Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	eclipse_n	hour_n	moon_n	18,191	5	12.7500	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08054	Of the seaven last vvordes spoken by Christ vpon the crosse, two bookes. Written in Latin by the most illustrious cardinall Bellarmine, of the Society of Iesus. And translated into English by A.B.	Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.	1638 (1638)	STC 1842; ESTC S113817	123,392	328

compunction For who euer did inuocate her in the Night tyme and was not heard of Her Let the Reader peruse those things which we haue written of Innocentius the third in the second booke and nynth Chapter Of the mourning of the Doue Now from all this aboue set downe it is euidently collected That of the signes of Election to Glory a singular deuotion borne to the Mother of God the most B. Virgin is not the last For it should seeeme that he cannot perish eternally of whom it is said to the B. Virgin by Christ Behould thy Sonne So as that man doth not heare with a deafe care what Christ shall say to him Behould thy Mother The End of the first Booke OF THE SEAVEN WORDS OF CHRIST spoken vpon the Crosse THE SECOND BOOKE The fourth Word to wit Deus Deus meus vt quid dereliquisti me my God my God why hast thou forsaken me Matth. 27. is litteraly explaned CHAP. I. IN the former Booke we haue explicated the three first words which our Lord pronounced frō the chaire of the Crosse about the sixt houre when but a litle before he was nayled to the Crosse We will in this second Booke expound the other foure Words which our sayd Lord after the darknes of three houres from the same Chayre and most neere to his death did with a great and feruerous voice pronounce But it seemeth expedient first briefly to declare what kind of darknes that was how it was occasioned and to what end it was directed The mention of which darknes happened betweene the vttering of the former three Words and the foure other Words heerafter to be discoursed of For thus S. Matthew speaketh cap. 27. From the sixt houre there was darknes made vpō the whole earth vntill the nynth houre And about the ninth houre Iesus cryed with a mighty voyce Eli Eli Lamma-sabacthani That is my God my God why hast thou forsaken me That this darknes was occasioned through the defect Eclips of the Sun S. Luke expressely expressely obserueth saying Et obscuratus est sol and the sun was darkned But now three d●fficulties are in this place to be discussed and solued for first the Sunn is accustomed to suffer Eclipse of its light in the New moone when the moone is found to be betweene the Sunne and the earth the which could not be at the time of the death of Christ seeing the moone at that tyme was not in coniunction with the Sunne which falleth out in the new moone but was in the opposition which happeneth in the full moone For all that tyme the Pascha or Feast of Easter was celebrated by the Iewes which according to the Law began vpon the foureteenth day of the first Month. Againe admitting that at the Passiō of Christ the Moone had beene in coniunction with the Sunne yet from hence it followeth not that there could be darknes for the space of three houres that is from the sixt houre to the nynth since the Eclipse of the Sunne cannot continue long especially if it be a full Eclipse and such as may hide the whole Body of the Sunne so as the obscurity of it may be accounted darknes For the moone is more swift in motion then the sunne in regard of the moones proper motion and consequently can darken the sunne but for a very short tyme. For the Moone instantly doth begin to goe backe and leaueth the sunne free that so it may illuminate the Earth with its accustomed light splendour To conclude it can neuer so fall out that through the coniunction of the Moone the sunne should leaue the whole Vniuersall Earth in darknes For the Moone is lesser then the sunne yea then the Earth therfore it cannot by the interposition of its Body so couer the whole Sunne as that the Vniuersall Earth should be left in darknes Now if any heere should obiect say that the Euangelist speaking of the Vniuersall Earth meaneth only of the vniuersall Earth of Palestines and not of the vniuersall Earth absolutely This Obiection may easely be refelled by the testimony of S. Dionysius Areo pagita who in his Epistle to S. Policarpe testifieth that himselfe did see that defection of the sunne and most horrible darknes in the Citty of Heliopolis which is in Egypt And Phlegon a Greeke Historian and a Gentil cited by Origen and Eusebius maketh intention of this Eclips of the sunne saying lib. 2. Quarto anno ducentesima secundae Olympiadis c. In the fourth yeare of the two hundred and second Olympiade a great and notorious defection of the Sunne in comparison of all others which afore had hapned was made for the day at the sixt hower was so turned into darknes and to an obscure night as that the stars in Heauen were then seene Now this Historiographer did not write in Iudaea as all affirme The same Wounder is testified● by Lucianus the Martyr saying ●erquirite in Annalibus vestris c. Reuolue your Annals and you shall find that the day was interrupted with darknes in the tymes of Pilate the sunne abandoning the Earth These words of S. Lucian are related by Ruffinus in hist. Eccl. Euseb In fine Tertullian Paulus Orosius and all others touching this Eclypse do speake of all the parts coasts of the World and not only of Iudaea But these difficulties may easely be explicated For first where it is said in the beginning that the Eclypse of the sunne is accustomed to be in the New moone only not in the full moone this is true when a Naturall defect of the light of the sunne happeneth But at the death of Christ the defect of the sunne was vniuersall and prodigious which could be wrought only by him who made the sunne the Moone Heauen and Earth For S. Dionysius writeth in the place aboue noted that the Moone was seene by himselfe and by Apollophanes about the midtyme of the day after an vnaccustomed most swift motion to come to the Sunne and lying vnder it there remained after this māner vntill the ninth hower and then returned backe towards the Orient to its owne place To that which is added aboue to wit that the defect of the sunnes light could not so remaine for the space of three Howers as that during all that tyme the Earth should be in darknes it may be answered hereto that this is true if we speake of a naturall and vsuall defect of the sunne But this Eclypse of the sunne was not gouerned by the lawes or setled course of Nature but by the Will of the Omnipotent Creatour who as he could bring the moone after a wonderfull manner from the East in a most rapid and swift motion to the sunne and after three howers ended could bring it back to its owne place in the Orient so also was of power to cause that the moone should remaine immoueable vnder the sunne for those three howers and that it should not mooue either more slowly or more

naturally be because at that time being the Pascha of the Iewes the moone was found to be opposite to the Sunne and therfore it f●llovveth that that Eclypse vvas vvrought vvithout any interposition of the moone or that through an vnvsuall and an astonishing Miracle the moone did moue as much in fevv houres as at other times it vvas to moue in fourteene dayes and againe that vvith the like miracle it returned backe vvith so great svviftnes that in the space of ree houres it performed its motion of fourteene dayes Novv those cu●nts vvhich proceed from the Celestiall Orbes cannot be accōplished but by God since the povver of the diue●s is limited vnder the moone and therefore the Apostle calleth the diuell The Prince of the Power of this ayre Eph. 2. The Eclypse could not be occasioned after the second manner because as vve haue said aboue a thick and grosse cloude is not of force to take from vs the sight of the Sunne except vvith all it take from vs the sight of the Starres But it is euident from the testimony of Phlegon that the Sunne vvanting its light at the Passion of Christ starres vvere seene in Heauen after the same manner as they are seen in the night Touching the third māner it is indisputrbly most true and acknovvledged that the beames of the Sunne could not be dravvne backe or extinguished but only by the Power of God who created the sunne From all this it then followeth that this second Verity is no lesse irrefragable and certaine then the first neither can it be impugned with lesse temerity and want of Iudgment then the first 3. The third Verity is that that da●knes of which we in this place do speake was occasioned by reason of the Crucifixion and Passion of Christ and did proceed from the diuine Prouidence This Truth taketh its demōstration from the tyme this darknes continued in the Ayre for it continued as long as Christ our Lord did hang aliue vpon the Crosse that is from the sixt hower vntill the ninth This is witnessed by all those who haue made mētion of this defection of the sunne Neither can it be ascribed to chance that this darknes full of Miracles could casually happen to be at the Passion of Christ since Miracles are not wrought by chance but by diuine Prouidence Neither hath there bene any Authour that I know that euer would attempt to ascribe this so wonderfull an Eclyps to any other cause For those who did know Christ did confesse this Miracle to be wrought for his sake and such as did not acknowledge Christ remayned astonished at it confessing their ignorance of the cause thereof 4. The fourth Verity is that this so prodigious a darknes could intimate and signify no other thing but that the Sentence of Caiphas and Pilate was most iniust and that Iesus was the true proper Sonne of God and the true Messias promised to the Iewes For this was the chiefest and most vrging cause why the Iewes thirsted after and plotted the death of Christ For in the Councell of the High Priest Scribes Pharisyes when the high Priest discerned that the testimonies produced against Christ preuayled not nor proued any thing he rose vp and said Matth. 26. Adiuro te per Deum viuum c. I adiure thee by the liuing God that thou tell vs if thou be Christ the Sonne of God But Christ cons●n●ing thereto and confessing himselfe so to be the high Priest rent his garments saying He hath blasphemed what need we any further witnes Behould you haue heard the blasphemy what thinke you And they answering said He is guilty of death And againe in the presence of Pilate who coueted to free our Lord from death the High Priests and Ministers said we haue a law and according to the law he ought to dye because he had made himselfe the Sonne of Cod. Ioan. 19. This therefore was the chiefest cause why our Sauiour was condemned to the Crosse Which very Point was prophesied by Daniel saying occidetur Christus c. Christ shall he slaine and it shall not be his People that shall deny him Dan. 9. And this was the maine motiue why God at the Passion of Christ did power downe such dreadfull darknes vpō the world that thereby it might be most abundantly witnessed the High Priests to haue erred the People to haue erred Pilate to haue erred Herod to haue erred and him who hanged vpon the Crosse to be the true Sonne of God and the Messias who was promised The truth whereof the Centurion obseruing the Heauenly signes wounders testifyed in those words Verè filius Dei erat iste Indeed this was the Sonne of God Matt. 27. And againe Inded this man was iust Luc. 23. For the Centurion did know that those celestiall and astonishing Prodigies were as it were the Voyce of God retracting and condemning the Sentence of Caiphas and Pilate and affirming that that man contrary to all Iustice was deliuered ouer to death seing he was the Authour of Life the true Sonne of God and Christ promised in the Law For what other thing could that Darknes being accōpained with the cleauing of the stones renting of the veyle of the Sanctuary import but that God was auerted from a People before his that he was highly offended in that the People did not know the tyme of their Visitation Luc. 19. Certainly if the Iewes did maturely consider these things and withall obserue that they are euen from that tyme dispersed and scattered among many Nations not hauing any King or High Priest or Altars or Sacrifices or diuine Miracles or the Answers of Prophets among them they would clerrely perceaue themselues to be abandoned and forsaken by God and which is far more miserable to be deliuered ouer into a reprobate sense and that to be accomplished and fulfilled in them which Esay did prophecy when he introduced our Lord thus speaking Goe and thou shalt tell this People Heare you that heare and vnderstand not and see a Vision and know it not Blind the hart of this People and make their eares heauy and shut their eyes lest perhaps they might see with their Eyes and heare with their eares and vnderstand with their Hart and be conuerted and I heale them Isa 6. Of the fifth fruite of the fourth Word CHAP. VI. IN the first three words or Sentences Christ our Maister did recommend vnto vs three notable Vertues Charity to our Enemies Mercy to the Miserable and Piety or duty to our Parents In the foure following Words he exhorts vs to foure Vertues not more worthy then the former but to vs no lesse necessarie to wit Humility Patience Perseuerance and Obedience Tou●hing Humility It may be truly called the Vertue of Christ since there is no mention made thereof in the Writings of the Wisemen of this World for Christ throughout the whole course of his life did really in his actions practise this Vertue and furthermore professeth