whereby was discouered the Sancta Sanctorum was a signe that through the merits of the death of Christ the Celestiall Sanctuary was to be opened and that all the Saints were after to be admitted to see the face of God Neither only in the signification of these Mysteries did Christ show his Wiâ—dome but also in that he did produce draw life from death in figure whereof Moyses caused water to flow out of a stone And Christ himselfe for the same Cause said he resembled a graine of wheate in that by dying he brought forth much fruite For as a graine of wheate by being corrupted doth bud forth an care of liuing Corne so Christ by dying vpon the Crosse enriched multitudes of NatioÌ„s with the life of Grace S. Peter most manifestly thus speaketh of Christ He swallowing death that we might be made heyres of life euerlasting 1. Pet. 3. As if he would haue said The First man swallovving the forbidden sweet apple condemned all his posterity to death But the second Man swallowing downe the bitter apple of death brought all those to eternâ—â—l life who were borne againe of him To conclude Christ manifested opened his Wisdome in dying because he made the Crosse then the vvhich nothing was before more despicable and contemptible most honourable and glorious so as euen Kings themselfes do account it an honour to signe their Foreheads therevvith Neither is the Crosse made only honourable but also svveet to the louers of Christ Whereupon the Church thus singeth Dulce lignum dulces clauos dulce pondus sustinuit The which very point S. Andrew demonstrated by his ovvne example when behoulding the Crosse vnto vvhich he was to be fastened said Salue Crux preciosa c. All haile O precious Crosse which hath receaued honour and beauty from the members of our Lord Thou art long desired and carefully sought after thou art loued without any intermission and comes prepared to a willing mind I approach to thee with security and ioy that thou exulting mayst receaue me being the disciple of my Maister Iesus Christ who did hang vpon thee Now what shall we speake of Charity The sentence of our Lord is this Greater Charity then this no man hath that a man yield his life for his friends Ioan. 15. This Christ performed vpon the Crosse since no man could against his Will depriue him of life For himselfe thus sayth hereof No man taketh my life from me but I yield it of my selfe Ioan. 10. Therefore as aboue is said no man hath greater Charity then he that yieldeth his life for his frieÌ„ds because nothing can be found more precious and to be beloued then Life it being the foundation of all goods For what doth it proffit a man sayth our Lord if he gaine the whole world and sustaine the domage of his soule that is of his lyfe And from hence it is that all things labour to resist with all their strength yea aboue their strength those who do endeauour to take away their lyfe And we read in Iob Skinne for skinne and all things which a man hath he will giue for his lyfe But these passages are generall vve vvill descend to particulars Christ did ineffably shew by many meanes to all mankind and to euery one of vs his Charity by dying vpon the Crosse First because his life vvas the most precious of all liues as being the lyfe of man vvho vvas God the lyfe of the most potent King of Kings the lyfe of the most wisest of all the Doctours Furthermore he gaue his lyfe for his Enemies for wicked men for vngratefull men Againe he laid dovvne his lyfe that he might deliuer these his Enemies wicked vngratefull men from the burnings and torments of Hell to the which they vvere alreadâ— condemned Lastly he gaue his lyfe that he might make these men to become his Brethren and Coheyres and moâ—â— happily place them in the kingdome of Heauen for all Eternity And is there any man of that flinty or sauage nature who from this tyme vvill not loue Christ Iesus with all his Harts and will not suffer any aduersity for his sake O mercifull God auert and turne such a stony and iron hart not only from our Brethren but from all men whosoeuer either Infidels or Atheists The second fruite of the seauenth Word CHAP. XXI AN other fruite and that most profitable is if we learne to vse frequently that prayer which our Lord taught vs when being ready to goe to his Father he said Into thy hads I commend my spirit But because he was not pressed and vrged with that Necessity with the which we are vrged since he was the Sonne and Holy we but seruants and sinners Therefore our Mother and Mistresse the Church instructeâ—h vs to fâ—equent and often vse it but as it is entire and whole in the Psalme of Dauid and not diuided as our Lord pronounced it In the Psalme it is thus read Into thy hands I commit my spirit Thou hast redeemed me O Lord God of Truth Psal 30. Christ did omit the later port because himselfe was the Redeemer and not the party redeemed but we who are redeemed with his most precious bloud ought not to pretermit this part of the Psalme Christ also prayed to his Father as his only begotten sonne We pray to Christ as our Redeemer therfore we say not Father into thy hands I commend my spirit But into thy haÌ„ds O Lord I commend my spirit thou hast redeemed me O Lord God of Truth According to which manner of speach S. Steuen the first Martyr being ready to dye said Lord Iesus receaue my spirit Act. 7. Furthermore our Mother the holy Church teacheth vs to say this Prayer at three seuerall tymes First euery day at the Complyme as those vvell knovv vvho read the Canonicall Howers Againe when we approach to the most holy Eucharist after those words are said Domine non sum dignus the Priest first for himselfe and after for the Communicants doth say In manus tuas commendo spiritum meum Lastly at our departure out of this lyfe all the faithfull are admonished that they say In manus tuas commâ—ndâ— spiritum meum As concerning the Complyme it is not to be doubted but that there is said In manus tuas Domine c. because the Complime is accustomed to be read tovvards the end of the day and as S. Basill speaketh Primis se intendentibus tenebris c. Assoone as darknes commeth because it may so fall out that in the night tyme vnexpectedly death may surprize vs therefore we commend our soule to our Lord that if so sudden death might happen to vs it might not happen to vs vnforseene in Reg. fusius explic q. 37. That at the tyme of receauing the most Blessed Eucharist is said In manus tuas commendo c. the reason is because that action is very dangerous and withall very necessary so as without perill it cannot often be
Apostle In all those things we ouercome for his sake who loued vs. Moreouer all men ought and may consider who cannot depose and lay aside their Crosse without sinne not so much the present labour as the future reward which doubtlesly doth surmount all labour and griefe of this present life the Apostle saying Rom. 8. The sufferings of this time are not condigne to the glory to come that shal be reuealed in vs. Who speaking of Moyses in an other place thus writeth Moyses esteemed the reproach of Christ greater riches then the treasure of the Egyptians for he looked into the remuneration Hebr. 11. To conclude we may produce for the comfort of those men who are constrained to vndergoe a heauy Crosse for a long tyme the example of two men who did lose their perseuerance and thereupon did fynd incomparably a farre greater Crosse Iudas the Betrayer of Christ when he reflected vpon himselfe did detest his sinne of Treachery and not enduring the confusion and shame which he must suffer if he would conuerse with the Apostles and Disciples did hang himselfe So as he changed only but auoyded not the Crosse of the Confusion which he did flie Since greater Confusion shall follow him at the day of iudgment in the presence sight of all the Angels and of men when he shal be declared to be not only the Betrayer of Christ but withall his owne Homicide or Butcher And how great blindnes then was it in him to auoyde a small confusion among a few persons who being the Disciples of Christ were mild and gentle who euer would haue beene ready to exhort him to hope well of the Mercy of the Sauiour of the world but not to auoyde the infamy and confusion of his betraying of Christ hanging himselfe in the Theater and eye of all men and Angels The second example may be taken out of the Oration of S. Basill in 40. Mart. The summe whereof is this In the persecution of Licinius the Emperour foâ—rty souldiers being resolued to continue in the Fayth of Christ were condemned that openly in the ayre without any shelter in a most cold tyme and place they should spend the whole â—ight and so through a most long and sharp Martyrdome should perish through cold and frost There was prepared neere vnto the place when they were a hoat comfortable Bath to receaue such of the souldiers as would deny their Fayth Of the whole number of the souldiers thirty and nyne setting before their eyes not so much the present punishment of being frozen to death which would in a short tyme be ended as the Eternity of glory and happines perseuered in their Fayth receaued from the hands and bounty of our Lord most glorious Crownes Our souldier who had his mind fixed only vpon the present torment could not perseuere in his Christian fayth did thereupon leape into the warme Bath But he had no sooner gotten thereinto but that seuerall parts of his flesh being already congealed did fall asunder and the poore wretch breathed out his Soule and as denier of Christ descended into Hell and to perpetuall torments Thus he flying death he found death and changed a short and light Crosse or tribulation for an euerlasting and most grieuous Crosse Now all those do imitate these two most vnhappy men who do forsake the Crosse of a religious Course of life who do cast off a sweet yoake and easy burden and when they least thinke therof they do find themselfes to be tyed to a farre more grieuous yoake of diuers Concupiscences and Passions which they can neuer satisfy and thus being pressed downe with the most heauy weight of their sinnes they are not able to breath or take wynd The like reason is of all those who refuse to beare their Crosse with Christ and yet through sinning are forced to beare a far more grieuous Crosse with the Deuill The seauenth Word to wit Pater in manus tuas commendo Spiritum meum Father into thy hands I commend my Spirit Luke 23. is litterally explained CHAP. XIX VVE are now come the last Word or Sentence of Christ which being ready to dye vpon the Crosse he spake not without great clamour saying Pater in manus tuas coÌ„mendo spiritum meuÌ„ Father into thy hands I commend my spirit We will explicate in order euery word Pater he deseruedly calleth him Father because himselfe was an obedient Sonne to him euen to death and therefore most worthy that he should be heard In manus tuas into thy Hands The Hands of God in the Scriptures are said to be his Intelligence and Will or VVisdome and Power Or which is coincident herewith the Vnderstanding of God knowing all things and his Will being able to performe or do all thinks For with these two God as not wanting Instruments otherwise doth all things because as S. Leo speaketh In Deo Voluntas Potentia est In God his Will is his Power Serm. 2 de Natiu Therfore with God to will a thing is to doe a thing according to that He hath done all things whatsoeuer he would Psal 113. Commendo That is I do commend or deliuer vp in pledge that it may be restored with trust when the tyme of restitution shall come Spiritum meum Touching this word how it is here to be taken there is no small Controuersy The word Spiritus is accustomed to be taken for the Soule vvhich is the substantiall forme of the Body as also it is taken for life it selfe and the reason hereof is because breathing is a signe of lyfe and who do breath do liue and who cease to breath do dye And certainly if by the word Spirit vve vnderstand in this place the Soule of Christ we are to take heed that no man should imagine there were any danger for that soule to goe out of its body As when other men are in dying their soule is accustomed to be commended to God through many Prayers and great Care in that it goeth to the Tribunall of the Iudge ready to receaue for its good or wicked works Glory or Punishment Such a Commendation as this the soule of Christ did not need both in that it was blessed from the beginning of its Creation as also because it was ioyned in Person with the Sonne of God and might be called the Soule of God and lastly by reason as victorious and triumphing it went out of its Body and was a terrour to all the Deuills but they could be no terrour to it Therefore if the Spirit be taken in this place for the Soule then these words of our Lord Commendo spiritum meum do signify that the Soule of Christ which vvas in its Body as in a Tabernacle was to be in the hands of the Father as in deposito vntill it did returne to the Body according to that Sap. 3. The soules of the Iust are in the hands of God But it is much more credible that by the word Spirit
sort for many yeares their Almes-deeds and those not in number few But when these come to the diuine ballacing examination and are precisely to be discussed whether they were well done to wit with right intentions with due attention in fitting tyme and place proceeding from a man gratefull to God O how many things which did appeare to be gaines to the soule will rather be accounted as losses and detriments vnto it And how many things which seemed in mans iudgment to be gould siluer and precious stones built vpon the foundatiō of fayth will be found to be wood straw which the fire will instantly consume The consideration of this point doth not a litle terrify me by how much I draw more neare to my end for as the Apostle speaketh Heb. 8. That which groweth ancient and waxeth old is nigh vnto vtter decay so much the more euidently I see that the admonition and Counsell of S. Iohn Chrysostome is necessary to me who councels vs not to weigh and prize to much our owne good works because if they be good works indeed that is works vvell piously done they are registred by God in his booke of Accounts and there is no danger that they shal be defrauded of their due reward but let vs daily thinke sayth he of our euill bad works and labour vvith a contrite hart and spirit vvith many teares and serious pennance to wash them away For such men vvho performe his aduise herein shall say at the close and end of their life vvith great confidence and Hope Into thy hands I commend my spirit thou hast redeemed me O Lord God of Truth Of the fourth fruite of the seauen VVord CHAP. XXIII THere followeth the fourth fruite which may be gathered from the most happy hearing of the prayer of our Lord that from so comfortable an Euent all of vs may be much animated and encouraged to commend our spirits to God with greater vehemency and ardour of deuotion For the Apostle did most truly write that our Lord Iesus Christ was heard for his reuerence Heb. 5. Our Lord prayed to his Father for a speedy Resurrection of his Body as aboue we haue shewed His prayer was heard so as his Resurrection was no longer delayed then it was needfull to proue that his Body was truly dead For except it could be infallibly demonstrated that his Body did truly depart out of this lyfe both the Resurrection as also the whole Christian Fayth might be doubted of and called into question Therefore our Sauiour was to remaine in the graue for the space at least of fourty houres especially seeing the figure of Ionas the Prophet was to be accomplished which as our Lord himselfe taught in the Ghospell was to premonstrate and foreshew his death But to the end that the Resurrection of Christ might be accelerated hastened so farre forth as it was cōuenient and that it might be more manifestly proued that the prayer of Christ was heard the diuine Prouidēce would that the three dayes and three nights during which tyme Ionas was in the Belly of the Whale should be reduced in the Resurrection of Christ to one entire and whole day and two parts of two dayes which time not properly but by the figure intellectio might be said to contayne three dayes three nights Neither did the Father heare the prayer of Christ only in shortning the tyme of his Resurrection but also in restoring incomparably a better lyfe then before he enioyed Since the lyfe of Christ before his death was mortall but it is restored to him immortall Christ rising againe from the dead now dieth no more death shall no more haue dominion ouer him as the Apostle speaketh Rom. 6. The lyfe of Christ before his death was passible that is subiect to hunger thirst wearines wounds but being restored impassible it stāds not obnoxious to any iniury The Body of Christ was before death Animale but after the resurrection it became spiritale that is so subiect to the spirit as that in a twinkling of an Eye it might be caryed into any place where the spirit it selfe would Novv the reason why the Prayer of Christ was so easily heard is subioyned by the Apostle when he sayth pro sua reuerentia for his reuerence The Greeke word here vsed to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a reuerentiall feare vvhich was most eminent in Christ tovvards his father Therefore Esay describing the guifts of the Holy Ghost which were in the soule of Christ of other guifts thus sayth The spirit of wisdome and Vnderstanding shall rest vpon him the spirit of Counsell and Strength the spirit of Knowledge and Piety but of reuerentiall Feare the said Prophet thus speaketh And the spirit of the Feare of our Lord shall replenish him Isa 11. Novv because the soule of Christ was most full of reuerentiall Feare towards his Father therefore the Father did take most great pleasure in him according to that we read in S. Matthew This is my beloued sonne in whom I am well pleased Matth. 3. 17. And euen as the Sonne did euer reuerence the Father in a most high degree so did the Father euer heare him praying and granted whatsoeuer he desired Novv from hence may we learne that if vve expect euer to be heard by our heauenly Father and to obtaine whatsoeuer we demaund of him we ought to imitate Christ herin in prosecuting our said heauenly Father with supreme Reuerence and in preferring nothing before his honour For so it wil be effected that whatsoeuer we pray for we shall obtaine and peculiarly that in which consisteth the chiefest good of our state I meane that vvhen death shall approach God may receaue our soule passing out of the Body commended vnto him vvhen the roaring Lyon standeth neere vnto vs as being ready for a prey Neither let any man thinke that Reuerence is exhibited to God only in genuflection or in bovving of the knee in vncouering of the Head or in any other worship and honour of such like nature The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or timor reuerentialis doth not signify only this externall honour but it chiefly denotes a great feare of offending of God and an invvard continual horrour of sinne and this not through dread of punishment but through loue of our Celestiall Father He is truly indued with reuerentiall Feare who dare not thinke of offence or sinne especially mortall sinne Blessed is that man sayth Dauid who feareth our Lord He shall haue great delight in his Commandements That is he truly feareth God and in that respect may be called Blessed who with all bent of Will and Endeauour studies to keep all the Commandement of God And from hence it proceeded that that holy widdow Iudith timebat Dominum valde as we reade in her Booke cap. 8. For she being but a yong Woman and of great beauty and very rich lest she should after the death of her husband either giue
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
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