disobedience of the seruant to his Lord And the Sonne of God was more huÌ„bled euen to death for the honour of his Father then the seruaÌ„t was puffed vp in pryde through his iniury of God Therefore God being reconciled to mankind by the mediation of his Sonne did violently take mankind out of the Power of the diuell and did translate vs into the Kingdome of the Sonne of his Loue. Coloss 1. There is another reason which S. Leo is accustomed to bring which I will relate in his owne words Si câ—udelis superbus inimicus c. Yf the proud cruel Enemy could haue known the reason of the mercy of God he would rather haue studied to teÌ„per with gentlenes the minds of the Iewes for feare of loosing the seruitude of all his Captiues whiles he did persecute the liberty of him who was not owing to him in any thing Serm 10. de pass Certainly a most forcible reason For it was reasonable that the diuell should loose his empire or command ouer all those whome he had conquered vnâ—o him by sinne because he was not afrayd to stretch out his arme euen vnto death against Christ who was not his seruant and whome he could not induce to sinne But if the matter stand thus If the warre be consummate and ended if the victory be in the power of the Son of God and he willeth That all men may be saued 1. Tim. 2. how then commeth it to passe that so many men do remaine euen to this day slaues to the diuell in this lyfe and in the next lyfe are sent to the torment of Hell I answere this in one word because themselues will so For Christ returning from the warre victorious performed two most great benefits to maÌ„kind The one that he did open the gate of Paradise to the iust which froÌ„ the fall of the first man was euer shut euen to that day And in that very day of his victory he sayd to the Thiefe who was iustifyed by Fayth Hope Charity throgh the merit of the bloud of the same Christ To day thou shalâ— by with me in Paradise and heerupon the Church exulting singeth The sting of death being ouercome thou didst open the Kingdome of Heauen to belieuers The other benefit that he did institute the holy Sacramnts which should haue power of remitting sinne and confirming grace and did send forth publishers thereof into all parts of the world who with loud voice did proclame preach He that shall belieue and be baptized shal be saued Therefore our Lord being victour in this Watre did open the way to all men for the enioying the liberty of the glory belonging to the Sonnes of God Now if any forbeare to enter into this way they perish through their owne default not through the impotency weaknes or negligence of the Redeemer Fifthly to conclude the Word consummatum est may rightly be vnderstood of the consummation of the edifice which is the Church That the Perfection of a building may be called the consummation of it Christ himselfe out Maister doth warrant saying This man began to build but he could not consummate or finish it Luc. 14. Now S. Epiphanius S. Austin and other holy Fathers do teach that that Church was consummate and perfected in the Passion of Christ which was begun in his Baptisme They further teach that Eue being built or made of the ribbe of Adam sleeping was a figure of the Church which is built out of the side of Christ whiles he began to sleep by death And they also note that the Scripture sayd not without some mystery that Eua was edificata non formata built not framed Now that the Church did beginne to be built from the Baptisme of Christ S. Austin proueth expounding that place of Psal 71. He shall rule from sea to sea and from the Riuers euen to the ends of the VVorld For the Kingdome of Christ in which is his Church began from the Baptisme of Christ in which he receauing the Baptisme of S. Iohn did consecrate the water and did institute his Baptisme which is the Gate of the Church Which point manifestly appeared from the voyce of the Father heard from HeaueÌ„ Matth. 3. This is my beloued Sonne in whome I am well pleased heare him And froÌ„ that time our Lord began to preach and to assemble disciples togeather who were the first that came vnto the Church For although the opening of the side of Christ was made after his death and then bloud and water came from thence which signified two chiefe Sacraments of the Church to wit Baptisme and Eucharist Neuertheles all the Sacraments receaue their vertue from the Passion of Christ and the flowing of bloud and water from the side of Christ being then dead was a declaration of the mysteries not an institution Therefore most truly the consummation of the edifice of the Church was then said to be when Christ speake this Word Consummatum est It is consummate because then nothing was remayning to be effected but his death which instantly did follow and which did consummate and perfect the price of our Redemption Of the first fruite of the sixt Word CHAP. XIII THey are not few fruits which may be gathered from the sixt VVord if the aboundance thereof be attently considered And first froÌ„ that which aboue we said to wit that by Consummatum est may be vnderstood the fulfilling of the Prophesies concerning Christ S. Austin draweth a most profitable doctrine For as we are acertained from the euent of things that those points were true which the holy Prophets so long afore did foretell so we ought be assured that those things shall infallibly come to passe which the same men did prophesy herafter to be though as yet they be not accomplished For the Prophets did speake not out of humane Witt but from the Holy Ghost inspiring them and since the Holy Ghost is God and that it is impossible that God should eyther be deceaued or lye therefore it demonstratiuely followeth that all those predictions are to be heerafter fullfilled which were foretould by the Prophets in after tymes to fall out yet are not fullfilled Sicut vsque ad hodiernum diem saith S. Augustin in Psal 76 Euen as to this day all forwarnings and speaches of the Prophets haue had their Euent so also those which yet remaine vnaccomplished shall heerafter haue Let vs then feare the day of Iudgement Our Lord is to come He came in humility he shall come in splendour and glory Thus he But we haue more forcible arguments then the ancients had that we should not rest doubtfull of the Euent of future things Those men who went before the tymes of Christ were obliged to belieue many things withâ—ut any experiment aforhand but we from the accomplishing and fullfilling of things which already haue happened may easily belieue that the rest yet remaining shal be also fullfilled Those who liued in the dayes of Noë and did
It is written in the history of the life and death of Saint Engelbertus Arch-bishop of Cullen that when he was entrapped by his Enemies in his iourney and slayne by them and he then saying in his Hart Pater ignosce illis O Father pardon them It was reuealed of him that for this one act being in a high manner gratefull to God his soule was not only instantly taken vp by the Angels to Heauen but that being placed in the Quyre of Martyrs obtained the Crowne of Martyrs and after his death was illustrious for many miracles Apud Sur. die 7. Nouemb. O! if Christians did know how easily if themselues would they might be enriched with inestimable Treasure and might be aduanced to high Titles of Honour and glory if so they would suppresse and curbe the perturbations and passions of their mind with a true fortitude would spurne at small Iniuries against them committed they would not be of such a flinty and inexorable disposition to remit or suffer wrongs and offences But they will reply It semeth to be aduerse euen incoÌ„patible with the law right of Nature that a man should suffer himselfe to be betrampled and trodden vpon by other men offered wroÌ„gs and disgraces either in word or deed For we see euen brute Beasts who are carryed only by the instinct of Nature to assault other Beasts their Enemyes with great fiersnes and do labour to kill them In like sort we haue experience in our selfes that if vnexpectedly we meete or fall vpon our Enemy instantly our Choler is inflamed our Bloud begins to rise and boyle and that we haue a desire euen naturally of Reuenge But he is greatly deceaued who thus disputeth and he doth promiscuously confound a iust defence with an iniust reuenge A iust defence is not subiect to reprehension and this iâ— that which euen nature instructeth vs to wit vim vi repellere to repell and withstand force by force but she teacheth vs not to reuenge an iniury receaued No man is forbidden to resist that a wrong be not offered him But to reuenge an Iniury already committed the diuine Law prohibiteth since this belongeth not to any priuate Man but to the publike Magistrate And because God is the King of kings therefore he crieth out sayth Reuenge to me and I will reward Deut. 32. Now that Beasts with a maine fiercenes rush vpon other Beasts their Enemies this procedeth in that Beasts cannot discerne betwene Nature and the Vice or imperfection of Nature but men who are endued with Reason ought to make a distinction betweene Nature or the Person which is created good by God and the Vice or sinne which is euill and proceedeth not from God Therefore a man receauing an Iniury ought to loue the person but to hate the Iniury and not so much to be offended with his Enemy as to communicate and pity him imitating herein Physitians who loue their sicke Patients and therefore endeauour to cure them But do hate their disease and sicknes laboring with all their skill and art to expell it And this is that which our Maister and Physitian of our Soules Christ Iesus did teach when he said Loue your Enemies do good to them that hate you and pray for them that persecute and abuse you Matth. 5. Neither was our Maister Christ like vnto the Scribes Pharisees who sitting vpoÌ„ the Chaire of Moyses did teach but did not answerably thereunto But he sitting in the Chaire of the Holy Crosse did accordingly as he taught and preached For he loued his Enemies and he prayed for them saying Father forgiue them for they know not what they doe Now whereas the Bloud beginneth to rise and boyle in men when they see them of whom they haue receaued an iniurie the reason of this is because such men are Homines animales and haue not yet learned to restraine with the bridle of Reason the motions of the inferiour Part of the Soule which is common to them with Beasts But such men as are Spirituales to wit spirituall and know how not to yeald to their owne Passions but to maister and ouerule them are not offended at their Enemies but pitying theâ—â— do labour by curtesies and beâ—â—â—â—s to reduce them to peare and concord But this many men say is ouer harsh and vngratefull especially to such as being nobly borne are solicitous and so ought to be of their Honour To this I answere that the point here enioyned is easy for the yoake of Christ who imposed this Law to his Disciples and followers is sweet and his burden easy as we read in the Gospell and his Commandements are not heauy as S. Iohn affirmeth Now if they seeme more difficult and burdensome to vs then we expect this falleth out through our owne default in that there is but litle Charity of God in vs or none at all For nothing is difficult to Charity according to that of the Apostle 1. Cor. 13. Charity is patient is benigne suffereth all things belieueth all things hopeth all things heareth all things Neither did Christ alone loue his Enemies though he did in a far more eminent degree then any other for euen in the Law of Nature holy Ioseph the Patriarch did wonderfully loue his Enemies by whom he was sold And in the written Law Dauid did patiently beare his Enemy Saul who sought his death a long tyme. And yet when Dauid had oportunity to kill Saul he euer did forbeare the same Againe in the law of Grace S. Steuen the Protâ—martyr did follow the example of Christ who when he was stoned prayed saying Lord lay not this sinne vnto them Act. 7. In like sort S. Iames who was cast downe from a great height by the Iewes and being most neare to his death cried out O Lord pardon them for they know not what they doe And the Apostle S. Paul speaking of himselfe and of his fellow Apostles thus sayth 1. Cor. 4. We are cursed and we do blesse we are persecuted and we sustaine it we are blasphemed and we beseech To conclude many Martyrs and infinite others following the Example of Christ haue easily fulfilled this Precept But some others do further vrge saying I grant we are to pardon our Enemies but this is to be performed in due tyme to wit vvhen the memory of the receaued iniury is partly forgotten and the mind returneth to it selfe as voyde of Passion But what if it fall out that in the meane tyme thou be snatched out of this life and happen to dye and thou art found without the vestment of Charity and it be said vnto thee How camest thou in hither not hauing a wedding garment Matt. 22. Wilt thou not be then dumbe when thou shalt heare the Sentence of the Lord saying Bind him hand and foot and cast him into vtter darknes there shal be weeping gnashing of teeth Therefore I wish thee to be diligent and attent and to imitate the Example of thy Lord vvho in
is frequent in the sacred Scriptures aâ— S. Austin obserued in his booke of thâ— Consent of the Euangelists l. 3. c. 16. For the Apostle writing to the Hebrews sayth They stopped the mouthes of Lyons they were stoned they were hewed they went about in sheepskins in Goate-skins and yet who stopped the mouthâ— of Lyons was but one Daniell and who was stoned was but one Ieremy and vvho was hewed in peces vvas but one Esay Add hereto that S. Mathew and S. Marke do not so expresly say that both the Theeues did vpbraid Christ as we find S. Luke expresly to vvrite Vnus autem de his c. One of the theeues that were hanged blasphemed him For the greater probability of truth we may further say that therâ— caÌ„ be no reason alledged why the same theefe should both blaspheme and praise Christ And whreas some do reply that this theefe who afore did blaspheme did after change his Iudgement and praysed Christ when he heard him say Father forgiue them for they know not what they do is euideÌ„tly repugnant to the Gospell for S. Luke relateth that Christ prayed for his Persecutours to his Father before the wicked Theefe begunne to blaspheme Therefore the iudgements of S. Ambrose and S. Austine are to bâ— imbraced heerin who mantaine that of the two theeues the one did blaspheme the other did prayse and defend Christ Therfore the other thiefe did answere to the thiefe blaspheming thus Neyther dost thou feare God whereas thou art in the same daÌ„nation Luc. 23. This good and happy thiefe partly from the vertue of the Crosse of Christ and partly from diuine light and inspiration which then did begin to shyne to him vndertooke to correct his Brother and to draw him to a more safe mynd iudment The meaning of whose words is this Thou wouldest imitate the blaspheming Iewes but they as yet haue not learned to feare the iudgment of God because they are persuaded they haue ouercome and they do vaunt glory of their Victory when they seeÌ„ Christ nayled to the Crosse and themselfes to be free and at liberty suffering no euill But thou who for thy offences hangest vpon the Crosse and hastest towards death why dost thou not begin to feare God Why heapest thou sinne to sinne And further this happy Thiefe increasing in his good VVorke and seconded vvith the light of the Grace of God confesseth his sinnes and preacheth the Innocency of Christ saying Et nos quidem iustè and vve are iustly to vvit condemned to the Crosse but this man hath done no Euill Luc. 23. Lastly the light of Grace more resplendently shining he addeth Domine memento mei c. Lord remember me when thou shalt come into thy kingdome Certainly the Grace of the Holy Ghost which vvas in the hart of this Thiefe is most wonderfull S. Peter the Apostle denieth Christ the Thiefe nayled to the Crosse confesseth him The disciples going to Emaus say But we did Hope the Thiefe confidently speaketh saying Remember me when thou shalt come into thy kingdome S. Thomas the Apostle denied to belieue in Christ except he saw that Christ had risen froÌ„ death The Thiefe being vpon a Crosse and seing Christ fastened to the Crosse doubteth not â—o acknowledge that after he was to â—e a King But who had taught this â—heefe so high Mysteries He calleth that man Lord whom he did behould â—aked wounded lamenting openly derided and contemned and hanging with him He further sayth that Iesus after his death was to come into his kingdome From which point we vnderstand that the Theefe did not â—reame of any future temporall kingâ—ome of Christ here vpon earth such â—s the Iewes do expect but belieued that Christ after his death was to be an Eternall King in Heauen Who had instructed him in such sublime Sacraments Certainly only the spirit of Truth which did preuent him in the benedictions of sweetnes Christ after his Resurrection said to his Apostles Christ ought to suffer these things and so to enter into his glory But the Theife did foreknow this after a wounderfull manner and did confesse it at that tyme when there appeared no likelyhood in Christ to raigne Kings do reigne vvhen they liue and when they cease to liue they cease to reigne But the Theefe openly affirmed that Christ by death was to come into his Kingdome The vvhich point our Lord did explaine in one of his Parables vvhen he said Luc. 19. A certaine Noble man went into a farre Country to take vnto himselfe a kingdome and to returne This our Lord said being most neare vnto his Passion signifying that by death himselfe was to goe into a far distant Country or Region that is to an other life or vnto Heauen which is most remote from the Earth and to goe to the end to receave a most large and euerlasting kingdome and after to returne at the day of iudgment that he might make retribution either of reward or punishment to all men according as they had deserued in this lyfe Therefore of this kingdome of Christ which presently after his death he was to receaue the wyse Theefe said Remember me when thou shalt come into thy kingdome But was not Christ a king before his death Certainly he was and therefore the Magi cryed out Vbi est qui natus est Rex Iudaeorum Where is he that is borne king of the Iewes Math. 2. And Christ himselfe said to Pilate Thou saist that I am a King For this was I borne and for this came I into the world that I should giue testimony to the Truth Ioan. 18. Neuerthelesse he was a king in this world as a stranger among his Enemies and therefore he was acknowledged as a king only of few but contemned and badly entreated by many And in regard thereof he said in the Parable aboue cited that he was to goe into a far Country to take vnto himselfe a kingdome He said not to seeke or to gaine a Kingdome which did not belong to him but to receaue his owne kingdome and to returne therefore the Theefe wisely said VVhen thou shalt come into thy kingdome To proceede The kingdome of Christ signifieth not in this place any Regall Potency or Soâ—â—raignty For this euen from the beginning he had according to that of the Psalme 2. I am appointed king by him ouer Sion his Holy Hill And in another place He shall rule from sea to sea and from the Riuer euen to the ends of the world Psal 71. And Esay sayth cap. 9 A litle one is horne to vs and a sonne is giuen to vs whose Principality is vpon his shoulder And Ieremy cap. 23. I will rayse vp Dauid a Iust branch and he shall reigne a king and shal be wise and he shall do iudgement and iustice vpon the earth And Zacharias cap. 9. Reioyce greatly O daughter of Sion make iubilation O daughter of Ierusalem Behold thy king will come to thee the iust and Sauiour himselfe poore and
she stood neere vnto the Crosse full of all constancy and spirituall resolution looking without any shew of impatience vpon her Sonne then suffering She did not fall vpon the Earth halfe dead as some do imagine she did not teare the hayre from her Heade she did not after a womanish manner bewaile and crye out but she entertained welcomed with all eauennesse and serenity of mind what was to be tollerated as proceeding from the good pleasure and Will of God She greatly loued the flesh of her sonne she more loued the honour of the Father saluation of the World which two points the Sonne himselfe did more loue then the safety and health of his owne Body Furthermore the assured Fayth of the Resurrection of her Sonne to be after the third day of the which she neuer doubted did so animate her and minister new spirits of Constancy as that she did not â—tand in need of humane Consolation For she knew well that the death of her Sonne was like vnto a most short sleepe according to that of the Prophet I haue slept and haue bene at rest and I haue risen vp because our Lord hath taken me Psal 3. All good pious Christians ought to imitate this Example I meane they ought to loue their Children but not to prefer them in loue before God who is the Father of all and who loueth them better and in a more perfect manner then we know how to loue And first ChristiaÌ„s ought to loue their Sonnes with a manly prudent loue not boulstering or encouraging them when they do euill but bringing them vp in the feare of God and correcting them not only with words but euen with strokes if either they offend God or neglect their studies and learning For this is the will of God reuealed in the Holy Scriptures as Ecclesiasticus speaketh cap. 7. Hast thou children Instruct them and bow them from their childhood And we read of Toby that he taught his Sonne from his infancy to feare God and to abstaine from all sinne And the Apostle Ephes 6. admonisheth Fathers that they do not prouoke their Children to anger but do bring them vp in discipline correction of our Lord that is that they vse them not as seruants but as freemen For those who beare themselues ouer seuerely and austerely towards their Children continually checking or striking them for the least fault do treate them as bondslâ—ues so causing them either to be of a base and dâ—iected disposition or els to fly away from their Parents Now those who are ouer indulgâ—nt do make their Children wicked nourishing bringing them vp not for the kingdome of God but for Hell The true way for the education of Children is that Parents do instruct them in discipline so as they may learne willingly and promptly to obey their Parents and maisters and when they do erre and offend that they do correct them paternally that so the Sonnes may vnderstand themselues to be chastized out of Loue not out of Hate Furthermore if so it shall please God to call any of them to the Clergy or to some religious Order let not the Parents resist so good a resolution for feare they may resist God who is the first Father of all men but let them say with holy Iob. Our Lord gaue and our Lord hath taken away The name of our Lord be blessed To conclude if children be taken from their Parents by vntimely death the which thing did câ—iâ—fly happen to the Blessed Virgin let them consider ponder the iudgments of God who often taketh some out of this World by death to preuent that malice and sinne do not change their good and vertuous mind and so perish eternally Certainely if Parents did sometymes know â—pon what counsell and inducements G d thus worketh they vvould not oâ—ly not bewayle the death of their Câ—â—ldâ—â—n but they would euen reioâ—ce thereaâ— And if the fayth hope of the Râ—surrection did feelingly and liuely worke in vs as it did in our B. Lady we should no more grieue when any of our sonnes or friends do dye before they arriue to old age then when any of them begin to sleep before it be night since the death of a faythfull and pious man is a kind of sleepe as the Apostle admonisheth vs saying 1. Thess 4. I will not haue you ignorant concerning them that sleep that you be not sorrowfull as others are that haue no Hope Heere he mentioneth rather Hope then faith because he speakeâ—h not of euery Resurrection but of a blessed and glorious Resurrection which leadeth to true lyfe and such was the Reâ—urrection of Christ That man therefore who firmely belieueth that there shal be a Resurrection of the flesh and hopeth that his Sonne taken away by immatuâ—e death shall after rise to glory hath no reason of griefe but rather of ioy because the health of his sonnes Soule is placed in great security and safty I heere come to the duty of a Sonne towards Parents the which Christ dying performed in a most full and ample manner toward his Mother It is the duty of children to render mutuall duty to their parents 1. Tim. 5. Now Sonns do render mutuaâ—l duty to their parents when they procure all things necessary for their parents being in age Euen as the Parents haue prouided for their children being yong or not able to get things touching dyet or apparell Christ therefore did commit the charge of his mother growing aged and hauing not any one to take care of her after the death of her Sonne to S. Iohn adopting him as it were for her Sonne saying to her Behould thy Sonne to S. Iohn Behold thy Mother Now heâ—re our Lord accomplished the function of a Sonne most fully towards his Mother and this seuerall wayes For first he assigned to her a Sonne who being of the same age with Christ or rather a yeare yonger was most fitting to vndergo the charge and care of the Mother of our Lord. He furthermore out of the twelue Apostles made choice of him to this incumbency and labour whome our Lord himselfe chiefly loued and of whome he also did know himselfe to be greatly againe beloued therefore he might well repose greater confidence and trust in him touching his diligence towards his Mother Againe our Lord assigned him whome he knew was to liue very many yeares and therefore without any doubt to ouer liue his Mother To conclude our Lord was not wanting in his duty to his Mother euen at that tyme when his thoughts were to be busied touching his owne anxieties and dolours For at that tyme a man might probabâ—y thinke that his cogitations were only fixed vpon the suffering of his corporall dolours and iniuries of his enemies and in tasting the most better cup of his neare approching death so as he could not turne his thoughts to any other affaires Neuertheles his charity towards his mother ouercame him and so litle regarding his
fire In like manner let vs render all due thankes and gratefull aâ—knowledgment to the laÌ„be of God who had rather be left of God vnder the killing sword then that he would leaue vs vnder the teeth of the deuouring and infernall beast who is euer feeding and yet is neuer with feeding satisfyed 3. The third cause is the greatnes of the price of the diuine grace which is that precious pearle the which Christ the most wise merchant with sale of all he had did buy and restore to vs The grace of Christ which was giuen to vs in Adam which through the sinne of Adam we lost was so precious a Pearle or Margarite as that it did wonderfully adorne vs and made vs most aceptable to God and was a pledge of eternall felicity There was not any who could recouer this Pearle being the summe of our riches and taken from vs by the subtilty of the SerpeÌ„t but only the sonne of God who through his Wisdome ouercommeth the malice of the deuil but this with most great inconuenience to himselfe by being exposed to many labours and paines Thus did the Piety and Charity of the Sonne ouercome who committed himselfe willingly to a most laboursome iourney and most wearisome peregrination thereby to redeeme the Pearle for vs. 4. The fourth Cause was the most eminent greatnes of the Kingdome of Heauen to the which the Sonne of God opened a way and passage for vs by his immense labours and paines of which point the Church of God with a gratefull remembrance thus speaketh Tu deuicto mortis aculeo aperuisti credentibus regna caelorum Thou the sting of death being ouercome hast opened to the faythfull the kingdome of Heauen And that he might ouercome the sting of death it was needfull that he should striue and fight in a most cruell War with death in which War the Father did forsake him that with greater glory he might triumph 5. The fifth Cause was the immense Loue with the which the Sonne did affect his Father for the Sonne did wish couet that in the redemption of the World and abolition of sinne he might satisfy the Honour of his eternall Father most copiously and most abundantly But this could not be effected except the Father had forsaken his Sonne that is except the Father had suffered him to endure all those torments which could be excogitated by the Deuill and tolerated by man Therefore now if it be demaunded why God did as it were abandon his Sonne suffering all Extremities vpon the Crosse it may be answered that this was done to the end that the greatnes of sinne the greatnes of Hel the greatnes of diuine Grace the greatnes of Eternall life and the greatnes of the Charity of the Sonne of God towards his Father might more copiously and manifestly appeare From the consideration of which reasons another Question takâ—th its solution That is why God to many Martyrs did temper the Cup of their Passions and death with so great abundance of spirituall consolation as that those Martyrs had rather drinke the Cup of their sufferings with the mixture of those internall Comforts then without those comforts to want the Cup of their Passions and Tribulations And yet contrarywise he suffered his most beloued Sonne to drinke vp euen to the dregs as I may say his most bitter Cup without any Consolation whatsoeuer The reason of the disparity of Gods proceeding herin is in that in the holy Martyrs not any of the former Causes did take place which in the Passion of Christ we haue aboue mentioned Of the fourth Fruite of the fourth Word CHAP. V. ANother fruite may be added to the former not so much proceeding from the fourth VVord as froÌ„ the circumstance of the tyme in which it was spoken to wit of the horrible darknes which immediatly went before the pronouncing of the said word Since such darknes is most strong to illuminate and enlighten the Iewish nation as also to confirme the ChristiaÌ„s themselues in true fayth if so they wil diligently apply their mynd to the force of the demonstration which we will heere set downe The demonstration necessarily resulteth out of foure Truths The first Truth is that when Christ was crucifyd the Sunne was so wholy obscured that the starres vvere then seene in the Heauens as they are accustomed to be seene in the night This truth is warraÌ„ted and confirmed by fyue witnesses most worthy of credit and beliefe who being of seuerall nations liuing at seuerall tymes and in seuerall places when they wrote their bookes could not write what in those tymes happened out of any secret conuention or mutuall agreement among themselues The first is S. Matthew an Hebrew who did write in Iewry was one of those that saw the Sunne obscured And certainely this man being graue and wise would neuer haue written this in Iewry and as it is credible euen in the Citty of Ierusalem if it had not beene most true since otherwise in setting downe thinges vvhich all men did knovv to be false he might deseruedly be reprehended and derided of all the inhabitants of Ierusalem and of all Iewry The second vvitnes is S. Marke vvho vvrote at Rome and he also savv the Eclyps because then he vvas in Iewry with other disciples of our Lord when it happened The third is S. Luke who vvas a Grecian and vvrote in Greece and he in like sort was an cy-vvitnes of the Eclyps at Antioch in his own Country For vvheras Dionysius Areopagita did see the Eclyps at Heliopolis in Egypt S. Luke might more easily see it at Antioch as being more neere to Ierusalem then Heliopolis vvas The fourth and fifth vvitnesses are S. Dionysius and Apollophanes both Grecians at that tyme Gentils vvho in expresse vvords do testify that the Eclips vvas seene by them vvith a stupendious admiration These are those fiue vvitnesses vvho do vvarrant the truth of that Eclyps euen from their eyes and sight thereof To these vve may adioine the Annalls of the ancient Romans as also Phlegon the Historiographer to Adrian the Emperour as aboue vve noted in the first Chapter Therefore this first Truth cannot be denyed eyther by Ievves or Pagans vvithout notorious temerity and â—ashnes For as concerning Christians this verity belongeth to the Catholike sayth 2. Another Truth is that the forsaid Eclyps couâ—d not be effected but by the omipotency of God and therefore that it proceeded not in any sort from the diuels or from men seconded vvith the ayde of diuels but only from the speciall Prouidence and vvill of God the Creatour and Gouernour of the vvorld This verity is thus demonstrated The Sunne cannot faile in its light but by one of these three vvayes â—yther by interposition of the moone betvveene the Sunne and the Earth or through a most thicke and mighty grosse cloude or through the retraction vvith dravving or extinction of the bâ—amee of the Sunne After the first manner that interposition could not
But before we discourse of the Necessity of Patience it is needfull that we distinguish betweene true and false Patience Well then that is true Patience which commandeth vs to suffer the Euill of payne or punishment to the end we may not be forced to suffer the Euill of Fault or sinne Such was the patieÌ„ce of the Martyrs who made choyce rather to vndergoe the torments of their Persecutours then to yeald vnto an abnegation of their Fayth in Christ and to suffer the losse of all their temporall goods then â—o exhibite worship and honour to false Gods But counterfaite and false Patience is that which persuadeth a man to suffer all Euills and Inconueniences thereby to giue satisfaction to the Law of Concupiscence and to loose euerlasting Goods for the conseruation of temporall and momentary Such is the Patience of the Martyrs of the Deuill so to style them who easily endure hunger thirst cold heate the losse of their reputation and good name and which is more to be admired the losse of the Kingdome of Heauen that so they may increase and heape together Riches may glut and satisfy their owne Carnality and aspire to certaine steps and degrees of Honour Now this is incident and peculiar to true Patience to perfect and conserue all Vertues And this is that which S. Iames euen preacheth in the prayse of Patience saying cap. 1. Patience hath a perfect worke that you may be perfect and entire failing in nothing For other Vertues in regard of their difficulty except they be supported and gouerned with Patience cannot subsist or continue long but when they are accompained with Patience they easely commaund and ouer-rule all opposition and resistance whatsoeuer For Patience doth conuert and maketh crooked things straight and rough wayes plaine Isa 42. And this is so indisputably true that S. Cyprian thus discourseth of Charity the Queene of Vertues Serm. de Patientia Charitas fraternitatis c. Charity is the bond of fraternity the foundation of Peace the knitting togeather of Vnity It is greater then Fayth or Hope It euer goeth before martyrdome It shall euer remaine in vs with God in the Heauenly kingdome Yet spoyle and depriue it of Patience it becomes desolate and endures not take from it the vertue of sustaining and tolerating and then you do pull it quite vp by the roote The which very point I meane the necessity of Patience the same S. Cyprian more easily proueth to be in Chastity Iustice and Peace with our neighbours for thus he heerof discourseth Let thy Patience be strong immoueable in thy hart let not thy sanctifyed Body and Temple of the Holy Ghost be polluted with adultery neither let thy Innocency deuoted to Iustice be contaminated with any contagion of deceyt nor after thou hast receaued the most reuerend Eucharist let thy hand be dishonoured with the sword or imbrued in bloud Ibid. Thus this Doctour who intimateth from a contrary sense that Chastity without the support of Patience is not able to resist Adultery nor Iustice can be voide of fraud nor the taking of the Eucharist can free a man from Homicide This which S. Iames aboue teacheth touching the vertue of Patience is also taught in other words by the Prophet Dauid by Christ himselfe and by the Apostle Dauids wordes are these Psal 9. The patience of the poore shall neuer perish Beacuse it is a perfect worke and in this respect its reward shall not consume or wast away Patience also is said not to perish because it is recompenced for all eternity in regard of its fruite after this manner we are accustomed to say that the labours of a Husbandman doe perish when they beare no fruite and not perish when they beare fruite Now the word Poore is heer added because in this place it signifyeth one that is humble who acknowledgeth himselfe to be poore and that he cannot eyther doe or suffer any thing without the concurrency and ayde of God and thus is this point expounded by S Austin lib. de patient cap. 15. Neither only the poore but the rich and such as do abound with affluency of temporall wealth may haue the vertue of patience so that they do not confide and trust in their riches but in God of whome as being truly poore in all diuine guifts they pray for Patience and obtaine it This said point our Lord himselfe signifyed when he sayd in the Ghospell Luc. 21. In your patience you shall possesse your soules For he onely doth truly enioy his soule that is his lyfe of which no man can be bereaued who will tollerate patiently all afflictions yea the very death of the body so that he sinneth not against God For although by dying he may seeme to loose lyfe yet he looseth it not but keeps and reserues it for all Eternity Since the death of the iust is not death but a sleep and a very short sleep But those who are impatient that so they loose not the lyfe of the Body feare not to sinne eyther by apostating and denying of Christ worshipping of Idols by becomming a prey to sensuality or by perpetrating any wickednes whatsoeuer these men seeme indeed for the time to preserue lyfe but they loose eternall lyfe both of Body and soule And as it is said of those who are truly patient Not one hayre of your head shall perish Luc. 25. So to the impatient it may be said not one member of your Body shal be free froÌ„ the incendious heats and burning of Hell To conclude this forsaid point the Apostle confirmeth saying Heb. 10 Patience is necessary for you that doing the will of God you may receaue the Promise Where we see that the Apostle plainly pronounceth that Patience is wholy necessary to vs that thereby we may alwayes do the Will of God and by doing it may receaue the Promise that is the Crowne of Glory which God hath promised for them that loue him and keep his Commandements Iac. 1. For we read Yf any loue me he will keep my Words He that loueth me not keepeth not my Words Ioan. 14. Thus vve obserue the whole Scripture cohering and agreing in it selfe to preach to all the faithfull the necessity of Patience And this is the Cause why Christ going out of this life would testify to all men his inuisible most bitter and most long suffering of thirst that we being moued with so great an Example should be inflamed to keep Patience in all our Afflictions That this thirst of Christ was a most vehement paine we haue aboue shewed in the explication of the word Sitio That it continued for a long tyme it may be easily made euident And that we may begin from the scourging of Christ when Christ was whipped he was then already spent and wearied through prolixity of Prayer through his Agony effusion of bloud in the garden Also he was much tired with iourneys which that night and the day following he made As from the Garden to
in this place corporall life is vnderstood so as the sense is to be this I do now deliuer vp the spirit of my life and therein I cease to breath and to liue But this spirit this life O Father I commend to thee that vvithin a short tyme thou mayst restore it to my Body For to thee nothing is lost but all things do liue to thee who in calling out that vvhich is not makest it be and in calling out that which doth not liue makest it to liue That this is the true meaning of this place may first be gathered out of the 30. Psalme from whence our Lord did take this Prayer For thus Dauid doth there pray Thou wilt bring me out of this snare which they haue hid for me because thou art my Protectour Into thy hands I commend my spirit In vvhich place the Prophet by the spirit most euidently vnderstandeth lyfe for he prayeth to God that he will not suffer him to be slayne by his Enemies but that he will preserue his lyfe Furthermore the same point is deduced as true euen from this place of the Gospell For after our Lord had said Father into thy hands I do commend my spirit the Euangelist did subioyne And saying this he gaue vp the Ghost For to giue vp the Ghost signifieth to cease to draw spirit or wynd which is proper to those Creatures which are liuing the vvhich thing cannot be said of the soule the substantiall forme of the Body but it is said of the ayre which vve breath vvhilst we liue and we do cease to breath vvhen we dye Lastâ—y the foresaid exposition is gathered from those words of the Apostle Hebr. 5. Who in the dayes of his flesh with a strong cry and teares offering prayers and supplications to him that could saue him from death was heard for his reuerence This place some do vnderstand of the prayer which our Lord made in the garden saying Father if it be possible transferre this Chalice from me Mar. 14. But in that place our Lord did not pray with a strong cry neither was he heard neither would he haue beene heard that he should be free exempted from the death For he prayed that the Chalice of his Passion might passe from him thereby to shew a naturall desire of not dying and himselfe to be true man whose nature doth abhorre death But he added Not that which I will but that which thou let thy Will be done Thus we see that the prayer of Christ in the garden cannot be that Prayer of which the Apostle speaketh to the Hebrews Others maintaine that that prayer of Christ mentioned by S. Paul is the same vvhich our Lord made for his Crucifiers vpon the Crosse saying Father forgiue them for they do not know what they doe Luc. 23. But at that time our Lord did not vse any strong crye neither did he pray for himsâ—lfe that he might be saued from death both which two points are euidently expressed by the Apostle to the Hebrews For being vpon the Crosse he prayed for his Crucifiers that that most grieuous and heauy sinne might be pardoned to them Therefore it remaineth that those words of the Apostle be vnderstoode of that last prayer which our Lord made vpon the Crosse saying Father into thy hands I commend my spirit the which prayer he made with a strong crye S. Luke saying And Iesus crying with a loud voice said c. Where vve see that S. Paul and S. Luke do clearely herein agree togeather Furthermore our Lord prayed tâ—at he might be saued from death as S. Paul doth witnesse but the meaning herâ—of cannot beâ— that he should not dye vpon the Crosse for therein he vvas not heard yet S. Paul testifieth that he was heard but the meaning is that he prayed that he might not be vvholy absorpt vp by death but only might tast death and presently returne to life For thus much is implied in those words He offered vp prayers to him that could saue him For our Lord could not be ignorant but that he was to dye especially being then most neare to death but he couered to be safe from death in this sense to wit that he might not be detayned long by death which was nothing else but to pray for a speedy Resurrection in which hiâ— prayer he was fully heard since he did rise most gloriously the third day This explication of the testimony of S. Paul euidently conuinceth that when our Lord said Into thy hands I command my spirit the spirit is taken for Lyfa not for the â—oule For he was not sollicitous of his soule the vvhich he did knovv to be in safety since it was most blessed and did see God face to face euen from its Creation but he was sollicitous and carefull of his Body which he savv vvas to be depriuâ—d of lyfe through death and therefore he prayed that his Body might not long remaine in death the vvhich petition as aboue we said he in a most full manner obtayned The first fruite of the seauenth Word CHAP. XX. NOw according to our former Method I wil gather some fruits from this Last word of Christ from his death presently ensuing And first euen from that thing which seemeth to be most full of infirmity weakenes and simplicity the great Power Wisdome and Charity of God is demonstrated For in that our Lord gaue vp the Ghost crying with a great Voyce his Power and strength is manifestly discerned since from this vve may gather that it vvas in his povver not to dye and that he dyed willingly For those men vvho dye naturally do lose by degrees their force and voyce and in their last agony fight vvith death they are not able to cry out with any great and vehement speach or Voyce Therefore not without cause the Centurion seeing that Iesus after so much profusion of Bloud vvith a great and lovvd voyce dyed said Certainly this was the Sonne of God Mar. 15. Christ is a great Lord vvho euen dying sheweth his â—ower not only by crying out with a great Voyce at his last breathing but also in cleauing the Earth cutting a sunder the stones opening the Monuments and in rending the Veyle of the Temple all vvhich things to haue fallen out euen at the very tyme vvhen Christ dyed the Euangelist witnesseth Furthermore all these strange Euents haue their mistery by which the Wisdome of Christ is manifested For the concussion of the Earth as also the cleauing of the stones did signify that by the Passion and death of Christ men vvere moued and stirred vp to pennance and the harts of the obstinate vvere euen cut a sunder vvhich Effects at that very time to haue happened S. Luke writeth when he sayth that many returning from that spectacle and sight did knock their breasts The opening of the graues sepulchers doth designe the glorious Resurrection of the dead to succeed after that of Christ The tearing or rending of the Veyle
spirit vvith him Furthermore the Obedience of Christ is not only largely on ech syde diffused but withall by how much it is depressed downe by Patience and Humility by so much through the excellency of its merits it is eleuated and aduanced on high Therefore the third Propriety of the Obedience of Christ is that it descendeth to an incredible Patience and Humility Christ being an Infant to fulfill the ObedieÌ„ce of his Father began though full of knowledge and prudence to inhabite in a darke prison Other Infants who want Reason in their mothers Wombe suffer no griefe or molestation But Christ enioying in his mothers wombe the vse of Reason would haue had no doubt a horrour to remaine in that straite Prison nyne Months had not the obedience towards his Father and loue to mankind caused him for the setting vs at liberty as the Church singeth that he did not abhor the wombe of the Virgin To proceed no small Patience Humility was necessary that Christ during all the time of his Infancy who then was more wise then Salomon since in him were all the treasures of VVisdome and Knowledge should accommodate and apply himselfe to the manners weakenes of Infants But thaâ— Continency Modesty Patience and Humility was altogether most admâ—râ—ble that during the space of eighteene yeares to wit from the twelfth yeare to the thirtith he by the command of his Father remained so obscurely in S. Iosephs bowse as that he was reputed but the Sonne of a Carpenter ignorant in learning and perhaps indocible when notwithstanding he did transcend all men and Angels in wisdome I may here next alledge his great glory rising from his preaching and working of miracles but yet accompained with extreme pouerty and daily labours The foxes haue their holes and the foules of the ayre nests but the Sonne of man hath not where to repose his head Luc. 9 And he being wearied through â—â—urneying did sometimes rest himselfe by sitting vpon the side of a fountaineâ— and preaching the kingdome of Heauen went on foote to Cityes and Castells Yet notwithstanding it had beene most easy for him if so it had stood with his Obedience to his Father to abound with all things through the help and ministery of men or Angels What shall â—now speake of Christs persecutions of his reproaches and maledictioÌ„s spittings buffeting whipping and finally of his sufferings and paines vpon the Crosse For in all these his humble Obedience did take such deepe roote as that it may plainly seeme to be in-imitable But yet there remaineth a greater profundity and depth of his Obedience which concerned the last of all terrible things to this Abysmall profundity the Obedience of Christ descended wheÌ„ crying with a loud voyce he said Father into thy hands I commend my spirit and saying this he gaue vp the Ghost Luc. 23. The Sonne of God may be thought and supposed to speake to his Father in this sort O Father I haue receaued commandement from you that I should lay downe my lyfe and after receaue it now the tyme commeth that I accomplish this your last command And although the disiunction of my soule from my flesh both which euen from the beginning of their vnion to this houre haue remained together in great peace and charity be most bitter and also although death introduced through the Enuy of the diuell be very aduerse to nature and the last of all terrible thinges notwithstanding your commandment being most deeply into the middst of my hart doth ouerballance all other things Therefore I now stand prepared euen to swallow downe death and to exhaust drinke vp this most bitter chalice giuen to me by you And because your commandement was that I should after resume take it againe therefore into your hands I commend my spirit that you may restore it to me in the next conueniency of tyme. And thus licence of departing being taken of his Father his head being enclined to obedience he gaue vp the Ghost Thus Obedience became victorious triumphant Neyther did it receaue a most ample reward onely in Christ himselfe that he who descended lower then any man and obeyed all men for his loue towards his Father should ascend aboue all and command ouer all But it also obtayned that all men who would imitate his obedience and humility should themselues ascend aboue all the Heauens â—hould be committed and placed ouer â—he goods of their Lord and in the end â—â—ould be made partaker of the Celeâ—â—â—â—l Throne and Kingdome To conâ—â—â—de Christ did take so remarkable a Triumph ouer the rebellious disobedient and most proude Spirits as that all of them do stand affrighted and flye at the very signe of the Crosse All those who couer to aspire to true glory and to the rest and peace of their soule ought to behould and imitate this exemple Neyther only Regular men who through the vow of obedience to their Superiours who preside in the place of God but also all men who labour to be the disciples and Brethren of Christ ought to aspire to the prize and reward of this most worthy victory except they will rather make choyce to bewaile and lament for all eternity with the proud diuels vnder the feete of the Saincts For Obedience which is due by diuine precepts and which God himselfe coÌ„mandeth to be giuen to those who rulâ— vpon Earth is most necessary to all men For Christ said to all Take vp my yoake vpon you Matth. 11. And the Apostle preacheth to all saying Obeâ— your Prelats and be subiect to them Heb. 13. And Samuel instructeth heereiâ— all Kings when he sayth VVill 〈◊〉 Lord haue Holocausts and Victimes 〈◊〉 not rather that the voyce of our Lord â—t obeyed Better is obedience then Victime 1. Reg. 15. And then he addeth to sheâ—â—et the greatnes of the Sinne of disobedience Because it is as it were the Sinne of enchantement to resist meaning to resist the commandements of our Lord and of those who do gouerne in the place of our Lord. But for the benefit of those who willingly subiect themselues vnder the Obedience of their superiours I will here adde some few points touching their happy state and this not out of my priuate Iudgment but from the words of Ieremy the Prophet who guyded by the Holy Ghost thus sayth It is good for a man when he beareth the yoake from his youth He shall sit solitary and hould his â—eace because he hath lifted himselfe aboue himselfe Thren 3. Certainly a wonderfull felicity is signified by that word It is good for a man since from the words following it euidently is gathered that Good in this place is taken for that which is profitable honourable pleasant and on ech syde blessed For he that shall accustome himselfe to beare the yoke of Obedience from his youth shal be 〈◊〉 during all his life from a most aâ—â—â—auy and seruile yoake of Carnall Cubedditiâ—â— and desires S. Austin deposeth the truth