticle
of
the
three
children
.
BY
the
insuing
Canticle
the
three
men
Sidrach
Misach
and
Abdenago
(
who
were
throwne
into
the
furnace
of
burning
fire
by
the
commandement
of
Nabuchodonosor
,
because
they
refused
to
adore
the
golden
statue
he
had
erected
,
as
is
at
lardge
related
by
the
Prophet
Daniel
)
did
inuite
all
creatures
in
their
seuerall
S.
Augustine
,
By
how
much
the
more
feruent
any
one
is
in
the
loue
of
God
,
by
so
much
the
more
doth
he
endeauour
by
all
the
meanes
he
can
diuise
,
that
God
maie
bee
beloued
of
all
men
:
&
by
how
much
the
more
sincerely
any
one
doth
cōtemplate
God
,
by
soe
much
the
more
he
doth
vnderualue
and
humble
himselfe
,
&
esteeme
the
praise
wherewith
he
doth
set
forth
the
glory
of
God
to
bee
the
more
insufficient
;
and
therefore
doth
earnestly
desire
that
God
maie
bee
magnificently
praised
by
all
creatures
,
and
doth
his
best
to
procure
it
.
The
exposition
of
the
Canticle
.
ALl
workes
of
our
Lord
blesse
ye
our
Lord
,
praise
,
and
superexalt
him
for
euer
Although
euerie
Creature
doth
not
blesse
and
praise
almightie
God
with
voice
,
which
is
proper
to
Men
;
nor
mentally
,
which
is
common
onely
to
Angells
and
Men
:
yet
in
as
much
as
all
creatures
being
the
workes
of
God
are
good
,
the
diuine
goodnesse
doth
shine
in
them
,
&
each
of
them
is
as
it
were
à
certaine
rave
of
its
Creators
perfection
which
thereby
is
knowne
and
made
manifest
;
for
as
the
Apostle
witnesseth
,
The
inuisible
things
of
God
are
seene
,
being
vnderstood
by
those
things
which
are
made
:
his
power
alsoe
and
diuinitie
.
Consequently
in
this
respect
all
creatures
whatsoeuer
are
truely
saied
to
blesse
and
praise
their
Creator
.
All
the
workes
of
God
therefore
are
here
inuited
to
blesse
praise
and
superexalt
our
Lord
,
euery
one
according
to
its
nature
:
Angells
mentally
,
Men
with
their
voice
&
mynd
,
and
both
Angells
and
Men
as
alsoe
all
other
creatures
,
the
workes
of
God
,
by
exciting
and
stirring
vp
the
minds
of
those
that
shall
rightly
consider
their
natures
,
actions
,
and
proprieties
,
to
extoll
the
Creator
and
acknowledge
his
infinite
glory
and
magnificence
.
Blesse
our
Lord
yee
Angells
of
our
Lord
:
After
the
generall
inuitation
of
all
creatures
they
descend
to
particulars
,
beginning
with
the
Angells
who
are
most
immediate
to
God
and
most
like
vnto
him
,
as
being
pure
immateriall
substances
.
By
the
name
of
Angells
in
this
place
are
vnderstood
all
the
celestiall
and
blessed
spirits
,
which
as
S.
Gregorie
sheweth
out
of
the
holye
scriptures
are
diuided
into
nine
quires
or
orders
:
and
although
sometymes
the
name
of
Angells
bee
appropriated
to
those
blessed
spirits
which
are
ranked
in
the
lowest
quire
,
yet
all
the
nine
quires
of
them
are
alsoe
truly
and
properly
called
by
that
name
;
which
as
she
saied
S.
Gregorie
doth
saie
,
is
imposed
vpon
them
by
reason
of
the
functions
and
chardges
wherein
they
are
employed
by
almightie
God
,
concerning
which
the
Apostle
speaking
of
them
in
generall
sayeth
,
Are
they
not
all
ministring
spirits
sent
to
minister
for
them
which
shall
recerue
the
ininheritance
of
saluation
?
Yee
Heauens
blesse
our
Lord
.
By
the
Heauens
are
vnderstood
the
celestiall
orbes
,
of
which
by
reason
of
their
greatnesse
,
beautie
,
actiuitie
,
motions
&
seueral●
other
properties
,
the
Prophet
Dauid
doth
in
particular
and
expressely
ass●uere
That
they
shew
forth
the
glorie
of
God
.
All
waters
that
are
aboue
the
heauens
blesse
yee
our
Lord
.
Here
it
is
c●earely
saied
that
there
are
waters
aboue
the
heauens
:
and
it
agreeth
with
that
we
read
in
Genesis
,
God
made
à
firmament
,
and
diuided
the
waters
that
were
vnder
the
firmament
from
those
that
were
aboue
the
firmament
:
and
God
called
the
firmament
Heauen
.
It
agreeth
alsoe
with
that
of
the
Psalmist
,
Praise
him
ye
heauens
of
heauens
and
the
waters
that
are
aboue
the
heauenes
.
and
in
another
place
,
Stretching
out
the
heauen
as
à
skin
,
which
couerest
the
highest
parts
the●eof
with
waters
.
Which
although
it
maie
perhaps
seeme
at
the
first
veiw
contrary
to
naturall
reason
,
&
the
sayings
of
the
Philosophers
,
yet
(
as
S.
Augustine
writeth
vpon
Genesis
)
The
authority
of
that
part
of
holie
writ
is
farre
to
bee
preferred
aboue
the
perspicacity
or
capacity
of
humane
vnderstanding
.
But
what
manner
of
waters
they
are
it
is
not
certaine
.
The
common
opinion
is
that
they
are
corporall
waters
:
and
morally
by
them
are
vnderstood
the
eleuated
and
illuminated
mynds
of
the
Saints
,
in
which
as
in
à
mirrour
diuine
things
are
clearely
represented
.
Blesse
our
Lord
all
ye
powers
of
our
Lord
.
By
these
Powers
some
doe
vnderstand
the
mouers
of
the
celestiall
orbes
,
whome
the
Philosophers
called
Intelligences
and
S.
Thomas
in
his
Summe
affirmeth
to
bee
of
the
middle
Hierarchy
of
Angels
,
&
of
the
quire
of
Vertues
,
of
whome
holie
Dauid
maketh
mention
saying
,
Blesse
our
Lord
all
yee
his
vertues
:
you
his
mynisters
that
doe
his
will
.
Others
by
these
powers
of
our
Lord
doe
vnderstand
the
efficient
vertues
in
the
celestiall
orbes
,
which
at
their
first
Creation
God
almighty
ingrafted
in
them
,
or
which
are
naturally
in
them
;
whereby
they
gouerne
and
worke
vpon
the
elements
and
mixt
bodyes
,
according
to
that
of
the
Philosopher
Man
and
the
Sunne
ingender
man
:
for
the
celestiall
bodies
by
these
vertues
are
generall
causes
of
all
motions
and
alterations
,
generations
and
corruptions
in
these
inferiour
things
.
Sunne
&
Moone
blesse
yee
our
Lord
These
are
the
two
great
lights
of
which
is
made
mention
in
Genesis
:
the
greater
of
them
,
to
wit
the
Sunne
to
gouerne
the
daie
;
and
the
lesser
,
to
wit
the
Moone
to
gouerne
the
night
.
In
the
diligent
consideration
of
which
lights
especially
of
the
Sunne
the
Majesty
of
God
doth
wonderfully
appeare
,
according
to
that
of
S.
Denis
,
This
Starres
of
heauen
blesse
yee
our
Lord
,
The
starres
doe
manifold
waies
represent
the
magnificence
of
their
Creator
in
their
beautie
,
motion
,
vertue
,
pluralitie
,
situation
,
order
&
influence
:
They
seeme
indeed
vnto
vs
but
small
;
yet
the
least
of
them
is
affirmed
to
bee
greater
then
the
whole
earth
:
and
the
cause
of
their
appearing
soe
small
is
onely
in
regard
they
are
situated
most
remote
from
vs
.
The
glory
of
the
starres
(
saieth
Ecclesiasticus
)
is
the
beautie
of
heauen
,
our
Lord
illuminating
the
world
on
high
.
By
them
are
designed
vertuous
men
indued
with
wisdome
,
who
shine
to
others
in
words
of
edification
,
example
,
fame
,
and
good
life
:
according
to
that
of
the
Apostle
,
Doe
yee
all
things
without
murmurings
,
that
you
maie
bee
without
blame
,
and
the
simple
children
of
God
without
reprehension
in
the
middest
of
à
crooked
and
peruerse
generation
,
amongst
whome
you
shine
as
lights
of
the
world
.
and
They
that
instruct
many
to
iustice
shall
shine
as
starres
vnto
perpetuall
eternities
.
Euery
shower
and
dew
blesse
yee
our
Lord
.
These
are
produced
in
the
aire
and
are
very
profitable
for
the
making
fertile
all
such
things
as
spring
out
of
the
earth
,
and
the
conseruation
of
the
life
of
man
.
A
shower
or
raine
is
caused
by
heate
reuerberating
vpon
à
clowd
and
dissoluing
it
into
drops
of
water
.
The
shower
,
(
saieth
the
Prophet
Isaie
)
commeth
downe
from
heauen
and
returneth
noe
more
thither
,
but
inebriateth
the
earth
,
and
watereth
it
,
and
maketh
it
to
spring
,
and
giueth
seed
to
the
sower
,
and
bread
to
him
that
eateth
.
In
the
manner
of
the
descending
whereof
drop
after
drop
with
à
certaine
coherence
in
forme
of
little
streames
or
most
subtile
water
channels
,
we
cannot
sufficiently
admire
the
wisdome
and
goodnesse
of
God
almighties
prouidence
.
For
as
holie
Iob
saieth
,
If
he
hold
in
the
waters
,
all
things
shall
be
dried
,
and
if
he
sende
them
forth
,
they
shall
ouerthrow
the
earth
,
to
witt
,
if
they
should
fall
together
with
violence
:
but
God
almighty
of
his
wōderfull
goodnesse
preuenteht
this
,
Who
bindeth
the
waters
in
the
clowds
,
that
they
breake
not
forth
together
downewards
.
Dew
is
à
subtile
and
slender
vapour
compacted
together
in
the
superficies
of
the
earth
,
or
vpon
herbes
by
à
tēperate
coldnesse
,
both
to
nourish
them
,
and
refresh
the
aire
.
By
Dew
is
signified
the
consolation
and
vnction
of
the
holie
Ghost
:
and
by
à
shower
is
signified
doctrine
and
preaching
;
according
to
that
of
the
Prophet
Isaie
,
I
will
commaund
the
clowds
that
they
raine
noe
shower
vpon
it
,
speaking
of
the
Synagogue
of
the
Iewes
.
All
spirits
of
God
blesse
yee
our
Lord
.
The
spirits
here
mentioned
are
taken
for
the
winds
which
proceed
from
sundry
parts
of
the
earth
,
and
conduce
very
much
to
the
budding
forth
of
the
fruits
of
the
earth
,
&
to
the
consolation
and
refreshing
of
mankind
.
By
them
are
signified
the
inspiration
and
refrigeration
o●
the
holie
Ghost
.
Fire
and
heate
blesse
yee
our
Lord
.
If
w●
will
seriously
consider
the
subtility
,
actiuity
,
and
greatnesse
of
the
elementarie
Fire
,
it
will
aboundantly
store
vs
with
matter
of
it's
Creators
praise
.
S.
Thomas
affirmeth
that
the
properties
of
diuine
things
maie
fitly
bee
exprest
by
Fire
:
for
God
himselfe
is
tearmed
by
the
Apostle
à
consnming
Fire
;
charitie
alsoe
,
yea
&
the
I
came
to
cast
fire
on
the
earth
,
and
what
will
I
but
that
it
bee
kindled
.
and
the
two
Disciples
saied
,
Was
not
out
heart
burning
in
vs
whilest
he
spake
in
the
way
?
Cold
and
summer
blesse
yee
our
Lord
▪
Cold
is
either
taken
for
the
aire
,
or
for
the
sharpe
quality
of
the
winter
season
.
By
it
is
mystically
vnderstood
the
extinguishing
of
vices
and
concupiscence
:
and
by
summer
the
perfection
of
vertues
:
in
which
the
elect
doe
magnificently
praise
almighty
God
,
most
humbly
ascribing
to
his
diuine
goodnesse
aswell
their
●ecesse
from
euill
as
their
accesse
to
good
.
Dewes
and
hoarie
frost
blesse
yee
our
Lord
.
The
Dewes
here
spoken
of
are
most
frequent
in
the
spring
tyme
:
but
hoarie
frost
is
most
vsually
in
Autumne
.
By
Dewe
is
designed
prosperitie
,
&
by
hoarie
frost
aduersitie
in
both
which
pious
&
Vertuous
men
doe
equally
giue
thankes
to
God
.
Frost
and
Cold
blesse
ye
our
Lord
.
Frost
is
caused
by
cold
,
and
the
most
vehement
frost
is
occasioned
by
the
North
wind
,
according
to
that
of
Ecclesiasticus
.
The
cold
North
wind
blewe
,
and
of
the
water
there
froze
Christ●all
,
vpon
the
gatering
waters
it
shall
rest
,
and
as
à
brest
plate
it
shall
put
it selfe
vpon
waters
.
and
that
of
the
Psalmist
,
He
casteth
his
Christall
as
morsells
:
before
the
face
of
his
cold
who
shall
endure
?
By
frost
and
cold
is
vnderstood
the
constriction
or
obduration
of
the
mynd
,
caused
by
substraction
or
suspension
of
diuine
consolations
or
sensible
deuotion
:
into
which
estate
whosoeuer
commeth
by
the
diulne
dispensation
,
let
him
praise
God
in
the
best
manner
that
he
can
and
in
noe
sort
neglect
to
prosecute
those
pious
exercises
he
hath
accustomed
himselfe
to
performe
,
nor
condeseend
to
solace
himselfe
in
exteriour
vaine
delights
,
but
busie
himselfe
in
some
profitable
imployment
as
reading
,
writing
,
or
hand
labour
,
and
expect
with
patience
the
reinfusion
of
those
subtracted
gifts
,
acknowledging
his
vnworthinesse
,
&
resigning
himselfe
to
beare
that
affliction
euen
during
his
whole
life
,
if
soe
it
shall
seeme
good
to
the
will
of
God
:
and
noe
doubt
these
aridities
and
coldnesses
will
turne
to
his
aduancement
in
the
way
of
perfection
,
and
the
comforts
he
will
receiue
afterwards
from
the
diuine
goodnesse
wlll
bee
farre
more
reall
and
solide
then
he
euer
formerly
experienced
.
Yee
and
snow
blesse
yee
our
Lord
.
Some
by
yee
doe
suppose
haile
to
bee
vnderstood
.
Snow
is
the
dissolution
of
à
cloud
which
by
reason
of
excessiue
cold
cannot
melt
into
drops
,
but
is
congealed
in
its
descent
and
falleth
downe
in
forme
of
lockes
of
wooll
.
The
whitenesse
thereof
is
caused
by
reason
that
the
subtile
and
light
spirits
thereof
in
their
congealing
doe
striue
to
exhale
,
but
are
stroken
suddainly
by
force
of
the
cold
and
kept
in
,
by
which
meanes
they
are
turned
into
à
froth
,
and
seeme
white
and
cleare
.
In
yee
giueth
snow
as
wooll
.
and
againe
,
Haile
,
snow
,
yee
,
spirit
of
stormes
:
which
doe
his
word
.
By
these
two
are
signified
the
scourges
of
God
,
wherewith
we
are
chastized
;
in
which
we
ought
to
praise
God
,
saying
with
holie
Iob
,
I
haue
sinned
,
and
indeed
I
haue
offended
,
and
as
I
was
worthy
I
haue
not
receiued
.
Nights
and
daies
blesse
yee
our
Lord
.
There
are
two
sorts
of
daies
,
The
one
is
called
an
artificiall
daie
,
which
continueth
during
the
space
of
tyme
that
the
Sunne
is
seene
in
our
Hemisphere
:
the
other
à
naturall
daie
,
which
contayneth
all
that
space
of
tyme
which
an
artificiall
daie
doth
,
&
the
night
following
;
and
is
vsually
diuided
into
24.
howers
Night
is
caused
by
the
shaddow
of
the
earth
,
and
designeth
tribulation
,
and
daie
prosperitie
.
By
Night
is
alsoe
designed
the
obscuritie
of
the
old
Testament
or
darkenesse
of
vices
,
and
by
daie
the
grace
of
truth
in
the
New
testament
and
illustration
of
the
mynd
:
according
to
that
of
the
Apostle
,
The
night
is
passed
,
and
the
daie
is
at
hand
:
Let
vs
therefore
cast
of
the
workes
of
darkenesse
and
doe
on
the
armour
of
light
.
Light
and
darkenesse
blesse
yee
our
Lord
.
S.
Paul
defineth
Light
by
its
effect
,
Light
is
that
which
maketh
all
things
manifest
.
It
is
à
celes●iall
qualitie
created
the
first
daie
:
by
which
is
designed
the
increate
brightnesse
of
God
.
In
à
mysticall
sense
it
is
taken
for
the
illuminatiō
of
the
vnderstanding
,
or
for
the
consolation
&
exhilaration
of
the
heart
;
as
darknesse
(
which
is
à
priuation
of
light
)
is
taken
for
ignorance
,
or
desolations
and
heauinesse
of
the
heart
.
Lightnings
and
clowds
blesse
yee
our
Lord
.
Lightning
is
à
wonderfull
hot
and
drie
exhalation
,
which
after
it
is
drawne
aloft
is
inuironed
on
euery
side
,
and
constrained
into
straight
limits
by
the
force
of
cold
,
out
of
which
it
striuing
to
gett
passage
,
in
that
conflict
fire
flasheth
forth
the
clowd
bursting
,
and
thunder
is
heard
.
Clowds
are
caused
partly
by
the
celestiall
waters
before
mentioned
,
and
partly
by
moist
vapours
exhaled
and
drawne
vp
by
the
Sunne
.
By
them
are
spiritually
signified
the
cōduits
of
grace
,
and
the
preachers
of
Gods
holie
word
:
and
by
lightnings
the
corruscation
of
miracles
,
and
the
commination
or
threatning
of
the
terrible
iudgements
of
God
;
according
to
that
of
the
Prophet
Isaie
,
I
will
command
the
Clowds
that
they
rayne
noe
shower
vpon
it
.
and
that
of
the
Psalmist
,
His
lightnings
shined
to
the
round
world
&c.
Let
the
earth
blesse
our
Lord
.
The
earth
is
the
lowest
and
least
of
the
sower
Elements
,
and
à
greate
part
thereof
is
ouer
flowne
with
waters
:
neuerthelesse
it
doth
afford
aboundant
matter
of
the
Creators
praise
to
all
that
shall
rightly
consider
the
quantity
,
disposition
,
fertility
,
and
other
properties
thereof
;
as
alsoe
how
it
is
as
it
were
the
center
of
the
Vniuerse
,
and
remaineth
firme
and
immoueable
in
its
place
,
notwithstanding
its
exceeding
weight
which
is
not
supported
by
any
thing
,
but
hangeth
wonderfully
in
the
middest
of
the
world
.
By
the
stability
and
fertility
thereof
is
signified
constant
and
vertuous
men
,
whome
the
holie
Ghost
doth
make
fruitfull
with
the
celestiall
seed
of
the
word
of
God
,
according
to
that
of
S.
Luke
,
The
seed
is
the
word
of
God
:
and
that
which
fell
vpon
good
ground
are
they
who
in
à
good
and
perfect
heart
hearing
the
word
doe
retayne
it
,
and
yeeld
fruit
in
patience
.
Mountaines
and
little
hills
blesse
yee
our
Lord
.
By
them
are
designed
those
that
are
of
great
and
of
small
power
&
authority
in
the
holie
Church
;
and
especially
Prelates
,
and
such
as
excell
in
the
gifts
of
grace
,
according
to
that
of
the
Prophet
Ioell
,
Mountaines
shall
distill
sweetnesse
,
and
the
hills
shall
flow
with
milke
.
All
things
that
spring
in
the
earth
blesse
yee
our
Lord
.
If
we
attentiuely
consider
the
value
,
beautie
,
sweetnesse
,
delightfulnesse
,
and
other
innumerable
properties
of
the
things
that
are
produced
within
the
earth
,
and
of
those
that
spring
out
of
it
,
we
cannot
sufficiently
admire
in
them
the
wisdome
,
sweetnesse
,
and
beautie
of
the
omnipotent
Creator
.
Blesse
our
Lord
yee
fountaines
.
Fountaines
are
certaine
euident
representations
of
almightie
God
,
who
by
reason
of
his
Munificence
,
liberalitie
,
and
immense
goodnesse
towards
mankind
is
often
tearmed
in
holye
Scriptures
à
Fountaine
.
By
them
are
signified
Doctors
,
preachers
,
and
Priests
,
vnto
whome
it
belongeth
In
Churches
blesse
yee
God
our
Lord
of
the
fountaines
of
Israell
.
and
in
another
place
,
You
shall
draw
waters
in
ioy
out
of
the
Sauiours
fountaines
.
Seas
and
Riuers
blesse
yee
our
Lord
There
is
one
great
sea
called
the
Ocean
,
and
diuers
other
particular
seas
as
it
were
armes
of
the
saied
great
sea
.
From
the
sea
'
as
from
the
first
fountaine
or
head
all
Riuers
issue
,
according
to
that
of
Ecclesiastes
,
All
riuers
enter
into
the
sea
,
and
the
sea
ouerfloweth
not
:
to
the
place
whence
riuers
issue
forth
they
doe
returne
,
that
they
muie
flow
againe
.
By
the
sea
is
sometymes
expressed
the
inquietude
,
restlesnesse
,
bitternesse
,
and
commotion
of
this
world
,
to
witt
,
of
secular
men
:
according
to
that
of
the
Prophet
Isaie
,
The
impious
are
as
it
were
the
raging
sea
,
which
cannot
be
quiet
:
Sometimes
alsoe
by
the
sea
are
designed
the
hearts
of
penitents
mouing
themselues
with
bitternesse
and
the
waues
of
internall
compunction
.
By
the
riuers
are
signified
the
copious
gifts
of
grace
;
according
to
that
of
our
Sauiour
,
He
that
beleeueth
in
me
,
out
of
his
belly
shall
flow
riuers
of
liuing
waters
,
and
sometymes
the
excesse
of
tribulations
,
according
to
that
of
The
riuers
haue
lifted
vp
their
waues
about
the
voices
of
many
waters
.
Whales
and
all
things
that
moue
in
the
waters
blesse
yee
our
Lord
.
These
are
the
principall
ornaments
of
the
element
of
water
:
and
what
mortall
man
is
able
to
explicate
,
the
variety
,
profit
,
strength
,
and
other
properties
of
the
fishes
of
the
sea
?
Verily
if
we
attend
to
what
is
written
by
Philosophers
concerning
the
Whale
,
we
shall
find
an
ample
subiect
of
the
Creators
praise
.
By
that
our
Sauiour
speaking
to
S.
Peter
and
S.
Andrew
Come
yee
after
mee
and
I
will
make
you
to
bee
fishers
of
men
,
it
should
seeme
that
by
fishes
are
vnderstood
men
:
in
such
sort
,
that
by
the
Whale
are
designed
the
great
&
powerfull
men
;
and
by
the
other
creatures
mouing
in
the
waters
are
signified
the
lesser
&
simpler
sort
of
people
,
all
regenerated
by
the
waters
of
Baptisme
,
&
receiuing
thereby
infused
vertues
and
life
of
grace
.
Blesse
our
Lord
all
yee
foules
of
heauen
,
to
witt
of
the
aire
,
where
birds
flie
.
Who
can
worthily
admire
the
wisdome
,
perfection
,
and
Maiesty
of
God
in
the
diuersity
,
sweet
modulation
,
swift
motion
,
and
other
proprieties
of
birds
?
By
them
are
sometymes
signified
proud
men
raysing
themselues
vnto
the
height
of
vanity
:
and
diuells
flying
in
the
aire
;
of
whome
our
Sauiour
saied
,
The
fowles
of
the
aire
did
eate
fowles
of
the
aire
some
doe
vnderstand
Contemplatiues
eleuated
aloft
by
the
wings
of
Praier
and
Meditation
:
vnto
whome
maie
fitly
be
applied
that
of
the
Psalmist
,
Who
will
giue
me
the
wings
of
à
doue
?
and
I
will
fly
and
rest
?
and
that
of
the
Prophet
Isaie
,
Who
are
these
that
fly
as
clowds
,
and
as
doues
to
their
windowes
?
and
againe
in
another
place
,
They
that
hope
in
our
Lord
shall
change
their
strength
,
They
shall
take
wings
as
Eagies
,
they
shall
runne
and
labour
,
they
shall
walke
and
not
faint
.
All
beasts
and
cattell
blesse
yee
our
Lord
.
In
these
alsoe
the
magnificence
of
the
most
high
artificer
is
vnspeakably
commended
,
who
to
declare
his
singular
wisdome
in
these
his
effects
doth
speake
many
things
of
them
to
his
seruant
Iob.
S.
Augustine
affirmeth
that
those
creatures
which
haue
the
least
of
quantity
haue
the
most
admiration
:
for
we
more
admire
the
workes
of
the
Ante
and
Bees
,
then
the
vast
bodies
of
other
beasts
.
Hugh
alsoe
of
S.
Victor
conformably
speaking
saieth
,
That
the
creatures
which
we
admire
for
their
littl●nes
,
are
soe
artificially
and
wisely
formed
,
that
we
can
scarce
discerne
whether
we
ought
rather
to
admire
the
tushes
of
the
Bore
,
or
the
wings
of
the
Moath
,
the
wings
of
the
Griffon
or
of
the
Gnat
,
the
head
of
à
Horse
or
of
à
Locust
,
the
thigh
of
an
Elephant
or
of
an
Eagle
&c.
For
in
these
small
bodies
God
almighty
hath
soe
fully
distributed
all
manner
of
lineaments
sutable
to
their
seuerall
natures
,
that
nothing
seemeth
to
bee
wanting
to
them
,
which
nature
hath
formed
in
the
greatest
.
By
beasts
and
cattell
are
signified
men
following
sensuality
,
who
are
inuited
to
blesse
our
Lord
in
that
he
hath
soe
gratiously
spared
them
,
and
with
such
pacience
expected
their
amendment
.
These
after
their
conuersion
for
the
most
part
are
accustomed
to
praise
our
Lord
with
à
gratefull
heart
,
saying
with
the
Psalmist
,
But
that
our
Lord
hath
holpen
me
,
within
very
litle
my
soule
had
dwelt
in
hell
.
Yet
in
regard
that
bruit
,
sauadge
,
and
vntamed
creatures
are
properly
called
beasts
;
and
bruit
,
tame
,
&
domesticall
creatures
cattell
:
by
beasts
may
fitly
bee
vnderstood
carnall
,
cruell
,
&
vntractable
men
;
&
by
cattell
,
gentle
,
courteous
,
and
tractable
men
.
Sonnes
of
men
blesse
yee
our
Lord
.
Reasonable
and
intellectuall
creatures
as
the
Sonnes
of
Men
are
,
ought
to
blesse
our
Lord
not
onely
by
affording
matter
of
the
diuine
praise
to
such
as
rightly
consider
them
:
but
by
considering
their
owne
excellencie
and
perfection
,
as
alsoe
the
perfections
in
other
creatures
,
to
magnifie
and
extoll
with
heart
and
mouth
the
infinite
goodnesse
wisdome
and
power
of
almigtie
God
,
acknowledging
him
by
words
and
deeds
the
author
and
fountaine
of
all
perfection
,
&
cordially
giuing
thankes
vnto
him
for
all
benefits
&
gifts
bestowed
either
vpon
them
,
or
vpon
other
creatures
.
Indeed
if
we
will
attentiuely
consider
Man
as
touching
his
body
,
and
soule
,
and
other
circumstances
concerning
him
,
we
shall
find
soe
much
the
more
copious
and
excellent
matter
of
the
Creators
praise
,
by
how
much
man
is
of
à
more
high
and
excellent
nature
then
the
rest
of
the
forenamed
creatures
.
For
in
the
body
of
Man
how
great
goodnesse
of
God
,
how
great
prudence
of
soe
mighty
à
Creator
doth
appeare
?
Are
not
the
places
of
the
senses
and
the
rest
of
the
members
soe
disposed
,
the
forme
,
shape
,
and
stature
of
the
whole
body
soe
delineated
,
that
they
clearely
shew
they
were
made
for
the
seruice
of
à
reasonable
soule
?
Man
is
not
created
as
we
see
irrationall
creatures
inclining
towards
the
earth
,
but
with
the
forme
of
his
body
bolt
vpright
towards
heauen
:
whereby
he
is
admonished
,
according
as
the
Apostle
exhorteth
,
To
mynd
the
things
that
are
aboue
,
and
not
the
things
that
are
upon
the
earth
.
By
how
much
the
more
and
greater
benefits
therefore
are
bestowed
vpon
him
,
by
soe
much
the
more
he
is
obliged
to
praise
God
;
and
by
soe
much
the
more
seuere
and
terrible
shall
his
doome
of
reprobation
bee
,
if
he
bee
found
defectiue
herein
.
Let
Israel
blesse
our
Lord
.
Amongst
all
the
generations
of
men
the
Israelits
are
most
obliged
to
God
almighty
for
his
especiall
graces
and
singular
patronadge
:
and
consequently
are
bound
by
all
the
lawes
of
gratitude
to
render
him
due
praise
;
Who
declareth
his
word
to
Iacob
:
his
iustices
and
iudgements
to
Israel
.
He
hath
noe
done
in
leke
manner
to
any
nation
:
and
his
iudgements
he
hath
not
made
manifest
to
them
.
Yet
in
respect
that
the
people
of
Israel
for
their
incredulity
and
obstinate
blindnesse
are
become
vnworthy
of
that
name
,
of
whome
the
Apostle
saieth
,
Behold
Israel
1.
Cor.
●0
.
according
to
the
flesh
:
by
Israel
is
now
to
bee
vnderstood
the
people
that
are
Christians
by
faith
and
workes
,
of
whome
the
same
Apostle
saieth
,
Peace
vpon
the
Israel
of
Ierusalem
,
Sion
,
and
Israel
,
especially
in
regard
that
the
Primitiue
Church
consisted
of
the
saied
people
.
Priests
of
our
Lord
blesse
yee
our
Lord
.
These
holie
men
hauing
in
generall
tearmes
inuited
all
Israel
to
blesse
our
Lord
,
doe
now
here
especially
nominate
the
Priests
,
on
whome
greater
gifts
are
bestowed
then
vpon
the
vulgar
,
and
who
in
respect
of
their
office
or
function
are
peculiarly
obliged
to
spirituall
exercises
and
the
praise
of
God
:
vnto
whome
Ezechias
saied
,
My
children
be
not
negligent
;
our
Lord
hath
chosen
you
to
stand
before
him
,
and
to
minister
to
him
,
and
to
worship
him
,
and
to
burne
incense
to
him
and
of
whome
our
Lord
hath
saied
,
I
will
replenish
the
soules
of
the
Priests
with
fatnesse
.
and
in
Exodus
it
is
alsoe
saied
,
that
The
Priests
shall
be
holie
to
their
God
.
If
then
the
Priests
Seruants
of
our
Lord
blesse
yee
our
Lord
.
These
words
,
doe
seeme
to
bee
spoken
to
those
cheefly
who
ministred
to
the
Priests
in
the
diuine
worship
,
to
witt
to
the
Leuites
,
vnto
whome
Deacons
doe
succeed
in
the
holie
Church
:
yet
they
maie
alsoe
be
vnderstood
as
spoken
to
all
the
faithfull
;
for
they
are
all
properly
stiled
the
seruants
of
God
,
as
being
Created
by
him
,
&
redeemed
with
the
pretious
bloud
of
his
most
deare
and
onely
sonne
Christ
Iesus
.
Spirits
and
soules
of
the
iust
praise
yee
our
Lord
.
You
are
to
know
,
that
these
words
,
Spirit
&
soule
doe
expresse
one
&
the
same
essence
of
à
reasonable
soule
:
which
in
as
much
as
it
informeth
and
giueth
life
to
the
body
,
is
called
Anima
,
that
is
,
à
soule
:
and
by
reason
of
its
simplicity
,
and
in
as
much
as
it
contemplateth
heauenly
things
,
it
is
called
à
Spirit
.
Holie
and
humble
of
heart
blesse
yee
our
Lord
,
not
attributing
your
vertues
and
merits
to
your
owne
proper
power
,
labour
,
or
industry
;
but
to
the
piety
and
grace
of
the
holie
Ghost
,
who
operateth
in
you
both
à
good
will
,
and
ability
to
performe
your
duties
.
Ananias
Azarias
and
Misael
blesse
yee
our
Lord
.
These
holie
men
hauing
inuited
all
creatures
to
praise
our
Lord
,
doe
now
prouoke
themselues
thereunto
,
in
consideration
of
their
present
benefit
,
being
miraculously
preserued
from
the
fire
of
that
flaming
furnace
The
verse
following
is
not
in
the
Text
,
but
hath
been
added
by
the
holie
Church
in
the
praise
of
the
most
blessed
Trinity
in
the
place
of
Gloria
Patri
:
which
Pope
Damasus
by
the
perswasion
of
S.
Ierome
did
institute
to
be
recited
or
sung
at
the
end
of
euery
Psalme
,
as
hath
been
saied
heretofore
.
Let
vs
Blesse
,
that
is
,
Let
vs
with
heart
and
mouth
exhibite
deuotion
,
praise
,
honour
,
reuerence
,
and
diuine
worship
in
spirit
and
truth
to
the
Father
our
Creator
,
and
the
Sonne
our
Redeemer
with
the
Holie
Ghost
our
Comforter
:
and
for
that
these
trhee
persons
are
one
vndiuided
and
most
amiable
God
,
Let
vs
praise
him
in
three
persons
with
one
praise
,
and
superexalt
him
for
euer
,
speaking
well
of
him
,
thinking
well
of
him
;
and
ascribing
vnto
him
all
that
is
good
.
Thou
art
blessed
o
Lord
in
the
firmament
of
heauen
,
and
laudable
,
and
glorious
,
and
superexalted
for
euer
.
The
argument
of
the
148.
Psalme
intituled
Alleluia
,
that
is
to
saie
,
Praise
our
Lord
.
THe
Prophet
intending
to
inuite
all
creatures
to
praise
our
Lord
,
doth
reduce
them
to
two
Classes
,
to
witt
,
Heauen
and
earth
;
for
these
are
the
two
principall
parts
of
the
world
,
according
to
that
of
Genesis
,
In
the
beginning
God
created
heauen
and
earth
.
Heauen
is
the
seate
of
the
Angels
,
and
therefore
he
beginneth
with
Praise
our
Lord
from
the
Heauens
,
and
referreth
to
it
all
superiour
things
:
and
the
earth
is
the
seate
of
men
;
and
therefore
he
addeth
in
the
7.
verse
Praise
our
Lord
from
the
earth
,
referring
vnto
it
all
inferiour
things
.
The
exposition
of
the
Psalme
.
PRaise
yee
our
Lord
from
the
Heauens
:
praise
yee
him
in
the
high
places
.
Praise
yee
him
all
his
Angells
:
praise
yee
him
all
his
hostes
.
S.
Augustine
well
noteth
vpon
this
place
,
that
the
Prophet
doth
not
by
these
words
commaund
the
Angells
to
praise
our
Lord
;
or
exhort
them
to
praise
him
,
as
though
they
were
slacke
and
remisse
in
this
happy
office
,
or
did
euer
cease
or
desist
from
praising
him
:
for
as
S.
Iohn
affirmeth
,
The
fower
beasts
had
noe
rest
daie
and
night
,
saying
holy
holy
holy
Lord
,
God
omnipotent
.
and
the
Psalmist
saieth
,
Blessed
are
they
that
dwell
in
thy
howse
ô
Lord
,
for
euer-and
euer
they
shall
praise
thee
.
But
he
doth
hereby
congratulate
them
in
this
their
praising
God
:
like
as
we
are
accustomed
to
congratulate
those
,
whome
wee
see
doing
some
worke
with
ioy
wherewith
we
are
well
pleased
,
saying
,
courage
,
goe
too
my
Masters
,
or
the
like
;
which
words
we
vse
vnto
them
,
not
that
they
stand
in
need
of
our
incouragement
to
moue
them
to
beginne
that
worke
,
but
that
we
are
delighted
with
that
they
are
already
in
hand
with
.
Praise
yee
him
Sunne
and
Moone
:
praise
yee
him
all
Starres
and
light
.
The
Sunne
,
Moone
,
Starres
,
and
light
are
saied
to
praise
our
Lord
,
when
by
their
beautie
,
efficacy
,
swittnesse
,
and
other
proprieties
they
doe
induce
intellectuall
creatures
to
admire
&
praise
their
Creator
.
Praise
him
yee
heauens
of
heauens
,
to
witt
,
the
greatest
and
highest
heauens
:
and
the
waters
that
are
about
the
saied
heauens
,
let
them
praise
the
name
of
our
Lord
,
as
hath
been
saied
in
the
precedet
Cantic●e
.
Because
he
saied
intellectually
within
himselfe
,
to
witt
in
his
practical
vnderstanding
,
that
they
should
bee
created
,
and
they
were
made
of
nothing
,
that
which
they
now
are
:
he
commaunded
by
his
diuine
will
,
and
they
were
created
;
for
according
to
the
Apostle
,
God
almighty
calleth
those
things
that
are
not
,
as
those
things
that
are
.
as
alsoe
that
of
Genesis
,
And
God
saied
,
bee
light
made
,
bee
à
firmament
made
&c
Soe
by
saving
all
things
were
created
:
for
God
is
the
cause
of
all
things
by
his
vnderstanding
,
according
to
that
,
Thou
hast
made
all
things
in
wisdome
:
and
by
his
will
,
according
to
that
,
All
things
whatsoeuer
our
Lord
would
,
he
hath
done
in
heauen
and
earth
.
He
established
them
,
to
witt
,
the
Angels
,
Sunne
,
Moone
,
Starres
,
and
the
heauens
for
euer
,
and
for
euer
and
euer
:
for
he
hath
giuen
them
an
incorruptible
being
Notwithstanding
we
beleeue
that
the
heauens
and
the
lights
of
the
heauens
,
in
as
much
as
concerneth
their
accidentall
forme
,
shall
bee
changed
and
renewed
for
the
better
,
as
hath
been
saied
in
our
former
explications
.
He
put
à
precept
,
he
prefixed
them
à
certaine
forme
or
manner
of
working
,
and
it
shall
not
passe
,
but
remaine
as
he
hath
decreed
.
He
put
à
precept
to
the
Sunne
,
that
it
should
shine
by
daie
;
and
behold
in
soe
many
yeares
this
hath
been
obserued
:
to
the
Moone
,
that
it
should
increase
and
decrease
for
thirty
daies
,
and
this
course
hath
not
been
altered
:
to
the
Sea
,
that
it
should
not
transcend
its
limits
;
and
behold
the
surging
billowes
of
the
Ocean
come
wallowing
to
the
shore
,
burst
,
and
returne
.
Praise
our
Lord
from
the
earth
all
you
that
any
wise
appertaine
thereunto
:
Yee
Dragons
and
all
depthes
.
By
Dragons
are
here
vnderstood
great
fishes
which
some
call
Leuiathans
or
Whales
:
:
and
by
the
depthes
are
vnderstood
the
deepe
placee
where
such
fishes
remaine
;
according
to
that
,
Thou
hast
crushed
the
heads
of
the
Dragons
in
the
waters
.
Yet
some
in
this
place
by
Dragons
doe
vnderstand
great
serpents
,
rough
with
scales
,
which
dwell
in
dennes
,
caues
,
and
hollow
moist
places
to
temper
their
naturall
heat
:
and
doe
not
creepe
vpon
the
earth
,
but
fly
in
the
aire
,
and
doe
exceed
other
creatures
in
vast
quantity
and
horrid
aspect
.
Fire
,
haile
,
snow
,
yee
,
spirit
of
stormes
,
to
wit
tempestious
winds
,
exciting
suddaine
whirl
winds
and
stormes
at
Sea
,
Which
doe
his
word
,
doe
obey
his
diuine
will
,
performing
that
for
which
they
were
ordained
.
Mountaines
and
little
hills
,
trees
that
beare
fruit
,
and
all
Cedars
.
Beastes
wild
and
vntamed
,
and
all
cattell
tame
&
domesticke
,
Serpents
,
and
fethered
fowles
.
All
these
the
Prophet
doth
inuite
to
praise
our
Lord
,
according
as
hath
been
explicated
in
the
precedent
Canticle
.
Finally
the
Prophet
inuiteth
Man
to
praise
our
Lord
,
for
whome
all
things
were
created
,
saying
,
Kings
of
the
earth
,
all
that
haue
independent
temporall
authority
and
absolute
right
to
gouerne
,
and
all
peoples
,
that
owe
fealty
,
homage
,
and
obedience
to
their
lawfull
Soueraignes
:
Princes
,
that
haue
absolute
right
to
gouerne
their
subiects
within
their
principalities
,
but
yet
are
subordinate
themselues
to
the
saied
Kings
in
some
respects
,
and
all
Iudges
of
the
earth
,
that
haue
authority
from
Kings
&
Princes
to
determine
differences
betweene
party
and
party
,
and
to
pronounce
sentence
of
death
in
criminall
causes
.
And
that
he
might
comprehend
all
sorts
of
people
of
what
age
,
sexe
,
condition
soeuer
,
he
addeth
,
Yong
men
and
Virgins
,
old
with
yong
.
All
people
therefore
whether
they
bee
Kings
,
Princes
,
or
priuate
persons
,
men
or
women
,
old
or
yong
,
let
them
praise
the
name
of
our
Lord
:
because
the
name
of
him
alone
is
exalted
:
that
is
,
he
himselfe
alone
doth
infinitely
surpasse
all
things
in
nobility
and
perfection
.
There
is
one
most
high
Creator
,
omnipotent
,
and
mighty
King
,
and
to
bee
feared
exceedingl●
.
and
M●yses
saieth
,
Neither
is
there
other
God
either
in
heauen
or
on
earth
,
that
is
able
to
doe
thy
workes
,
and
to
bee
compared
to
thy
strength
.
The
Co●fession
of
him
aboue
heauen
and
earth
,
to
witt
,
His
praise
is
song
in
the
triumphant
and
militant
Church
.
His
glory
(
saieth
the
Prophet
)
shall
couer
the
heauens
:
and
the
earth
is
full
of
his
praise
.
Yet
in
neither
of
them
can
he
be
praised
to
the
full
;
for
all
the
tongues
of
men
and
Angells
are
altogether
in
sufficient
to
expresse
He
hath
exalted
the
horne
of
his
people
,
to
witt
,
the
power
and
glory
of
the
people
of
Israel
,
electing
them
amongst
all
the
generations
of
the
earth
,
giuing
them
diuine
lawes
written
with
his
owne
finger
,
protecting
them
miraculously
against
the
fury
of
their
enimies
,
and
gouerning
them
with
singular
prouidence
and
vnspeakable
loue
.
An
Hymne
,
(
which
is
the
praise
of
God
with
à
spirituall
song
)
properly
belongeth
to
all
his
Saints
in
heauen
and
earth
:
for
they
are
worthy
of
all
praise
,
and
they
praise
God
incessantly
:
to
the
Children
of
Israel
,
à
people
approching
vnto
him
.
According
to
the
letter
the
Prophet
calleth
,
the
Children
of
Israel
,
to
witt
of
the
Patriarke
Iacob
the
Saints
of
God
;
because
in
those
daies
almost
all
the
world
was
inclined
to
Idolatry
excepting
they
:
whence
it
is
that
Moyses
often
saieth
of
them
,
Thou
art
à
holie
people
to
the
Lord
thy
God
.
The
Lord
thy
God
hath
chosen
thee
to
be
his
peculiar
people
of
all
peoples
,
that
are
vpon
earth
.
Yet
in
a
spirituall
sense
by
the
Children
of
Israel
are
vnderstood
,
all
the
faithfull
,
whether
they
be
descended
from
the
Patriarke
Iacob
according
to
the
flesh
or
not
:
for
as
the
Apostle
teacheth
,
Not
all
that
are
of
Israel
be
Israelites
:
nor
they
that
are
the
seed
of
Abraham
all
bee
children
:
but
in
Isaac
shall
the
seed
be
called
vnto
thee
:
that
is
to
saie
,
not
they
that
are
the
children
of
the
flesh
,
they
are
the
children
of
God
:
but
they
that
are
the
children
of
the
promise
are
esteemed
for
the
seed
.
and
to
all
such
the
Apostle
saieth
,
Let
the
word
of
Christ
dwell
in
you
aboundantly
,
teaching
and
admonishing
your
owne
felues
with
Psalmes
,
Hymnes
and
spirituall
Canticles
in
grace
,
singing
in
your
hearts
to
God
.
These
are
à
People
approaching
to
God
.
For
as
wee
goe
backe
from
him
by
sinne
,
soe
wee
approach
neere
vnto
him
by
vertues
and
good
workes
.
Faith
sheweth
the
true
end
for
which
Man
was
created
,
and
the
way
leading
thereunto
:
Hope
beginneth
to
tend
thitherwards
:
Charitie
vniteth
vs
to
our
end
;
and
all
other
vertues
in
as
much
as
they
are
informed
with
Charitie
doe
knitt
vs
indissolubly
vnto
our
end
,
which
is
God
himselfe
.
Behold
here
à
Psalme
replete
with
the
zeale
of
diuine
loue
:
wherein
the
Prophet
expressing
some
few
creatures
by
name
,
doth
exhort
the
whole
machine
of
the
vniuerse
to
praise
the
most
high
and
holie
Trinity
;
that
soe
by
them
might
be
fulfilled
what
he
piously
desired
,
but
was
vnable
by
himselfe
to
performe
.
Whilst
we
sing
it
,
let
vs
recollect
our
minds
from
all
extrauagances
,
inkindle
in
them
the
zeale
of
diuine
loue
,
and
conserue
it
with
all
vigilancy
Let
vs
contemplate
in
all
especially
in
the
celestiall
creatures
the
excellency
of
the
Creator
.
In
this
contemplation
let
vs
feast
our
spirit
delighting
ourselues
in
his
praise
,
and
congratulating
his
ineffable
felicity
most
affectionately
.
Finally
let
vs
personally
ourselues
fulfill
what
we
excite
all
other
things
vnto
,
by
praising
and
glorifying
almighty
God
,
for
whose
praise
and
glory
all
things
were
created
:
for
truely
it
is
more
possible
for
heauen
and
earth
to
be
annihilated
,
then
for
à
man
not
to
be
saued
,
who
glorieth
in
the
diuine
praise
.
The
title
and
argument
of
the
149.
Psalme
.
THe
title
prefixed
to
this
Psalme
is
Alleluia
:
and
it
agreeth
well
with
the
words
of
the
Psalme
,
which
doe
wholy
tend
to
set
forth
the
praise
of
our
Lord
and
Sauiour
,
principally
for
the
benefit
of
the
perfect
victory
and
finall
triumph
,
which
the
faithfull
shall
obtaine
in
his
second
comming
;
when
all
the
aduersaries
of
the
elect
shall
bee
damned
eternally
,
and
the
elect
bee
freed
from
all
euill
reassuming
glorified
bodies
.
These
three
last
Psalmes
haue
such
connection
&
coherence
one
with
another
,
that
they
seeme
to
bee
à
continuation
one
of
another
:
and
this
peraduenture
is
the
reason
why
the
holie
Church
placeth
them
together
at
the
end
of
Laudes
,
and
appointeth
them
to
bee
song
as
one
Psalme
with
one
Gloria
in
the
end
.
The
exposition
of
the
Psalme
.
IN
the
last
verse
of
the
precedēt
Psalme
the
Prophet
hath
these
words
,
An
Hymne
to
all
his
Saints
&c.
and
now
he
beginneth
this
Psalme
with
Sing
yee
to
our
Lord
à
new
song
,
as
if
he
had
saied
,
O
yee
Saints
that
are
à
people
approaching
to
him
,
Sing
yee
to
our
Lord
à
new
song
for
his
new
benefits
,
to
witt
,
for
the
benefits
of
our
Redemption
,
renouation
,
iustification
,
and
glorification
:
let
his
praise
bee
in
the
Church
of
Saints
,
in
the
congregation
of
deuout
people
,
in
the
Militant
and
triumphant
Church
;
as
the
Prophet
Isaie
recounteth
,
Ioy
and
gladnesse
shall
bee
found
in
it
,
giuing
of
thankes
,
and
voice
of
praise
.
Let
Israel
,
to
witt
,
all
such
of
the
Iewes
that
shall
bee
conuerted
,
and
all
other
Christian
people
,
who
by
faith
&
good
life
are
reputed
to
bee
of
the
seed
of
the
Patriarkes
,
much
rather
then
the
children
of
the
flesh
:
according
to
that
of
the
Apostle
;
Know
yee
therefore
that
they
who
are
of
faith
,
the
same
are
the
children
of
Israel
.
Let
this
true
Israel
bee
ioyfull
in
him
,
that
made
him
,
to
witt
,
in
his
Creator
and
redeemer
,
and
let
the
Children
of
Sion
,
to
witt
,
particular
Churches
members
of
the
vniuersall
Church
,
or
deuout
soules
who
are
the
children
of
the
holie
Church
designed
by
Sion
,
reioyce
in
their
King
,
to
witt
the
celestiall
Spouse
our
Sauiour
Christ
,
of
whome
it
is
saied
in
the
Canticles
,
The
King
hath
brought
me
into
his
Cellars
,
we
will
reioyce
and
bee
glad
in
thee
.
Let
them
praise
his
name
in
quire
:
on
timbrell
,
and
Psalter
let
them
sing
to
him
.
Let
them
not
onely
sing
à
new
song
vnto
him
with
ioy
and
exultation
,
but
let
them
alsoe
adioyne
musicall
instruments
to
their
voices
,
that
his
praise
maie
bee
more
solemnely
set
forth
.
By
the
Timbrel
is
vnderstood
the
mortification
of
the
flesh
,
because
à
skin
is
extended
vpon
that
instrument
:
and
by
the
Psalter
vpon
which
many
strings
are
stretched
at
length
,
are
designed
good
workes
.
The
children
therefore
of
Sion
ought
to
sing
to
our
Lord
on
Timbrell
,
to
witt
,
in
chastisement
of
their
flesh
and
refraining
their
inordinate
concupiscences
;
and
on
Psalter
▪
to
witt
,
in
goodnesse
of
life
,
and
manners
free
from
reprehension
:
that
their
life
and
manners
maie
bee
consonant
to
the
words
they
pronounce
;
which
manner
of
quire
is
most
delightfull
to
the
eares
of
almighty
God
.
Let
them
doe
this
.
Because
our
Lord
is
well
pleased
in
his
people
:
My
delights
to
bee
with
the
sonnes
of
men
.
And
he
will
exalt
in
the
daie
of
iudgement
the
meeke
,
to
witt
,
those
that
are
true
Christians
in
faith
&
conuersation
,
and
haue
practised
that
lesson
which
our
Sauiour
proposed
to
all
sorts
of
people
,
saying
,
Learne
of
me
because
I
am
meeke
and
humble
of
heart
.
These
he
will
exalt
vnto
Saluation
of
body
and
mynd
,
giuing
them
à
double
stole
,
compleat
beatitude
and
life
euerlasting
.
The
Saints
shall
reioyce
in
glory
,
to
witt
,
in
the
celestiall
Kingdome
,
when
as
their
we●ping
and
lamenting
in
this
world
shall
bee
turned
into
ioy
:
they
shall
bee
ioyfull
in
their
bedds
,
to
witt
,
in
the
celestiall
mansions
,
in
which
they
shall
sweetly
and
happily
rest
in
God
by
the
delightfull
sleepe
of
sincere
contemplation
.
Of
these
bedds
our
Sauiour
saieth
.
I
goe
to
prepare
you
à
place
.
and
againe
,
In
my
fathers
howse
there
bee
many
mansions
.
The
exaltations
,
to
witt
,
the
highest
praises
of
God
in
their
throate
,
If
this
bee
vnderstood
of
the
corporall
throate
it
seemeth
to
follow
▪
that
in
the
celestiall
countrey
there
shall
bee
vocall
praises
,
which
Dionysius
the
Carthusian
doth
most
probably
coniecture
.
Yet
(
saieth
he
)
it
maie
bee
expounded
of
the
spirituall
throate
,
of
which
we
read
in
the
Canticles
,
His
fruit
was
sweet
vnto
my
throate
:
and
in
the
Prouerbs
of
Salomon
,
My
throate
shall
meditate
truth
.
This
is
the
throate
by
which
the
word
of
the
heart
is
vttered
,
and
in
which
spirituall
sweetnesse
is
tasted
.
and
two
edged
swords
in
their
hands
.
By
these
two
edged
swords
is
vnderstood
the
sentence
of
reprobation
,
which
shall
bee
pronounced
against
the
impious
in
the
daie
of
iudgement
by
the
Saints
of
God
;
especially
by
the
holy
Apostles
,
&
such
as
haue
for
Gods
sake
giuen
all
they
had
to
the
poore
,
and
haue
followed
Christ
our
Lord
,
not
contenting
themselues
to
obserue
the
commaundements
onely
,
but
alsoe
the
Euangelicall
counsells
:
of
which
number
are
many
of
the
Primitiue
Church
,
and
all
Religious
that
haue
liued
according
to
their
holie
Institutes
labouring
for
perfection
in
the
best
manner
they
could
;
of
which
our
Sauiour
saieth
,
You
which
haue
followed
me
,
in
the
regeneration
when
the
sonne
of
man
shall
sit
in
the
seate
of
his
Maiestie
,
you
alsoe
shall
sit
vpon
twelue
seats
,
iudging
the
twelue
tribes
of
Israel
.
To
doe
reuenge
in
the
nations
:
chastisements
among
the
peoples
.
These
words
,
and
the
rest
following
in
this
Psalme
doe
shew
to
what
end
the
Saints
haue
such
swords
in
their
hands
,
to
witt
,
that
together
with
Christ
they
maie
take
reuenge
on
peruerse
people
for
the
sinnes
and
iniuries
done
against
God
and
themselues
,
&
inflict
due
punishement
vpon
them
.
Moreouer
To
binde
their
Kings
,
to
witt
,
the
vniust
Kings
of
the
impious
in
fetters
:
and
their
nobles
in
iron
manicles
,
by
saying
with
our
Sauiour
Bind
his
hands
and
feete
and
cast
him
into
vtter
darknesse
.
And
finally
That
they
maie
doe
in
them
the
iudgement
written
,
to
witt
,
that
they
maie
soe
iudge
the
impious
,
as
it
is
decreed
in
the
diuine
prescience
,
&
ordered
in
the
holie
scriptures
:
whence
is
that
promise
of
our
Lord
to
the
iust
,
You
shall
goe
forth
,
and
shall
leape
as
Calues
of
the
heard
.
And
you
shall
tread
the
impious
,
when
they
shall
bee
ashes
vnder
the
sole
of
your
feete
in
the
daie
that
I
doe
,
saieth
the
Lord
of
hostes
.
This
glory
,
to
witt
,
to
sit
with
Christ
in
iudgement
,
and
denounce
sentence
against
the
world
and
the
princes
thereof
is
to
all
the
Saints
,
belongeth
to
all
the
Saints
by
the
ordinance
of
almighty
God
Behold
here
à
Psalme
inuiting
vs
to
the
diuine
praise
and
spirituall
gladnesse
.
In
it
the
beatitude
of
the
elect
is
discribed
and
the
paines
of
the
reptobate
are
profitably
set
before
vs
,
that
we
maie
bee
excited
thereby
to
doe
our
best
to
attaine
to
the
society
of
the
Saints
,
and
to
abhorre
the
workes
and
flie
the
torments
of
the
impious
.
The
title
and
argument
of
the
150.
Psalme
and
last
in
the
Laudes
.
THe
title
is
Aleluia
.
The
Prophet
doth
by
the
insueing
Psalme
inuite
all
creatures
,
but
principally
those
of
the
triumphant
Church
to
praise
the
fountaine
of
their
beatitude
and
author
of
their
saluation
.
In
the
precedent
Psalme
he
hath
vnfolded
the
translation
of
the
Saints
into
the
celestiall
countrey
,
and
therefore
he
doth
with
good
reason
in
this
exhort
the
same
societie
to
render
thankes
to
our
Lord
for
soe
ineffable
à
benefit
with
all
sorts
of
musicall
instruments
,
thereby
expressing
the
ardour
of
his
affection
to
haue
the
praises
of
God
set
forth
by
all
the
best
meanes
possible
.
The
exposition
of
the
Psalme
.
O
Yee
celestiall
Cltizens
Praise
yee
our
Lord
the
obiect
and
cause
of
your
felicity
,
in
his
holies
,
to
witt
in
his
heauenly
sanctuary
,
and
in
the
blessed
spirits
which
are
his
sacred
temples
;
rendring
the
tribute
of
thankes
vnto
him
for
the
ineffable
benefits
he
hath
bestowed
on
them
,
and
ascribing
vnto
him
all
the
dowers
of
blisse
and
glory
where
with
they
are
happily
inriched
:
Praise
yee
him
in
the
firmament
of
his
strength
,
to
witt
in
the
Imperiall
heauen
,
or
in
the
stability
of
fortitude
which
he
hath
giuen
to
the
blessed
,
confirming
them
in
grace
and
goodnesse
.
Praise
yee
him
in
his
powers
,
to
witt
,
in
his
holie
Angells
which
are
called
Vertues
or
powers
;
or
in
his
potent
effects
;
who
hath
done
and
suffered
soe
great
things
for
men
,
and
hath
soe
wonderfully
exalted
his
saints
in
iudgement
in
the
celestiall
countrey
.
Praise
yee
him
according
to
the
multitude
of
his
greatnesse
,
according
as
he
is
diuersly
great
in
himselfe
and
in
his
workes
.
He
is
great
in
wisdome
,
of
which
there
is
noe
number
.
He
is
alsoe
great
in
power
,
because
there
shall
not
be
impossible
with
him
any
word
Moreouer
he
is
great
in
Mercy
great
in
Iustice
,
great
yea
immense
in
all
perfection
.
But
here
ariseth
à
doubt
how
any
man
can
praise
God
according
to
the
multitude
of
his
greatnesse
,
in
regard
that
he
is
infinitely
greater
,
and
more
worthy
then
all
the
praise
that
any
creature
can
exhibite
vnto
him
?
To
which
maie
be
answered
,
That
to
praise
God
according
to
the
multitude
of
his
greatnesse
,
is
to
praise
him
in
the
best
manner
wee
can
,
and
with
all
our
forces
,
humbly
acknowledging
our selues
altogether
insufficient
to
sett
forth
his
praise
:
and
this
will
suffice
on
our
part
,
that
we
maie
be
reputed
to
haue
praised
him
in
that
sort
.
The
Prophet
doth
here
nominate
Seauen
instruments
wherewith
he
desireth
the
Saints
should
praise
our
Lord
not
that
musticall
instruments
haue
place
in
heauen
,
but
to
designe
the
ineffable
and
manifold
delectation
and
iollitie
of
the
blessed
in
their
praysing
of
God
;
and
therefore
they
are
to
bee
vnderstood
in
à
spirituall
sense
.
Praise
yee
him
in
the
sound
of
the
trumpet
,
to
witt
with
à
magnificent
praise
,
as
being
the
King
of
Kings
,
and
the
giuer
of
all
triumph
;
by
whose
gracious
assistance
you
haue
happily
passed
the
warfare
with
the
world
,
the
Diuell
,
and
the
flesh
,
and
obtained
à
full
victory
ouer
them
.
Praise
yee
him
on
Psalter
,
to
witt
,
in
thankfulnesse
for
that
he
hath
effected
by
his
grace
,
that
you
haue
been
able
to
keepe
his
commaundements
,
the
obseruance
whereof
is
the
Psalter
:
and
Harpe
,
to
witt
,
in
thanksgiuing
for
the
mortification
of
our
flesh
in
this
world
.
Praise
yee
him
on
tymbrell
,
to
witt
▪
for
the
gift
of
immortalitie
bestowed
vpon
your
bodies
sometymes
corruptibile
;
and
in
quire
,
to
witt
,
in
the
quire
or
order
of
Angells
whereunto
you
are
vnited
,
praise
yee
our
Lord
,
who
hath
made
you
equall
to
them
:
praise
yee
him
on
strings
,
to
witt
,
with
the
consonances
of
Vertues
,
and
Organ
,
to
witt
,
●n
the
sweet
harmony
of
all
things
conducing
to
the
diuine
praise
.
Praise
yee
him
on
well
sounding
Cymballs
,
to
witt
,
with
heart
and
mouth
.
Praise
yee
him
on
Cymballs
of
iubilation
,
to
witt
,
in
the
saied
manner
,
with
great
ioy
,
exultation
,
and
gladnesse
.
Let
euery
spirit
praise
our
Lord
.
What
is
vnderstood
by
the
Chapters
in
this
and
the
diuine
office
.
THe
next
in
order
followeth
à
Chapter
.
The
Chapters
in
this
and
the
diuine
office
are
nothing
else
but
short
Lessons
taken
out
of
the
holie
Scriptures
:
by
which
name
our
holie
Father
S.
Benedict
maketh
mention
of
The
explication
of
the
Chapter
at
Laudes
,
taken
out
of
the
Canticles
,
Cap.
6.
Ver.
8.
THe
daughters
of
Sion
haue
seene
her
,
and
declared
her
to
bee
most
blessed
.
All
reasonable
and
intellectuall
creatures
vnited
to
God
by
Charity
,
as
well
in
the
Militant
as
in
the
triumphāt
Church
,
doe
frequently
if
not
incessantly
behold
the
most
glorious
Virgin
:
and
by
how
much
the
more
eminent
and
illuminated
they
are
,
by
soe
much
the
more
profoundly
and
clearely
doe
they
contemplate
her
dignity
,
excellency
,
and
glory
;
and
deseruedly
proclame
her
to
be
most
blessed
,
that
conceiued
and
brought
forth
the
Sauiour
of
all
,
and
the
fountaine
of
true
beatitude
.
And
the
Queenes
,
the
soules
of
the
Saints
which
haue
gouerned
themselues
laudably
,
and
kept
their
flesh
in
due
subiection
to
the
spirit
,
haue
praysed
her
,
confessing
her
to
bee
the
most
pure
of
Virgins
,
and
the
example
of
all
perfection
.
The
exposition
of
the
Canticle
of
Zachary
commonly
called
Benedictus
.
Luc.
1.
BLessed
bee
our
Lord
God
of
all
;
but
in
peculiar
manner
of
Israel
his
elected
people
,
not
onely
of
the
progeny
of
Iacob
according
to
the
flesh
,
but
alsoe
according
to
the
Spirit
:
because
he
hath
visited
assuming
humane
nature
,
and
wrought
the
redemption
of
his
people
,
freeing
them
from
their
inuisible
enimies
,
from
eternall
damnation
,
from
the
guilt
contracted
by
originall
finne
;
yea
euen
from
all
sinne
,
in
as
much
as
is
requisite
on
his
part
,
according
to
that
of
the
Prophet
,
Out
of
the
hand
of
death
I
will
deliuer
them
,
from
death
I
will
redeeme
them
.
The
Incarnation
of
Christ
is
the
beginning
of
our
saluation
,
which
he
accomplished
by
his
passion
:
for
almightie
God
did
not
determine
to
saue
vs
by
the
Incarnation
alone
of
his
onely
Sonne
,
but
he
ordained
to
consummate
our
redemption
by
his
passion
.
What
therefore
Zachary
saied
He
hath
wrought
is
to
be
vnderstood
,
as
spoken
in
à
propheticall
manner
for
He
will
worke
,
because
he
was
afterwards
compleatly
to
worke
our
saluation
,
blot
out
our
offences
,
and
reconcile
vs
to
God
,
according
to
that
of
Isaie
,
He
was
wounded
for
our
iniquities
,
be
was
broken
for
our
sinnes
.
and
againe
,
Our
Lord
hath
put
vpon
him
the
iniquity
of
vs
all
.
By
his
people
are
vnderstood
not
onely
the
Iewes
,
but
alsoe
the
elected
people
of
what
nation
soeuer
:
which
are
the
people
of
God
,
by
eternall
predestination
;
and
spiritually
Israelites
,
to
witt
the
people
seeing
God
,
or
contemplating
him
by
faith
;
of
whome
the
Apostle
saieth
,
Peace
and
mercy
vpon
the
Israell
of
God
.
And
bath
erected
the
horne
of
saluation
to
vs
.
By
à
Horne
is
sometimes
signified
à
publike
denuntiation
of
some
matter
of
momēt
:
according
to
which
interpretation
these
words
of
the
Prophet
may
be
thus
expounded
,
And
hath
published
&
made
knowne
the
Incarnation
of
Christ
our
Sauiour
Sometimes
alsoe
by
à
Horne
is
designed
power
and
strength
,
&
particularly
in
diuers
places
of
holy
scriptures
Royall
Power
:
and
according
to
this
sense
the
saied
words
are
to
bee
vnderstood
as
followeth
,
And
hath
erected
,
that
is
,
hath
raised
vp
the
horne
of
saluation
to
vs
,
to
witt
Christ
his
onely
begotten
sonne
the
King
of
Kings
,
whome
he
sent
into
the
world
,
not
to
iudgs
the
world
but
that
the
world
may
bee
saued
by
him
.
In
the
house
of
Dauid
his
seruāt
,
in
the
tribe
&
familie
of
Dauid
of
whose
seed
&
progenie
Christ
was
borne
.
Some
doe
referre
the
erection
of
this
horne
of
saluation
to
the
Resurrection
and
Ascension
of
Christ
,
because
he
did
then
clearely
demonstrate
the
power
and
glory
of
beatitude
by
rysing
to
an
immortall
life
,
bringing
forth
the
Fathers
out
of
Limbo
,
&
ascending
to
the
celestiall
Kingdome
.
This
God
almighty
hath
not
done
improuisedly
,
but
As
he
spake
by
the
mouth
of
his
holie
Prophets
that
are
from
the
beginning
,
that
is
,
as
he
foretold
by
the
Saints
that
haue
been
euer
since
the
creation
of
the
world
,
who
with
words
,
signes
,
figures
,
or
deeds
haue
spoken
of
Christ
,
and
foreshewed
his
mysteries
.
For
(
as
S.
Augustine
declareth
)
Prophesie
concerning
Christ
was
not
wanting
in
any
age
:
euen
Adam
by
words
and
deeds
did
speake
of
him
,
and
in
like
manner
the
rest
of
the
Patriarkes
and
Prophets
haue
done
;
whence
is
that
of
S.
Peter
▪
God
who
foreshewed
by
the
mouth
of
all
the
Prophets
that
his
Christ
should
suffer
,
hath
soe
fulfilled
it
and
againe
,
To
him
all
the
Prophets
giue
testimony
.
Indeed
it
was
most
me●t
that
soe
great
à
mistery
should
bee
foreshewed
long
before
,
and
diuers
waies
,
that
the
dignity
thereof
might
bee
knowne
;
and
being
performed
might
bee
proned
more
credible
,
&
bee
more
firmely
beleeued
.
In
this
therefore
our
faith
is
most
certainely
confirmed
,
that
all
things
which
we
beleeue
and
hold
concerning
Christ
,
we
can
proue
to
haue
been
in
such
manner
foretold
.
It
is
here
saied
in
the
singular
number
,
by
the
mouth
of
his
holy
Prophets
,
because
all
of
them
with
one
spirit
did
prophesie
of
him
,
and
with
one
assent
,
that
he
should
come
and
worke
saluation
to
vs
.
Saluation
from
our
enimies
,
especially
from
our
inuisible
enimies
,
according
as
it
is
written
,
For
this
●ppeared
the
Sonne
of
God
,
that
he
might
dissolue
the
workes
of
the
diuell
.
And
from
the
hand
of
all
that
hate
vs
.
By
which
words
maie
bee
vnderstood
our
Sauiours
deliuery
&
securing
of
his
elect
from
the
power
and
wicked
designes
of
peruerse
men
.
Not
that
he
hath
soe
deliuered
and
secured
the
iust
and
righteous
,
that
they
shall
not
bee
afflicted
,
persecuted
,
or
killed
by
them
in
this
life
:
but
because
our
Lord
by
his
death
and
passion
hath
obtained
such
grace
for
his
beloued
seruants
,
that
they
shall
not
become
subiect
to
the
wills
of
bad
men
,
nor
bee
induced
by
them
through
inordinate
feare
to
commit
vice
and
doe
vniustly
;
but
shall
by
patiently
sustaining
the
tribulations
and
persecutions
which
they
suffer
by
their
meanes
,
bee
brought
to
eternall
glory
,
&
soe
for
euer
freed
from
their
infestation
.
This
is
that
which
was
promised
by
Micheas
to
the
primitiue
.
Thy
hand
shall
bee
exalted
o●er
thyne
enimies
,
and
all
thyne
enimies
shall
perish
Thus
therefore
the
God
of
Israel
hath
erected
saluation
to
vs
,
and
deliuered
vs
from
our
enimies
.
To
worke
mercie
to
our
Fathers
,
to
witt
,
to
the
end
that
he
might
procure
&
impart
compleat
felicity
to
the
Patriarks
,
Prophets
,
and
other
iust
men
long
since
departed
this
life
,
transporting
them
out
of
Limb●
,
and
placing
them
in
the
celestiall
pallace
:
as
it
is
saied
of
Christ
,
Thou
al●o●
in
the
bloud
of
thy
testament
hast
let
forth
the
prisoners
out
of
the
lake
wherein
is
not
water
,
Or
To
worke
mercie
to
our
Fathers
,
to
witt
,
to
the
end
that
he
might
mercifully
fulfill
what
he
hath
foretold
he
will
performe
vnto
them
.
For
this
reason
alsoe
these
words
are
saied
,
because
Christ
assumed
humane
nature
,
not
moued
thereunto
by
our
iustice
,
but
of
his
owne
immen●e
piety
,
as
the
Apostle
writeth
to
Titus
,
The
beuig●●ty
and
kindnesse
towards
man
of
our
Sauiour
God
appeared
,
not
by
the
workes
of
iustice
which
we
did
but
according
to
his
mercie
he
hath
saued
vs
.
And
to
remember
his
holie
testament
,
to
witt
,
that
by
this
worke
of
our
deliuery
he
might
shew
that
he
was
mindfull
of
his
holie
couenant
and
firme
league
which
he
entred
into
with
the
Patriarkes
and
Prophets
,
vnto
whome
Christ
as
God
promised
he
would
bee
incarnated
,
&
come
into
the
world
▪
according
to
that
of
Isaie
,
For
this
cause
shall
my
people
know
my
name
in
that
daie
;
because
I
my selfe
that
spake
.
loe
I
am
present
,
Of
this
testament
therefore
he
shewed
himselfe
mindfull
by
assuming
humane
nature
in
the
wombe
of
the
blessed
Virgin
.
The
oath
which
he
sware
to
Abraham
our
Father
,
Of
this
oath
we
read
in
Genesis
,
By
my
owne
selfe
haue
I
sworne
(
saieth
the
Lord
)
because
thou
●ast
done
this
thing
,
and
hast
not
spared
thyne
on●ly
begotten
sonne
for
my
sake
:
I
will
blesse
thee
,
and
I
will
multiplie
thy
seed
as
the
●●arres
if
heauen
:
and
in
thy
seed
shall
bee
blessed
all
the
nations
of
the
earth
.
Where
by
the
seed
of
Abraham
according
to
the
Apostle
Christ
is
vnderstood
〈◊〉
Abraham
(
saieth
he
)
were
the
promise●
saied
,
and
to
his
seed
.
He
saieth
no●
,
And
to
seeds
,
as
in
many
:
but
as
in
one
,
And
in
thy
seed
,
which
is
Christ
.
By
this
oath
therefore
the
eternall
Father
promised
that
his
onely
Sonne
should
be
incarnated
of
the
seed
of
Abraham
.
Who
by
giuing
his
Sonne
vnto
vs
in
the
mistery
of
the
Incarnation
did
also●
bosto●
himselfe
vpon
vs
by
●●●●●●ple
〈◊〉
hence
it
followeth
in
this
place
;
That
he
would
giue
●onself
〈◊〉
:
〈◊〉
the
Sonne
hath
gi●●●
〈◊〉
〈◊〉
,
to
〈◊〉
ting
●imselfe
ou●
br●ther
,
our
Sauiour
,
&c
our
aduocate
〈◊〉
●is
hath
communicated
himselfe
:
vnto
vs
diuers
waies
,
for
being
borne
&
●o●mersing
in
the
world
he
hath
made●
himselfe
à
companion
of
men
in
his
l●st
s●●●●●s
he
gaue
himselfe
for
our
so●●●●e
,
dying
●e
gaue
himselfe
for
the
price
of
our
redemption
,
a●
r●igning
in
the
celestiall
to
〈◊〉
for
our
b●atificall
re●
〈◊〉
God
a
brighty
●s
alsoe
〈◊〉
to
giue
himselfe
〈◊〉
,
into
〈◊〉
he
infuseth
charity
and
diuine
grace
;
be●●●●●
such
haue
and
possesse
God
as
the
obiect
of
the
〈◊〉
light
and
occupation
:
●nd
which
wonderfull
●dignation
the
aboundant
liberality
,
exceeding
fauour
,
and
〈◊〉
of
God
towards
vs
is
clearely
〈◊〉
〈◊〉
because
giuing
vnto
vs
his
gifts
;
he
imparteth
himselfe
withall
to
bee
had
;
possessed
,
be
held
,
beloued
&
enioyed
,
to
bee
our
conseruer
,
helper
and
protector
euer
at
hand
.
Yet
in
this
place
Zachary
speaketh
literally
of
the
donation
wherein
the
onely
begotten
Sonne
of
God
is
giuen
to
vs
,
by
this
that
he
hath
assumpted
our
nature
to
worke
and
consummate
our
saluation
:
whence
is
that
of
the
Prophet
,
A
litle
child
is
borne
to
vs
;
and
à
Sonne
is
giuen
to
vs
.
That
without
feare
,
to
witt
inordinate
;
earnest
,
secular
or
semile
,
being
deliuered
by
the
intarnation
and
Passion
of
Christ
from
the
hand
of
our
enimies
both
visible
and
inuisible
.
We
maie
serue
him
the
true
God
with
the
seruice
of
diuine
worship
.
In
holinesse
,
in
purity
of
body
,
but
much
more
of
the
mind
,
all
terrent
and
carnall
affection
being
excluded
:
that
is
to
saie
,
in
à
perfect
conuersion
of
the
heart
;
all
affections
of
the
soule
being
reformed
,
rectified
and
reduced
towards
God
;
for
in
this
sort
God
ought
to
bee
serued
,
according
as
he
exacteth
of
vs
its
Leuit●●us
,
Doe
not
contaminate
your
soules
,
for
I
am
the
Lord
your
God
:
bee
holie
because
I
am
holie
.
and
our
Sauiour
Christ
reacheth
vs
,
Bee
you
perfect
,
as
alsoe
your
heauenly
father
is
perfect
.
It
is
therefore
requisite
that
wee
doe
not
onely
exhibite
our selues
reuerently
&
purely
towards
God
▪
rendring
what
is
due
vnto
him
,
to
●itt
all
thankfulnesse
and
praise
,
all
honour
and
glory
:
but
alsoe
that
wee
comport
ourselues
iustly
towards
our
neighbours
,
rendring
to
our
Superiours
,
equalls
,
and
inferiours
respectiuely
what
belongeth
to
all
and
euery
of
them
,
and
giuing
them
good
example
and
edification
in
all
things
,
according
to
that
of
the
Apostle
,
The
things
that
are
of
peace
let
vs
pursue
:
and
the
things
that
are
of
edifying
one
towards
another
let
vs
keep
.
Put
not
a
stumbling
block
or
à
scandall
to
your
Brother
:
doe
not
destroy
him
for
whome
Christ
died
.
Whence
it
followeth
here
,
and
iustice
,
to
witt
,
that
we
maie
not
onely
serue
him
in
holinesse
,
but
alsoe
in
iustice
:
rendring
vnto
him
for
his
immense
goodnesse
and
mercie
shewed
towards
vs
all
obedience
and
loue
,
praise
and
thankfulnesse
,
and
to
our
neighbours
respectiuely
what
is
due
vnto
each
one
,
before
him
,
to
witt
,
with
à
pure
intention
and
internall
attention
,
placing
our selues
as
in
his
presence
,
considering
him
as
the
King
and
iudge
beholding
all
things
and
soe
desiring
to
please
him
alone
,
seeking
his
honour
and
glory
in
all
things
,
and
doing
all
things
freuerently
wit●
a
filiall
●●are
and
simple
heart
,
not
like
vnto
hypocrites
doing
good
workes
before
men
for
humane
respects
and
to
bee
praised
and
rewarded
by
them
;
that
foe
we
maie
truely
saie
with
the
Psalmist
,
I
haue
kept
thy
commaund●●neurs
,
and
thy
testimonies
:
because
all
my
waies
are
in
the
fight
:
All
our
daies
,
to
witt
incessantly
and
perseuerantly
.
There
is
noe
greater
folly
then
to
spend
this
tyme
not
onely
vnfruitfully
but
alsoe
vitiously
which
is
alotted
vnto
vs
wherein
to
worke
our
saluation
with
feare
and
trembling
:
for
after
this
life
there
will
be
noe
occasion
offered
of
merit
or
demerit
.
Let
vs
therefore
now
whilst
we
haue
health
,
ability
,
of
bodie
and
mynd
,
and
many
other
meanes
to
serue
our
Lord
,
labour
to
performe
our
dutie
towards
him
and
our
neighbour
,
and
to
increase
in
perfection
and
his
diuine
loue
.
Let
vs
doe
this
I
saie
not
one
daie
or
seldome
or
for
à
small
tyme
,
but
continually
perseuering
therein
to
our
last
breath
,
for
He
that
shall
perseuer
vnto
the
end
,
he
shall
be
saued
.
and
the
Apostle
saieth
,
Doing
good
,
let
vs
not
faile
:
for
in
due
tyme
we
shall
reape
not
failing
.
According
to
Origen
,
Zachary
being
replenished
with
the
Holie
Ghost
did
declare
two
prophesies
.
The
first
concerning
Christ
,
which
extendeth
it selfe
thus
fa●re
:
and
the
Second
of
S.
Iohn
,
as
followeth
.
And
thou
child
,
shalt
be
called
the
Prophet
of
the
highest
,
to
witt
,
of
Christ
,
who
(
according
to
the
Apostle
)
is
aboue
all
things
God
blessed
for
euer
.
There
maie
two
questions
bee
asked
concerning
these
words
.
The
first
,
how
this
prophesie
was
verified
in
S.
Iohn
,
in
respect
that
he
being
asked
if
he
were
à
Prophet
did
answere
,
that
he
was
not
.
Concerning
which
you
are
to
note
,
that
S.
Iohn
did
not
absolutely
denie
himselfe
to
bee
à
Prophet
;
which
was
very
manifest
by
the
authoritie
of
this
place
,
as
alsoe
by
the
words
of
our
Sauiour
,
who
saied
,
That
à
greater
Prophet
among
the
children
of
women
then
Iohn
the
Baptist
,
there
is
noe
man
:
but
he
denied
himselfe
to
bee
such
à
Prophet
as
the
Pharisees
intended
by
their
interrogation
,
to
witt
,
one
of
the
common
sort
of
Prophets
of
the
old
testament
;
which
indeed
was
true
,
he
being
(
as
our
Sauiour
witnessed
)
more
〈◊〉
à
Prophet
,
whoe
did
not
onely
foretell
that
Christ
should
come
,
but
alsoe
did
demonstrate
&
shew
him
present
.
The
Second
question
is
why
Zachary
spake
to
à
child
of
eight
daies
old
,
who
could
not
according
to
the
course
of
nature
haue
the
vse
of
reason
?
Whereunto
S.
Ambrose
maketh
answere
,
That
Zachary
knew
the
infant
did
supernaturally
vnderstand
his
words
,
as
he
vnderstood
the
incarnation
of
the
Sonne
of
God
,
&
his
corporall
presence
being
in
his
Mothers
wombe
.
For
(
saieth
he
)
S.
Iohn
being
now
bot●●e
could
heare
the
words
of
his
Father
,
who
did
heare
the
salutation
of
the
blessed
Virgin
Marie
before
he
was
borne
:
and
had
sense
to
vnderstand
,
who
had
affection
to
exult
.
Yet
others
with
venerable
Bede
seeme
to
hold
,
that
Zachary
foretold
these
things
,
not
in
respect
of
S.
Iohns
taking
notice
of
them
,
but
for
the
instruction
of
those
that
were
present
.
For
we
speake
to
vnreasonable
creatures
and
things
without
life
inuiting
them
to
set
forth
the
praises
of
God
,
not
that
they
haue
vnderstanding
but
that
we
and
those
intelligible
creatures
that
heare
this
inuitation
maie
bee
excited
thereunto
.
For
thou
shalt
goe
,
before
the
face
of
our
Lord
to
prepare
his
waies
▪
By
these
and
the
following
words
Zachary
sheweth
the
reason
why
he
hath
saied
,
that
S.
Iohn
shall
bee
called
the
Prophet
of
the
highest
:
to
witt
,
because
he
shall
goe
before
the
fate
of
our
Lord
,
that
is
,
before
his
corporall
and
manifest
presence
,
to
prepare
his
waies
to
dispose
the
hearts
of
men
to
faith
,
charitie
,
and
receauing
of
Christ
,
This
〈◊〉
fulfilled
by
S.
Ioha●
for
he
was
borne
before
our
Sauiour
,
he
beganne
to
preach
and
baptize
before
him
;
and
he
went
before
him
into
Ly●bo
▪
He
prepared
the
waies
of
Christ
likewise
,
for
the
meanes
whereby
Christ
came
into
the
hearts
o●
men
was
the
preaching
and
baptisme
of
S.
Iohn
:
or
if
by
his
waies
bee
vnderstood
the
preaching
and
baptisme
o●
Christ
,
the
doctrine
and
baptisme
of
S.
Iohn
was
à
disposition
to
them
both
.
To
giue
knowledge
of
saluation
to
his
people
,
to
witt
,
to
exhibite
or
preach
to
the
people
of
the
Ie●es
knowledge
by
which
true
felicity
maie
bee
acquired
,
knowledge
concerning
Christ
who
is
our
saluation
,
and
knowledge
disposing
vnto
remission
of
their
sinnes
:
for
this
knowledge
was
of
force
vnto
remission
of
sinnes
as
à
disposition
and
incitement
,
in
respect
that
the
people
were
induced
thereby
to
pennance
and
the
explicite
faith
of
Christ
.
Through
the
b●
wells
of
the
mercie
of
our
God
,
to
witt
,
through
the
intime
secret
and
amorous
mercie
of
the
onely
sonne
of
God
.
Charity
and
mercie
are
metaphorically
called
the
bowells
through
which
God
was
graciously
moued
to
worke
our
saluation
;
according
to
that
of
the
Apostle
,
God
for
his
exceeding
charitie
wherewith
be
loued
vs
,
euen
when
we
were
dead
by
sinnes
,
quickned
vs
together
in
Christ
.
These
bowels
of
God
in
tymes
past
did
as
it
were
lye
hid
from
vs
;
according
to
that
of
the
Prophet
Isaie
,
The
multitude
of
thy
bowells
and
of
thy
mercies
,
they
haue
held
backe
themselues
towards
me
.
In
which
,
to
witt
,
bowels
of
his
mercie
,
the
orient
,
Christ
our
Lord
who
is
the
brightnesse
of
the
eternall
light
,
and
splendor
of
his
Fathers
glory
,
from
on
high
hath
visited
vs
,
descending
from
the
bosome
,
yea
from
the
heart
of
his
eternall
Father
into
the
wombe
of
the
blessed
Virgin
.
Christ
is
called
Orient
by
the
Prophet
Zachary
,
Behold
à
man
Orient
is
his
name
.
And
indeed
that
name
is
fitly
appropriated
vnto
him
:
for
like
as
the
light
of
the
sunne
doth
arise
from
the
orientall
part
of
heauen
soe
the
light
of
grace
doth
arise
from
Christ
who
shined
vnto
vs
by
his
humanitie
.
Whence
it
followeth
here
,
that
this
diuine
Orient
hath
visited
vs
,
To
illuminate
them
that
sitt
in
darknesse
of
ignorance
,
and
error
,
or
insidesitie
,
and
in
the
shadow
of
Death
,
to
witt
,
to
impletie
of
life
:
which
is
called
the
shadow
of
Death
,
because
it
seperateth
the
m●nd
from
God
,
as
naturall
death
doth
se●ere
the
soule
from
the
bodie
;
according
to
that
of
the
Prophet
,
Your
iniquities
haue
deuided
betweene
you
and
your
God
.
By
the
shadow
of
Death
maie
alsoe
be
vnderstood
this
present
world
,
which
in
respect
that
it
is
a
vale
of
teares
and
à
place
of
peregrination
and
exile
,
maie
be
tearmed
à
shadow
or
solitude
of
death
,
being
compared
with
the
celestiall
countrey
.
Moreouer
some
by
them
that
sitt
in
darknesse
doe
vnderstand
the
Fathers
that
were
detained
in
Lymbo
,
whome
Christ
descended
to
illuminate
presently
after
,
his
death
vpon
the
Crosse
▪
yet
properly
by
them
that
sitt
in
darknesse
the
Gentils
are
designed
,
for
whose
illumination
our
Sauiour
descended
;
as
appeareth
by
that
of
S.
Iohn
,
And
other
sheepe
I
haue
that
are
not
of
this
fold
:
them
alsoe
I
must
bring
&c.
&
by
diuers
places
in
the
Prophesie
of
Isaic
where
it
is
saied
,
The
people
that
walked
an
darknesse
,
hath
seene
à
great
lightt
:
to
them
that
dwelt
in
the
countrey
of
the
shadow
of
death
,
light
is
risē
.
The
eternall
Father
alsoe
,
speaking
to
Christ
saieth
,
I
haue
giuen
thee
for
à
light
of
the
Gentils
,
that
thou
mightest
open
the
eies
of
the
band
,
and
bringforth
the
prisoners
out
of
prison
,
and
them
that
sitt
in
dar●nesse
out
of
the
prison
house
.
To
direct
our
feete
,
to
witt
,
our
affections
into
the
way
of
peace
,
that
is
,
into
iust
and
vertuous
conuersation
:
which
is
the
way
to
peace
of
heart
in
present
,
and
to
peace
of
eternitie
in
tyme
to
come
.
Christ
came
into
this
world
,
and
suffered
death
cheefly
that
he
might
impart
vnto
vs
this
twofold
peace
:
for
which
reason
he
saied
to
the
Apostles
,
Peace
I
leaue
to
you
;
my
peace
I
giue
to
you
;
and
the
Apostle
saieth
of
Christ
,
And
comming
he
Euangelized
peace
to
you
that
were
farre
of
:
and
peace
to
them
that
were
nigh
,
to
witt
,
to
the
Gentils
&
Iewes
:
Let
vs
then
loue
,
search
for
,
and
conserue
this
peace
,
since
our
Sauiour
saieth
,
Blessed
are
the
peace
makers
:
for
they
shall
be
called
the
children
of
God
.
and
let
vs
sing
this
mellifluous
and
sententious
Canticle
with
à
feruent
deuotion
ruminating
and
recounting
the
ineffable
benefits
of
God
with
à
gratefull
and
affectionate
mind
,
especially
the
Incarnation
of
the
eternall
word
,
rendring
most
cordially
innumerable
thankes
vnto
him
who
is
aboue
all
God
most
glorious
,
sublime
,
and
blessed
for
euer
and
euer
.
Amen
.
The
auncient
custome
of
reciting
Kyrie
cleison
.
AFter
the
Antiphone
at
Benedictus
,
followeth
the
supplication
of
the
Litany
as
our
holie
Fa:
S.
Benedict
tearmeth
it
in
his
Rule
.
The
custome
of
reciting
it
in
the
Latine
Church
in
the
Greeke
forme
of
speech
is
most
auncient
,
as
S.
Augustine
affirmeth
,
where
he
saieth
,
Mattins
Masse
and
Vespres
:
In
this
supplication
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
,
Christe
eleison
for
the
person
of
the
Sonne
,
and
againe
Kyrie
eleison
for
the
person
of
the
holie
Ghost
against
the
threefold
misery
of
Ignorance
,
Fault
and
punishment
.
More
maie
be
seene
of
this
subiect
in
the
workes
of
S.
Gregorie
the
Great
.
li.
7.
Ep.
63.
Concerning
the
ancient
custome
of
reciting
Dominus
vobiscum
.
AFter
the
saied
Supplication
of
the
Litany
followeth
Dominus
vobiscum
,
which
in
English
is
as
much
as
to
saie
,
Our
Lord
is
with
you
,
or
Our
Lord
bee
with
you
.
It
is
noe
other
then
à
freindly
salutation
,
and
good
desire
exciting
both
to
pray
and
attend
:
and
is
taken
out
of
the
holie
Scriptures
,
either
out
of
the
Sixt
of
Iudges
,
where
it
is
saied
in
the
singular
number
,
as
alsoe
in
the
first
of
S.
Luke
;
or
out
of
the
second
of
Ruth
,
where
it
is
saied
in
the
plurall
number
,
as
alsoe
in
the
second
of
Paralip
.
chap
15.
This
salutation
at
praier
tyme
is
very
auncient
,
as
maie
appeare
by
the
Councell
of
Bracar
.
1.
Can.
21.
where
it
is
saied
to
bee
deriued
from
Apostolicall
tradition
;
&
by
S.
Dionysius
in
his
booke
of
the
Ecclesiasticall
Hierarchy
.
Concerning
this
salutation
two
things
are
to
bee
noted
.
The
first
is
,
that
according
to
the
Rubrikes
of
the
Romane
Breuiary
it
is
not
to
bee
saied
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
haue
not
attained
to
the
degree
of
a
Deacon
,
in
steed
of
it
he
is
to
saie
Domine
exaudi
or
ationem
meam
.
The
second
is
,
that
those
that
recite
the
houres
alone
are
to
saie
it
:
both
because
they
doe
thereby
salute
the
whole
Church
;
as
alsoe
because
they
are
in
noe
place
commaunded
to
change
or
omitt
it
,
but
rather
the
contrary
is
signified
in
the
Breuiary
.
To
this
salutation
the
Quire
doth
answere
Et
cum
spiritu
tuo
,
that
is
to
saie
,
And
with
your
spirit
;
thereby
rendring
to
the
Priest
or
Deacon
à
good
desire
equall
or
much
like
to
his
.
For
more
of
this
subiect
I
referre
the
studious
reader
to
the
twelfeh
Epistle
of
Peter
Damian
,
which
is
intituled
the
booke
of
Dominus
vobiscum
.
Of
the
Antiphones
of
our
Lady
.
At
the
end
of
Laudes
and
Compline
,
as
alsoe
at
other
times
is
vsually
sung
or
recited
in
an
intelligible
voice
one
of
the
Antiphones
of
our
Lady
,
according
to
the
tyme
,
and
as
it
is
prescribed
in
the
Rubrikes
prefixed
before
each
of
them
.
The
intent
of
the
holie
Church
is
thereby
to
impresse
deeply
in
our
hearts
the
reuerence
and
loue
of
soe
great
à
Mother
and
Virgin
;
and
with
all
to
admonish
,
vs
that
we
recommend
into
her
sacred
hands
the
office
we
haue
immediately
before
sung
or
recited
,
beseeching
her
to
vnite
it
with
her
most
efficatious
praiers
,
and
offer
it
to
the
diuine
Majestie
,
that
soe
it
maie
become
gratefull
in
his
sight
,
&
we
receiue
pardon
of
all
the
errors
,
faults
,
and
negligences
contracted
by
our
remisse
,
tepide
,
&
indeuoute
performance
thereof
.
The
Antiphone
Salue
Regina
(
which
is
cheefly
celebrated
in
the
holie
Church
with
delightfull
varietie
of
melodious
deuout
tunes
)
was
composed
by
Hermanuus
Contractus
Count
of
Veringen
,
à
man
eminent
both
for
his
vertue
&
learning
,
who
Petrus
Canifius
affirmeth
:
by
whome
alsoe
the
Anthiphone
beginning
with
Alma
Redemptoris
was
composed
,
as
Cardinall
Bellarmine
declareth
.
There
is
noe
one
part
of
the
Office
more
distastfull
to
the
corrupt
palate
of
the
heretikes
of
these
tymes
then
the
saied
sweet
Antiphone
beginning
with
Salue
Regina
.
Luther
saieth
,
that
it
cannot
by
any
meanes
bee
drawne
to
à
good
sense
:
&
Peter
the
false
Martyr
writeth
,
that
it
cannot
by
any
meanes
bee
defended
from
impietie
,
since
it
attributeth
all
those
things
to
Marie
,
which
are
proper
to
God
alone
.
His
reasons
are
set
downe
by
Cardinall
Bellarmine
in
the
place
aboue
cited
together
with
their
solutions
,
and
are
in
effect
as
followeth
.
God
is
properly
the
Father
of
mercies
,
Marie
,
Mother
of
mereie
,
vnlesse
we
will
adorne
her
with
diuine
honours
.
Christ
is
properly
life
,
who
saieth
of
himselfe
,
I
am
the
way
and
the
veritie
&
the
God
is
properly
the
author
of
consolation
,
2.
Cor.
●
therefore
Marie
cannot
bee
called
sweetnesse
,
vnlesse
she
bee
affirmed
equall
to
God
.
The
Prophet
witnesseth
that
Hope
is
Cursed
bee
the
man
that
trusteth
in
man
▪
therefore
Marie
is
not
to
bee
called
our
Hope
,
vnlesse
perchance
she
is
now
no
more
man
.
Finally
,
God
the
Father
it
is
that
To
these
reasons
Bellarmine
answereth
first
in
generall
,
That
if
the
forme
of
arguing
vsed
by
Peter
Martyr
were
good
,
it
would
follow
that
whereas
the
Euangelist
calleth
our
Sauiour
full
of
grace
and
the
light
of
the
world
,
these
titles
maie
not
be
giuen
to
any
other
:
and
yet
the
Blessed
Virgin
;
is
stiled
in
S.
Luke
full
of
grace
,
S.
Stephen
is
tearmed
likewise
full
of
grace
;
and
Christ
himselfe
saied
of
the
Apostles
,
you
are
the
light
of
the
world
.
Moreouer
Christ
is
called
in
the
holie
Scriptures
Master
,
Father
,
Pastor
,
and
Bishop
;
and
yet
it
is
manifest
that
these
titles
are
giuen
to
the
Apostles
in
many
places
of
the
saied
holie
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
mercie
.
Next
he
sheweth
in
particular
how
euery
part
of
the
saied
Antiphone
doth
most
fitly
agree
vnto
the
blessed
Virgin
▪
and
First
the
title
of
Queene
,
both
because
all
the
Blessed
(
amongst
whome
she
hath
deseruedly
allotted
vnto
her
the
most
eminent
place
of
dignitie
)
are
Kings
or
Queenes
;
for
of
them
our
Sauiour
saied
,
Blessed
are
the
poore
in
spirit
:
for
theirs
is
the
Kingdome
of
heauen
.
and
againe
,
Come
yee
blessed
of
my
Father
possesse
you
the
Kingdome
prepared
for
you
.
as
alsoe
because
she
had
King
Dauid
for
her
Father
,
and
Christ
Iesus
the
King
of
Kings
for
her
Sonne
.
Secondly
the
title
of
Mother
of
mercie
,
both
for
that
she
is
the
Mother
of
Christ
,
through
whome
we
haue
obtained
mercie
of
God
almighty
,
as
alsoe
for
that
she
doth
dailie
impetrate
mercie
for
vs
of
God
almighty
.
Moreouer
she
is
called
(
according
to
the
Hebrew
phrase
)
Mother
of
mercie
,
that
is
to
saie
,
Mother
very
mercifull
:
in
which
sense
we
vnderstand
,
The
Father
of
mercies
,
that
is
to
saie
,
the
Father
exceeding
mercifull
Thirdly
she
is
called
Life
,
not
that
she
is
essentially
life
it selfe
,
in
such
sort
as
God
;
nor
that
she
is
the
principall
cause
of
life
,
as
it
is
saied
of
Christ
in
the
Actes
of
the
Apostles
,
The
authour
of
life
you
S.
Epiphanius
doth
note
that
Fowerthly
the
name
of
Sweetnesse
is
by
all
right
due
vnto
her
,
in
respect
of
the
innumerable
and
most
excellent
benefits
wherewith
she
hath
reioyced
all
mankind
,
and
doth
daily
comfort
all
that
suffer
for
the
loue
of
God
in
what
sort
soeuer
:
for
indeed
t●ere
is
not
any
corner
of
the
world
in
which
there
doth
not
shine
some
memory
of
her
gracious
sweetnesse
.
Whilest
she
yet
liued
vested
with
a
mortall
body
,
she
was
sweet
to
behold
,
as
being
the
most
beautifull
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
beleeue
that
she
is
lesse
sweet
being
now
adorned
with
à
glorified
body
,
and
exalted
aboue
the
quires
of
Angells
?
certainly
the
reason
why
some
doe
not
experience
how
exceeding
sweet
she
is
,
can
be
not
other
,
but
because
they
liue
impurely
and
immerge
themselues
in
carnall
delights
,
and
thereby
doe
render
themselues
as
it
were
insensible
of
the
sweetnesse
that
maie
be
found
in
her
by
spirituall
and
pure
minds
;
for
such
doe
behold
her
as
their
princesse
,
harken
to
her
as
their
Mistresse
,
loue
her
as
their
Mother
,
follow
her
as
their
Queene
,
and
haue
her
their
propitious
Patronesse
in
the
presence
of
almighty
God
,
and
doe
experience
her
wonderfully
efficacious
.
Fiftly
she
is
called
our
Hope
,
because
next
vnto
our
Lord
in
whome
wee
repose
our
confidence
cheefly
,
wee
put
our
trust
in
the
intercession
of
his
blessed
Mother
as
in
à
secondary
and
instrumentall
agent
;
which
S.
Thomas
of
Aquine
What
is
our
Hope
,
or
ioy
,
or
crowne
of
glorie
?
are
not
you
before
our
Lord
?
Moreouer
our
Sauiour
speaking
to
the
Iewes
,
Thinke
not
that
I
will
accuse
you
to
the
Father
:
there
is
that
accuseth
you
Moyses
,
in
whome
you
trust
,
did
not
reprehend
them
,
that
they
trusted
in
Moyses
;
but
that
they
gaue
not
credit
to
Moyses
.
The
place
therefore
of
Ieremy
aboue
Cursed
bee
the
man
,
that
trusteth
in
man
,
is
to
bee
vnderstood
of
them
that
place
their
cheifest
hope
in
man
;
and
doe
soe
confide
in
man
,
that
they
doe
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
doe
confide
in
Marie
,
haue
their
cheifest
hope
in
God
:
for
noe
good
Christian
is
ignorant
that
he
ought
to
relye
principally
vpon
God
,
and
onely
secondarily
vpon
the
assistance
of
his
Saints
.
To
conclude
,
this
forme
of
speaking
;
as
alsoe
the
former
is
frequent
in
the
workes
of
S.
Bernard
and
S.
Ephrem
,
whome
noe
man
as
yet
euer
dared
to
accuse
of
impiety
:
for
S.
Bernard
called
the
Marie
,
Queene
,
and
Lady
,
Mother
of
mercie
,
Holie
,
sweet
▪
and
〈◊〉
〈◊〉
●other
place
,
he
saieth
of
her
,
that
she
is
his
greatest
confidence
,
alsoe
calleth
her
,
His
hope
,
and
the
hope
of
all
Christians
,
Sixtly
it
is
well
saied
to
the
blessed
Virgin
,
And
shew
〈◊〉
●f●er
this
exile
the
blessed
fruit
of
thy
wombe
Iesus
.
For
truely
it
is
not
lesse
to
saue
men
,
then
to
shew
vnto
them
the
Sauiour
;
and
it
is
cleare
by
the
authority
of
holie
writ
,
that
men
may
rightly
be
saied
to
be
saued
by
men
:
as
for
example
by
these
places
,
To
all
men
I
became
all
things
,
that
I
might
saue
alle
Thou
shalt
saue
both
thy selfe
,
and
them
that
●eare
thee
.
He
which
maketh
à
sinner
to
be
connected
from
the
errour
of
his
way
,
shall
saue
his
soule
from
death
.
Them
saue
,
pulling
out
of
the
●●re
.
If
therefore
the
Apostles
did
not
feare
to
saie
,
that
men
might
be
saued
by
them
who
laboured
for
the
saluation
of
their
soules
by
word
,
example
,
and
praiers
;
why
should
the
holie
Church
feare
to
speake
to
the
blessed
Virgin
reigning
with
Christ
,
and
possessing
●●e
first
place
in
heauen
next
after
his
sacred
humanity
,
to
shew
Iesus
vnto
vs
after
this
exile
:
for
noe
good
Catholike
doth
doubt
but
this
ought
to
be
vnderstood
in
à
orthodoxe
manner
,
to
witt
by
intercession
:
in
which
manner
these
places
following
in
the
houres
of
the
blessed
Virgin
are
vnderstood
,
to
witt
,
Giue
me
strength
against
thy
enimies
.
Protect
vs
from
our
foe
▪
and
Receaue
vs
at
the
houre
of
our
departure
,
with
others
of
like
nature
.
This
(
I
conceiue
)
maie
suffice
for
explication
of
such
titles
,
as
are
giuen
to
the
blessed
Virgin
in
this
and
the
other
Antiphones
:
yet
for
more
full
satisfaction
in
this
point
I
referre
the
studious
reader
to
the
place
aboue
cited
of
Peter
Canisius
,
where
he
maie
fynd
them
expressed
more
at
lardge
,
and
confirmed
with
more
authorities
out
of
the
holie
Scriptures
and
Fathers
.
The
Explication
of
the
rest
of
the
houres
as
the
occurre
in
order
of
the
office
and
first
of
Prime
.
AFter
Mattines
and
Laudes
followeth
next
in
order
Prime
;
soe
called
from
the
first
houre
of
the
artificiall
daie
to
witt
,
from
sunne
Rising
:
at
which
time
or
soone
after
our
holy
Mother
the
Church
hath
ordained
and
appointed
that
it
should
be
recited
;
thereby
to
begg
the
light
of
grace
from
the
Sunne
of
iustice
,
to
guide
our
soules
in
the
darkenesse
of
ignorance
,
as
the
corporall
sunne
doth
giue
light
to
the
eie
and
helpelth
to
direct
our
pathes
.
By
Prime
according
to
some
writers
is
signified
the
contumelio●s
vsage
,
which
our
blessed
Sauiou●
suffered
in
the
morning
,
after
he
was
apprehended
and
brought
before
Pilate
.
Others
and
amongst
the
rest
Hugh
of
S.
Victor
saie
,
that
it
was
instituted
in
memorye
of
the
Resurrection
of
our
blessed
Sauiour
.
The
title
and
argument
of
the
53.
Psalme
and
First
of
Prime
.
VNto
the
end
,
in
songs
vnderstanding
for
Dauid
,
when
the
Zepheits
were
come
and
saied
to
Saul
,
Is
not
Dauid
hid
with
vs
▪
This
title
seemeth
to
shew
that
the
Psalme
following
ought
to
be
vnderstood
of
Dauid
in
the
manner
as
some
doe
expound
it
.
Yet
others
doe
affirme
,
that
the
Psalme
doth
not
soe
properly
treat
of
the
history
of
the
title
,
as
of
the
matter
which
is
mistically
signified
thereby
:
according
to
whome
I
purpose
to
proceed
in
my
explication
.
In
the
first
booke
of
Kings
it
s
recorded
,
●hat
Dauid
with
his
adherents
declining
from
the
furie
of
King
Saul
did
hide
himselfe
in
the
desert
neare
Ziph
,
and
that
the
Zipheits
desirous
to
please
their
King
betraied
him
:
which
Dauid
vnderstanding
of
,
and
considering
the
extremitie
he
was
then
in
,
composed
this
Psalme
;
thereby
imploring
the
diuine
assistance
,
being
destitute
of
all
humane
help
.
Zepheits
are
by
interpretation
flowrishing
,
and
doe
designe
the
Iewes
flowrishing
at
that
tyme
in
all
temporall
prosperitie
:
by
Dauid
is
signified
Christ
,
and
by
Saul
,
Pilate
.
The
Zepheits
therefore
,
to
witt
,
the
Iewes
,
did
saie
to
Saul
,
that
is
,
to
Pilate
,
Is
not
Dauid
hid
which
vs
?
haue
not
wee
found
Iesus
seducing
the
People
?
and
doe
not
wee
hold
him
bound
with
vs
?
And
consequently
the
Prophet
here
in
the
person
of
Christ
,
or
Christ
himselfe
as
man
being
neare
his
Passion
,
and
knowing
that
Iudas
was
gone
to
betraye
him
to
the
Iewes
,
and
that
shortly
after
they
would
deliuer
him
vp
into
the
hands
of
Pilate
,
speaketh
to
God
the
Father
as
followeth
.
The
explication
of
the
Psalme
.
O
God
saue
me
in
thy
name
,
O
God
by
the
singular
vertue
and
infinite
power
of
thy
sacred
name
,
and
for
th●
glorie
thereof
conserue
and
strengthen
me
in
my
Passion
,
which
I
am
shortly
to
endure
against
all
naturall
horror
,
and
the
feare
of
approaching
death
:
and
in
thy
strength
iudge
me
,
Be
thou
my
iudge
rendring
vnto
me
for
my
merits
and
innocency
thy
powerfull
defence
,
and
vnto
them
that
persecute
me
the
seuere
effects
of
thy
iust
indignation
.
O
God
heare
my
praier
,
which
I
present
vnto
thee
for
my
mysticall
body
,
to
witt
,
for
the
congregation
of
the
elect
,
that
they
maie
participate
of
my
sufferance
.
In
which
manner
our
Sauiour
praie●
neare
the
time
of
his
dolorous
Passion
saying
,
Not
for
the
world
●●e
I
praie
,
but
for
them
whome
thou
hast
giuen
me
▪
and
againe
,
Holie
Father
keepe
them
i●
thy
name
,
whom●
thou
hast
giuen
mee
&c.
With
thyne
eares
,
receiue
the
words
of
my
mouth
,
beseeching
in
my
owne
behalfe
for
the
glorification
of
my
body
.
Glorify
me
o
Father
with
thy selfe
,
with
the
glorie
which
I
had
before
the
world
was
.
Because
strangers
,
to
witt
,
the
Iewes
,
who
though
they
be
of
the
same
extract
or
linage
that
I
am
,
yet
are
farre
alienated
from
me
in
manner
of
life
▪
and
will
not
be
drawne
to
contract
spirituall
affinitie
with
me
.
Or
thus
,
Because
strangers
,
to
witt
the
Gentils
,
haue
risen
vp
against
me
.
For
both
of
them
sought
to
apprehend
our
Sauiour
,
according
to
that
of
the
Euangelist
,
The
Band
ther●fore
and
the
Tribune
and
the
mynisters
of
the
Iewes
apprehended
Iesus
,
&c.
And
the
strong
to
witt
,
the
high
Priests
and
Princes
of
the
people
haue
sought
my
soule
,
to
extinguish
my
corporall
life
and
all
memory
of
me
:
they
haue
not
set
God
before
their
●ies
in
this
action
they
haue
not
feared
God
,
but
men
,
for
the
Iewes
saied
,
If
we
let
him
alone
,
all
will
beleeue
in
him
:
and
the
Romans
will
come
and
take
aw●y
our
place
and
nation
,
Yet
I
weigh
not
their
malice
,
For
behold
God
helpeth
me
,
to
witt
,
my
diuinitie
doth
cooperate
with
my
assumpted
humanitie
.
Or
thus
,
It
is
manifest
that
they
proposed
not
God
before
their
eies
in
this
their
vehement
purs●ite
of
me
:
for
behold
God
helpeth
me
,
and
frustrateth
their
malicious
designes
that
they
shall
not
preuaile
against
me
.
Indeed
he
will
permit
them
to
vse
my
body
for
à
time
at
their
pleasure
,
but
my
soule
they
shall
not
haue
power
to
hurt
.
Whence
it
followeth
here
,
and
our
Lord
is
the
receiuer
of
my
soule
,
For
the
word
,
to
witt
,
the
sonne
of
God
,
true
God
assumpted
his
soule
to
his
diuine
personalitie
:
neither
did
he
abandone
it
in
the
three
daies
of
his
death
;
for
although
at
the
time
of
his
death
and
during
the
space
he
remained
in
the
sepulcher
,
his
soule
was
separated
from
his
bodie
,
yet
both
of
them
remained
vnited
to
the
Word
.
Turne
away
the
euills
to
myne
enemies
:
The
mische●fe
that
is
intended
against
me
turne●
it
vpon
the
deuisers
heads
.
This
was
fulfilled
accordingly
,
For
the
Iewes
sought
to
kill
our
Sauiour
and
extinguish
his
name
vtterly
;
but
the
contrary
happened
:
for
he
was
raised
from
death
,
and
his
name
became
glorious
through
out
the
whole
vniuerse
,
and
they
in
reuenge
of
his
innocent
bloud
were
killed
,
dispersed
,
and
made
ignominious
to
all
nations
.
Therefore
it
followeth
here
,
and
in
thy
truth
,
as
thou
hast
foretold
by
the
holie
Prophets
,
destroy
them
with
plague
,
warre
,
and
famine
;
as
it
came
to
passe
in
the
raigne
of
Titus
.
Here
you
are
to
note
that
Christ
maketh
this
praier
either
as
conforming
himselfe
to
the
diuine
iustice
,
or
as
foretelling
what
was
to
come
to
passe
,
or
els
as
insinuating
what
they
deserued
to
haue
fall
vpon
them
:
for
he
doth
not
absolutely
wish
euill
to
his
aduersaries
,
especially
since
he
himselfe
hath
commaunded
vs
saying
,
Loue
your
enemies
,
and
praie
for
them
that
persecute
and
abuse
you
.
I
will
voluntarily
,
freely
,
of
my
owne
accord
,
and
with
most
ardent
charitie
sacrifice
to
thee
,
offer
vp
my selfe
vpon
the
Crosse
to
thee
,
o
eternall
Father
,
to
regaine
thine
honour
,
and
reconcile
man
vnto
thee
:
as
the
Prophet
Isaie
foretold
saying
,
He
was
offered
because
himselfe
I
am
the
good
Pastor
,
I
yeeld
my
life
for
my
sheepe
.
and
againe
,
Noe
man
taketh
away
my
life
from
me
:
but
I
yeeld
it
of
my
se●fe
&c.
And
will
confesse
to
thy
name
with
confession
of
praise
,
because
it
is
good
,
essentially
good
,
pure
,
perfect
and
infinite
goodnesse
;
as
it
is
written
,
One
is
good
,
God
:
who
alone
is
seeke
not
my
owne
glorie
.
and
againe
,
The
things
that
please
God
I
doe
alwaies
.
I
confesse
vnto
thee
alsoe
Because
thou
hast
deliuered
me
out
●f
tribulation
,
in
the
daie
of
my
resurrection
,
when
thou
wilt
raise-me
to
an
impassible
life
:
whereof
the
Apostle
maketh
mention
saying
,
Christ
risyng
againe
from
the
dead
,
now
dieth
noe
more
;
death
shall
noe
more
haue
dominion
ouer
him
&c.
And
myne
eie
hath
looked
downe
vpon
myne
enemies
,
I
haue
not
feared
them
,
nor
regarded
their
malice
;
but
haue
remained
constant
and
victorious
in
all
conflicts
.
Although
Christ
when
his
Passion
approached
did
of
his
owne
accord
admitt
some
apprehension
of
feare
:
yet
he
had
not
any
inordinate
feare
;
but
of
his
owne
power
when
himselfe
pleased
did
depose
that
feare
he
foe
admitted
,
and
went
bouldly
to
meete
his
enemies
that
ca●n
to
lay
hands
on
him
.
whence
is
that
of
the
Prophet
,
He
is
neare
that
iustifieth
mee
:
who
is
he
that
shall
condeme
mee
?
Let
vs
stand
together
.
who
is
myne
aduersarie
?
Let
him
come
,
Behold
the
Lord
God
my
helper
.
&c.
There
are
two
causes
for
which
we
ought
cheefly
to
praise
almight
is
God
.
The
first
is
his
goodnesse
,
for
which
rea●ō
our
Sauiour
saieth
in
the
first
place
,
I
will
confesse
to
thy
name
because
it
is
good
.
The
second
cause
is
the
exhibition
of
his
benefits
,
which
is
signified
by
those
words
,
Because
thou
hast
deliuered
me
&c
It
is
more
worthy
and
meritorious
to
praise
,
honour
,
and
loue
God
in
respect
of
his
goodnesse
,
then
for
his
benefits
;
because
it
proceedeth
purely
from
the
diuine
charitie
:
yet
in
imitation
of
our
Sauiour
we
ought
to
praise
and
loue
him
for
both
respects
.
Concerning
the
words
in
the
3.
Verse
,
to
witt
,
They
haue
not
set
God
before
their
eies
,
That
man
is
truely
saied
not
to
set
God
before
his
eies
,
who
either
doth
not
beleeue
,
or
if
he
doe
,
doth
not
attend
the
diuine
prou●dence
,
who
doth
not
feare
the
iudgements
of
God
,
who
cannot
be
withdrawne
from
committing
sinne
neither
by
the
terror
of
paines
nor
the
loue
of
reward
,
but
transgresseth
the
law
of
God
without
remorse
,
and
con●erseth
without
reuerence
in
the
sight
of
●●e
eternall
iudge
,
who
beholdeth
allthings
.
Distresse
shall
compasse
him
as
a
King
that
is
prepared
to
battle
;
for
●e
hath
stretched
out
his
hand
against
God
,
and
hath
runne
against
him
with
necke
vpright
&c.
and
in
another
place
,
They
subuerted
their
sense
and
declined
their
eies
,
that
they
would
not
see
heauen
,
nor
remember
iust
iudgements
.
Behold
here
how
great
à
fire
of
loue
is
contained
in
this
short
Psalme
.
Let
vs
learne
out
of
it
to
offer
ardent
praiers
to
God
,
to
haue
recourse
vnto
him
with
confidence
in
all
persecution
and
tentation
,
to
addresse
our
speech
vnto
him
amorously
,
confidently
,
and
faithfully
,
to
sacrifice
ourselues
vnto
him
promptly
,
to
praise
and
giue
thankes
vnto
him
in
all
occurrences
ioyfully
,
and
to
acknowledge
his
benefits
gratefully
.
The
title
and
argument
of
the
84.
Psalme
,
and
second
in
Prime
.
VNto
the
end
,
to
the
children
of
Chore
,
à
Psalme
.
In
the
following
Psalme
the
Prophet
treateth
of
the
captiuitie
of
mankind
vnder
the
Prince
of
darknesse
:
from
which
we
are
set
free
by
Christ
our
Lord
.
In
the
three
first
verses
he
forerelleth
our
freedome
from
that
thraldome
:
and
in
the
rest
he
praieth
that
this
his
Prophesie
maie
quickly
bee
fulfilled
.
The
reason
why
he
expresseth
things
to
come
by
words
of
the
pretertense
is
,
because
what
vnto
vs
is
future
,
in
the
prescience
and
decree
of
almightie
God
is
already
done
.
The
explication
of
the
Psalme
.
O
Lord
th●●
hast
blessed
thy
land
:
At
length
thine
anger
o
Lord
which
thou
didt●
conceiue
against
mankind
is
appeased
:
and
in
stead
of
the
malediction
which
thou
gauest
after
sinne
to
thy
creature
,
thou
hast
now
brought
a
benediction
,
and
hast
sanctified
it
by
the
comming
of
thy
deare
Sonne
,
who
must
saue
it
.
Thou
hast
turned
away
the
●apti●itie
of
Iacob
,
to
witt
,
the
sentence
of
being
eternally
depriued
of
thy
blessed
S●cie●ie
in
heauen
for
originall
sinne
,
and
the
spirituall
captiuitie
whereby
man
was
detained
in
thraldome
by
the
deuill
.
This
captiuitie
of
Iacob
,
to
witt
,
of
thy
elected
people
corporally
or
spiritually
desce●ded
from
the
Patriarke
Iacob
thou
hast
●uerted
from
them
.
Thou
hast
for
giuen
the
iniquitie
of
thy
people
,
pardoning
thy
poore
creatures
as
well
the
originall
sinne
where
with
they
were
defiled
,
as
all
their
other
iniquities
:
and
chardging
thy
onely
beloued
sonne
Christ
Iesus
with
them
,
according
to
that
of
the
Prophet
Isaie
,
Our
Lord
hath
put
vpon
him
the
iniquities
of
vs
all
&c.
Thou
hast
couered
all
their
Sinnes
vnder
the
mantle
of
thy
infinite
charitie
,
by
which
thou
hast
gra●●
iustified
sinners
.
Yet
we
must
no●
thinke
to
haue
this
thy
iustification
imputed
vnto
vs
,
and
to
participate
of
the
merits
of
the
Passion
of
thy
deare
Sonne
Christ
Iesus
,
vnlesse
they
be
applied
vnto
vs
in
due
manner
by
faith
,
charitie
,
and
the
Sacraments
.
Thou
hast
m●●gated
all
thy
wrath
:
Indeed
the
meritorious
satisfaction
which
our
beloued
Sauiour
hath
giuen
thee
in
our
behalfe
,
hath
soe
fully
appeased
thy●e
anger
,
that
thou
hast
conuerted
the
seuere
reuenge
of
thy
iustice
into
the
mild
effects
of
mercie
.
Thou
hast
turned
away
from
the
wrath
of
thy
indignation
,
from
the
great
reuenge
of
thy
iustice
.
Conuert
vs
o
God
our
Sauiour
,
and
〈◊〉
thy
wrath
from
vs
.
Since
thou
art
●oe
sweetly
inclined
to
mercie
on
thy
part
,
bring
to
passe
I
beseech
thee
,
that
we
maie
performe
what
is
requisite
on
our
part
:
permitt
not
that
the
continuation
of
our
wicked
liues
depriue
vs
of
the
benefit●
of
this
vniuersall
ransome
,
but
conuert
vs
totally
vnto
thee
and
thy
seruice
ô
God
our
saluation
.
O
Iesus
in
whome
alone
lies
our
assurance
,
our
conuersion
is
in
thy
hands
.
Hasten
it
benigne
Lord
,
for
by
this
meanes
thou
wilt
hinder
that
wee
shall
noe
more
prouoke
thy
iust
indignation
,
which
we
most
humbly
beseech
thee
to
diuert
from
vs
.
Wilt
thou
be
wrath
with
vs
for
euer
?
subtracting
thy
helpe
and
grace
for
our
demeritt
?
or
wilt
thou
extend
thy
wrath
,
to
witt
,
wilt
thou
continue
thy
reuenge
from
generation
to
generation
?
vpon
all
the
race
of
men
from
the
Father
to
the
Sonne
for
euer
?
Noe
truely
;
for
thy
mercies
are
aboue
all
thy
workes
.
It
is
thy
property
to
spare
and
shew
pitie
,
as
thou
hast
declared
by
thy
Prophet
saying
,
I
know
the
cogitations
that
I
intend
vnto
you
,
cogitations
of
peace
and
not
of
affliction
,
to
giue
you
an
end
and
patience
.
Therefore
O
God
thou
being
turned
towards
vs
by
the
Incarnation
and
corporall
presence
of
thy
onely
Sonne
,
shalt
quicken
vs
,
who
lye
dead
in
the
guilt
of
sinne
,
by
the
life
of
grace
in
present
,
and
by
the
life
of
glorie
hereafter
.
Whence
our
Sauiour
saieth
,
I
came
that
they
maie
haue
life
,
and
maie
haue
more
aboundantly
&c.
And
thy
people
soe
quickned
shall
reioyce
,
not
in
carnall
,
vaine
,
and
vnlawfull
things
;
but
in
thee
,
congratulating
with
thee
in
thy
goodnesse
,
perfection
,
and
beatitude
,
and
exulting
at
thy
singular
benefits
and
promisses
.
Of
this
ioy
the
Prophet
Isaie
speaketh
in
the
person
of
the
Christians
,
Loe
this
is
our
God
,
we
haue
expected
him
,
and
he
will
saue
vs
:
this
is
our
Lord
,
we
haue
patiently
waited
for
him
,
we
shall
reioyce
and
be
ioyfull
in
his
saluation
.
Shew
vs
o
Lord
thy
mercie
,
let
Christ
thy
beloued
Sonne
the
fountaine
of
mercie
manifestly
appeare
vnto
vs
thy
poore
creatures
,
who
liue
in
this
hope
:
and
giue
vs
thy
saluation
,
to
witt
Christ
;
by
whome
thou
doest
saue
vs
,
and
whome
thou
doest
giue
vnto
vs
gratis
of
thy
owne
immense
charitie
and
goodnesse
,
not
in
respect
of
our
iustice
.
I
will
heare
,
I
will
obserue
attentiuely
with
the
eares
of
my
mind
What
our
Lord
will
speake
in
me
by
internall
inspiration
or
Angelicall
illustration
:
because
by
such
internall
discourse
he
will
speake
peace
vpon
his
people
,
he
will
inspire
such
things
as
conduce
to
the
peace
of
his
people
,
things
concerning
the
Incarnation
Passion
and
death
of
Christ
,
whereby
the
whole
world
hath
acquired
true
celestiall
peace
;
for
Christ
is
called
the
Prince
of
In
earth
peace
to
men
of
good
will
.
whence
it
followeth
here
.
Peace
vpon
his
saints
,
and
vpon
them
that
are
conuerted
to
the
heart
.
This
manner
of
expression
of
peace
doth
not
onely
extend
it selfe
to
the
perfecter
sort
of
peoples
;
but
to
all
sinners
,
who
from
Idolatrie
sensualitie
and
peruerse
iudgement
doe
returne
to
the
heart
,
to
witt
,
to
the
vse
of
reason
,
becōming
obedient
to
the
diuine
law
and
what
solide
and
sincere
reason
doth
dictate
.
Wee
are
taught
here
to
obserue
diligently
what
our
Lord
God
doth
speake
in
vs
,
that
wee
maie
condescend
to
his
holie
inspirations
;
for
therefore
it
is
that
Abacuc
saieth
,
I
will
stand
vpon
my
watch
and
I
will
contemplate
to
see
what
maie
be
saied
to
mee
:
but
to
this
it
is
requisite
that
wee
be
able
to
discerne
which
is
à
diuine
,
which
an
Angelicall
,
which
à
naturall
,
and
which
à
diabolicall
instinct
.
But
yet
his
saluation
,
Christ
the
Sauiour
is
nigh
to
them
that
feare
him
.
All
men
will
not
cooperate
with
his
grace
,
nor
consequently
participate
of
the
merits
of
our
Sauiours
Passion
,
but
onely
such
as
feare
our
Lord
.
The
Prophet
saieth
not
,
that
the
saluation
of
God
is
nigh
to
all
men
,
but
onely
to
them
that
feare
him
▪
with
a
filiall
feare
:
for
such
will
freely
and
gratefully
accept
of
his
mercie
,
and
cooperate
with
his
grace
,
endeuoring
the
best
they
can
to
decline
from
euill
,
and
doe
good
;
according
to
that
of
Ecclesiasticus
,
They
that
feare
our
Lord
will
prepare
their
hearts
,
and
in
his
sight
will
sanctifie
their
soules
&c
and
by
this
meanes
detaine
Christ
in
their
hearts
,
who
saieth
,
If
any
loue
me
,
he
will
keepe
my
word
,
and
my
Father
will
loue
him
:
and
we
will
come
to
him
,
and
abide
with
him
.
His
saluation
then
shall
be
nigh
to
them
that
feare
him
,
That
glorie
,
to
witt
Christ
the
King
of
glorie
,
who
is
the
image
of
the
liuing
God
,
the
splendor
of
his
glorie
,
and
figure
of
his
substance
,
maie
inhabite
in
our
land
,
in
the
land
of
Iuda
;
where
be
conuersed
corporally
amongst
men
,
as
the
Prophet
Zachary
witnesseth
saying
,
Praise
and
reioyce
o
daughter
of
Sion
:
because
loe
I
come
and
will
dwell
in
the
middest
of
thee
Mercie
and
truth
haue
met
each
other
,
in
Christ
:
for
the
mercie
of
God
appeared
in
his
Incarnation
,
because
●t
was
effected
by
the
ineffable
mercie
of
God
that
he
should
assume
humane
flesh
;
and
the
truth
of
God
shined
therein
,
because
he
fulfilled
in
the
Incarnation
of
Christ
what
he
had
foretold
and
promised
by
his
Prophets
.
Iustice
and
peace
haue
kissed
,
to
witt
,
The
iust
satisfaction
wherewith
Christ
satisfied
for
vs
by
waie
of
iustice
sustaining
paine
for
our
faults
,
and
the
confederation
of
mankind
with
God
accompanying
this
satisfaction
,
are
most
amorously
vnited
in
Christ
:
for
he
,
(
according
to
the
Apostle
)
is
made
vnto
vs
from
God
iustice
and
redemption
.
He
is
alsoe
our
peace
,
who
hath
made
both
one
&c.
This
iustice
and
p●ace
doe
alsoe
mutually
kisse
in
vs
,
who
are
redeemed
by
him
;
for
immediatly
vpon
this
iustification
there
followeth
peace
in
vs
,
whereby
we
are
reconciled
to
God
,
and
set
at
vnitie
and
concord
with
him
.
S.
Bernard
vpon
these
words
saieth
,
that
The
Mercie
&
Truth
of
God
did
seeme
in
à
sort
to
contradict
one
another
about
the
mysterie
of
the
Redemption
of
man
,
Mercie
exacting
that
the
miserable
should
be
freed
,
but
Truth
dictating
that
the
guilty
should
be
damned
:
yet
in
this
meeting
together
Iustice
and
peace
haue
kisled
;
because
the
miserable
is
redeemed
,
and
his
fault
was
not
vnpunished
.
Truth
,
to
witt
Christ
(
who
saieth
of
I
am
the
waie
and
the
veritie
and
the
life
)
is
risen
out
of
the
earth
,
hath
assumed
flesh
in
the
wombe
of
the
most
glorious
Virgin
,
&
by
beīg
borne
of
her
did
spring
forth
as
out
of
the
earth
,
of
which
Prophet
Bee
the
earth
opened
and
bud
forth
à
Sauiour
&c.
And
iustice
hath
looked
downe
from
heauen
,
at
the
birth
of
Christ
:
both
because
then
true
iustice
did
descend
from
heauen
iustifying
men
by
faith
,
as
alsoe
because
then
the
wrath
of
God
was
reuealed
vpon
iniquitie
.
For
it
had
neuer
been
knowne
how
great
the
wrath
of
God
is
against
sinne
,
but
that
he
was
pleased
to
expiate
it
by
the
death
of
his
onely
Sonne
:
neither
had
it
euer
been
fully
knowne
how
great
the
indignation
of
God
will
bee
in
the
daie
of
iudgement
against
the
vniust
,
had
we
not
seene
how
exceeding
greeuous
the
Passion
of
Christ
hath
been
to
satisfie
for
the
sinnes
of
others
;
For
if
in
the
greene
wood
they
doe
such
things
,
in
the
daie
of
iudgement
what
shall
bee
done
?
The
blessed
Virgin
is
fitly
designed
by
the
earth
as
S.
Bernard
sheweth
,
For
as
à
feild
(
saieth
he
)
or
the
earth
without
all
humane
labour
or
industrie
doth
flourish
,
not
being
sowed
or
cultiuated
:
soe
the
wombe
of
the
Virgin
did
flourish
,
soe
the
inuiolate
,
chast
,
&
intire
bowells
of
Marie
brought
forth
the
flower
of
eternall
viriditie
,
whose
beautie
and
glorie
shall
neuer
fade
.
Yet
least
it
might
seeme
impossible
to
any
that
à
Virgin
should
bring
forth
Christ
,
the
Prophet
sheweth
the
manner
of
his
generation
,
to
witt
,
that
it
is
not
effected
by
humane
but
diuine
power
.
For
our
Lord
certes
will
giue
benignitie
,
to
witt
supernaturall
fecunditie
to
the
preelected
Virgin
,
and
plenitude
of
grace
;
as
the
Angell
declared
vnto
her
saying
,
Haile
full
of
grace
our
Lord
is
with
thee
&c.
And
our
land
,
the
blessed
Virgin
Marie
our
saluatrix
and
aduocatrix
shall
giue
her
fruit
bring
forth
Christ
our
Lord
:
of
which
fruit
S.
Elisabeth
prophesied
saying
,
Blessed
is
the
fruit
of
thy
wombe
.
But
in
a
spirituall
sense
our
Lord
will
giue
benignitie
,
when
as
he
filleth
our
hearts
with
grace
,
giueth
mercifull
audience
to
our
praier
,
iustifierh
vs
gratis
,
preuenteth
the
impious
,
conserueth
the
iust
,
and
perfecteth
proficients
:
and
our
land
giueth
her
fruit
,
when
as
our
body
becometh
obedient
to
the
spirit
,
and
imploieth
it selfe
in
pious
exercises
;
for
then
we
fulfill
that
of
the
Apostle
,
I
beseech
you
exhibite
your
bodies
à
liuing
host
pleasing
to
God
.
Iustice
shall
walke
b●f●re
him
,
Christ
our
B.
Sauiour
shall
teac●
nothing
of
Christ
,
but
what
is
iust
and
holie
:
and
shall
set
his
stepps
in
the
waie
,
he
shall
accomplish
in
worke
whatsoeuer
he
shall
soe
teach
:
for
à
Doctor
is
then
saied
to
set
his
steps
in
the
waie
,
when
by
liuing
well
he
sheweth
the
doctrine
to
be
true
,
which
he
proposeth
to
others
,
and
is
the
waie
to
eternall
life
.
S.
Augustine
expoundeth
these
three
last
verses
in
effect
as
followeth
.
Truth
is
risen
out
of
the
earth
,
truth
of
confession
of
sinnes
,
and
the
praise
of
God
begane
to
arise
through
Christ
out
of
the
mouthes
of
terrene
men
,
and
then
Iustice
hath
looked
downe
from
heauen
,
that
it
might
iustify
them
soe
confessing
their
sinnes
and
rendring
praise
.
Yet
this
truth
of
confession
of
sinnes
shall
not
arise
out
of
the
saied
earth
through
the
proper
forces
thereof
,
but
through
the
aide
of
the
preuenting
grace
of
God
:
for
it
is
our
Lord
that
will
giue
benignitie
,
who
will
make
iustice
shine
in
the
hearts
of
sinners
;
and
by
this
meanes
,
Our
earth
will
giue
her
fruit
.
Moreouer
man
soe
iustified
by
the
grace
of
Christ
will
alwaies
haue
iustice
before
his
eies
,
that
he
maie
performe
all
things
according
to
the
rule
of
iustice
:
and
soe
Iustice
shall
walke
before
him
,
bearing
the
law
of
God
before
him
as
a
torch
,
that
he
maie
not
walke
in
darknesse
,
and
soe
secure
and
ioyfull
●e
shall
set
his
stepps
in
the
waie
,
that
he
maie
happily
attaine
to
the
celestiall
countrey
in
the
end
.
What
vnderstanding
is
able
to
conceiue
,
much
lesse
expresse
the
dignitie
and
praise
of
this
present
Psalme
?
wherein
first
the
diuine
benefits
are
most
deuoutly
called
to
remembrance
,
and
afterwards
this
most
efficacious
praier
is
annexed
,
Conuert
vs
ô
God
our
Sauiour
.
Which
verse
is
with
good
reason
appointed
to
be
saied
at
Compline
against
the
darkenesse
of
the
night
,
the
deceits
of
deuills
,
and
infinite
necessities
of
man
:
to
the
end
that
daie
light
then
departing
,
our
mynd
being
conuerted
to
God
maie
bee
illustrated
on
all
sides
with
the
light
of
grace
;
and
being
abstracted
from
all
sensible
things
maie
bee
immerged
in
the
intelligible
,
immutable
,
and
cheifest
good
&
least
soe
singular
à
grace
should
bee
denied
vs
in
regard
of
our
sinnes
,
it
is
most
fitly
added
,
And
auert
thy
wrath
from
vs
Let
vs
therefore
recite
this
verse
especially
at
Compline
with
feruent
affection
and
firme
confidence
.
In
the
following
verses
hope
of
obtaining
mercie
is
inflamed
,
and
all
pusillanimitie
and
diffidence
is
eradicated
.
To
conclude
,
the
verse
Shew
vs
ô
Lord
thy
mercie
and
giue
vs
thy
saluation
doth
farre
exceed
in
sententious
sweetnesse
all
the
delights
of
carnall
things
.
The
title
and
argument
of
the
116.
Psalme
and
last
in
Prime
.
THe
title
is
Alleluia
,
fitly
agreeing
with
the
Psalme
:
for
therein
the
Prophet
doth
inuite
all
men
both
Iewes
and
Gentils
to
praise
our
Lord
for
the
singular
benefitt
of
the
Incarnation
of
Christ
,
for
the
accomplishing
of
what
was
foretold
of
him
,
and
for
the
conuersion
of
the
Gentils
.
Christ
is
the
Corner
In
Iesus
Christ
neither
Circumcision
auaileth
ought
nor
prepuce
,
but
à
new
creature
.
Yet
because
there
are
more
of
the
Gentils
conuerted
then
of
the
Iewes
,
the
Prophet
foreseeing
this
doth
in
the
first
place
inuite
them
,
saying
The
explication
of
the
Psalme
.
PRaise
our
Lord
all
yee
Gentils
called
to
the
faith
,
praise
him
all
yee
peoples
conuerted
from
Iudaisme
.
Because
his
mercie
is
confirmed
vpon
vs
,
the
sweet
effect
of
his
diuine
clemencie
,
or
his
grace
is
more
copiously
then
formerly
conferred
and
roborated
vpon
the
whole
race
of
men
by
the
comming
of
Christ
.
And
the
truth
of
our
Lord
,
to
witt
,
the
fulfilling
of
his
promisses
and
the
mysteries
of
Christ
remaineth
for
euer
,
in
as
much
as
concerneth
the
fruit
acquired
thereby
,
that
is
,
the
freedome
of
mankind
:
of
which
truth
S.
Iohn
maketh
Veritie
was
made
by
Iesus
Christ
,
who
fulfilled
all
that
was
foretold
of
him
,
and
therefore
hanging
vpon
the
Crosse
saied
It
is
consummate
.
Or
thus
,
Heauen
and
earth
shall
passe
,
but
my
words
shall
not
passe
.
Or
finally
thus
,
The
truth
of
our
Lord
,
Christ
the
Sonne
of
God
(
who
saied
I
am
the
veritie
)
remaineth
for
euer
;
which
we
haue
heard
out
of
the
law
that
Christ
abideth
for
euer
.
This
Psalme
little
in
words
but
great
in
sense
is
exceedingly
commended
by
the
holie
Doctors
:
for
it
containeth
summarily
what
is
treated
of
at
lardge
in
the
rest
of
the
Psalmes
.
To
bee
briefe
,
what
can
bee
saied
more
delightfull
to
the
Gentils
almost
destitute
of
hope
?
or
to
such
as
are
in
miserie
,
blindnesse
,
and
the
state
of
perdition
then
this
,
That
the
mercie
of
God
is
confirmed
vpon
vs
?
Let
this
Psalme
therefore
be
pronounced
by
vs
with
à
certaine
flame
of
holie
deuotion
.
The
explication
of
the
Chapter
at
Prime
.
What
is
she
that
cometh
forth
as
Au●ora
Faire
as
the
Moone
,
as
the
Moone
next
to
the
Sunne
doth
shine
most
resplendently
in
heauen
,
and
gouerneth
the
night
▪
soe
the
most
illustrious
Lady
next
to
Christ
our
Sauiour
the
Sunne
of
Iustice
,
shineth
most
brightly
aboue
all
others
in
the
whole
militant
and
triumphant
Church
,
and
gouerneth
the
militant
Church
in
an
especiall
manner
,
which
in
respect
of
the
triumphant
is
seated
in
darkenesse
.
Neuerthelesse
she
is
incomparably
more
beautifull
then
the
Moone
,
yea
the
Moone
is
saied
to
bee
vnder
her
feete
.
faire
as
the
Moone
,
to
witt
as
the
holie
Church
,
for
that
the
diuers
graces
and
vertues
which
haue
been
here
and
there
dispersed
in
many
&
sundrie
members
thereof
,
are
collected
&
exceedingly
more
perfect
in
her
.
Elect
as
the
Sunne
,
Next
after
Christ
as
man
she
is
acknowledged
to
bee
the
most
eleganr
and
preelected
:
&
as
the
Sunne
is
greater
,
brighter
,
and
of
more
efficacie
then
the
rest
of
the
Planets
and
starres
,
soe
the
most
blessed
Virgin
next
after
Christ
is
greater
in
perfection
,
brighter
in
wisdome
,
and
more
efficacious
in
vertue
then
all
the
rest
of
the
Saints
,
as
being
Mother
of
the
Sauiour
of
the
world
,
by
whose
meanes
innumerable
sinners
are
reduced
to
grace
and
saluation
.
Terrible
as
an
armie
of
à
campe
set
in
array
.
In
her
was
à
well
ordered
and
most
harmonious
connection
of
vertues
,
à
most
excellent
and
singular
constancie
of
perfection
,
and
by
her
Maternall
authoritie
she
was
constituted
Empresse
of
the
vniuerse
,
and
absolute
Dominatrix
of
the
aduerse
powers
.
The
preamble
to
Tierce
,
Sext
,
and
None
.
THese
three
houres
are
often
spoken
of
in
the
holie
Scriptures
,
expressely
mentioned
by
the
auncient
Fathers
,
and
haue
each
one
its
proper
mysteries
which
it
representeth
.
Tierce
signifieth
first
Pilats
sentence
against
our
blessed
Sauiour
to
the
opprobrious
death
of
the
Crosse
.
Secondly
it
representeth
the
comming
of
the
holie
Ghost
at
Pentecost
.
Sext
is
in
memorie
of
our
blessed
Sauiours
exaltation
vpon
the
Crosse
:
and
in
imitation
of
S.
Peter
,
who
is
saied
to
S.
Peter
and
S.
Iohn
who
went
into
the
Temple
to
praie
at
the
Ninth
houre
.
The
Three
houres
space
which
is
allotted
for
each
of
these
three
little
houres
hath
relation
to
the
blessed
Trinitie
:
as
S.
Cyprian
affirmeth
,
where
he
saieth
,
That
we
obserue
with
the
Prophet
Daniel
to
praise
the
holie
Trinitie
thrice
in
the
daie
by
these
three
Canonicall
houres
;
to
euery
one
of
which
there
is
à
Trinitie
of
houres
and
Psalmes
alotted
.
The
title
and
argument
of
the
119.
Psalme
and
first
in
Tierce
.
THis
Psalme
and
the
fourteene
immediatly
following
,
haue
for
their
title
A
graduall
Canticle
,
not
without
reason
:
for
indeed
they
are
repleat
with
affections
towards
God
,
and
proper
for
such
as
haue
learnt
by
experience
to
esteeme
themselues
pilgrimes
and
banished
men
in
the
lands
of
their
enemies
,
sometymes
lamenting
the
miseries
of
their
exile
,
sometymes
sighing
after
the
rest
of
the
celestiall
Ierusalem
,
but
euer
exciting
themselues
to
ascend
and
aduance
forwards
in
the
waie
of
our
Lord
.
Theodoretus
and
Euthimius
doe
teach
that
these
Canticles
are
to
bee
vnderstood
according
to
the
letter
of
the
Ascension
of
the
Iewes
from
Babylon
vnto
Ierusalem
;
the
holie
Ghost
foreshewing
by
the
mouth
of
Dauid
the
calamitie
of
the
Babylonian
captiuitie
,
and
the
ioy
of
their
freedome
.
But
others
doe
rather
hold
that
they
were
composed
to
bee
sung
by
the
Priests
and
Leuits
in
their
ascension
of
the
fifteene
degrees
or
steps
of
the
Temple
of
Salomon
:
for
that
there
were
soe
many
steps
,
not
onely
Nicolaus
Liranus
and
other
moderne
authors
,
but
alsoe
S.
Augustine
doth
write
in
his
treatise
vpon
the
last
Psalme
.
There
are
(
saieth
he
)
soe
many
Psalmes
which
are
tearmed
Gradualls
because
there
were
the
like
number
of
degrees
of
the
Temple
.
Yet
which
soeuer
of
these
opinions
is
to
bee
preferred
,
it
is
certaine
that
they
were
figures
of
the
ascension
of
the
elect
by
the
degrees
of
vertues
;
whereof
the
Prophet
speaketh
in
another
Psalme
saying
,
They
shall
goe
from
vertue
to
vertue
.
For
by
these
degrees
of
vertues
which
are
treated
of
in
the
saied
Psalmes
(
whereof
the
first
is
to
depart
from
the
vices
of
this
world
,
and
tend
by
desire
to
the
future
world
)
wee
doe
ascend
from
this
vale
of
teares
to
the
celestiall
Ierusalem
.
The
sense
therefore
of
the
title
is
,
that
This
Psalme
is
à
Graduall
Canticle
▪
because
according
to
the
letter
it
was
sung
ascending
to
the
Temple
.
Yet
spiritually
it
is
called
à
Graduall
Canticle
,
to
wit
,
The
exultation
of
the
mynd
for
the
spirituall
progresse
in
vertue
.
The
explication
of
the
Psalme
.
When
I
was
in
tribulation
I
cried
to
our
Lord
:
and
he
heard
me
.
When
I
haue
seene
my selfe
opprest
with
afflictions
,
troubles
,
&
tentations
,
I
haue
not
done
like
those
that
murmure
against
God
;
who
when
they
are
not
able
to
secure
themselues
with
their
owne
forces
doe
despaire
,
and
become
obdurate
:
rather
to
the
contrarie
,
I
haue
had
recourse
to
my
Lord
most
sweet
and
powerfull
,
I
haue
cried
with
all
my
forces
to
present
vnto
him
mine
anguish
,
&
he
hath
gratiously
heard
me
.
O
Lord
deliuer
my
soule
from
vniust
lips
,
and
from
à
deceitfull
tongue
.
Come
,
ô
my
Lord
(
for
soe
did
I
crie
vnto
him
)
come
,
and
deliuer
my
poore
soule
from
the
assaults
which
are
made
against
it
by
peruerse
and
blaspheming
lips
,
which
with
à
shamelesse
impudence
doe
blaspheme
&
denie
thyne
authoritie
,
thy
care
of
created
things
,
and
proper
being
.
Deliuer
me
from
these
Infidels
,
Atheists
and
libertines
,
and
from
heretikes
alsoe
that
haue
an
honied
flattering
tongue
,
hiding
vnder
à
deceitfull
language
the
pestilent
venime
wherewith
they
traitorously
seduce
simple
soules
.
The
two
verses
following
are
expounded
three
seuerall
waies
.
First
as
being
the
words
of
the
Prophet
speaking
to
his
owne
soule
,
What
maie
bee
giuen
thee
,
or
what
maie
bee
added
vnto
thee
to
à
deceiptfull
tongue
?
O
my
soule
what
remedy
canst
thou
excogitate
?
what
counsell
or
aide
maie
bee
prescribed
to
arme
thee
,
that
à
deceiptfull
tongue
preuaile
not
against
thee
?
beleeue
me
,
the
most
present
and
soueraigne
remedie
I
can
imagine
,
is
The
sharpe
arrowes
of
the
mightie
,
to
witt
,
the
all
powerfull
word
of
God
more
percing
then
à
two
edged
sword
,
with
the
coales
of
desolation
,
together
with
the
examples
of
the
approued
seruants
of
God
burning
with
charitie
,
who
haue
been
conuerted
from
bad
life
to
religious
conuersation
.
Make
triall
therefore
of
this
,
for
the
knowledge
of
the
holie
Scriptures
is
very
powerfull
against
à
deceitfull
tongue
:
in
such
sort
,
that
we
shall
neither
become
fraudulent
,
nor
be
defrauded
or
ouercome
by
impatience
,
if
we
will
seriously
ponder
how
much
à
deceitfull
tongue
is
reproued
therein
;
for
it
is
written
,
Cursed
is
the
deceitfull
.
and
againe
,
The
deceitfull
man
our
Lord
will
abhor●e
.
and
in
another
place
,
He
that
speaketh
sophistically
is
odious
:
in
euery
thing
he
shall
be
defrauded
.
Grace
is
not
giuen
him
of
our
Lord
:
for
he
is
defrauded
of
all
wisdome
.
The
words
of
the
sacred
Scriptures
are
tearmed
sharpe
arrowes
,
because
they
transfixe
the
heart
with
the
wound
of
Charitie
,
mortifie
sinnes
,
and
penetrate
the
most
intime
parts
of
the
soule
:
whence
it
is
written
,
He
hath
made
my
mouth
as
à
sharpe
sword
,
and
hath
made
me
as
à
chosen
arrow
of
his
quiuer
.
Moreouer
the
examples
of
the
Saints
are
tearmed
coales
of
desolation
,
that
is
,
of
the
destroyed
:
because
they
excite
vs
to
loue
and
imitation
,
and
doe
demolish
and
destroy
the
fabricke
that
the
deuill
hath
erected
in
vs
,
to
witt
vice
and
sinne
.
Secondly
they
are
expounded
as
being
the
words
of
the
Prophet
to
à
wicked
man
▪
as
thus
,
O
impious
man
what
benefit
doest
thou
acquire
by
seeking
to
circumnent
mee
,
or
what
shall
bee
giuen
thee
&c.
what
&
how
great
punishment
shall
bee
inflicted
vpon
thee
for
the
sinnes
of
thy
fraudulent
speeches
?
To
which
he
answereth
himselfe
saying
,
The
sharpe
arrowes
of
the
mightie
▪
to
witt
the
punishments
of
almightie
God
which
are
exceeding
sharpe
and
greeuous
.
These
shall
bee
rendred
vnto
thee
for
thy
demerits
,
together
with
coales
of
desolation
,
to
witt
,
with
the
vnextinguible
flames
of
hell
.
Finally
they
are
expounded
as
if
the
word
(
tibi
)
were
redoundant
in
the
sense
,
thus
,
O
Lord
deliuer
my
soule
from
vniust
lips
and
from
à
deceitfull
tongue
.
For
what
maie
bee
giuen
;
or
what
maie
bee
added
to
à
deceitfull
tongue
?
That
is
,
Verily
it
is
soe
great
an
euill
that
malice
it selfe
cannot
deuise
how
to
augment
it
:
which
he
sheweth
in
the
following
verse
,
where
he
declareth
by
à
most
elegant
similitude
what
manner
of
euill
à
deceitfull
tongue
is
,
saying
,
That
the
words
of
such
an
one
are
like
arrowes
,
which
of
their
owne
nature
doe
wound
à
farre
of
and
with
exceeding
celeritie
,
in
such
sort
,
that
they
cannot
easily
bee
auoided
,
of
the
mightie
,
sent
forth
by
à
strong
arme
with
great
force
,
not
by
à
child
or
some
weake
person
,
sharpe
,
well
polished
by
the
fleacher
,
with
coules
of
desolation
,
fierie
,
that
they
maie
destroie
what
soeuer
cometh
in
their
waie
.
Such
arrowes
as
these
are
deceitfull
words
,
especially
when
they
are
instruments
of
the
deuill
to
kill
soules
;
which
are
called
by
the
Apostle
,
The
fierie
darts
of
the
most
wicked
one
.
The
Prophet
therefore
hauing
à
liuely
apprehension
of
these
soe
exceeding
gteat
and
frequent
euills
,
taketh
occasion
to
deplore
his
miserie
and
sigh
after
the
celestiall
countrey
,
saying
,
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
wearie
of
this
present
life
,
and
thirst
after
the
celestiall
countrey
with
à
longing
desire
;
who
can
truly
saie
with
the
Apostle
,
Our
conuersation
is
in
heauen
.
and
,
I
desire
to
bee
dissolued
&
to
bee
with
Christ
.
and
againe
,
we
haue
not
●ere
à
permanent
Cittie
&c.
I
haue
dwelt
with
the
inhabitants
of
Cedar
;
with
people
obscured
with
the
darkenesse
of
errors
and
impieties
.
For
Cedar
is
by
interpretation
darkenesse
;
&
Cedar
was
the
Sonne
of
Ismael
,
of
whome
some
doe
hold
that
Mahomet
is
descended
.
My
soule
hath
been
à
long
à
seiourner
in
this
region
of
dissimilitude
,
prison
of
death
,
&
tedious
exile
,
hastening
towards
my
true
inheritance
,
hastening
from
many
things
wherein
it
straieth
daily
to
that
one
thing
onely
necessary
,
wherein
it
maie
bee
perpetually
established
.
With
those
that
hated
peace
,
turbulent
spirits
,
murmurers
,
&
violaters
of
vnitie
,
loue
and
concord
,
I
was
peaceable
,
bearing
all
things
patiently
.
When
I
spake
vnto
them
louingly
,
modestly
,
and
according
as
reason
and
good
conscience
required
I
should
,
they
impugned
me
without
cause
,
rendring
me
euill
for
good
;
according
to
that
of
the
Prophet
Amos
,
They
haue
hated
him
that
rebuketh
,
and
him
that
speaketh
perfectly
they
haue
abhorred
.
In
this
Psalme
we
are
taught
to
beginne
our
spirituall
progresse
orderly
by
retiring
from
our
former
vices
;
as
the
holie
Scripture
exhorteth
saying
,
Sonne
hast
thou
sinned
?
doe
soe
noe
more
:
but
for
the
old
alsoe
praie
that
they
maie
be
forgiuen
thee
.
As
from
the
face
of
a
Serpent
flee
from
sinnes
.
Moreouer
we
are
taught
to
haue
recourse
to
God
in
all
tribulation
,
and
to
beseech
him
that
we
maie
be
freed
in
the
manner
aforesaied
from
the
vniust
lipps
and
deceitfull
tongues
of
others
:
and
that
we
ourselues
maie
not
be
infected
with
those
euills
;
for
as
the
Apostle
saieth
Euill
communications
corrupt
good
manners
.
Finally
we
are
taught
to
despise
this
present
life
together
with
all
the
pleasures
and
glorie
thereof
:
to
desire
from
our
heart
the
felicitie
of
the
celestiall
countrey
,
and
to
conuerse
peaceably
with
peruerse
turbulent
men
;
that
soe
we
maie
attaine
the
benediction
,
whereof
our
Sauiour
spake
saying
,
Blessed
are
the
peace
makers
,
for
they
shall
be
called
the
children
of
God
.
The
Argument
of
the
120.
Psalme
and
Second
at
Tierc●
.
IN
this
Psalme
the
Prophet
by
his
owne
example
doth
teach
,
that
aide
is
to
be
expected
from
God
alone
:
whome
he
assureth
vs
to
haue
à
prouident
care
of
such
as
repose
their
confidence
in
him
;
and
that
he
will
conserue
them
at
all
tymes
,
both
that
noe
euill
doe
hurt
them
either
in
prosperitie
or
aduersitie
,
and
alsoe
that
all
they
vndertake
maie
succeed
prosperously
.
In
this
Psalme
therefore
is
treated
of
the
Second
degree
of
à
spirituall
progresse
,
to
witt
,
To
implore
the
diuine
assistance
with
confidence
.
In
the
two
first
verses
the
Prophet
speaketh
in
the
person
of
à
pilgrime
of
this
world
trauailing
towards
the
supernall
Ierusalem
with
à
longing
desire
but
in
the
rest
of
the
Psalme
he
is
thought
to
speake
in
his
owne
person
,
one
while
wis●ing
well
to
the
saied
pilgrime
,
and
another
while
comforting
and
confirming
him
.
The
explication
of
the
Psalme
.
IN
this
my
tedious
peregrination
I
haue
lifted
vp
myne
eies
with
longing
desire
vnto
t●e
mounta●nes
,
towards
the
terrestrial
and
the
celestiall
Ierusalem
,
from
whence
I
confide
help
shall
come
to
me
.
My
help
which
I
expect
is
from
our
Lord
the
Creator
of
all
things
,
who
made
heauen
and
earth
,
and
whatsoeuer
is
conta●ed
in
them
.
He
is
present
euery
where
by
his
omnipotencie
,
and
doth
see
,
heare
,
and
assist
his
people
in
all
places
:
yet
vpon
earth
he
is
cheefly
pleased
to
giue
audience
to
his
people
in
Ierusalem
seated
vpon
mountaines
;
and
the
celestiall
Ierusalem
is
his
place
of
residence
.
To
these
mountaines
therefore
I
haue
raised
myne
eies
.
Some
by
the
mountaines
doe
vnderstand
the
holie
Angels
eminent
in
dignitie
,
and
farre
transcending
vs
mortalls
in
excellencie
of
nature
:
who
as
the
Apostle
teacheth
are
ministring
spirits
sent
to
minister
for
them
which
shall
receiue
the
inheritance
of
saluation
;
and
by
whose
assistance
God
almighty
is
pleased
to
be
serued
for
the
aide
of
his
afflicted
seruants
.
In
which
sense
the
Prophet
expected
not
his
aide
as
principally
from
them
,
and
therefore
he
added
,
my
help
is
from
our
Lord
&c.
O
deuout
soule
thou
hast
done
wisely
in
that
thou
hast
not
reflected
vpon
the
vanities
occurring
in
the
waie
of
thy
peregrination
,
but
transcending
them
(
as
not
worth
regarding
)
hast
erected
thyne
eies
,
expecting
aide
and
consolation
from
the
Creator
of
heauen
and
earth
.
Giue
he
not
I
beseech
him
thy
feete
to
be
moued
,
let
him
not
permitt
thee
to
slippe
and
fall
in
the
waie
by
yeelding
to
sinne
or
tentation
,
but
let
him
strengthen
thy
feete
that
they
maie
perseuer
firme
and
stable
in
their
course
to
the
celestiall
countrey
.
Neither
doe
he
slumber
that
keepeth
thee
.
I
beseech
him
likewise
,
vnto
whome
thou
hast
recommended
thyselfe
,
and
who
hath
taken
thee
into
his
protection
,
that
he
doe
not
depose
the
care
of
thee
,
be
it
for
n●uer
soe
short
à
time
.
Courage
thou
holie
pilgrime
,
Loe
he
shall
not
slumber
,
nor
much
lesse
sleepe
that
keepeth
Israel
.
Although
it
seemeth
sometimes
(
as
men
then
beleeue
)
that
in
the
time
of
affliction
God
doth
dissemble
the
anguish
of
his
elected
,
and
the
tyranny
of
wicked
men
who
persecuted
them
,
as
if
he
did
not
see
and
obserue
what
passed
;
much
like
to
one
à
sleepe
:
Yet
credit
me
,
he
is
not
capable
of
sleepe
,
but
is
euer
soe
watchfull
,
that
he
will
alwaies
be
found
vigilant
for
their
defence
.
Our
Lord
keepeth
thee
in
particular
,
conseruing
thee
in
good
,
and
preseruing
thee
from
euill
in
the
waie
of
this
present
exile
:
Our
Lord
is
thy
protection
vpon
thy
right
hand
.
Some
read
aboue
thy
right
hand
,
and
expound
it
,
That
our
Lord
is
thy
protection
of
farre
greater
strength
and
assurance
then
thy
right
hand
.
Others
read
it
as
it
is
here
translated
,
and
expound
it
,
That
our
Lord
is
as
it
were
à
buckler
vpon
thy
right
hand
,
or
à
Canopie
borne
on
thy
right
hand
,
couering
thy
head
and
body
in
such
sort
,
that
By
daie
the
Sunne
shall
not
burne
thee
:
nor
the
moone
by
night
.
For
the
grace
of
God
shall
keepe
those
that
confide
in
him
both
in
the
time
of
prosperitie
and
aduersitie
:
the
Sunne
or
daie
of
prosperitie
being
vsually
as
dangerous
and
hurtfull
in
à
spirituall
course
,
if
not
more
preiudiciall
,
then
the
Moone
or
night
of
aduersitie
,
vnlesse
it
be
vsed
with
due
circumspection
.
Our
Lord
doth
keepe
thee
from
all
euill
,
that
it
preuaile
not
against
thee
.
Indeed
he
sometimes
permitteth
tentations
,
persecutions
,
and
afflictions
to
happen
vnto
thee
:
yet
he
hath
euer
à
vigilant
eie
towards
thee
,
that
they
take
not
effect
against
thee
;
for
he
permitteth
them
either
for
his
greater
glorie
,
or
thy
conuersion
and
amendment
,
or
some
other
reason
which
can
be
none
other
then
the
very
best
,
as
thou
wilt
experience
in
due
season
according
to
that
of
the
Apostle
,
To
them
that
loue
God
all
things
cooperate
vnto
good
.
To
whome
then
can
I
more
fitly
recommend
thee
then
into
the
armes
of
his
immense
goodnesse
?
Our
Lord
therefore
keepe
thy
soule
,
that
it
be
not
depriued
of
his
grace
,
nor
the
flesh
preuaile
against
it
.
Our
Lord
keepe
thy
coming
in
and
thy
going
out
,
all
thy
actions
both
internall
and
externall
.
Or
thus
,
Thy
comming
in
,
to
witt
,
the
beginning
when
thou
attemptest
any
good
worke
:
and
thy
going
out
,
the
consummation
thereof
;
that
soe
euery
one
of
thy
workes
maie
take
beginning
from
him
,
and
being
begun
maie
be
perfected
by
him
.
Or
finally
thus
,
Our
Lord
Lord
keepe
thy
comming
in
,
thy
conuersation
in
this
world
,
whereby
thou
entrest
into
the
place
of
this
peregrination
:
and
thy
going
out
,
thy
departure
out
of
this
world
,
when
thy
soule
is
separated
from
the
body
.
This
thy
coming
in
and
going
ou●
I
beseech
our
Lord
to
keepe
,
and
conserue
thee
to
be
lodged
with
him
in
eternitie
:
of
which
comming
in
and
going
out
our
Sauiour
saied
,
I
am
the
dore
,
by
me
if
any
enter
he
shall
be
saued
:
and
he
shall
goe
in
,
and
shall
goe
out
,
and
shall
find
pastures
.
The
argument
of
the
121.
Psalme
and
third
in
Tierce
.
IN
this
Psalme
the
Prophet
describeth
the
beautie
,
nobilitie
,
and
felicitie
of
the
Cittie
of
Ierusalem
,
whereunto
the
Hebrewes
desired
to
returne
from
the
captiuitie
of
Babilon
.
But
as
that
Cittie
was
à
type
of
the
celestiall
Ierusalem
,
soe
the
Hebrewes
returning
from
that
captiuitie
to
the
terrene
Ierusalem
,
were
à
figure
of
our
peregrination
and
ascension
to
that
supernall
Ierusalem
:
and
therefore
the
whole
Psalme
maie
be
vnderstood
of
each
captiuitie
,
&
of
the
pilgrimes
of
each
of
them
.
Yet
certainly
the
prime
intention
of
the
holie
Ghost
is
directed
to
the
principall
end
:
and
indeed
the
words
doe
best
agree
therewith
,
as
I
shall
endeauour
to
shew
in
the
insuing
explication
.
The
Prophet
hath
placed
this
third
Graduall
Psalme
very
fitly
after
the
two
former
.
For
the
first
degree
of
internall
ascension
was
to
depart
from
vice
:
the
Second
to
implore
the
diuine
assistance
:
and
the
third
(
which
is
here
treated
of
)
is
Hope
to
attaine
the
last
end
,
or
life
euerlasting
.
Therefo●e
speaking
in
the
person
of
a
man
little
regarding
the
delights
of
this
world
,
but
most
intensely
attending
the
ioyes
of
the
celestiall
mansion
he
saieth
,
The
exposition
of
the
Psalme
.
I
Reioyced
with
à
spirituall
ioy
in
the
consideration
of
these
thing
,
which
were
saied
to
me
by
internall
inspiration
,
to
witt
,
that
we
shall
goe
after
this
life
,
when
we
are
cleansed
from
all
guilt
of
sinne
,
into
the
house
of
our
Lord
,
into
the
triumphant
Church
,
the
countrey
of
the
blessed
,
the
Kingdome
of
God
.
We
know
(
saieth
the
Apostle
)
that
if
our
earthly
house
of
this
habitation
be
dissolued
,
that
we
haue
à
building
of
God
,
à
house
not
made
with
hand
,
eternall
in
heauen
.
Concerning
which
you
are
to
note
,
that
the
celestiall
countrey
is
tearmed
à
Kingdome
,
à
Cittie
,
and
à
house
in
diuers
respects
:
for
in
regard
of
the
multitude
and
varietie
of
the
inhabitants
it
is
called
à
Kingdome
;
in
regard
of
the
Societie
and
familiaritie
amongst
the
blessed
it
is
called
à
Cittie
;
for
although
the
number
of
the
elect
be
almost
infinite
,
yet
they
know
and
loue
each
other
and
are
Cittizens
of
the
fame
Cittie
▪
and
finally
in
respect
that
all
the
elect
haue
one
and
the
same
father
,
one
and
the
same
inheritance
;
it
is
called
à
house
;
where
all
shall
be
brethren
vnder
one
father
God
almightie
.
In
this
house
,
Cittie
,
or
Kingdome
God
is
seene
face
to
face
,
and
eternall
securitie
accompanied
with
compleat
beatitude
is
found
.
There
men
shall
be
as
the
Angels
,
and
haue
their
desires
satiated
to
the
full
.
Notwithstanding
when
death
approacheth
which
putteth
à
A
period
to
our
peregrination
,
all
men
doe
not
reioyce
with
the
Prophet
in
these
things
that
were
saied
vnto
him
,
to
witt
,
that
we
shall
goe
into
the
house
of
our
Lord
:
but
such
alone
as
haue
disposed
ascensions
in
their
hearts
,
whilest
they
had
health
,
leasure
,
abilitie
and
meanes
to
doe
it
,
and
truely
saie
with
him
.
Our
feete
were
standing
in
thy
courts
●
Ierusalem
,
to
witt
,
our
desires
,
contemplations
,
and
affections
of
our
hearts
were
fixt
and
established
in
thy
mansions
o
celestiall
Kingdome
;
●n
such
sort
,
that
our
conuersation
was
in
thee
,
and
all
our
actions
were
ordained
by
vs
to
attaine
eternall
life
.
These
maie
reioyce
vpon
good
ground
,
when
others
that
haue
been
wedded
as
it
were
to
their
senses
and
sensualitie
,
shall
be
repleat
with
horror
and
confusion
at
that
voice
.
Terusalem
which
is
built
daily
vntill
the
consummation
of
the
world
of
liuing
stones
,
as
à
Cittie
,
in
such
sort
,
as
befitteth
the
Cittie
of
the
eternall
King
to
be
built
:
for
it
is
built
of
precious
,
polished
,
holie
,
reasonable
stones
,
of
Angels
and
men
,
as
the
Apostle
affirmeth
saying
,
In
Christ
all
building
framed
together
groweth
into
an
holie
temple
in
our
Lord
,
in
whome
you
alsoe
are
built
together
into
an
habitation
of
God
in
the
holie
Ghost
&c.
Whose
participation
is
together
in
it selfe
.
This
clause
is
expounded
diuersly
in
respect
of
the
words
(
in
idipsum
)
in
the
latine
text
:
which
some
interpret
In
the
same
;
according
to
whome
the
sense
is
,
That
all
the
Cittizens
of
the
celestiall
Ierusalem
doe
participate
of
the
same
goodnesse
:
because
all
of
them
doe
enioy
the
same
eternall
goodnesse
,
though
not
in
like
measure
;
but
more
or
lesse
according
as
they
haue
loued
more
or
lesse
.
God
almightie
therefore
is
the
same
,
that
is
to
saie
,
the
immutable
and
vndiuided
goodnesse
of
the
celestiall
Ierusalem
,
whose
participation
,
to
witt
the
fruition
,
beatitude
and
deification
whereby
it
doth
participate
the
diuine
goodnesse
is
vniforme
&
sempiternall
.
Others
admitt
of
the
former
interpretation
,
to
witt
,
whose
participation
is
together
in
it selfe
,
and
expound
it
,
That
the
goodnesse
of
all
the
celestiall
Cittizens
is
the
goodnesse
of
euerie
and
each
one
of
them
;
&
contrarie
wise
.
For
since
that
loue
is
of
its
owne
nature
diffuse
and
communicatiue
;
as
in
the
celestiall
countrey
there
is
the
most
perfect
mutuall
loue
of
all
the
blessed
,
soe
there
is
the
most
full
and
absolute
communion
of
the
beatitude
of
euerie
and
each
one
:
one
is
as
glad
of
the
felicitie
of
another
as
of
his
owne
;
yea
they
doe
congratulate
each
other
,
and
according
to
the
doctrine
of
S.
Denis
the
Superiours
doe
impart
to
the
inferiours
of
the
perfections
bestowed
vpon
them
by
almightie
God
.
These
things
doe
not
soe
properly
square
with
any
terrene
Cittie
:
&
therefore
it
should
seeme
that
what
is
saied
in
this
Psalme
of
the
terrene
Ierusalem
,
ought
to
bee
vnderstood
as
meant
of
the
celestiall
.
For
thither
did
the
tribes
ascend
,
the
tribes
of
our
Lord
:
the
testimonie
of
Israel
to
consesse
vnto
the
name
of
our
Lord
.
Here
the
Prophet
yeeldeth
the
reason
why
he
hath
saied
,
Ierusalem
which
is
built
as
à
Cittie
&c.
because
thither
into
that
holie
and
sacred
sanctuary
did
the
tribes
ascend
:
yet
not
of
what
sort
soe
euer
but
the
tribes
of
our
Lord
,
which
beare
the
marke
and
testimony
of
being
infants
of
the
true
Israel
.
These
elected
people
did
ascend
to
confesse
vnto
the
name
of
our
Lord
,
as
he
had
decreed
from
all
eternitie
,
and
testified
to
his
seruant
Iacob
that
they
should
:
superedified
as
it
were
liuing
stones
,
and
spirituall
houses
;
for
of
the
soules
of
the
●lect
and
the
Angelicall
spirits
is
that
glorious
fabricke
of
the
triumphant
Church
composed
.
They
ascended
alsoe
to
that
holie
Cittie
,
Because
seates
sat
othere
in
iudgement
,
because
there
the
thrones
of
Christ
and
those
that
reigne
with
him
are
firmely
fixt
and
established
:
Semes
vpon
the
house
of
Dauid
:
according
to
that
of
the
Prophet
Isaie
,
He
shall
sit
vpon
the
throne
of
Dauid
&
vpon
his
Kingdome
:
that
he
maie
confirme
it
and
strengthen
it
in
iudgement
,
and
iustice
,
from
this
time
&
for
euer
&c.
and
as
the
Angell
promised
to
our
Lady
saying
,
Our
Lord
God
shall
giue
him
the
seate
of
Dauid
his
Father
,
and
he
shall
reigne
in
the
house
of
Iacob
for
euer
.
The
blessed
reigning
with
Christ
are
the
seates
of
God
;
for
The
soule
of
the
iust
man
is
the
seate
of
the
increate
wisdome
:
and
these
seates
doe
truly
sitt
in
iudgement
;
according
to
the
promise
of
our
Lord
,
You
which
haue
f●ll
wed
me
,
in
the
regeneration
,
when
the
Sonne
of
man
shall
sitt
in
the
seate
of
his
Maiestie
,
you
alsoe
shall
sitt
vpon
tw●lue
seates
iudging
the
twelue
tribes
of
Israel
Moreouer
they
are
seates
founded
vpon
the
house
of
Dauid
:
because
all
the
regall
and
iudicia●ie
power
of
the
Saints
dependeth
of
Christ
,
who
in
the
Ghospel
is
stiled
the
Sonne
of
Dauid
,
and
receiued
the
seate
of
Dauid
his
Father
,
and
shall
reigne
in
the
house
of
Iacob
for
euer
.
O
all
yee
that
aspire
to
this
holie
Cittie
,
Aske
the
things
that
are
for
the
peace
of
Ierusalem
,
the
things
that
conduce
to
the
peace
of
Ierusalem
.
Or
thus
,
Begge
yee
of
almightie
God
the
gifts
of
the
holie
Ghost
,
whereby
you
maie
merit
to
bee
brought
to
the
peace
of
Ierusalem
.
And
thou
ò
Ierusalem
obtaine
by
thy
intercession
aboundance
of
spirituall
graces
for
them
that
loue
thee
,
for
vs
of
the
militant
Church
who
aspire
to
vnion
with
thee
.
Peace
ô
triumphant
Cittie
bee
made
in
thy
strength
,
in
thy
walls
and
fortifications
,
and
aboundance
in
thy
towers
,
in
thy
Pallaces
,
that
soe
thou
maist
enioy
compleate
felicitie
.
For
peace
without
aboundance
is
à
secure
possession
of
miserie
;
and
aboundance
without
peace
is
à
doubtfull
&
incertaine
felicitie
:
but
when
both
these
doe
concurre
,
nothing
is
wanting
which
maie
bee
desired
to
the
rendring
of
à
Cittie
happie
and
flourishing
.
Concerning
which
you
are
to
note
,
that
this
good
wish
of
the
Prophet
to
the
celestiall
Ierusalem
doth
not
signifie
anie
feare
he
had
,
least
peace
and
aboundance
might
euer
bee
wanting
vnto
it
;
for
he
saith
of
it
in
another
place
,
who
hath
set
thy
borders
peace
:
and
filled
thee
with
the
fatte
of
corne
:
but
it
is
onely
à
pious
expression
of
his
affections
towards
it
,
and
of
the
ioy
he
conceiued
in
the
consideration
of
the
felicitie
thereof
;
in
which
manner
it
is
saied
in
the
Apccalipse
,
Saluation
to
our
God
,
who
sitteth
vpon
the
throne
,
and
to
the
lambe
&c.
For
my
brethren
and
neighbours
sakes
I
spake
peace
of
thee
,
Out
of
the
vnf●lned
loue
and
charitie
which
moueth
me
incessantly
to
wish
the
b●st
things
to
my
brethren
and
neighbours
I
preached
vnto
them
peace
.
but
what
peace
?
not
the
peace
of
or
with
the
world
,
which
our
Sauiour
saied
expresly
he
came
not
●o
S.
Paul
saieth
,
passeth
all
vnderstanding
&c.
For
the
house
if
our
Lord
God
I
haue
sought
good
things
m●ther
.
Another
consideration
why
I
loue
,
my
saied
brethren
and
neighbours
is
;
for
that
they
are
the
house
of
our
Lord
God
:
whome
whilst
I
wish
well
vnto
and
seeke
to
make
enamoured
of
thy
peace
,
I
esteeme
my selfe
to
haue
sought
good
things
to
the●
for
by
their
vnion
,
thy
number
will
bee
made
compleate
,
&
thy
walls
fully
finished
.
Behold
à
Psalme
repeat
with
spirituall
〈◊〉
,
the
first
verse
whereof
we
ought
to
pronounce
with
the
feruour
of
diuine
to
●e
and
internall
iubilation
considering
that
noe
man
can
attaine
to
this
celestiall
Ierusalem
vnlesse
he
bee
an
vnfained
louer
and
diligent
obseruer
of
peace
and
charitie
.
Let
vs
therefore
endeauour
to
make
good
progresse
in
the
true
loue
of
God
and
our
neighbour
;
weighing
and
fulfilling
carefully
that
of
the
Apostle
;
I
beseech
you
that
you
walke
worthie
of
the
vocation
in
which
you
are
called
,
with
all
humili●●e
and
r●●dnesse
,
with
patiencee
supporting
one
another
in
charitie
,
carefull
to
Keepe
the
vnitie
of
the
spirit
in
the
bond
of
peace
:
for
conuersing
in
the
Militant
Church
in
this
sort
,
they
will
bee
esteemed
worthie
to
bee
introduced
into
the
triumphant
Church
,
as
being
vpon
earth
imitators
of
the
celestiall
Cittizens
.
Concerning
the
Exp●cation
of
the
Chapters
as
well
of
this
Houre
,
as
of
Sext
and
None
,
I
referre
the
Reader
to
what
hath
alreadie
been
〈◊〉
in
the
explication
of
the
lessons
,
out
of
which
the
Chapters
of
these
three
Houres
are
taken
.
The
rule
and
argument
of
the
122.
Psalme
,
and
first
in
Sext.
IN
this
fourth
Graduall
Psalme
is
treated
of
the
fourth
step
of
internall
ascension
,
to
witt
,
To
haue
an
vndaunted
confidence
in
the
diuine
mercie
amidst
all
aduersities
and
distresses
;
in
such
sort
,
that
one
maie
bee
able
to
saie
with
holie
〈◊〉
,
Although
he
shall
kill
me
,
I
will
trust
in
him
.
The
Prophet
therefore
speaking
in
the
person
of
a
man
extreamely
afflicted
,
yet
confiding
immoueably
in
our
Lord
saieth
,
The
explication
of
the
Psalme
.
TO
thee
ô
my
God
,
my
sole
comforter
in
tribulation
,
I
haue
lifted
vp
●yne
eies
,
attending
succour
;
who
dwellest
in
the
heauens
,
where
thou
art
pleased
to
manifest
thy selfe
in
an
ine●●able
manner
,
is
thou
art
indeed
in
thy selfe
.
Behold
as
the
eies
of
seruants
are
as
it
were
fixt
On
the
hands
of
their
Maisters
,
obseruing
their
commounds
expecting
their
fauour
and
assistance
,
and
receiuing
with
humble
thankfulnesse
what
benefitt
or
recompense
soeuer
they
shall
please
to
bestow
vpon
them
:
and
As
the
eies
of
the
handmaid
on
the
hands
of
her
Mistresse
,
in
like
sort
;
soe
are
our
eies
to
our
Lord
God
,
imploring
and
hoping
for
aide
pardon
and
grace
,
Vntill
he
haue
mercie
on
vs
by
graunting
what
wee
require
,
or
at
least
wise
doing
what
he
knoweth
to
be
most
expedient
for
vs
:
and
this
not
onely
in
one
or
two
necessities
,
but
vntill
the
houre
of
our
death
,
for
during
our
whose
life
wee
shall
stand
in
need
of
his
mercie
.
Haue
mercie
on
vs
o
Lord
,
haue
mercie
〈◊〉
vs
,
because
we
are
much
replenished
with
contempt
.
The
elect
indeed
are
despised
by
the
reprobate
,
Religious
men
by
seculats
,
humble
men
by
the
proud
and
poore
men
by
the
wealthie
:
and
as
Iob
af●●rmeth
.
The
simplicitie
of
the
iust
is
derided
.
Because
our
soule
is
much
replenished
,
to
witt
with
confusion
;
and
is
made
reproach
to
them
that
abound
,
and
contempt
to
the
proud
.
Yet
a
time
will
come
,
that
this
reproach
will
be
conuerted
to
their
eternall
benefitt
,
and
fall
heauie
vpon
their
aduersaries
;
when
at
the
daie
of
iudgement
the
These
are
they
whome
we
had
sometime
in
derision
,
and
in
à
parable
of
reproach
:
we
senselesse
esteemed
their
liues
madnesse
,
and
their
end
without
honour
;
behold
how
they
are
counted
among
the
children
of
God
&c.
In
this
Psalme
we
are
taught
to
raise
the
eies
of
our
heart
towards
God
in
all
our
necessities
,
and
not
to
desist
vntill
we
haue
obtained
mercie
:
for
it
behoueth
vs
to
praie
alwaies
;
and
not
to
faile
,
but
to
perseuere
therein
soe
long
as
we
are
vested
with
mortalitie
.
We
are
alsoe
induced
to
this
confident
and
holie
eleuation
by
the
example
of
our
Sauiour
,
of
whome
it
is
written
,
That
lifting
vp
his
eies
to
heauen
be
saied
;
Father
the
houre
it
come
&c
And
againe
,
Iesus
lifting
his
eies
vpward
saied
,
Father
I
giue
thee
tha●kes
&c.
The
argument
of
the
123.
Psalme
and
Second
in
Sext.
ALthough
this
Psalme
maie
very
fitly
bee
expounded
in
the
person
of
the
holie
Martyrs
now
triumphing
with
Christ
;
or
of
any
other
of
the
Saints
now
in
glorie
,
who
haue
entred
into
the
eclestiall
Kingdome
by
many
tribulatione
yet
it
maie
noe
lesse
properly
be
applied
to
them
that
are
vpon
the
waie
to●ards
eternall
life
,
who
being
by
the
diuine
goodnesse
freed
from
the
euill
of
tentations
passions
and
persecutions
,
doe
render
thankes
hereby
for
their
deliuerie
.
In
this
fift
graduall
Psalme
is
treated
of
the
fift
degree
of
internall
ascension
,
to
witt
,
Not
to
relie
vpon
our
owne
forces
,
but
to
ascribe
our
deliuerie
to
the
grace
of
almightie
God
:
whence
our
Lord
saieth
,
Least
Israel
glorie
against
me
,
and
saie
,
by
my
o●ne
force
I
am
deliuered
.
The
Prophet
therefore
in
the
person
of
such
as
haue
experienced
the
gratious
assistance
of
almightie
God
amidst
their
most
greeuous
tentations
and
mortall
dangers
saieth
,
The
explication
of
the
Psalme
.
BVt
that
our
Lord
was
in
vs
,
let
Israel
saie
,
let
the
people
seeing
God
by
faith
acknowledge
with
à
gratefull
heart
saying
,
but
that
our
Lord
was
in
vs
,
with
vs
,
and
for
vs
,
directing
and
protecting
vs
in
all
occurrences
.
When
men
,
to
witt
infidels
,
heretiks
,
tyrants
and
maleuolent
people
rose
vp
against
vs
conspiring
our
ruine
,
in●licting
seuere
punishments
,
and
endeauoring
to
the
vtmost
of
their
power
to
induce
vs
to
the
euill
of
fault
:
perhaps
they
had
swallowed
vs
aliue
,
we
hauing
noe
meanes
to
escape
their
furie
;
for
noe
humane
succour
could
protect
or
secure
vs
.
This
properly
suteth
with
the
persecution
of
the
holie
Martyrs
,
whome
Tyrants
sought
by
all
the
waies
they
could
cogitate
to
induce
to
Idolatrie
,
〈◊〉
the
deniall
of
our
Sauiour
Christ
whereunto
if
they
had
yeelded
consent
,
their
soules
had
been
absorpt
not
the
bodie
,
and
soe
they
:
had
been
swallowed
aliue
;
for
liuing
in
bodie
they
had
been
dead
in
soule
,
and
retaining
the
life
of
nature
they
had
lost
the
life
of
grace
and
glorie
.
When
their
furie
was
angrie
against
vs
:
perhaps
waters
of
tribulations
,
vehement
persecutions
had
swallowed
vs
,
had
prouailed
against
vs
.
By
waters
are
signified
great
tribulations
,
according
to
that
of
the
Prophet
Isaie
,
Our
Lord
will
bring
vpon
them
the
waters
of
the
riuer
strong
and
many
,
the
King
of
the
Assirians
.
and
that
of
Ieremie
,
The
waters
haue
sti●ed
euer
my
be●d
Isaied
,
I
am
vndone
&c.
Our
soule
hath
passed
through
à
torrent
,
to
witt
suddaine
great
troubles
and
●entations
,
patiently
sustaining
them
;
and
refusing
to
consent
to
what
was
suggested
perhaps
our
soule
had
passed
through
〈◊〉
intollerable
water
▪
that
is
to
saie
,
Vnlesse
〈◊〉
Lord
had
succoureth
vs
,
we
had
been
●●presse
drand
tēpted
aboue
our
strength
,
●o
〈◊〉
ou●
soule
had
been
inforced
to
passe
through
a●
intollerable
water
,
to
suffer
such
à
persecution
,
as
we
could
in
noe
so●t
haue
withstood
.
But
God
is
faithfull
;
who
1.
Cor.
10
〈◊〉
will
no●
suffer
vs
to
be
tempted
abou●
that
which
we
are
able
Yea
he
will
make
alsoe
with
tentation
issue
;
that
we
maie
be
able
to
sustaine
〈◊〉
.
Blessed
,
praised
and
glorified
be
our
Lord
for
euer
,
who
hath
not
giuen
vs
à
pre●
to
their
teeth
,
who
hath
not
withdrawne
his
helping
hand
from
vs
,
nor
left
,
vs
to
the
mercie
lesse
rage
of
our
enimies
;
who
persecuted
vs
as
it
were
with
open
mouthes
,
pretending
alreadie
to
teare
vs
in
peeces
with
their
venimous
teeth
.
In
deed
he
hath
giuen
them
power
to
afflict
our
bodies
for
our
future
reward
,
but
he
hath
not
in
any
sort
permitted
them
to
hurt
our
soule
.
for
Our
soule
as
à
sparrow
is
deliuered
from
the
snare
of
the
fawlers
.
By
these
fowlers
or
hunters
are
vnderstood
wicked
men
,
instruments
of
the
Deuill
,
who
seeke
to
deceiue
soules
;
according
to
that
,
Euery
one
hunteth
his
brother
to
death
and
by
the
snares
are
vnderstood
all
such
things
whereby
the
soule
is
induced
to
sinne
〈◊〉
made
subiect
to
the
power
of
the
Deuill
,
whence
is
that
of
the
Apostle
,
God
gi●e
them
repentance
to
know
the
truth
,
and
they
recouer
themselues
from
the
snares
of
the
Diuell
,
of
whome
they
are
held
captiue
at
his
will
&c.
From
these
snares
our
soule
is
dis●neangled
by
the
grace
of
God
,
and
escapeth
out
of
them
as
à
sparrow
out
of
the
net
,
making
vonderfull
expressions
of
ioy
at
the
recouerie
of
her
freedome
.
The
snare
is
broken
,
God
almightie
giuing
the
light
of
his
grace
to
discouer
the
sub
〈…〉
ties
and
suggestions
of
the
euill
enemie
,
and
fortitude
to
resist
them
and
we
are
deliuered
,
the
Diuel
being
ouercome
,
consent
to
sinne
being
denied
,
&
aduersitie
hauing
noe
power
to
hurt
vs
.
This
we
cannot
perfectly
sing
in
this
life
by
reason
that
tentations
endure
euc●
to
the
expiration
thereof
:
yea
they
are
sometimes
most
impetuous
at
the
very
houre
of
our
departure
.
At
what
tyme
then
maie
we
sing
it
perfectly
,
but
in
the
life
to
come
?
when
we
maie
pronounce
with
à
ioyfull
heart
that
of
the
Apostle
Death
is
swallowed
vp
in
victorie
:
Death
1.
Cor.
15
:
where
is
thy
sting
?
Yet
we
maie
in
some
sort
sing
it
in
this
life
,
when
we
haue
ouercome
some
tentation
;
or
escaped
sinister
occurrences
by
the
assistance
of
the
diuine
goodnesse
for
the
Apostle
saieth
,
Thankes
be
to
God
that
hath
giuen
vs
victorie
by
our
Lord
Iesus
Christ
.
Our
help
is
in
the
name
of
our
Lord
,
to
witt
in
his
power
;
not
in
our
strength
:
for
it
is
written
,
Lord
thou
wilt
giue
peace
to
vs
▪
onely
in
thee
let
vs
remember
thy
name
.
In
him
therefore
our
help
is
placed
,
who
made
heauen
and
earth
.
In
this
Psalme
we
are
taught
to
ascribe
to
God
with
true
humilitie
all
our
triumph
,
spirituall
progresse
,
and
gifts
of
grace
:
to
recount
his
diuine
benefits
▪
deuoutly
rendring
him
the
tribute
of
our
thankfulnesse
.
According
to
Hugh
of
S
Victor
,
The
diuell
doth
inuade
men
by
suggestion
,
touch
them
by
deliberation
,
swallow
them
by
consent
,
transmisse
them
to
the
stomacke
by
operation
,
concoct
them
by
custome
,
and
digest
them
to
death
by
damnation
:
for
by
these
degrees
men
descend
into
all
.
The
argument
of
the
124.
Psalme
and
last
in
Sext.
IN
this
Sixt
graduall
Psalme
the
Prophet
treateth
of
the
Sixt
degree
of
internall
ascension
,
which
is
à
certaine
immoueable
confidence
in
the
goodnesse
of
almightie
God
,
drawne
out
of
the
consideration
of
manifold
benefits
already
receiued
.
For
by
how
much
the
more
frequently
any
doe
experience
his
singular
fauours
,
by
soe
much
the
more
their
confidence
in
him
is
established
;
in
such
sort
,
that
they
are
in
à
manner
assured
he
will
conuert
all
things
sweetly
to
their
eternall
benefitt
.
The
explication
of
the
Psalme
.
THey
that
trust
in
our
Lord
,
as
mount
Sion
.
Those
that
shall
place
all
their
confidence
and
entirely
resigne
themselues
into
the
all
powerfull
hands
of
our
Lord
,
shall
be
noe
more
subiect
to
commotion
,
then
is
that
holie
Mountaine
of
Sion
;
by
the
shocke
of
the
winds
which
is
enuironed
with
diuers
other
hills
.
He
shall
not
be
proued
for
euer
that
dwelleth
in
Ierusalem
.
He
that
maketh
his
constant
aboade
in
the
militant
Church
,
and
continueth
therein
,
shall
not
be
moued
for
euer
from
the
Catholique
faith
:
not
that
he
is
confirmed
in
goodnesse
according
to
the
ordinarie
proceeding
before
he
hath
runne
the
course
of
his
life
;
but
in
as
much
as
being
à
member
of
the
Church
,
and
endeauouring
to
keepe
the
commaundements
of
almightie
God
,
he
maie
confidently
hope
to
be
defended
and
conserued
in
it
through
the
merits
of
our
blessed
Sauiour
.
Mountaines
,
to
witt
the
Angels
of
God
(
who
in
respect
of
their
excellencie
of
nature
and
grace
are
tearmed
Mountaines
)
are
round
about
it
,
the
militant
Church
;
as
being
ordained
and
sent
for
the
custodie
of
men
.
Yet
least
any
should
thinke
this
to
be
sufficient
,
or
place
their
confidence
finally
in
them
,
the
Prophet
addeth
,
and
our
Lord
round
about
his
people
from
hence
forth
,
now
and
foreuer
.
Because
our
Lord
will
not
leaue
alwaies
or
finally
the
red
of
sinners
,
the
power
,
persecution
,
and
tyramie
of
the
reprobate
vpon
the
lot
,
part
,
or
portion
of
the
iust
,
or
vpon
iust
men
,
who
are
the
portion
and
inheritance
of
almightie
God
:
that
the
iust
reach
not
their
hands
to
iniquitie
,
least
they
be
ouercome
and
sinne
.
For
although
he
doe
for
à
time
seeme
to
leaue
the
elect
,
permitting
them
to
be
afflicted
by
peruerse
men
,
that
soe
they
might
be
purified
and
meritt
glorie
;
yet
he
leaueth
not
them
finally
.
Doe
well
o
Lord
to
the
good
in
worke
,
and
right
of
heart
in
intention
,
giuing
vnto
them
encrease
of
grace
in
this
life
,
and
beatitude
in
the
next
.
Those
are
saied
to
be
right
of
heart
,
whose
affections
are
agreeable
to
the
will
of
God
&
to
iustice
,
whose
eies
are
simple
,
and
intentions
directed
towards
God
.
But
those
that
decline
from
the
waie
of
iustice
into
obligations
,
into
sinnes
,
which
oblige
to
punishment
;
our
Lord
will
bring
in
the
daie
of
iudgement
on
his
left
hand
,
&
wards
or
after
before
into
hell
with
them
that
worke
iniquitie
,
with
the
diuels
:
whose
pr●de
ascendeth
alwaies
,
who
sinne
from
the
beginning
,
who
when
they
had
fallen
did
not
adde
to
rise
againe
,
but
remained
obstinate
in
euill
.
Peace
vpon
Israel
.
In
this
Psalme
we
are
taught
how
happie
à
thing
it
is
to
confide
in
our
Lord
:
and
how
exceeding
potent
the
protectors
of
the
holie
Church
are
,
to
witt
the
Angels
of
God
;
who
doe
enuirone
Christians
on
all
sides
,
passing
hither
and
thither
as
it
were
soe
many
laborious
Bees
,
that
they
maie
prouide
for
our
soules
health
by
restraining
the
diuels
,
suggesting
good
things
,
reioycing
at
our
progresse
,
praying
for
vs
,
and
bringing
Isaie
,
Vpon
thy
walls
Ierusalem
I
haue
appointed
watchmen
all
the
night
,
for
euer
they
shall
not
hold
their
peace
.
Moreouer
the
Prophet
promised
vs
in
this
Psalme
,
that
our
Lord
will
not
leaue
the
rod
of
sinners
vpon
the
lot
of
the
iust
,
that
we
might
haue
confidence
in
all
our
afflictions
,
that
at
length
we
shall
be
freed
from
them
:
and
in
the
interim
that
wee
might
expect
with
patience
;
He
that
perseuereth
to
the
end
shall
be
saued
.
The
argument
of
the
125.
Psalme
and
first
in
None
.
IN
this
Seuenth
graduall
Psalme
according
to
the
letter
the
Prophet
expresseth
the
ioy
and
thankfulnesse
of
the
Iewes
for
their
deliuer●e
from
the
Babilonian
captiuitie
.
Yet
being
expounded
in
à
mysticall
sense
,
it
treateth
of
the
seuenth
degree
of
internall
ascension
,
which
consisteth
in
Exultation
,
and
thankfulnesse
for
the
deliuerie
of
the
elect
from
the
bonds
of
sinne
and
seruitude
of
the
diuell
:
The
mysticall
sense
of
this
Psalme
.
When
our
Lord
turned
the
captiuitie
of
Sion
,
when
it
pleased
our
good
God
the
Father
of
mercie
and
consolation
to
conuert
the
Militant
Church
,
or
any
of
the
faithfull
from
à
confused
life
,
from
mortall
sinne
,
from
present
miserie
to
à
well
ordered
life
and
the
state
of
grace
,
we
were
made
as
men
comforted
,
we
felt
soe
great
excesse
of
ioy
and
consolation
,
that
we
durst
scarcely
beleeue
soe
singular
a●
happinesse
was
indeed
arriued
vnto
vs
.
Then
was
our
mouth
replenished
with
ioy
:
and
our
tongue
with
exultation
,
Then
was
ioy
soe
aboundant
in
our
soules
,
that
we
haue
exteriourly
manifested
it
:
and
made
appeare
by
our
Canticles
of
gladnesse
,
&
Hymnes
of
thanksgiuing
what
interiour
sweetnesse
we
experienced
in
that
happie
change
of
our
condition
.
Then
shall
they
saie
among
the
Gentils
,
Then
shall
certaine
secular
men
,
or
other
people
whatsoeuer
beholding
the
grace
that
God
almightie
hath
bestowed
vpon
vs
admiring
saie
,
Our
Lord
hath
done
magnifically
with
them
,
exceeding
benignely
,
gratiously
,
and
potently
.
For
the
louers
of
the
world
doe
frequently
extoll
in
others
,
what
they
will
not
imitate
:
they
admire
beholding
many
to
bee
conuerted
to
Christ
;
to
enter
into
religion
,
to
change
their
manners
suddainely
for
the
better
,
praysing
God
in
his
effects
;
yet
they
praie
not
that
the
same
grace
maie
bee
bestowed
on
themselues
.
Our
Lord
hath
done
magnifically
with
vs
:
This
is
the
same
with
that
we
read
in
the
Canticle
of
the
blessed
Virgin
,
to
witt
,
He
that
is
mightie
hath
done
great
things
to
We
are
therefore
Made
ioyfull
,
and
serue
him
cheerefully
.
Turne
our
captiuitie
ô
Lord
,
free
vs
from
all
corruption
of
sinne
,
constitute
vs
in
the
libertie
of
the
sonnes
of
God
,
and
take
from
vs
those
sinnes
,
by
which
we
are
daily
circumuented
and
bound
as
it
were
in
fetters
:
turne
this
our
captiuitie
as
à
torrent
in
the
south
;
that
soe
we
maie
bee
filled
with
the
gifts
and
graces
of
the
holie
Ghost
,
as
à
dried
vp
torrent
is
filled
with
water
the
south
wind
blowing
.
They
that
sow
in
teares
,
They
that
now
exercise
themselues
in
the
sorrowes
of
pennance
or
teares
of
deuotion
,
they
that
contemne
transitorie
delights
and
serue
God
with
à
contrite
and
humbled
heart
shall
reape
in
ioyfulnesse
the
effects
of
grace
in
present
,
and
the
fruit
of
glorie
hereafter
according
to
the
quantitie
and
goodnesse
of
their
seed
:
for
as
the
Apostle
saieth
,
He
that
soweth
sparingly
,
sparingly
alsoe
shall
reape
:
and
he
that
soweth
in
blessings
,
of
blessings
alsoe
shall
reape
.
There
are
fiue
sorts
of
teares
.
The
first
are
to
obtaine
pardon
of
our
offences
:
these
purifie
from
the
staine
or
blemish
of
sinne
.
The
Second
are
for
the
fearefull
apprehension
of
the
future
Iudgement
,
and
hell
:
these
refrigerate
the
ardour
of
concupiscence
,
and
withdraw
from
all
iniquitie
.
The
third
are
for
our
habitation
in
this
present
exile
:
these
minister
soueraigne
liquor
to
à
thirsting
soule
.
The
fourth
are
for
the
defects
of
our
neighbours
:
these
fatten
the
soules
of
such
charitable
mourners
.
The
fift
are
for
the
desire
of
eternall
life
:
these
render
à
soule
fruitfull
in
all
goodnesse
.
The
elect
Going
by
the
waie
of
this
present
life
,
they
went
by
the
waie
of
the
commandements
of
almightie
God
,
and
wept
,
according
to
some
of
the
fiue
sorts
of
lamentation
afore
saied
,
casting
their
seeds
,
doing
meritorious
workes
:
which
are
tearmed
seeds
;
because
as
fruit
springeth
from
seed
,
soe
of
good
workes
ariseth
the
fruit
of
eternall
life
the
infusion
of
diuine
consolation
.
They
cast
therefore
their
seeds
,
they
sent
good
workes
before
them
,
and
gathered
à
heape
of
merits
,
which
the
layed
vp
in
Chrih
;
as
he
exhorteth
vs
saying
,
Heape
vp
to
your
soules
treasures
in
heauen
&c.
and
as
the
Apostle
counselleth
vs
saying
,
Doing
good
,
let
vs
not
faile
,
for
in
due
time
we
shall
reape
not
failing
.
But
comming
to
the
tribunall
of
Christ
they
shall
come
with
exultation
,
with
a
secure
and
ioyfull
conscience
,
carrying
thei●
sheaues
,
the
vertuous
workes
they
haue
soe
collected
:
for
their
workes
shall
follow
In
this
Psalme
we
are
admonished
to
reuolue
often
in
our
minds
the
worke
of
our
redemption
.
We
are
taught
alsoe
what
difference
there
is
betweene
the
elect
and
the
reprobate
.
For
the
elect
going
in
goodnesse
doe
make
happie
progresse
by
weeping
:
but
the
reprobate
doe
glorie
in
this
exile
as
if
they
were
in
the
countrey
of
their
inheritance
,
making
of
à
prison
a
paradise
of
delight
:
and
therfore
comming
to
the
tribunall
of
Christ
,
they
come
with
sorrow
and
heauinesse
,
bearing
nothing
in
their
hands
but
the
scedule
of
their
damnation
.
Whence
it
Woe
to
you
that
are
rich
,
because
you
haue
your
consolation
:
woe
to
you
that
now
doe
laugh
,
because
you
shall
mourne
and
weepe
&c.
Remember
sonne
(
saieth
Abraham
in
the
Parable
of
that
thou
didst
receiue
good
things
in
thy
life
time
and
Lazarus
likewise
euill
:
but
now
he
is
comforted
,
and
thou
art
tormented
.
Let
vs
then
despise
the
pompe
,
glorie
and
vanitie
of
the
world
,
represse
the
desires
of
the
flesh
,
and
bathe
our
cheekes
with
holie
teares
,
considering
that
we
can
not
now
reioyce
with
the
world
,
and
afterward
reigne
with
Christ
.
The
title
and
argument
of
the
126.
Psalme
and
Second
in
None
.
A
Graduall
Canticle
of
Salomon
.
Many
of
great
talents
who
haue
endeauoured
to
expound
this
Psalme
doe
confesse
that
they
haue
euer
esteemed
it
exceeding
obscure
,
and
haue
not
after
long
studie
attained
the
literall
sense
thereof
.
Yet
they
iudge
the
most
probable
exposition
to
bee
that
of
the
Greeke
Fathers
S.
Iohn
Chrisostome
,
Theodoretus
,
and
Euthimius
;
to
witt
,
That
the
propheticall
exhortation
therein
doth
appertaine
to
the
people
of
the
Hebrews
after
their
returne
from
the
Babilonian
captiuitie
:
when
as
they
labouring
to
reedifie
the
house
of
God
,
and
repaire
the
holie
Cittie
,
were
hindred
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
giuen
by
the
Prophet
to
Salomon
,
because
he
first
of
all
built
the
house
of
God
,
and
amplified
the
Cittie
of
Ierusalem
:
in
respect
whereof
he
is
fitly
introduced
,
as
who
should
admonish
Zorobabel
(
that
was
as
it
were
another
Salomon
)
how
he
ought
to
comport
himselfe
in
reedifying
,
keeping
,
and
inlardging
the
house
of
God
&
the
holie
Cittie
.
But
in
à
higher
sense
,
the
true
Salomon
,
to
witt
,
the
peace
maker
Christ
Iesus
(
who
is
our
peace
)
doth
admonish
vs
that
aspire
to
true
peace
,
&
aspiring
doe
ascend
from
this
vale
of
,
teares
to
the
vision
of
peace
the
celestiall
Ierusalem
,
how
we
ought
to
build
and
gard
the
house
or
Cittie
of
the
holie
Church
:
and
exhorte
euery
man
in
particular
by
good
workes
to
erect
himselfe
à
house
in
heauen
,
and
keepe
it
carefully
;
that
he
maie
when
time
cometh
ascend
to
inhabite
and
possesse
it
for
euer
:
according
to
which
later
sense
I
purpose
to
proceed
.
In
this
Eight
Graduall
Psalme
the
Prophet
treateth
of
the
Eight
degree
of
internall
ascension
,
to
witt
,
of
the
manner
,
houre
,
and
order
of
rising
to
adore
God
.
A
morall
exposition
of
this
Psalme
.
VNlesse
our
Lord
,
Iesus
Christ
,
or
God
the
holie
Trinitie
build
interiourly
by
faith
,
Charitie
,
and
grace
,
the
house
,
the
holie
Church
,
or
euery
member
thereof
,
in
whome
God
doth
reside
:
as
our
Sauiour
saied
,
we
will
come
to
him
and
make
abode
with
him
&c.
They
,
the
Prophets
,
Apostles
,
and
their
successors
haue
laboured
in
vaine
that
build
it
,
that
by
preaching
,
teaching
,
liuing
exemplarily
;
and
working
miracles
haue
endeauored
to
conuert
soules
,
informe
the
faithfull
,
and
erect
the
saied
house
.
For
vnlesse
God
almightie
infuse
internall
light
,
externall
preaching
will
profitt
litle
.
if
any
thing
at
all
;
whence
is
that
of
the
Apostle
,
Neither
he
that
planteth
is
any
thing
,
nor
he
that
watereth
;
but
he
that
giueth
the
encrease
,
God
.
Vnlesse
our
Lord
keepe
the
Cittie
,
the
holie
Church
(
which
is
tearmed
à
Cittie
in
respect
of
the
vnion
of
the
faithfull
)
He
euerie
Doctor
,
Pastor
,
or
Prelate
watcheth
in
vaine
that
keepeth
it
.
For
not
onely
the
beginning
of
our
good
,
but
alsoe
our
conseruation
,
protection
,
and
perfection
is
of
God
:
and
therefore
as
he
alone
doth
build
the
holie
Church
interiourly
by
infusing
faith
,
Charitie
,
hope
,
and
the
gifts
of
the
holie
Ghost
,
to
which
infusion
holie
Prelates
&
Pastors
whome
he
hath
called
to
that
function
doe
dispose
the
minds
of
men
;
soe
he
alone
doth
keepe
it
by
himselfe
,
by
conseruing
those
gifts
in
being
which
he
hath
soe
infused
;
and
the
Angells
and
men
to
whome
he
hath
recommended
the
chardge
or
gouernmēt
of
his
Church
doe
keepe
it
instrumentally
,
and
dispose
it
exteriourly
by
exhorting
to
goodnesse
,
and
remouing
the
impediments
of
liuing
well
.
It
is
in
vaine
for
you
Prelates
&
Pastors
of
the
holie
Church
to
rise
before
light
,
to
applie
your selues
with
all
diligence
to
build
and
gard
this
house
,
this
Cittie
of
our
Lord
,
before
the
infusion
of
grace
,
before
the
irradiation
and
reception
of
the
diuine
assistance
.
As
if
he
should
saie
,
Your
labour
will
produce
noe
effect
,
or
profitt
nothing
at
all
;
vnlesse
the
grace
of
God
bee
propitiously
present
both
with
you
and
your
audience
.
Rise
ye
therefore
to
execute
the
office
recommended
vnto
you
after
ye
haue
sitten
,
after
you
haue
humbly
implored
the
diuine
assistance
,
and
with
drawing
your selues
from
exteriour
affaires
haue
rested
for
some
space
at
the
feet
of
à
Crucifix
,
meditating
,
contemplating
,
and
praying
that
you
maie
bee
admitted
to
enter
into
the
wine
Cellar
of
the
holie
Ghost
,
and
into
the
treasurie
of
the
wisdome
of
God
.
Being
therefore
spiritually
inebriated
with
the
ardour
of
diuine
loue
and
ir●adiated
by
the
light
of
veritie
,
you
maie
arise
and
passe
to
instruct
others
&
communicate
with
them
of
your
plenitude
:
for
then
God
will
graunt
à
blessing
to
your
labours
,
and
one
word
of
your
mouth
shall
make
deeper
impression
in
the
heart
of
your
audience
,
then
whole
sermons
will
otherwise
doe
.
Rise
then
bouldly
after
you
haue
sitten
in
this
sort
,
Who
eate
the
bread
of
sorrow
▪
vnto
whome
the
teares
of
fraternall
compassion
are
food
daie
and
night
.
For
it
behoueth
you
daily
to
condole
with
your
subiects
,
and
not
alone
to
bewaile
your
owne
,
but
their
offences
alsoe
.
Thou
shall
beare
(
saieth
the
Prophet
Ezechiel
)
the
iniquitie
of
tho
house
of
Israel
,
whence
Who
is
weake
and
I
am
not
weake
?
Who
is
scandalized
and
I
am
not
burnt
?
and
holie
Iob
,
I
wept
sometime
vpon
him
that
was
afflicted
,
and
my
soule
bad
compassion
on
the
poore
.
When
he
shall
giue
sleepe
to
his
beloued
,
when
our
Lord
(
who
is
the
prime
architect
of
this
spirituall
fabricke
)
shall
after
you
haue
faithfully
cooperated
with
his
grace
,
graunt
you
and
the
residue
of
his
chosen
friends
à
long
desired
rest
from
your
labours
,
that
is
,
à
happie
death
:
Behold
the
inheritance
of
our
Lord
are
children
:
the
reward
of
the
fruit
of
the
wombe
.
Then
,
to
witt
,
at
the
daie
of
iudgement
it
shall
appeare
;
that
you
and
they
who
haue
been
regenerated
to
God
by
.
Baptisme
,
and
adopted
his
children
,
are
his
inheritance
:
for
then
both
you
and
the
rest
of
his
selected
friends
shall
passe
into
his
eternall
possession
and
inheritance
,
and
become
the
reward
of
Christ
Iesus
the
sweet
fruit
of
the
wombe
of
the
blessed
Virgin
;
who
by
his
passion
and
death
hath
purchased
grace
and
glorie
for
you
and
them
.
As
arrowes
in
the
hand
of
the
mightie
:
soe
are
the
children
of
them
that
are
shaken
.
By
these
children
are
vnderstood
all
the
elect
,
who
are
the
inheritance
and
reward
of
Christ
:
and
by
that
comparison
of
them
with
arrowes
in
the
hand
of
the
mightie
,
is
designed
the
spirituall
power
of
the
seruants
of
Christ
;
which
was
apparent
and
manifest
both
in
their
actions
,
as
conuerting
infidels
to
the
Catholicke
saith
,
or
sinners
to
pēnance
with
the
efficacie
of
their
doctrine
,
splendor
of
sanctitie
,
and
force
of
miracles
;
&
alsoe
in
their
passions
,
as
suffering
all
sorts
of
torments
with
incredible
patience
and
fortitude
euen
to
the
last
gaspe
for
the
defence
of
the
truth
.
These
are
alsoe
tearmed
,
The
children
of
them
that
are
shaken
,
because
they
are
the
disciples
and
followers
of
the
Prophets
and
Apostles
,
whome
the
world
did
persecure
euen
to
death
it selfe
.
Blessed
is
the
man
Christ
,
true
God
and
true
man
,
that
hath
filled
his
desire
of
them
,
of
the
saied
children
.
That
is
to
saie
,
He
is
truely
blessed
,
because
he
hath
brought
his
desire
to
the
end
he
aimed
at
;
which
was
to
behold
the
saluation
and
glorie
of
his
children
,
for
whome
he
hath
done
and
suffered
soe
exceeding
much
.
Therefore
he
shall
not
be
confounded
,
when
he
shall
speake
to
his
enemies
in
the
gate
.
When
he
shall
speake
to
the
diuels
and
wicked
men
in
the
last
iudgement
,
he
shall
not
be
confounded
:
but
rather
shall
confound
,
and
conuince
them
of
iniustice
and
imbecillitie
.
For
the
whole
contention
of
Christ
with
the
diuell
and
his
ministers
(
which
hath
continued
euen
from
the
beginning
of
the
world
,
and
shall
endure
till
the
consummation
thereof
)
hath
been
,
is
,
and
will
be
about
the
saluation
of
mankind
;
whome
the
diuell
hath
,
doth
,
and
will
labour
by
all
meanes
possible
to
drawe
with
him
totally
into
hell
:
and
to
this
end
he
in
euery
age
raised
vp
persecutions
of
the
Iewes
,
Paganes
,
heretiks
,
and
wicked
men
of
all
sorts
to
bande
against
the
holie
Church
.
But
when
at
the
daie
of
iudgement
he
shall
behold
soe
many
millions
of
the
elect
reigning
and
triumphing
gloriously
with
Christ
,
and
most
iustly
crowned
:
and
of
the
contrarie
,
all
power
to
be
taken
from
him
and
his
adherents
(
noe
more
hope
remaining
for
him
and
them
euer
to
renew
warre
with
the
elect
)
then
Christ
shall
not
be
confounded
,
but
shall
confound
all
his
enemies
.
In
this
Psalme
we
are
taught
to
attribute
the
beginning
,
conseruation
,
processe
&
consummatiō
of
good
workes
to
God
alone
.
Moreouer
we
are
taught
to
extirpate
pride
,
embrace
humilitie
,
and
soe
to
proceed
to
the
sleepe
of
the
elect
.
The
argument
of
the
127.
Psalme
and
last
in
None
.
IN
this
Ninth
graduall
Psalme
the
Prophet
treateth
of
the
Ninth
degree
of
internall
ascension
,
to
witt
,
Filiall
feare
:
whereby
wee
are
deterred
from
doing
euill
out
of
à
desire
not
to
offend
almightie
God
,
whome
wee
truely
loue
.
It
proceedeth
therefore
from
loue
;
and
is
proper
to
those
,
whoe
(
as
the
Apostle
saieth
)
haue
receiued
the
spirit
of
adoption
of
the
Spirit
of
loue
:
where
as
those
that
abstaine
from
doing
euill
out
of
à
seruile
feare
,
that
is
,
merely
for
feare
of
punishment
which
they
desire
to
auoide
,
maie
iustly
be
saied
according
to
same
Apostle
to
haue
the
Spirit
of
seruitude
.
This
degree
is
exceeding
necessarie
for
them
that
desire
to
make
good
progresse
in
à
short
space
:
for
we
read
in
Ecclesiasticus
,
that
He
that
is
without
feare
cannot
be
iustified
.
The
explication
of
the
Psalme
.
BLessed
are
all
now
in
hope
,
that
feare
our
Lord
,
with
à
filiall
feare
:
that
walke
in
his
waies
,
in
his
diuine
precepts
;
not
in
their
owne
inuentions
,
and
after
the
prauitie
of
their
owne
heart
:
as
it
is
written
of
the
impious
man
,
He
hath
gone
wandring
in
the
waie
of
his
owne
heart
.
&c.
Because
thou
shalt
eate
the
labours
of
thy
hands
.
Because
thou
,
whosoeuer
thou
art
that
hast
this
holie
feare
imprinted
in
thy
heart
,
and
walkest
in
the
waies
of
our
Lord
,
shalt
eate
in
heauen
the
fruit
of
thy
good
endeauours
&
meritorious
actions
:
according
to
that
,
The
soule
of
them
that
worke
shall
be
made
fa●●e
&c
Blessed
art
thou
now
in
hope
,
and
it
shall
be
well
with
thee
hereafter
:
For
it
is
saied
in
the
Ghospell
,
Blessed
is
he
that
shall
eate
bread
in
the
Kingdome
of
God
.
Or
thus
,
Because
thou
shalt
liue
and
sustaine
thy selfe
with
the
fruit
of
thy
owne
hand
labour
,
procuring
foode
and
other
necessaries
for
thy selfe
by
thy
proper
industrie
,
blessed
art
thou
,
and
it
shall
bee
well
with
thee
:
for
indeed
such
labour
is
very
meritorious
.
Thy
wi●e
,
wisdome
giuen
thee
by
almightie
God
,
as
à
fruit
full
vine
shall
produce
holie
workes
,
in
the
sides
of
thy
house
;
in
the
intime
powers
of
thy
soule
.
Wisdome
is
the
knowledge
of
diuine
things
:
and
is
called
the
wife
and
spouse
of
à
man
liuing
in
holie
feare
;
according
to
that
,
Her
haue
I
loued
,
and
haue
sought
her
out
from
my
youth
,
and
haue
sought
to
take
her
for
my
spouse
;
and
I
was
made
à
louer
of
her
beautie
.
By
this
wife
maie
alsoe
bee
vnderstood
the
eternall
&
increate
wisdome
which
is
the
spouse
of
à
deuout
soule
,
&
doth
fructifie
thereī
like
to
à
well
cultiuated
vine
.
Thy
children
,
thy
acts
springing
out
of
wisdome
shall
bee
as
young
plants
of
oliue
trees
,
euer
flourishing
,
many
,
comely
and
strong
,
round
about
thy
table
,
in
the
circumference
of
thy
faith
,
wherein
all
good
workes
are
founded
and
radica●ed
.
By
Thy
children
maie
alsoe
bee
vnderstood
,
such
spirituall
children
as
by
thy
wisdome
and
preaching
are
generated
&
brought
forth
to
Christ
.
Whence
the
Apostle
saieth
,
In
Christ
Iesus
by
the
Ghospell
I
begate
you
.
and
againe
,
My
little
children
whome
I
trauaile
with
all
againe
,
vntill
Christ
bee
formed
in
you
.
These
children
wisely
instructed
by
thee
,
as
young
plants
of
oliue
trees
,
shall
bee
annointed
with
the
vnction
of
diuine
grace
,
&
become
flourishing
&
fruitfull
in
Christ
,
round
about
thy
table
,
in
the
circuit
of
spirituall
doctrine
,
wherewith
thou
doest
nourish
them
as
with
the
bread
of
life
and
water
of
wisdome
.
Behold
soe
shall
the
man
bee
blessed
,
Such
gifts
of
grace
shall
bee
conferred
vpon
the
man
,
that
feareth
our
Lord
,
as
is
aboue
saied
.
For
With
him
that
feareth
our
Lord
shall
bee
well
in
the
later
end
,
and
in
the
daie
of
his
death
he
shall
bee
blessed
.
Indeed
since
nothing
doth
seperate
vs
from
God
but
sinne
,
nor
any
thing
can
hinder
infusion
of
grace
but
our
owne
negligence
:
by
this
,
that
feare
doth
shake
of
negligence
,
retract
from
vice
,
and
expell
sinne
,
it
disposeth
our
heart
to
all
goodnesse
,
&
is
as
it
were
the
cause
of
all
our
good
.
Our
Lord
out
of
Sion
to
witt
the
militant
Church
blesse
thee
by
his
Prelats
and
Pastours
,
and
graunt
that
thou
maist
see
the
good
things
of
Ierusalem
▪
the
happie
estate
and
continuall
progresse
of
the
holie
Church
all
the
daies
of
thy
life
.
And
tha●
〈◊〉
maist
see
thy
childrens
children
,
them
thou
h●●t
spiritually
begotten
,
begett
others
in
like
sort
;
that
the
holie
Church
maie
bee
augmented
in
meritt
&
number
:
and
soe
thou
maist
behold
the
Peace
of
Christ
vpon
Israel
,
thy selfe
,
and
other
Christians
contemplating
God
.
The
preamble
to
Vespres
.
THe
auncient
Fathers
are
soe
cleare
for
this
houre
,
&
make
soe
expresse
mention
of
it
;
that
noe
man
could
euer
raise
doubts
of
it
,
especially
about
its
institution
and
antiquitie
.
The
time
allotted
for
Vespres
is
the
euening
.
First
by
reason
of
the
proportion
which
it
holdeth
with
Laudes
:
for
as
Laudes
are
song
in
the
last
houre
of
the
night
,
soe
Vespres
should
bee
song
in
the
last
houre
of
the
daie
.
Secondly
because
our
holie
Father
S.
Benedict
ordained
that
Vespres
bee
song
alwaies
by
daie
light
,
yet
still
in
the
euening
.
Cassian
alsoe
compareth
Vespres
to
the
labours
of
those
who
were
last
called
,
and
sent
into
the
vineyard
of
our
Lord
,
who
begane
their
worke
onely
at
Eleuen
;
and
ended
not
vntill
twelue
.
The
mysticall
significations
of
this
houre
maie
be
diuers
.
First
it
be
tokeneth
the
institution
of
the
blessed
Sacrament
,
which
was
in
the
euening
:
for
as
the
euening
sacrifice
,
holocaust
,
or
burnt
offering
,
and
the
Paschal
Lambe
(
which
was
to
be
made
at
that
houre
in
the
old
law
)
was
à
figure
of
the
holie
Eucharist
;
soe
i●
our
euening
sacrifice
of
praier
a
memoriall
of
the
same
.
Secondly
it
representeth
our
Blessed
Sauiours
buriall
,
which
must
needs
haue
been
before
the
sunne
setting
,
by
reason
that
the
Iewes
Paschall
Feast
(
on
which
the
were
not
permitted
to
burie
the
dead
)
begane
presently
vpon
s●●ne
setting
.
The
argument
of
the
109.
Psalme
and
first
in
Vespres
.
THe
Psalme
following
hath
this
Title
prefixed
,
to
witt
,
A
Psalme
of
Dauid
:
for
it
belongeth
to
Dauid
as
the
author
thereof
,
and
to
Christ
as
the
person
signified
by
Dauid
.
In
it
the
Prophet
treateth
literally
of
our
Sauiour
,
as
maie
be
proued
by
our
Sauiours
words
:
For
when
he
demaunded
of
the
Pharisees
saying
,
What
is
your
opinion
of
Christ
?
Whose
sonne
is
he
?
and
they
answering
Dauids
;
he
added
,
How
then
doth
Dauid
in
Spirit
call
him
Lord
?
saying
,
The
Lord
saied
to
my
Lord
,
sitt
on
my
right
hand
&c.
The
Apostle
alsoe
by
this
place
doth
shew
,
that
Christ
is
greater
then
the
Angells
,
and
coequall
with
his
eternall
father
,
saying
,
To
which
of
the
Angels
hath
God
almightie
saied
at
any
tyme
,
Sitt
at
my
right
hand
?
&c.
This
Psalme
therefore
treateth
of
Christ
according
to
both
natures
,
and
of
his
magnificent
Ascension
,
of
his
coeternitie
and
consubstantiall
identitie
with
the
Father
,
of
his
vniuersall
dominion
and
eternall
Priesthood
,
and
of
the
iudiciarie
power
which
he
shall
exercise
ouer
all
creatures
in
the
last
daie
:
and
the
Prophet
vnto
whome
God
hath
made
manifest
the
vncertaine
and
hidden
things
of
his
wisdome
,
saieth
as
followeth
.
The
exposition
of
the
Psalme
.
OVr
Lord
saied
to
my
Lord
,
God
the
Father
,
omnipotent
Lord
and
father
of
all
creatures
,
saied
intellectually
to
Christ
Iesus
my
Sauiour
(
who
according
to
his
diuinitie
is
my
Lord
,
and
according
to
his
humane
nature
assumed
of
my
seed
is
my
sonne
)
Sitt
on
my
right
hand
,
that
is
,
After
the
labours
of
thy
abo●de
vpon
earth
,
and
the
consummation
of
that
worke
for
which
I
haue
sent
thee
into
the
world
,
come
and
seate
thy selfe
on
my
right
hand
,
as
being
God
and
man
;
and
reigne
in
my
throne
with
coequall
power
and
authoritie
with
me
.
Till
I
make
thyne
enemies
,
incredulous
and
vniust
people
,
especially
the
Iewes
,
the
footestoole
of
thy
feete
,
subiect
to
thy
power
and
dominion
in
à
seruitude
soe
absolute
,
that
they
shall
be
as
footestooles
and
stepping
blocks
to
be
disposed
of
for
euer
at
thy
pleasure
.
Our
Lord
,
God
the
Father
will
send
forth
by
his
seruants
the
holie
Apostles
,
the
rod
of
thy
strength
,
the
doctrine
of
the
Euangelicall
law
,
or
the
power
of
thy
regall
dignitie
(
o
Christ
)
from
Sion
,
from
the
place
soe
called
in
Ierusalem
.
For
Sion
was
a
mountaine
in
Ierusalem
where
on
the
Temple
was
built
,
and
the
Conclaue
likewise
stood
,
wherein
Christ
celebrated
his
last
supper
,
and
appeared
to
his
Disciples
after
his
resurrection
,
and
where
the
Apostles
and
the
rest
which
were
congregated
with
them
receiued
the
holie
Ghost
.
From
this
conclaue
therefore
and
the
Temple
situated
on
mount
Sion
our
Lord
sent
forth
the
saied
rod
of
thy
strength
ô
Christ
into
the
whole
vniuerse
:
for
when
the
Apostles
had
receiued
the
holie
Ghost
they
presently
issued
out
of
the
saied
conclaue
(
where
they
remained
inclosed
for
feare
of
the
Iewes
)
like
to
à
swarme
of
bees
,
entred
the
Temple
,
and
begane
to
preach
the
Ghospell
of
Christ
:
which
from
thence
was
deriued
through
out
the
whole
world
,
as
our
Sauiour
did
foreshew
saying
.
You
shall
be
witnesses
vnto
me
in
Ierusalem
and
in
all
Iewrie
,
and
Samaria
,
and
euen
to
the
vtmost
of
the
earth
&c.
and
alsoe
was
foretold
by
the
Prophet
Isaie
saying
,
The
law
shall
come
forth
of
Sion
,
and
the
word
of
our
Lord
from
Ierusalem
.
At
this
sending
forth
of
the
rod
of
the
strength
of
Christ
followed
the
conuersion
of
the
world
vnto
him
:
and
therefore
it
is
here
added
Rule
thou
ô
Christ
In
the
middest
of
thyne
enemies
,
in
the
heart
or
thickest
of
the
infidels
;
who
during
the
time
of
their
infidelitie
are
thyne
enemies
,
but
being
conuerted
shall
be
constituted
thy
friends
,
and
thou
rule
in
them
by
thy selfe
and
thy
substitutes
,
the
Prelats
and
Pastors
of
the
holie
Church
.
Of
this
dominion
of
Christ
the
His
power
from
Sea
euen
to
sea
,
and
from
the
riuers
euen
to
the
end
of
the
earth
.
There
is
noe
want
of
power
in
thee
to
subdue
thyne
enemies
,
and
dilate
thy
dominion
.
For
With
thee
the
beginning
,
God
the
Father
,
the
fountaine
of
all
being
is
one
and
the
same
beginning
,
prime
cause
and
author
of
all
things
iointly
with
thee
.
Therefore
to
thee
is
attributed
by
nature
absolute
principalitie
,
power
,
and
soueraignitie
ouer
them
:
which
although
it
appeared
but
in
à
very
obscure
manner
to
vs
mortalls
in
the
daie
of
thy
infirmitie
,
in
the
time
of
thy
peregrination
vpon
earth
vested
with
à
seruile
and
humane
forme
;
yet
In
the
daie
of
thy
strength
,
of
thy
victorious
triumph
,
when
thou
shalt
be
seene
in
the
brightnes
of
the
holie
things
,
vested
with
the
raies
of
à
holie
Deitie
,
the
elect
shining
through
participation
of
that
beatificall
light
shall
liuely
and
plainly
see
,
and
acknowledge
that
thou
art
in
the
Father
,
and
the
Father
in
thee
.
From
the
wombe
before
the
daie
starre
I
begatte
thee
.
If
these
words
be
vnderstood
as
spoken
by
the
Prophet
of
himselfe
,
they
import
the
generation
of
Christ
as
man
;
and
the
sense
seemeth
to
be
as
followeth
,
I
Dauid
haue
begotten
thee
;
yet
not
according
to
the
ordinary
course
by
coniugall
embraces
,
but
from
the
sole
wombe
of
the
most
pure
Virgin
:
and
this
before
the
daie
starre
arose
,
for
Christ
was
borne
in
the
night
This
Dauid
might
well
saie
,
as
venerable
Bede
affirmeth
vpon
this
place
:
for
if
Dauid
(
saieth
he
)
begatte
lesse
,
lesse
Marie
,
and
Ma●●e
brought
forth
Christ
,
Dauid
alsoe
begatte
Christ
.
But
if
these
words
be
vnderstood
as
spoken
by
God
the
Father
,
they
import
the
eternall
generation
of
Christ
as
God
,
which
is
noe
other
then
à
begetting
of
light
from
light
,
act
from
act
,
God
from
God
.
For
in
the
Father
,
Essence
,
power
,
and
operation
are
one
and
the
same
,
and
soe
the
Father
by
vnderstanding
himselfe
doth
produce
à
word
most
like
to
himselfe
,
distinct
from
him
in
this
one
point
,
that
it
proceedeth
from
him
:
and
as
the
Father
by
one
veiw
or
reflecting
vpon
himselfe
doth
fully
know
himselfe
and
all
things
that
haue
already
been
created
;
soe
by
one
internall
conception
he
begetteth
eternally
one
word
within
himselfe
,
wherein
his
whole
nature
and
perfection
is
altogether
most
intirely
contained
and
shineth
,
and
wherein
all
other
things
are
comprehended
and
doe
shine
.
For
this
reason
this
Word
is
tearmed
the
Image
of
the
Father
and
exemplar
of
euerie
creature
,
and
proceedeth
immediatly
from
the
vnderstanding
of
the
Father
.
Christ
therefore
as
God
is
begotten
from
eternitie
:
like
as
,
if
the
sunne
had
been
from
eternitie●
,
brightnesse
had
issued
out
of
it
from
eternitie
;
Whence
it
is
I
come
forth
from
the
mouth
of
the
highest
the
first
begotten
of
all
creatures
.
Our
Lord
sware
,
God
the
Father
firmely
promised
,
and
sealed
it
with
an
oath
:
and
it
shall
not
repent
him
,
he
shall
not
retract
what
he
hath
soe
auerred
:
for
he
hath
well
weighed
all
circumstances
before
he
soe
sware
,
to
witt
,
that
thou
ô
Christ
as
man
art
à
Priest
according
to
the
order
of
Melchisedech
.
The
office
of
a
Priest
is
to
be
à
Mediator
and
aduocate
betweene
God
and
his
people
,
to
offer
their
praiers
vnto
him
,
to
pacifie
him
,
and
blesse
them
.
All
which
are
found
in
Christ
,
and
therefore
he
is
à
Priest
.
Of
him
it
is
written
,
If
any
man
shall
sinne
we
haue
an
aduocate
with
the
Father
,
Iesus
Christ
the
iust
.
and
againe
;
When
we
were
enemies
we
were
reconciled
to
God
by
the
death
of
his
sonne
who
by
the
Crosse
killed
the
e●mities
in
himselfe
.
Moreouer
he
is
à
Priest
for
euer
,
according
to
that
of
the
Apostle
,
Christ
for
that
he
continueth
for
euer
,
hath
an
euerlasting
priesthood
,
whereby
he
is
able
to
sa●e
alsoe
for
euer
,
going
by
himselfe
to
God
;
alwaies
liuing
to
make
intercession
for
vs
.
Finally
he
is
à
Priest
according
to
the
order
of
Melchisedech
,
First
because
as
Melchisedech
offered
to
almightie
God
bread
and
wine
,
soe
he
did
offer
or
giue
to
his
disciples
his
body
and
bloud
vnder
the
formes
of
bread
and
wine
,
by
conuerting
the
bread
into
his
bodie
and
the
wine
into
his
bloud
.
Secondly
because
as
Melchisedech
is
affirmed
to
be
with
out
Father
,
Mother
,
and
genealogie
;
not
that
he
had
none
of
these
,
but
because
the
holie
Scriptures
for
some
hidden
reason
doe
passe
them
ouer
in
silence
:
soe
Christ
is
borne
out
of
the
naturall
course
of
humane
generation
,
in
heauen
without
à
Mother
,
and
vpon
earth
without
à
Father
:
and
Who
shall
declare
his
generation
?
Iesus
the
precursor
for
vs
is
entred
,
made
à
high
Priest
foreuer
according
,
to
the
order
of
Melchisedech
.
Our
Lord
on
thy
right
hand
,
Christ
our
Lord
sitting
on
thy
right
hand
,
ô
God
the
Father
,
Hath
broken
kings
in
the
daie
of
his
wrath
,
such
as
haue
opposed
his
holie
Doctrine
,
and
persecuted
him
in
his
members
.
These
he
hath
broken
by
depriuing
some
of
the
life
of
grace
,
others
of
their
corporall
life
alsoe
,
and
condemning
many
to
hell
fire
.
He
shall
iudge
in
nations
,
he
shall
iudge
nations
themselues
in
his
first
comming
with
the
iudgement
of
discretion
,
mercifully
assisting
some
,
and
iustly
relinquishing
others
:
and
in
his
Second
comming
with
the
iudgement
of
remuneration
,
rendring
to
euerie
one
according
to
his
workes
,
as
the
Euangelist
witnesseth
saying
,
The
houre
cometh
wherein
all
that
are
in
the
graues
shall
heare
his
voice
,
and
they
that
haue
done
good
things
shall
come
forth
into
the
resurrection
of
life
;
but
they
that
haue
done
euill
into
the
resurrection
of
iudgement
.
He
shall
fill
ruines
,
supplie
humane
defects
in
his
first
comming
by
infusion
of
grace
into
emptie
hearts
,
and
enriching
voide
minds
with
spirituall
benedictions
:
and
in
his
Second
comming
he
shall
fill
ruines
,
to
witt
of
the
Angels
,
with
them
that
are
saued
;
repairing
the
celestiall
mansions
made
vacant
by
the
fall
of
the
rebellious
spirits
.
He
shall
crush
the
heads
,
he
shall
humble
the
hearts
in
the
land
of
many
,
in
many
places
and
habitations
of
men
.
For
in
euery
land
he
hath
humbled
some
hautie
spirits
;
and
at
the
last
iudgement
he
shall
by
the
sentence
of
eternall
death
crush
the
heads
in
the
land
of
many
captaines
and
potent
men
,
reigning
with
much
ambition
in
many
lands
:
according
to
that
of
the
Prophet
The
Lord
of
hostes
hath
thought
it
,
that
he
might
plucke
downe
the
pride
of
all
glorie
,
and
bring
all
the
glorious
of
the
earth
to
ignominie
.
Of
the
torrent
in
the
waie
●e
shall
drinke
,
Christ
in
this
world
shall
suffer
paine
,
tribulation
,
and
most
bitter
death
:
of
which
torrent
he
spake
to
S.
Iohn
&
Iames
saying
,
Can
you
drinke
of
the
cuppe
that
I
shall
drinke
of
?
Therefore
he
shall
exalt
the
head
,
he
shall
glorifie
and
erect
himselfe
by
rising
in
à
glorified
bodie
,
and
ascending
to
the
Father
that
he
maie
sitt
with
him
as
iudge
and
Lord
of
all
:
for
Christ
as
God
raised
,
exalted
,
and
glorified
himselfe
as
man
,
according
to
that
,
I
haue
power
to
yeeld
my
life
,
and
I
haue
power
to
take
it
againe
.
Behold
here
à
Psalme
short
in
words
but
infinite
in
sense
.
In
it
the
twofold
nature
and
simple
personalitie
of
Christ
is
shewed
.
Moreouer
in
it
the
session
of
Christ
on
the
right
hand
of
his
Father
,
the
deiection
of
his
enemies
,
the
promulgation
of
the
Christian
faith
,
and
the
coetermitie
and
consubstantialitie
of
the
Father
and
the
Sonne
is
described
:
and
finally
in
it
is
declared
the
Priesthood
and
iudiciarie
power
of
Christ
.
We
ought
therefore
to
sing
this
Psalme
with
much
reuerence
,
singular
deuotion
,
and
profound
contemplation
in
regard
of
the
dignitie
,
sweetnesse
,
and
sublimitie
of
the
sense
thereof
.
The
Title
and
Argument
of
the
112
Psalme
and
Second
in
Vespres
.
THe
title
is
Alleluia
:
which
fitly
agreeth
with
the
Psalme
;
it
being
wholly
composed
in
the
praise
of
almightie
God
;
cheefly
for
that
he
being
of
such
excellencie
as
therein
is
declared
,
doth
not
despise
poore
abiect
and
simple
soules
,
but
contrary
to
the
proceeding
of
worldlie
Potentates
,
doth
elect
them
for
his
peculiar
friends
,
aduance
them
to
great
honours
,
and
showre
his
singular
benefits
vpon
them
.
The
explication
of
the
Psalme
.
PRaise
our
Lord
yee
children
,
pure
and
innocent
people
of
what
age
soeuer
.
The
Apostle
doth
exhort
vs
to
become
such
children
,
saying
,
Bretheren
be
not
made
children
in
sense
;
but
in
malice
be
children
,
and
in
sense
perfect
and
our
Sauiour
saieth
,
vnlesse
ye
be
conuerted
and
become
as
litle
children
,
you
shall
not
enter
into
the
Kingdome
of
heauen
.
Praise
the
name
of
our
Lord
,
to
witt
his
infinite
power
and
g●orie
,
or
himselfe
who
is
signified
by
his
name
.
Be
the
name
of
our
Lord
blessed
from
henceforth
,
now
,
&
for
euer
,
from
this
instant
with
out
delay
,
and
for
eternitie
let
his
name
be
celebrated
.
From
the
rising
of
the
Sunne
vnto
the
going
downe
▪
From
morning
vntill
euening
,
or
from
the
East
to
the
West
,
the
name
of
our
Lord
is
laudable
,
is
à
subiect
worthie
of
all
praise
.
Our
Lord
is
high
aboue
all
nations
,
of
greater
dignitie
and
excellencie
then
all
the
generations
of
men
;
according
to
that
of
the
Prophet
Isaie
,
All
nations
as
if
they
were
not
,
soe
are
they
before
him
:
and
they
are
reputed
of
him
as
nothing
,
and
à
vaine
thing
&c.
And
his
glorie
aboue
the
heauens
,
aboue
the
celestiall
cittizens
.
Who
is
as
our
Lord
?
who
maie
be
found
of
soe
great
Maiestie
and
sublime
nature
,
that
he
maie
be
paralelled
with
the
Lord
our
God
?
Who
dwelleth
on
high
,
and
beholdeth
the
low
things
in
heauen
and
vpon
earth
,
the
blessed
Spirits
,
who
by
the
vertue
of
true
humilitie
doe
euen
from
the
fall
of
Lucifer
acknowledge
all
their
excellencie
as
receiued
from
him
:
and
mankind
depressed
by
the
Serpent
,
alsoe
in
particular
such
as
resigne
themselues
to
his
holie
will
,
and
for
his
loue
doe
submitt
themselues
vnder
all
creatures
.
Raising
vp
from
the
earth
,
from
carnall
life
,
from
the
loue
of
transitorie
things
and
terrene
thoughts
,
the
needie
,
such
as
are
voide
and
destitute
of
spirituallitie
;
inriching
them
with
diuine
gifts
,
with
the
loue
of
heauenly
things
,
and
the
contemplation
of
high
mysteries
:
and
lifting
vp
to
the
Kingdome
of
glorie
the
poore
,
the
humble
,
out
of
the
dung
of
this
corruptible
bodie
.
To
place
him
there
with
Princes
,
with
the
holie
Angels
,
with
Princes
of
his
people
,
with
the
cheifest
of
his
elect
:
for
the
Triumphant
Church
is
one
vnited
of
good
men
and
holie
Angels
.
Or
thus
,
That
he
maie
place
him
on
his
right
hand
in
the
daie
of
iudgement
with
the
Princes
,
of
whome
the
Prophet
Isaie
speaketh
,
saying
,
Our
Lord
shall
come
to
iudgement
with
the
ancients
of
his
people
,
and
his
Princes
.
Who
maketh
the
barren
woman
,
the
congregation
of
the
Gentils
,
to
dwell
in
à
house
,
in
the
militant
Church
,
à
ioyfull
Mother
of
spirituall
children
,
whome
she
regenerateth
of
water
and
the
holie
Ghost
.
In
this
sense
the
Apostle
alleadgeth
Isaie
,
Reioyce
thou
barren
that
bearest
not
,
breakeforth
and
crie
that
trauailest
not
:
because
many
are
the
children
of
the
desolate
,
to
witt
,
of
Gentilitie
,
then
of
her
that
hath
à
husband
,
to
wit
the
Synagogue
:
whose
spouse
&
husband
was
God
almightie
;
but
he
left
her
for
her
incredulitie
,
as
the
Prophet
Ieremy
I
haue
forsaken
my
house
,
I
haue
left
my
inheritance
,
I
haue
giuen
my
beloued
into
the
hands
of
her
enemies
;
myne
inheritance
is
become
vnto
me
as
à
Lyon
in
à
wood
.
The
Prophet
tearmeth
Gentilitie
or
the
people
of
the
Gentils
Sterill
and
deso●ate
,
because
they
were
long
forsaken
by
almightie
God
for
their
Idolatrie
▪
in
such
sort
,
that
they
brought
forth
noe
fruit
of
the
holie
Ghost
,
nor
generated
any
children
to
Christ
:
whence
is
that
of
Amia
the
Prophetesse
,
The
barren
woman
bare
verie
manie
,
and
she
that
had
manie
children
was
weakened
.
It
is
meet
that
we
sing
this
Psalme
with
spirituall
ioy
,
it
being
composed
wholly
in
the
diuine
praise
.
It
importeth
vs
alsoe
to
striue
to
become
children
,
that
is
,
pure
,
innocent
,
and
humble
;
that
soe
we
maie
merit
to
praise
God
worthily
,
and
to
bee
beheld
by
him
with
a
gratious
eie
;
for
Praiso
is
not
comely
,
in
the
mouth
of
the
vitious
The
third
Psalme
in
Vespres
which
is
the
last
in
Tierce
,
as
alsoe
the
fourth
Psalme
which
is
the
second
in
None
are
alreadie
expounded
in
the
saied
Houres
.
The
title
and
argument
of
the
147.
Psalme
and
last
in
Vespres
.
THe
title
is
Allel●ia
.
In
this
Psalme
the
Prophet
doth
exhort
the
people
of
God
both
of
the
Triumphant
and
Militant
Church
to
sing
his
praise
incessantly
,
giuing
thankes
for
his
singular
benefits
showred
vpon
them
:
&
in
particular
for
that
he
hath
fortified
them
on
all
sides
,
placed
peace
in
their
borders
,
blessed
their
of
spring
,
fed
them
with
the
bread
of
life
,
and
manifested
his
hidden
mysteries
vnto
them
aboue
all
other
people
.
The
explication
of
the
Psalme
.
O
Ierusalem
praise
our
Lord
,
render
the
tribute
of
praise
&
thankfulnesse
to
the
Soueraigne
Monarch
of
heauen
and
earth
you
Cittizens
of
the
holie
Ierusalem
,
the
Cittie
of
peace
and
vnitie
,
&
of
blessed
spirits
that
see
him
face
to
face
.
Praise
thy
God
ô
Sion
,
ô
all
you
that
are
called
to
the
vnion
of
the
holie
Catholicke
Church
,
and
doe
contempla●e
God
your
Creator
,
redeemer
,
&
conseruer
by
the
eies
of
faith
:
praise
him
in
the
best
manner
you
can
excogitere
,
to
witt
,
in
puritie
of
heart
,
and
conuersation
without
blame
.
And
that
you
maie
praise
him
the
more
worthily
,
remember
the
singular
testimonies
of
his
good
will
shewed
towards
you
.
Because
he
it
is
,
that
hath
strengthned
the
lockes
of
thy
gates
to
hinder
the
enemie
from
surprising
thee
at
vnawares
:
and
moreouer
he
hath
blessed
thy
children
in
thee
.
If
this
bee
referred
to
the
celestiall
Ierusalem
,
by
the
Gates
here
mentioned
is
vnderstood
the
admission
,
where
by
any
of
the
elect
are
admitted
to
the
fellowship
of
the
blessed
;
&
by
the
Lockes
is
vnderstood
the
confirmation
,
whereby
the
elect
are
firmely
established
in
God
:
and
soe
the
sense
of
those
words
,
He
hath
strengthned
the
lockes
of
thy
gates
is
,
that
God
hath
made
the
confirmations
of
the
celestiall
Cittizens
soe
immoueable
and
secure
,
that
they
cannot
bee
broken
à
sūder
by
any
slight
or
force
.
The
lockes
of
the
gates
of
this
Ierusalem
are
metaphorically
saied
to
bee
confirmed
;
because
as
à
Cittie
of
this
world
whilst
it
is
fortified
with
strong
lockes
,
boults
,
and
barriers
is
held
secure
,
neither
the
enemies
being
of
power
to
make
forceable
entrance
,
nor
the
inhabitāts
willing
or
able
to
depart
out
of
it
;
soe
the
holie
Cittie
is
altogether
most
secure
,
in
respect
that
neither
the
reprobate
can
enter
it
,
nor
the
blessed
will
or
can
abandon
it
.
But
if
they
bee
referred
to
the
Militant
Church
,
by
the
Gates
thereof
are
vnderstood
Vertues
,
&
especially
Faith
,
hope
,
and
charitie
:
and
by
the
Lockes
are
vnderstood
the
Sacraments
,
which
our
Lord
hath
fortified
by
giuing
the
efficacie
of
sanctification
vnto
them
in
vertue
of
the
Passion
of
our
Sauiour
,
in
such
sort
,
that
noe
man
soe
long
as
he
shall
remaine
within
the
fortresse
of
the
Catholike
Church
,
and
keep
himselfe
in
the
shelter
of
the
infused
vertues
through
the
force
of
the
Sacraments
which
he
therein
receiues
,
need
to
feare
the
machinations
of
the
euill
enemie
.
Who
hath
sett
thy
borders
peace
,
ô
celestiall
Ierusalem
,
He
it
is
that
hurld
downe
to
the
abisse
of
hell
like
to
à
flash
of
light●ing
that
mutinous
crue
that
once
to
disturbe
thy
peace
,
and
in
an
instant
begirt
thee
with
à
wall
of
concord
,
of
warreproofe
which
noe
dissention
shall
euer
penetrate
:
And
filleth
thee
with
the
fatte
of
corne
,
with
the
fruition
of
his
diuinitie
.
For
the
superessentiall
diuinitie
is
the
foode
of
the
blessed
,
whose
vision
or
fruition
maie
well
bee
tearmed
the
fatte
of
corne
,
that
is
to
saie
,
the
sweet
refection
of
the
eternall
bread
:
which
refection
is
the
essentiall
reward
of
the
blessed
,
wherewith
they
are
soe
fully
enriched
that
they
can
desire
noe
more
.
I●
is
his
paternall
prouidence
likewise
that
hath
established
within
thy
circuits
(
●
Militant
Church
)
that
happie
peace
which
the
world
cannot
giue
,
to
witt
,
tranquillitie
of
conscience
,
which
all
those
enioy
who
remaine
within
thy
precincts
.
Christ
alsoe
doth
daily
fill
thee
with
that
Soueraigne
foode
the
holie
▪
Sacrament
of
his
owne
bodie
vnder
the
species
of
the
purest
wheat
bread
.
Who
sendeth
forth
his
speech
to
the
earth
,
He
it
is
who
sendeth
his
onely
Sonne
the
eternall
word
into
the
world
to
assume
humane
flesh
for
the
saluation
of
mankind
▪
Or
thus
,
He
it
is
who
sendeth
forth
by
the
ministerie
of
his
holie
Angels
the
diuine
law
,
the
holie
Scriptures
,
&
celestiall
reuelations
to
vs
mortalls
.
His
word
runneth
sw●fily
,
The
Euangelicall
law
and
doctrine
of
Christ
was
di●●lged
in
all
places
through
the
whole
earth
in
à
short
tyme
by
the
preaching
of
the
Apostles
and
Disciples
,
for
Into
all
the
earth
hath
the
sound
of
them
gone
forth
,
&
into
the
end●
of
the
whole
world
the
words
of
them
.
Christ
indeed-sent
▪
forth
his
speech
to
the
earth
,
when
he
saied
to
his
Apostles
,
Going
into
the
whole
world
preach
the
Ghospell
to
all
creatures
:
but
his
word
ranne
swiftly
,
when
they
did
putt
in
execution
,
and
accomplished
what
he
had
foretold
them
,
to
witt
That
they
should
bee
witnesses
vnto
him
in
Ierusalem
,
and
in
all
Iew●ie
,
and
S●mar●●
,
and
euen
to
the
vtmost
of
the
earth
.
Who
giueth
s●ow
as
w●oll
,
He
it
is
alsoe
who
by
his
diuine
power
disperseth
the
waters
that
are
eleuated
into
the
middle
region
and
there
congealed
,
and
makes
them
gently
fall
not
vnlike
to
litle
lockes
of
whitest
wooll
,
couering
the
cultiuated
feilds
as
it
were
with
a
woollen
mantle
,
which
defends
the
tender
blades
from
the
sharpe
rigours
of
the
hoarie
frost
.
Scattereth
mist
,
hoarie
times
made
small
as
ashes
.
These
mists
cause
fertilitie
to
plants
that
are
purified
by
the
nipping
cold
of
those
grizely
bearded
rimes
,
which
repell
all
vitious
sappe
from
trees
,
and
render
them
noe
lesse
aboundant
in
fruits
,
then
well
nourished
in
bodie
and
branches
.
Who
casteth
his
Christall
as
morsells
,
Christall
is
generally
esteemed
to
bee
certaine
peeces
of
vce
here
and
there
dispersed
in
great
gobbits
:
which
by
long
condensation
and
freezing
is
become
soe
hard
and
solide
,
that
it
cannot
by
any
meanes
bee
dissolued
and
yet
retaineth
the
clearenesse
and
luster
of
the
element
whereof
it
is
produced
.
Before
the
face
of
his
cold
,
of
the
excessi●e
coldnesse
,
which
he
can
send
at
his
pleasure
in
such
extremitie
,
that
it
will
bee
of
power
to
con●ert
water
into
Christall
,
who
shall
end●re
?
As
if
he
should
saie
▪
noe
man
is
able
to
sub●ist
at
the
presence
thereof
:
for
indeed
there
are
some
countreys
which
noe
man
can
inhabite
by
reason
of
the
excessiue
co●dnesse
.
He
shall
send
forth
his
word
,
and
shall
melt
them
:
his
spirit
shall
blow
,
and
waters
shall
flow
.
Almightie
God
is
soe
powerfull
,
that
with
the
least
word
he
shall
vouchsafe
to
let
fall
from
his
sacred
mouth
,
he
can
dissolue
all
the
saied
snowes
,
frozen
mists
and
congelations
,
and
with
one
blast
of
a
Southerne
wind
cause
the
waters
to
runne
as
before
.
These
diuers
effects
of
one
&
the
same
cause
doe
signifie
vnto
vs
,
the
great
efficacie
of
his
diuine
word
,
whereby
he
augments
the
number
of
faithfull
Christians
made
pure
and
white
as
snow
by
faith
,
&
the
Sacraments
;
reducing
them
to
Pennance
signified
by
ashes
,
&
thereby
resoluing
all
the
mists
&
hoarie
rimes
,
which
are
the
little
obstacles
that
did
congeale
our
soules
,
to
the
end
to
render
them
more
fertile
in
good
workes
,
when
the
Sunne
of
Iustice
doth
giue
them
light
and
life
●yea
dissoluing
Chrystall
,
that
is
mollifying
those
rebellious
obstinate
and
hard
frozen
hearts
,
which
retaine
in
apparence
the
splendor
of
christall
,
&
shew
an
exteriour
resemblance
of
worth
and
value
,
and
cannot
bee
dissolued
by
any
exhortation
whatsoeuer
.
For
when
he
pleaseth
to
sende
his
sacred
word
&
holie
spirit
,
manifested
either
by
internall
inspiration
or
by
visible
miracles
,
and
to
breathe
vpon
their
cold
&
frozen
couradges
,
then
,
behold
them
in
an
instant
conuerted
into
teares
and
altogether
inflamed
with
his
loue
,
and
recurring
to
the
riuers
of
Baptisme
.
Some
expound
the
former
words
Who
giueth
snow
as
wool
▪
of
the
consolation
which
the
Saincts
receiue
in
tribulation
;
according
to
that
of
the
Apostle
;
I
am
replenished
with
consolation
,
I
doe
exceedingly
abound
in
ioy
in
all
our
tribulateon
.
For
snow
doth
afflict
with
its
coldnesse
,
but
wool
doth
cherish
with
its
warmth
God
therefore
doth
giue
snow
as
wooll
,
because
he
giueth
snow
,
as
if
he
gaue
wooll
:
for
he
giueth
tribulation
,
which
is
conuerted
into
the
consolation
of
his
Saints
.
Moreouer
they
referre
these
words
Scattereth
mist
as
ashes
,
to
pennance
,
which
is
designed
by
ashes
:
for
God
scattereth
the
cloud
or
hoarie
mist
of
tribulation
,
whereby
many
are
excited
to
pennance
:
and
soe
God
giueth
mist
as
ashes
,
because
he
giueth
mist
as
though
he
gaue
ashes
,
in
regard
that
tribulation
leadeth
to
pennance
.
Finally
they
expound
these
words
,
He
casteth
his
cristall
a●
morsell●
,
of
the
greatest
consolation
which
God
almightie
graunteth
in
tribulation
:
for
then
he
casteth
his
christall
as
morsells
,
when
he
giueth
yee
as
though
he
gaue
bread
;
because
euen
in
the
yee
it selfe
of
tribulation
he
infuseth
the
bread
of
consolation
.
Who
declareth
his
word
to
Iacob
:
his
iustices
and
iudgements
to
Israel
.
He
hath
not
done
in
like
manner
to
any
nation
:
and
his
iudgements
he
hath
not
made
manifest
to
them
.
The
Prophet
concludeth
shewing
what
difference
there
is
betweene
the
Prouidence
of
God
towards
his
people
,
and
other
nations
.
For
he
hath
taught
other
nations
by
naturall
effects
,
that
they
might
come
to
acknowledge
their
creator
by
the
consideration
of
created
things
:
but
he
hath
taught
his
people
by
his
Prophets
.
O
Ierusalem
therefore
praise
our
Lord
who
declareth
his
word
to
Iacob
,
to
witt
,
to
his
people
seeing
him
by
faith
,
speaking
vnto
them
by
Moyses
and
the
Prophets
;
and
who
declareth
His
iustices
and
Iudgements
to
Israel
by
his
seruant
Moyses
;
vnto
whome
he
gaue
the
law
to
deliuer
it
to
his
people
of
Israel
.
Hence
thou
maist
gather
that
he
hath
not
done
in
like
manner
to
any
nation●
because
to
thee
alone
,
and
not
to
others
▪
he
hath
manifested
his
saied
iudgements
▪
By
his
word
,
his
iustices
,
and
iudgements
mai●
alsoe
hee
vnderstood
aduertisements
necessarie
to
saluation
;
bee
it
by
word
●●
forme
their
manners
▪
bee
it
by
statutes
or
ordinances
for
what
concernes
his
seruice
and
the
due
worship
in
his
true
religion
;
or
finally
bee
it
by
iudgements
fo●
that
which
appertaines
to
the
distribution
of
iustice
and
right
which
must
bee
rendred
to
our
neighbour
:
all
which
God
almightie
hath
in
a
peculiar
manner
deliuered
to
his
elected
people
.
Behold
à
Psalme
altogether
replea●
with
spirituall
sweetnesse
,
erecting
our
minds
to
the
contemplation
of
heauenly
things
.
In
it
the
Militant
Church
or
euery
one
of
the
faithfull
doth
inuite
the
triumphant
Church
to
praise
the
author
of
their
be
atitude
;
not
that
the
blessed
need
our
admonition
,
but
that
we
congratulating
them
,
and
〈…〉
lating
their
felicitie
maie
bee
incited
thereby
●o
labour
to
attaine
their
vnion
.
Whilest
therefore
we
repeate
the
first
verse
thereof
,
let
vs
ele●ate
our
hearts
to
the
ioyes
of
that
super●●all
palace
,
perlustrate
that
sacred
Cittie
with
the
eies
of
faith
,
and
sigh
after
the
blisse
thereof
,
for
whose
loue
we
ought
to
flight
all
sensible
and
carnall
things
.
Let
vs
attend
after
our
poore
manner
what
ioyes
the
glorified
soules
doe
securely
possesse
:
whose
Cittie
is
fortified
on
all
sides
,
that
noe
aduersitie
shall
euer
enter
,
nor
danger
approach
it
;
whose
Cittizens
are
filled
with
eternall
benediction
;
whose
borders
are
peace
,
in
such
sort
,
that
they
exult
in
the
inestimable
securitie
of
their
perpetuall
confirmation
,
being
satiated
with
the
beatificall
fruition
of
all
goodnesse
,
fed
with
the
most
pleasant
tast
of
peace
,
and
resting
inuariably
in
the
delightfull
embraces
of
their
Creator
.
The
exposition
of
the
Chapter
in
Vespres
.
FRom
the
beginning
and
before
the
world
was
I
created
,
The
sense
of
these
words
as
they
are
mystically
expounded
and
applied
by
the
holy
Church
to
the
blessed
Virgin
is
,
I
whoe
being
ordained
from
all
eternitie
to
bee
the
Mother
of
God
the
Sauiour
and
Redeemer
of
the
world
,
was
alsoe
constituted
Mistresse
,
Queene
,
and
Patronesse
of
all
whoe
shall
be
saued
through
the
merits
and
Passion
of
him
my
beloued
sonne
,
and
vnto
the
worlds
end
I
shall
not
cease
,
to
performe
that
chardge
,
and
by
continuall
intercession
to
obtaine
eternall
happinesse
for
such
as
shall
haue
recourse
to
mee
and
implore
my
assistance
,
and
in
the
holie
habitation
I
haue
ministred
before
him
,
protecting
and
gouerning
the
hearts
of
the
faithfull
in
the
Militant
Church
with
dominion
ouer
their
inuisible
enimies
,
and
reigning
in
the
Triumphant
as
Queene
of
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
graunted
to
some
of
the
old
Testament
,
that
hauing
receiued
singular
benefits
of
almightie
God
they
should
compose
and
offer
vnto
him
à
Canticle
in
memorie
of
them
:
as
now
we
see
the
same
fauour
bestowed
vpon
the
blessed
Virgin
,
who
considering
the
ineffable
benefits
of
God
conferred
vpon
her
and
wrought
in
her
,
could
not
containe
her selfe
from
rendring
praise
&
thankefulnesse
;
especially
for
that
the
onely
begotten
Sonne
of
God
did
vouchsafe
to
assume
humane
flesh
in
her
wombe
.
Hereof
there
was
formerly
à
type
in
Anna
,
whoe
hauing
by
supernaturall
bountie
conceiued
and
brought
forth
Samuel
,
did
sing
this
reioycing
verse
,
My
heart
reioyced
in
our
Lord
.
which
in
some
things
is
the
same
with
this
of
the
blessed
Virgin
.
The
exposition
of
the
Canticle
.
MY
soule
doth
magnifie
our
Lord
.
O
beloued
Cosen
Elisabeth
,
you
beholding
in
spirit
what
hath
happened
vnto
me
,
doe
praise
extoll
and
magnifie
me
,
stiling
me
blessed
among
women
,
and
●other
of
your
Lord
:
but
I
knowing
that
I
neither
haue
,
nor
am
any
thing
of
my selfe
,
doe
ascribe
all
my
good
to
God
almightie
,
praise
him
and
depresse
my selfe
.
Indeed
my
soule
altogether
rauished
and
eleuated
in
the
contemplation
of
the
fauours
receiued
from
his
immense
Majestie
,
doth
magnifie
him
celebrating
his
praises
with
all
its
forces
:
she
imploies
all
her
faculties
&
powers
to
sing
his
infinite
greatnesse
,
and
publish
his
incomprehensible
goodnesse
.
And
my
spirit
hath
exulted
in
God
my
Sa●iour
,
I
haue
soe
many
occasions
of
gladnesse
,
that
my
spirit
is
altogether
in
extasie
and
replenished
with
ioy
aboue
imagination
,
that
my
heart
is
astonished
with
amazement
:
&
I
haue
exulted
with
excesse
of
internall
consolation
,
in
that
God
my
Sauiour
ha●●
been
pleased
to
serue
himselfe
of
me
to
bring
his
saluation
into
the
world
.
Because
he
hath
regarded
the
humilitie
of
his
hand
maid
:
for
behold
from
hence
forth
all
generations
shall
call
me
blessed
.
He
hath
respected
,
approued
,
&
been
●●ll
pleased
with
my
humilitie
,
the
sub
〈…〉
sion
and
pouertie
of
spirit
whereof
I
haue
euer
made
constant
profession
,
&
the
most
humble
seruice
which
I
haue
dedicated
vnto
him
:
and
soe
hath
had
pittie
of
the
affliction
in
which
I
liued
to
behold
the
Scepter
of
my
Father
Dauid
in
the
profane
hand
of
à
stranger
,
and
such
à
multitvde
of
soules
lost
&
precipitated
into
darkenesse
by
the
Prince
of
error
:
and
alsoe
of
the
anxietie
of
my
spirit
expecting
the
light
of
the
Messias
that
soe
long
delaied
his
comming
.
But
aboue
all
he
hath
daigned
to
regard
the
humilitie
of
his
poore
vnworthie
seruant
,
&
hath
beheld
my
will
purely
resigned
to
his
:
&
therefore
from
henceforth
by
reason
of
that
benediction
wherewith
it
hath
pleased
his
goodnesse
to
replenish
me
,
Behold
,
now
he
will
come
without
faile
,
and
all
sorts
of
nations
shall
call
me
eternally
happie
and
blessed
And
not
with
out
good
rea●on
,
Because
he
that
is
mightie
hath
done
great
things
to
me
:
and
holie
is
●is
name
.
Indeed
the
gifts
which
it
hath
pleased
the
almightie
to
bestow
on
me
,
surpasse
in
greatnesse
and
excellencie
all
other
gifts
how
ad●●rable
,
rich
▪
exquisite
,
&
magnificēt
soeu●●
▪
for
what
is
there
comparable
to
the
fauour
which
God
hath
shewed
me
,
electing
me
for
his
Mother
being
à
Virgin
of
humble
condition
?
that
God
would
be
come
Man
in
my
wombe
,
to
the
end
that
one
daie
he
might
make
Man
God
?
that
he
hath
rendred
me
Mother
of
his
Sonne
,
conseruing
inti●e
the
seale
of
my
vowed
virginitie
?
All
these
gifts
exceed
humane
sense
and
iudgement
.
Wherefore
referring
all
to
his
omnipotencie
my
soule
hath
iust
cause
to
magnifie
him
,
my
spirit
to
bee
reioyced
,
and
all
the
whole
world
to
stile
me
for
euer
happie
:
and
I
am
obliged
by
all
the
lawes
of
gratitude
to
blesse
his
glorious
and
holie
name
▪
vpon
which
depends
sactification
and
saluation
;
à
name
admirable
,
à
name
▪
sacred
,
à
name
holie
,
à
name
of
which
the
vertue
and
power
maie
bee
as
little
comprehended
,
as
limited
.
And
his
mercie
from
generation
vnto
generations
,
to
them
that
feare
him
.
As
his
omnipotencie
is
without
limits
,
his
mercie
alsoe
hath
made
it selfe
appeare
infinite
,
extending
it selfe
from
generation
to
generation
,
from
Fathers
to
their
children
vpon
all
those
that
loue
and
serue
him
,
&
with
à
filiall
feare
obserue
his
precepts
.
He
hath
shewed
might
in
his
arme
:
he
hath
dispersed
the
proud
in
the
conceit
of
their
heart
▪
He
hath
wrought
most
excellently
,
and
shewed
the
inexpugnable
power
of
his
arme
,
which
is
the
M●ss●as
his
onely
Sonne
;
by
the
inuincible
hand
of
whome
he
hath
made
all
things
.
He
hath
not
imploied
for
this
admirable
worke
the
Angells
and
celestiall
powers
,
by
whome
he
was
serued
heretofore
:
but
he
hath
assisted
himselfe
by
his
owne
strong
ar●e
,
his
powerfull
Sonne
to
saue
humane
nature
,
and
recouer
it
from
the
mouth
of
hell
and
accursed
Sathan
with
his
proud
impostors
;
whose
arrogant
and
impudent
designes
he
hath
frustrated
,
subuerting
his
Empire
vnder
which
he
endeauored
to
subiect
the
whole
world
.
He
hath
deposed
the
mightie
from
their
fear
,
and
hath
exalted
the
humble
.
He
hath
●●posed
these
mutinous
and
proud
rebell●
from
the
glorious
thrones
:
of
which
they
were
vnworthie
,
esteeming
that
what
they
had
in
their
power
,
Fortitude
,
and
beautie
,
proceeded
from
noe
other
then
themselues
&
from
their
proper
merits
;
without
being
willing
to
acknowledg●
the
true
author
.
He
hath
transferred
the
Priesthood
,
the
Scepter
,
and
iudgement
from
the
hands
of
them
who
abused
their
power
,
and
hath
placed
them
in
the
●ands
of
the
humble
,
meeke
and
patients
who
presume
nothing
of
themselues
,
but
rather
with
all
submission
are
humbled
vnder
the
all
powerfull
hand
of
his
diuine
Majestie
.
These
are
they
that
ou●
mightie
God
hath
heard
,
elected
,
&
placed
in
honour
and
glorie
immutable
.
The
hungrie
he
hath
filled
with
good
things
:
and
the
rich
he
hath
sent
away
emptie
.
He
hath
replenished
with
solide
and
true
benefits
the
poore
,
hungrie
,
and
need●●
▪
those
that
haue
suffered
necess●●ies
for
his
name
,
whilst
worldlings
were
glutted
with
excesse
of
〈◊〉
.
He
hath
comforted
them
that
cannot
bee
sufficiently
〈…〉
iated
with
other
nutriment
then
his
word
and
the
celestiall
food
of
his
Sacraments
;
and
with
▪
workes
of
iustice
&
pietie
,
those
that
leaue
all
to
follow
him
,
and
make
profession
of
exact
▪
pouertie
,
relying
onely
vpon
his
munificent
goodnesse
and
mercie
.
Contrariewise
he
hath
alsoe
forsaken
&
abandoned
pridecausing
riches
,
and
audacious
impudent
people
,
that
haue
noe
other
stay
then
their
owne
vaine
greatnesse
,
and
confide
altogether
in
their
proper
industrie
;
sufficiencie
,
faculties
and
honours
.
These
presumptuous
,
auaritious
rich
men
he
hath
depriued
of
his
succours
▪
soe
as
finally
he
reduceth
them
to
nothing
.
He
hath
receiued
Israel
his
child
being
mindfull
of
his
mercie
.
He
hath
extended
his
▪
assisting
hand
to
his
poore
people
of
Israel
his
▪
faithfull
seruents
,
who
not
hoping
but
in
his
aide
,
lay
prostrate
,
cast
downe
vnder
the
feete
of
their
enemies
;
and
did
not
expect
succour
from
any
but
him
alone
.
He
hath
been
mindfull
of
his
auncient
mercies
,
of
which
he
had
promised
to
make
the
effects
appeare
to
his
elected
long
time
since
:
he
remembred
the
paines
and
languishments
which
his
beloued
suffered
in
the
expectation
of
the
comming
of
the
Messias
:
he
hath
heard
and
attended
to
their
cries
,
praiers
,
and
●owes
,
to
their
common
and
ardent
desires
soe
continually
repeated
.
As
he
spake
to
our
Fathers
,
to
Abraham
and
his
seed
for
euer
.
Conformably
to
the
word
he
had
giuen
to
our
Fathers
,
to
Abraham
his
beloued
and
his
children●
hauing
assured
them
,
that
from
their
seed
he
should
be
borne
in
whome
all
nations
should
receiue
benediction
&
Saluation
,
that
he
would
raise
from
their
seed
to
posteritie
his
deare
Messias
,
who
should
sweetly
gouerne
his
people
,
and
of
whome
the
Scepter
should
bee
eternall
,
without
end
,
durable
through
●●
infinitie
of
ages
,
To
whome
with
the
Father
and
the
holie
Ghost
bee
all
honour
and
glorie
.
Amen
.
The
Preamble
to
Compline
,
or
Compleat
.
THe
Etymologie
of
this
word
Compline
sheweth
that
this
Canonicall
houre
or
part
of
the
office
is
the
last
of
all
,
which
concludeth
,
finisheth
,
and
shutteth
vp
as
it
were
the
whole
diuine
office
:
and
therefore
the
glorious
Patriarke
S.
Benedict
(
from
whome
both
Prime
and
Compline
first
receiued
their
names
)
alluding
to
the
word
,
in
his
holie
Rule
vseth
this
phrase
,
Omnes
in
vnum
positi
compleant
.
By
this
houre
according
to
S.
Rupert
is
designed
our
blessed
Sauiours
sorrow
in
the
garden
,
his
agonie
and
bloudie
sweat
,
alsoe
the
apparition
made
to
his
Disciples
,
when
he
entred
into
the
house
where
they
were
the
doores
being
shut
,
and
gaue
them
that
heauenlie
salutation
Peace
bee
with
〈…〉
As
for
the
time
prescribed
by
the
holie
Church
for
the
reciting
of
his
hour●
,
Bellarmine
,
clearely
sheweth
out
of
,
S.
Rupert
S.
Isidore
and
others
,
that
it
was
ordained
and
instituted
to
bee
saied
after
sunne
setting
in
the
first
hou●e
of
the
night
,
that
is
,
within
the
com●asse
of
the
first
station
or
watch
of
the
night
(
which
consisted
of
the
three
first
houres
after
sunne
setting
)
in
memorie
of
the
à
fore
saied
mysteries
.
Other
reasons
likewise
of
the
institution
thereof
are
deliuered
by
S.
Iohn
Chris●stome
and
others
of
the
holie
Fathers
where
they
saie
,
That
the
praier
made
at
this
time
is
first
in
thankesgiuing
for
the
benefits
bestowed
vpon
vs
all
that
daie
.
Secondly
to
begge
pardon
for
all
faults
committed
,
being
truely
sorrowfull
for
them
and
purposing
firmely
amendment
.
Thirdly
to
obtaine
the
diuine
protection
&
help
from
heauen
against
our
Ghostly
enemies
,
that
they
being
driuen
from
vs
,
&
our
good
Angels
garding
vs
,
we
maie
passe
the
night
without
harme
or
sinne
.
The
Argument
and
Title
of
the
128.
Psalme
and
first
in
Compline
.
THis
Psalme
is
a
Gradvall
Psalme
,
&
doth
treat
of
〈…〉
of
a
spirituall
asc●●
〈…〉
placed
next
after
th●
〈…〉
●●rd
it
well
befitting
〈…〉
God
with
a
quiet
mind
〈…〉
things
for
Iustice
sake
.
The
f●●●●●
〈…〉
to
bee
the
words
of
our
M●●●●●lie
Catholike
Church
,
〈…〉
the
mouthes
of
her
cou●●●●●●●●●pions
to
the
thoughts
or
〈…〉
the
infirmer
sort
of
her
distresse
〈…〉
●●ewing
them
by
her
examp●●
〈◊〉
no
new
thing
to
suffer
,
〈…〉
And
in
the
later
part
is
declared
how
it
will
fare
in
the
end
with
her
and
their
persecutors
.
The
explication
of
the
Psalme
.
OFten
haue
they
impugned
mee
from
my
youth
:
let
Israel
say
,
Often
haue
they
impugned
mee
from
my
youth
:
yet
they
haue
not
preuailed
against
me
.
Let
the
holie
Church
now
saie
for
her
owne
comfort
,
and
as
an
encouradgement
for
her
afflicted
children
to
bring
forth
fruit
in
Patience
,
That
euen
from
A●el
the
●ust
all
along
in
euery
age
,
per
〈…〉
,
malicious
,
blasphemous
,
misb
〈…〉
g
or
ill
liuing
people
haue
〈◊〉
〈◊〉
by
all
faire
and
foule
me
〈◊〉
〈…〉
pt
my
●●dgement
,
induce
m
〈…〉
come
as
bad
as
themselues
,
or
〈◊〉
●o
supplant
〈◊〉
:
but
such
hath
been
the
mercies
of
God
towards
mee
,
that
they
haue
still
failed
of
their
aime
.
Sinners
haue
builded
vpon
my
backe
:
they
haue
prolonged
their
iniquitie
.
The
blacke
workers
of
iniustice
haue
made
my
back●
their
Anuile
,
hammering
vpon
mee
their
wicked
practises
with
frequent
beauie
stroakes
:
neither
will
they
desist
;
but
they
and
their
bad
of
spring
doe
still
draw
out
the
rodde
of
their
iniquitie
.
And
I
must
Our
iust
Lord
will
cut
the
neckes
of
sinner
.
It
is
not
mee
they
chiefly
persecute
:
but
God
in
mee
,
or
the
good
in
mee
,
that
is
,
his
.
For
the
words
I
speake
which
they
dislike
are
his
,
the
doctrine
I
defend
is
his
,
the
workes
I
doe
his
grace
operateth
with
mee
.
And
therefore
though
our
iust
Lord
permit
them
for
à
space
such
freedome
to
vent
their
spleene
on
mee
:
yet
in
the
daie
of
reuenge
his
iustice
shall
appeare
,
by
striking
them
in
that
part
where
they
depressed
mee
and
exalted
themselues
;
not
onely
bowing
,
but
cutting
in
peeces
those
stiffe
neckes
of
theirs
,
that
they
may
neuer
more
lift
vp
their
heads
.
And
since
they
will
not
bee
reclaimed
.
Let
them
be
confounded
,
and
turned
backward
all
that
hate
Syon
.
Be
of
good
cheere
my
children
,
Our
Lord
will
wipe
the
teares
from
your
eies
:
and
for
the
reproches
you
now
sustaine
,
you
shall
behold
him
standing
with
much
confidence
,
when
they
that
hate
you
and
mee
shall
trembling
bee
abasshed
;
you
shall
see
them
throwne
headlong
,
in
such
sort
,
as
they
shall
not
bee
able
to
helpe
themselues
.
Lett
them
be
made
as
grasse
in
the
toppes
of
houses
,
which
is
withered
before
it
bee
plucked
vp
.
Whereof
the
Reaper
hath
not
filled
his
hand
:
and
he
that
gathereth
the
sheaues
his
●osome
.
And
they
saied
not
that
passed
by
:
The
blessing
of
our
Lord
bee
vpon
you
:
Wee
haue
blessed
you
in
the
name
of
our
Lord
.
They
are
seated
now
in
high
places
of
authoritie
,
sucking
the
bloud
of
innocents
,
oppressing
the
poore
,
or
wallowing
in
Gluttony
&
obscene
delights
.
They
seeme
to
grow
and
florish
:
but
they
want
the
roote
of
Charitie
and
dewe
of
grace
,
being
euen
condemned
before
the
daie
of
doome
.
Of
which
contemptible
stuffe
the
Angell
will
not
gather
into
the
barne
of
our
Lord
,
but
to
cast
into
vnquenchable
flames
:
nor
to
such
à
haruest
gathering
will
the
passengers
of
this
life
trauelling
towards
the
celestiall
countrey
say
,
God
speed
the
worke
.
The
Title
and
Argument
of
the
129.
Psalme
and
second
in
Compline
.
THis
is
the
eleuēth
Graduall
Psalmes
short
,
but
repleat
with
wholsome
doctrine
,
and
vsed
by
the
holy
Church
more
frequently
then
the
rest
.
It
is
likewise
one
of
the
seuen
Penitentian
Psalmes
,
teaching
the
way
of
true
pennance
:
It
is
recited
alsoe
frequently
for
the
faithfull
departed
,
and
properly
:
because
if
it
bee
saied
in
the
person
of
à
Soule
detained
in
Purgatorie
,
the
contents
doe
fitly
square
therewith
;
such
à
Soule
being
in
à
certaine
depth
,
longing
to
ascend
,
and
expecting
Gods
mercie
through
the
price
of
its
Redeemer
.
To
be
short
it
containeth
à
heartie
praier
to
God
,
an
exhortation
to
the
people
,
and
à
predictiō
of
their
then
future
redemption
.
The
explication
of
the
Psalme
.
FRom
the
depth
I
haue
cried
to
thee
ô
Lord
:
Lord
heare
my
voice
.
From
this
place
of
exile
and
vale
of
teares
,
and
from
the
low
condition
and
abysse
of
miserie
the
weight
of
my
sinnes
haue
sunke
mee
vnto
,
all
disconsolate
I
lowdly
call
to
thee
for
help
.
Lord
heare
my
voice
.
Let
thyne
eares
bee
intent
to
the
voice
of
my
Petition
.
Doe
not
lissen
vnto
mee
like
such
as
mind
not
their
suppliants
plaint
,
being
before
resolued
to
shew
no
fauour
:
but
lend
à
gratious
eare
vnto
mee
,
and
graunt
my
request
.
If
thou
shalt
obserue
iniquities
ô
Lord
:
Lord
who
shall
sustaine
it
?
If
thou
shalt
take
strict
account
of
what
offences
are
done
,
and
proceed
to
iudgement
with
rigour
,
what
man
may
be
found
with
soe
chast
a
heart
that
dares
presume
to
iustifie
himselfe
in
thy
presence
?
As
for
my
part
I
am
conscious
of
my
insufficiencie
in
this
point
;
yeelding
my selfe
conuicted
,
and
casting
my selfe
wholly
vpon
thy
mercie
.
Pardon
mee
for
thy
goodnesse
sake
,
and
draw
mee
vp
vnto
thee
.
Because
with
thee
is
propitiation
:
and
for
thy
law
I
haue
expected
thee
ô
Lord
.
I
know
thou
art
not
delighted
with
seueritie
,
but
easily
inclined
to
mercie
:
for
which
reason
,
and
for
thy
law
not
of
Iustice
but
of
Charitie
,
which
thou
hast
of
thy
ineffable
goodnesse
prescribed
to
thy selfe
(
That
thou
wilt
first
offer
mercie
and
inuite
sinners
to
doe
workes
worthie
of
Pennance
:
afterwards
proceed
to
iudgement
,
if
they
perseuer
impenitent
)
I
haue
hoped
in
thee
not
doubting
of
performance
.
My
soule
hath
expected
in
his
word
:
my
soule
hath
hoped
in
our
Lord
.
My
soule
that
was
defiled
by
mee
with
enormious
crimes
and
remaining
long
impenitent
was
deseruedly
reduced
to
exceeding
sad
extremities
,
did
yet
expect
in
his
word
.
That
he
would
not
remember
the
iniquities
of
such
as
repent
from
the
bottome
of
the
heart
:
and
was
not
frustrated
of
her
expectation
,
our
Lord
affirming
by
his
Prophet
vpon
the
expression
of
the
intense
sorrow
I
internally
conceaued
for
myne
offence
,
That
my
sinne
was
trāferred
.
My
soule
I
say
that
after
innumerable
select
fauours
was
most
vngrate
fully
disloyall
,
did
yet
hope
in
our
Lord
and
found
mercie
.
Let
no
man
then
how
greeuous
à
sinner
soeuer
despaire
of
pardon
.
The
mercies
of
our
Lord
are
aboue
all
his
workes
.
From
the
morning
watch
euen
vntill
night●
let
Israel
hope
in
our
Lord
.
From
the
beginning
of
the
daie
till
the
end
of
night
let
all
men
,
and
the
faithfull
people
of
God
especially
hope
in
our
Lord
.
There
is
no
time
during
life
wherein
the
couersion
and
pennance
of
à
sinner
will
not
be
accepted
,
whether
it
be
in
the
morning
,
at
noone
,
or
at
night
:
that
is
to
saie
,
in
youth
,
at
mans
estate
,
or
old
age
:
or
whether
it
be
by
daie
or
night
,
that
is
to
saie
,
in
prosperitie
or
aduersitie
.
Because
with
our
Lord
there
is
mercie
:
and
with
him
plenteous
redemption
.
With
our
Lord
is
mercie
it selfe
.
Vpon
earth
indeed
in
many
places
&
persons
may
be
found
remedies
for
particular
miseries
,
being
as
it
were
little
streames
of
his
mercie
:
but
the
oceā
that
can
redresse
all
is
with
him
;
and
in
his
eternall
counsell
and
decree
is
the
meanes
and
price
to
satisfie
his
Iustice
to
the
full
for
our
transgressions
.
And
he
shall
redeeme
Israell
from
all
his
iniquities
.
And
this
redemption
which
whilest
I
write
this
Psalme
is
thus
with
him
,
I
foresee
shall
in
the
fullnesse
of
time
be
made
manifest
to
the
whole
world
:
and
he
shall
redeeme
the
people
of
God
from
the
tyrannicall
captiuitie
of
the
infernall
powers
,
and
shall
satisfie
for
all
their
iniquities
:
as
we
now
behold
happily
performed
,
our
ransome
being
paied
not
with
corruptible
coine
of
siluer
or
gold
,
but
with
the
inestimable
treasure
of
the
dearest
heart
bloud
of
the
immaculate
Lambe
Christ
Iesus
his
onely
Sonne
our
Lord
.
The
Title
and
Argument
of
the
130.
Psalme
.
THis
Psalme
is
à
Graduall
Psalme
wherein
Dauid
doth
modulate
the
vertue
of
Humilitie
;
not
before
two
or
three
,
but
vpon
the
theather
of
the
vniuerse
:
and
yet
whereas
in
this
he
is
the
Trumpet
of
his
owne
praise
doth
he
not
transgresse
that
Precep●t
,
Let
another
praise
thee
and
not
thy
owne
mouth
.
For
as
it
is
vnseemely
to
praise
ones
selfe
when
necessitie
doth
not
require
it
:
soe
is
it
foolishnesse
to
bee
silent
when
iust
cause
doth
occurre
.
Whēce
S.
Paul
when
he
saied
,
Not
he
that
commends
himselfe
is
appro●ued
but
he
whome
God
commends
,
did
highly
commend
himselfe
,
finding
it
expedient
to
retort
the
calumnies
of
Pseudo
Apostles
.
Dauid
doth
then
attribute
to
himselfe
the
euery
one
who
humble
the
himselfe
shall
bee
exalted
.
Lord
my
heart
is
not
exalted
:
neither
are
myne
eies
los●ie
.
O
Lord
to
thee
my
heart
lyes
open
.
Thou
doest
both
see
and
know
that
what
I
write
is
not
to
praise
my selfe
but
to
cleare
some
sinister
aspertions
.
I
call
thee
to
witnesse
whome
no
subtile
glosses
can
deceaue
,
and
may
doe
it
with
securitie
;
I
haue
no
internall
pride
,
neither
doe
I
expresse
any
by
externall
gestures
.
Neither
haue
I
walked
in
great
matters
:
nor
in
maruelous
things
aboue
mee
.
Neither
haue
I
vainely
bragged
of
any
matters
of
consequence
I
haue
done
,
can
yet
performe
,
or
inted
to
archieue
affecting
popular
applause
,
or
being
ambitious
of
glorie
:
neither
haue
I
presumptuously
attempted
any
worke
beyond
my
power
to
accomplish
.
If
I
was
not
humbly
minded
:
but
exalted
my
soule
,
If
I
haue
not
composed
my selfe
●o
equalitie
with
others
;
but
haue
had
an
higher
,
esteeme
of
myselfe
then
was
fitt
,
or
haue
arrogated
any
thing
to
my selfe
as
of
my selfe
,
&
my
soule
not
acknowledged
her
sufficiencie
to
haue
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
oyntment
newly
forced
to
forsake
the
Mothers
brest
;
sitting
sadly
on
her
lap
,
now
with
a
longing
appetite
looking
towards
the
teat
and
straite
with
drawing
his
waterie
eies
with
à
loathing
disdaine
,
beating
the
place
he
chiefly
loued
,
lamenting
to
bee
depriued
of
the
pleasant
food
he
sucked
fromthence
:
soe
let
it
bee
with
my
soule
.
Let
her
bee
debarred
of
the
delightfull
influence
of
thy
diuine
comforts
,
&
remaine
respectiuely
to
her
capacitie
a
like
discōsolate
.
A
more
vnhappie
punishment
I
cannot
conceiue
:
the
greatnesse
of
which
miserie
he
alone
doth
know
to
whome
thou
hast
graciously
afforded
à
tast
of
their
excessiue
sweetnesse
▪
Let
Israel
hope
in
our
Lord
:
from
hence
forth
,
now
and
euer
.
Since
I
then
whome
thou
hast
aduanced
to
such
high
dignitie
as
to
bee
the
King
of
Israel
,
and
hast
enriched
with
such
exquisite
dowries
of
nature
&
grace
,
dare
not
eleuate
my selfe
aboue
the
vulgar
,
nor
presume
any
thing
of
my selfe
as
of
my selfe
,
but
haue
the
eie
of
my
hope
euer
fixed
on
thee
:
let
my
people
of
Israel
doe
the
like
both
at
this
present
,
&
from
this
time
forward
for
eternitie
.
The
Exposition
of
the
Chapter
in
Compline
.
I
Am
the
Mother
of
beautifull
loue
,
and
of
feare
,
and
of
knowledge
,
and
of
holie
hope
.
These
words
spoken
by
Ecclesiasticus
of
the
eternall
and
increated
Wisdome
are
fitly
applied
by
the
Catholique
Church
to
our
blessed
Ladie
,
not
onely
as
being
Mother
to
Christ
whoe
is
the
Word
&
Wisdome
of
his
eternall
Father
,
but
alsoe
as
being
an
especiall
&
singular
Mediatrix
for
al
faithful
soules
She
is
therefore
saied
to
be
Mother
of
beautifull
loue
,
which
is
the
prime
act
of
perfect
charitie
,
in
as
much
as
by
her
mediation
and
intercession
wee
begge
and
obtaine
that
guift
of
almightie
God
:
〈◊〉
in
like
fort
of
filiall
feare
,
whereby
wee
are
deterred
from
doeing
●uill
because
it
is
dipleasing
to
God
whome
wee
truly
loue
;
and
of
Knowledge
,
to
witt
the
guift
of
vnderstanding
,
which
the
Prophet
begged
of
almig●tie
God
thereby
to
direct
him
else
in
the
search
of
his
law
,
and
could
act
himselfe
in
the
path
of
his
commaundements
;
and
of
holie
hope
,
which
is
à
pious
confidence
in
God
,
from
whose
goodnesse
and
mercie
wee
may
with
out
presumption
expect
to
receiue
eternall
happinesse
in
the
future
life
,
if
soe
bee
wee
loue
and
feare
him
in
this
present
,
and
endeauour
to
conforme
our
wills
to
his
by
obseruing
his
precepts
.
The
Argument
of
the
Canticle
of
Symeon
.
ALthough
this
Saintlike
old
Father
reputed
himselfe
very
vnworthie
to
touch
the
holie
of
holies
:
yet
excesse
of
loue
ouercame
reason
,
imboldening
him
to
receaue
the
child
Iesu
,
from
the
armes
of
his
blessed
Mother
;
whome
when
he
had
embraced
with
much
affection
,
deuotion
,
and
reuerence
,
like
to
the
Swan
before
her
departure
,
he
sung
this
Canticle
blessing
,
praysing
,
and
giuing
thankes
to
God
that
had
now
been
better
vnto
him
then
his
promise
,
which
was
that
he
should
not
die
till
he
had
seene
Christ
our
Lord
:
he
now
not
onely
beholding
Christ
,
The
Exposition
of
the
saied
Canticle
.
1.
Now
thou
doest
dismisse
thy
seruant
,
●
Lord
according
to
thy
word
in
peace
.
2.
Because
myne
eies
haue
seene
thy
saluation
.
3.
Which
thou
hast
prepared
before
the
face
of
all
peoples
.
O
Lord
I
haue
languished
long
in
restlesse
expectation
,
longing
for
that
happie
day
wherein
(
trusting
in
thy
promise
.
)
I
might
solace
my
heart
and
delight
myne
eies
in
beholding
myne
and
the
worlds
Sauiour
,
the
onely
thing
that
strengthned
my
Soule
patiently
to
sustaine
her
wearisome
confinement
in
the
dangerous
prison
of
this
bodie
of
death
:
but
now
I
hope
thou
wilt
not
prolong
her
enlardgement
thy
promise
being
fulfilled
;
for
thou
doest
dismisse
thy
seruant
according
to
thy
word
in
peace
,
my
desires
being
amply
satisfied
.
Because
with
my
corporall
and
intellectuall
eies
I
haue
beheld
Christ
,
God
and
man
,
by
whome
thou
hast
decreed
to
saue
all
mankind
.
Which
saluation
of
thyne
,
thy
onely
begotten
Sonne
(
who
according
to
his
Diuinitie
is
incomprehensible
and
with
thee
doth
in
〈…〉
light
inaccessible
)
thou
hast
maruelously
by
the
operation
of
the
holie
Ghost
rendred
manifest
and
visible
to
men
,
and
disposed
fitly
to
conuerse
and
dwell
amongst
them
:
he
assuming
our
humane
nature
to
his
Diuinitie
in
the
vnitie
of
his
person
,
that
he
might
be
seene
and
knowne
both
by
the
Iewes
and
Gentils
,
dispensing
his
ineffable
mercie
betweene
them
as
agreed
b●●t
with
their
condition
respectiuely
.
A
light
to
the
reuelation
of
the
Gentils
,
who
sitt
in
the
darknesse
of
infidelitie
&
shaddow
of
death
▪
ignorant
in
the
sauing
knowledge
of
the
true
God
.
A
light
illuminating
them
internally
by
infusion
of
diuine
grace
,
and
externally
by
word
and
example
.
And
the
glory
of
thy
people
Israel
.
And
the
glorie
of
the
progenie
of
Iacob
,
the
peculiar
elect
people
of
God
:
whome
he
hath
honored
with
that
high
prerogatiue
as
of
their
line
to
take
humane
flesh
;
whome
he
now
visiteth
in
person
,
and
for
whose
redemption
he
is
princip
〈…〉
descended
,
à
glorie
not
graunted
to
any
other
people
of
the
world
;
wherein
they
excell
all
other
how
potent
,
rich
,
or
magnificent
soeuer
.
By
what
is
saied
in
this
small
treatise
it
will
appeare
I
hope
to
the
indifferent
and
courteous
Reader
,
that
all
things
in
this
office
of
our
blessed
I
adie
are
instituted
,
ordained
,
and
disposed
according
to
right
reason
,
true
prudence
&
diuine
wisdome
:
which
I
doe
heartily
wish
,
and
humbly
begge
may
be
vsed
frequently
&
recited
deuoutly
by
all
&
euerie
one
as
well
to
the
great
honour
and
glorie
of
almightie
God
and
of
the
blessed
Virgin
,
as
to
the
singular
profit
and
spirituall
benefit
of
themselues
.
FINIS
.