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
OF THE SEAVEN 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. Foderunt manus meas pedes meos Psal 21. They haue digged my hands my feet Permissu Superiorum 1638. The Translatour to the Reader GOod Reader in place of a Ceremonious and formall Dedicatory Epistle I send thee these few lines The worke heere translated is one the spirituall Treatises of the most Learned and Vertuous Bellarmine of Blessed Memory being entituled Of the seauen VVords spoken by Christ vpon the Crosse Prize the Contents of those words as thou prizest thy owne soule they being in number few in force and weight many Take them as so many rich Legacies left by our charitable Testatour immediatly before his death to mankind And vvho is he that neglecteth the Legacies of his dying Lord and Friend Most men do much regard ponder the last words of a dying man at that tyme hauing his senses and memory vnperished who during the whole course of his life had gained among others a great name reputation of VVisdome Of what estimate then ought we to make the VVords of Christ vttered in his dying state who wâ—s not only wise but VVisdome it selfe VVho is the VVord it selfe VVho is God himselfe These VVords hereafter following in this Treatise Christ spake being nayled vpon the Tree of the Crosse a Tree infinitly more high as reaching from Earth to Heauen then the highest Cedar in Libanus Tast of the fruits which may be gathered from thence since arbor bona fructus bonos facit Matth. 7. Vpon this Tree death became dead vvhen life thereon did dye This Tree was the Chayre from whence our spiritual Doctour dictated his Precepts to vs Christians It was the Pulpit out of which our Heauenly Ecclesiastes preached to mankind Briefly it was and is the true Ladder of Iacob adumbrated and shadowed by that Ladder spoken of in Genesis by which the soule of Man ascendeth vp to Heauen Thus not enlarging my selfe further and humbly intreating the charitable remembrance of all good Catholiks in their Deuotions I leaue thee to the perusing of what followeth Thine in Christ crucifyed A. B. The Preface of the Authour BEhould now the fourth yeare is passed when as preparing my selfe to my End I retire to a place of quietnes and rest exempt from negotiations and throng of Busines but not exempt from the meditation of the sacred Scriptures and from the writing of such things which to me in tyme of meditation do occur That if I be not able to profit others either by my owne speaches or by composing of any large and voluminous Booke at least that I may be of power to aduance my Brethren in their spirituall Good by some small deuout Treatise Now calling to mind of what subiect I might chiefly make choyce which might dispose me towards dying well might profit my Brethren towards liuing well The death of our Lord presented it selfe to me and that last Sermon of his which consisting of seauen most short but most graue sentences the Redeemer of the World from the Crosse as from a high and eminent Chayre deliuered to all MaÌ„kind Since in that Sermon or in those seauen Words all those Points are contained of which the said Lord thus speaketh Luc. 18. Behould we go vp to Ierusalem and all things shal be consummate which were written by the Prophets of the sonne of Man Those things which the Prophets did foretell of Christ are reduced to foure Heads or branches To wit to his Preaching and Sermons made to the People To his Prayer directed to his Father To the most grieuous Euills which he was to suffer To sublime and admirable Works performed by him All which seuerall Points did admirably shine in the life of Christ For first our Lord did most frequently preach in the Temple in the Synagogues in the fields in desert solitary places in priuate Houses and to conclude euen out of the ship to the People standing vpon the shore Furthermore He spent for the most part whole nights in Prayer to God for thus the Euangelist speaketh Luc. 6. He passed the whole night in Prayer to God Now his admirable and astonishing working of Wonders of which the holy Gospells are very full doth concerne the expelling of the Deuils curing the sicke multiplying of bread and in appeasing or allaying tempests or stormes all sea To conclude the Euills that in recompence of the Good which he had done were perpetrated against him were many not only in contumely of Words but also in stoning of him and in endeauoring to cast him headlong dovvne from a fearefull Precipice But all these seuerall Points were consummated and perfected most truly vpon the Crosse For first He so mouingly persuadingly preached from the Crosse as that many returned from thence knocking their Breasts And further not only the harts of men but euen the stones as it were through a secret compassion were riuen and torne a sunder He in like manner so prayed vpon the Crosse as that the Apostle sayth thereof Heb. 5. Cum clamore valido lachrimis exauditus est pro sua reuerentia With a strong Crye and teares he was heard for his reuerence Now what he suffered vpon the Crosse was of so high a nature in reference to those things which he had suffered through the rest of the life as that they alone may be thought peculiarly to belong to the Passion To conclude He neuer wrought greater Prodigies and signes then when lying vpon the Crosse he was brought to extreme imbecillity and weaknes For at that time he did not only exhibite Miracles from Heauen the which the Iewes had before importunely demaunded of him but also a litle after he wrought the greatest Miracle of all When being dead and buried by his owne proper force and Vertue he returned from Hell and resuming his Body restored it againe to life yea to an immortall life Therfore we may conclude that vpoÌ„ the Crosse all things were truly performed and accomplished which were written by the Prophets of the Sonne of Man But before we descend to write of the particular Words of our Lord I hold it conducing to our purpose to speake some thing of the Crosse it self which was the Chayre or Pulpit of the Preacher the Altar of the Priest sacrifizing the race or place of him that did combat and feight the shop as it were of working miraculous things First then touching the forme of the Crosse the more common Opinion of the Ancients is that it consisted of three seuerall parcels of Wood One long vpon the which the Body of our Lord crucified was laid or extended another ouerthwart in which the haÌ„ds were fastened the third was affixed and ioined to the lower part vpon the which the feet did rest but so nailed thereto that they could not be moued from thence
from their owne Vices they suffer from a guilty and selfe tormenting Conscience Certainly the most wise Salomon who was thought and reputed most happy if any man could so be could not deny but that he suffered his Crosse when he said Vidi in omnibus c. I saw in all things Vanity and affliction of mynd And a litle after I haue beene weary of my lyfe seing all things vnder the sunne to be euill and â—ll things Vanity and affliction of spirit Eccl 3 And Ecclesiasticus also cap. 40. a man very wise hath deliuered this generall Sentence Great Busines and trauell is created to all men and an heauy yoke vpon the children of Adam S. Austin sayth Inter omnes tribulationes c. Among all Tribulations not any is greater then the Conscience of a mans sinnes in Psal 45. S. Chrysostome in his 3. Homily vpon Lazarus teacheth that the wicked do not want their Crosses For if he be poore Pouerty is to him a Crosse if Pouerty be absent then his owne vnbridled CoÌ„cupiscence doth afflict him more vehemently Yf he keep his bed for any disease he lyeth vpon a Crosse if he be free from diseases and infirmities of the Body then is he inflamed with anger which also is a Crosse But S. Cyprian demonstrateth that euery man euen from his natiuity is borne to his Crosse and to tribulation and that he doth fortell presage the same by his weeping as soone as he is borne For thus that Father writeth serm de patientia Vnusquisque nostrum c. Euery one of vs when he is borne receaued into the World taketh his beginning from teares And although as yet he be ignorant of all things he knoweth no other thing euen at his first birth and natiuity then to weepe through a naturall prouidence he bewaileth the anxieties and labours of a mortall life and the poore ignorant soule presently in the beginning doth protest and foretell with lamentation and crying the stormes of the world into the which he is ready to enter and suffer Thus S. Cyprian Since then these things are so certaine who can deny but that the Crosse is common both to good and euill men It yet remaineth to make it euideÌ„t that the Crosse of vertuous men is â—â—ort light and profitable and continually the Crosse of the wicked heauy barren and continuall And touching the Crosse of Godly men That it is short it cannot be denied seing it cannot be extended beyond the terme or tyme of this lyfe For iust men dying Now sayth the spirit they rest from their labours Apoc. 14. And that God shall wype away all teares from their Eyes Apoc. 21. That this present lyfe is most short though whiles it is flowing avvay it seemes long and tedious the sacred Scripture doth not obscurely signify when it sayth Iob. 14. Breues dies hominis sunt c The dayes of man are short and man borne of a Woman liuing a short tyme. And yet more What is your lyfe It is a vapour appearing a litle while and after it shall vanish away The Apostle who may be thought to haue suffered a most heauy Crosse and this for a long time to wit from his youth vnto his old age yet doth thus speake hereof 2. Cor. 4. Our tribulation which is momentarie and light worketh aboue measure exceedingly an eternall weight of glory in vs. Where he compareth his tribulation suffered aboue thirty yeares to an indiuisible moment of time and he styles it but a small tribulation to wit to be hungry to be thirsty to be naked to be stroken and buffeted to suffer a daily persecution to be thrice beateÌ„ with roddes by the Romanes fiue times to be whipped by the Iewes to be once stoned to suffer shipwrack thrice To conclude to be conuersant in many labours to be much in prison subiect aboue measure to stroks and wounds and to be often at the pit-brimme of death Now what Tribulations are to be accounted heauy if these of the Apostle be truly light and easy But what If I should add auer that the Crosse of lust men it not only light but sweet and pleasant in regard of the superabundant coÌ„solation of the Holy Ghost accompaning it Christ himselfe thus pronounceth of his yoake which may be said to be a Crosse Matth 11. My yoake is sweete and my burden light And in another place You shall weepe and lament but the world shall reioyce you shal be made sorrowfull but your sorrow shal be turned into ioy and your ioy no man shall take from you Ioan. 16. And the Apostle crieth out I am replenished with all Consolation I do exceedingly abound in ioy in all our Tribulation 2. Cor. 7. To conclude that the Crosse of the Iust is not only short and light but also fruitfull and most profitable it cannot be denied since our Lord plainly thus speakâ—th in S. Mathew cap. 5. Blessed are they that suffer persecution for Iustice for theirs is the kingdome of Heauen And the Apostle in his Epistle to the Romans cap. 8. bursteth out saying The Passions of this tyme are not condigne to the glory so come that shal be reuealed in vs. With whome agreeth his Coâ—postle S. Peter when he sayth Communicating with the Passions of Christ be glad that in the reuelation also of his glory you may be glad reioycing 1. Pet. 6. Now that the Crosse of the wicked is most tedious most heauy and depriued of all reward or fruit is easily demonstrated Certainly the Crosse of the wicked Theefe ended not with his temporall life but continueth euen to this day in Hell and shall continue for all Eternity for the worme of the Wicked in Hell shall not dye and their fire shall not be extinguished And the Crosse of the Rich Glutton which consisted in heaping together of Riches the which our Lord most truly compared to thornes was not ended in his death as the Crosse of Lazarus the poore beggar was but accompanying him euen to Hell doth burne and torment him and forceth him to say I would to God that a drop of Water might coole my tongue because I am tormented in this flame Thus we see that the Crosse of the wicked neuer findeth end And in this very time and life how heauy and sharpe their Crosse is the words of them whom the Booke of Wisdome introduceth as lamenting do fully witnesse Sap. 5. We are wearied out in the way of iniquity and perdition haue walked hard wayes What Are not Ambition Couetousnes Luxury hard wayes Are not those hard wayes which inseparably attend vpon Vice to wit Anger Dissentions Enuy Are not the workes which spring from these that is to say treacheries reproaches contumelies Wounds and death it selfe hard wayes Certainly these are of that vvorking Nature at that not seldome they force men as being desperate to become their owne Parricides and Butchers and thus by flying from one Crosse they fall vpon an other farre more insupportable 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
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
Schooles of this world neuertheles if a man would in soule goe out of this world and vse a serious introuersion vpon himselfe and say to himselfe I will heare what our Lord God will speake in me Psal 84. And withall would with humble prayer and lamentation beate at the Fares of our Heauenly Maister who is both the Text and the Comment he then would not with difficulty vnderstand the Truth and the Truth would free him from all errours so as that should not seeme hard to him which afore seemed impossible Of the third fruite of the sixt Word CHAP. XV. NOw the third fruite which we may gather from the sixt woads is that our selfs may learne as being spirituall Priests to offer to God spirituall Hoasts as S. Peter speaketh 1. Pet. 3. Or as the Apostle S. Paul teacheth vs To exhite our Bodies a liuing Hoast holy pleasing God our reasonable seruice For if those words consummatum est did signify that the sacrifice of the Chiefe Priest was perfected vpon the Crosse then it is iust that the disciples of him that was crucifyed as coueting to imitate their maister to their small hability should also offer vp sacrifice to God And certainly the Apostle S. Peter teacheth that all Christians are Priests meaning not such as those are who are created by Bishops in the Catholicke Church to offer vp the Sacrifice of the Body of Christ but spirituall Priests that is as himselfe expoundeth to offer vp spirituall Hoasts not Hoasts properly called such as were in the Old Testament as sheep oxen turtles doues and in the new Testament the Body of Christ in the Eucharist buâ— mysticall Hoasts which may be exhibited by all men as Prayers laudes good workes fasting Almesdeedâ— c. Of which S. Paul thus speaketh Heb. 13. By him therefore let vi offer alwaies the Hoast of prayer to God thaâ— is to say the fruite of the lips confessinâ— his Name But the same Apostle teacheth vs in his Epistle to the Romans most accurately to offer a mysticall sacrifice to God euen from the consideration of our Bodies for there were foure lawes or necessary conditions of Sacrifices The first that an Hoast be present in the sacrifice that is a thing dedicated to God the which was impiety to conuert to any prophane vse Another was that it should be a liuing thing as a sheep a Goate a Calfe The third that it should be holy that is cleane for among the Hebrews some were accounted cleane Creatures others vncleane The cleane liuing Creatures were sheep Oxen Goates Turtles sparrowes doues and the rest were taken as impure and vncleane as Horses Lions Foxes Birds liuing by pray Crowes and the like The fourth that the Hoast should be enkindled and set on fire that so it might send forth an odour of sweetnes And all these the Apostle doth reckon when he saith I beseech you exhibit your bodies a liuing Hoast holy pleasing God then addeth your reasonable seruice to the end we may vnderstand him not to counsell vs to a sacrifice properly called as if he did meane that our Bodies like vnto sheep sacrificed should be truly slaine and burned but to exhort vs to a mysticall sacrifice and rationall to a sacrifice only by resemblance not proper spirituall not corporall Therefore the Apostle persuadeth vs that as Christ for our health did offer vp the Sacrifice of his owne Body vpon the Crosse by a true and reall death so ought we to offer vp our Bodies to his honour as a certaine Hoast liuing holy and perfect and therin pleasing to God the which Hoast after a certaine spirituall manner may be said to be slaine burned Let vs explicate in order the seuerall conditions First our Bodies ought to be Hoasts that is things consecrated to God the which not as our own but as the things of God we are to vse to the glory of God to whome we are consecrated by Baptisme and vvho bought vs vvith a great price as the same Apostle saith 1. Cor. 6. Neyther ought vve to be an Hoast of God but vvithall a liuing Hoast through the lyfe of grace and the Holy Ghost For those men vvho are dead through sinne are not the Hoasts of God but of the Deuill who mortifieth their soules and much glorieth therein But our God who euer liueth and is the fountaine of life will not haue stinking Carcasses to be offered to him which are profitable for nothing but to be cast out to the Beasts Therefore it is necessary that we conserue the life of the soule with all diligence that by this meanes we may exhibit to our Lord our Reasonable Seruice Neither is it required only that the Hoast be liuing but also it must be holy as the Apostle sayth liuing holy The Hoast is said to be holy when it is offered of cleane liuing Creatures not of vncleane Now the cleane Creatures which are foure footed as aboue we said were sheepe Goates Oxen of Birds Turtles sparrowes Doues The first sort of these liuing Creatures do figure out an Actiue life the second a Contemplatiue Therefore those men who do lead an Actiue life among the faythfull if so they will exhibit themselues a holy sacrifice or Hoast to God they ought to imitate the simplicity and gentlenes of the Lambe which is ignorant how to hurt its fellow In like sort they are to imitate the labours paines of the Oxe which is not idle nor wandreth here and there but bearing his yoake and drawing after him the plow laboreth continually in tilling the ground To conâ—lude the promptitude and agility of the Goate in clym ng of mountaines and the shâ—rpnes of eyes in behoulding things a far of Neither those men who lead an Actiue life in the Church of God ought to content themselues with meeknes and iust labours but it behoueth them also by their often iterated and multiplied prayers to ascend high and to fixe their eyes vpon those things which be aboue For how shall they refer their works to the glory of God and send vp the incense of their sacrifice if seldome or neuer they thinke on God If through Contemplation they do not burne in loue towards him For the Actiue life of Christians ought not to be wholy disioyned and separated from the Contemplatiue life nor the Contemplatiue from the Actiue as presently hereafter we will shew Therefore those men who do not imitate Sheepe Oxen Goates Doues and the like which are daily seruiceable and profitable to their owner or maister but pursue hunt after temporall benefits these men cannot offer vp to God a holy Hoast but they beare themselues like to rauâ—nous Beasts feeâ—ing vpon flesh as VVolues Dogs Beares Gleads Vulturs Crowes who pamper their Bellyes follow that Lyon which roaring goeth about seeking whom he may deuoure 1. Pet. 3. Noâ— Christian men who haue chosen to themselues a Contemplatiue life and who endeauour to exhibit to God a liuing and holy Sacrifice are to imitate
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
frequented or intermitted For he that eateth the Body of our Lord vnworthily eateth iudgment to himselfe 1. Cor. 11. That is he eateth condemnation to himselfe And againe He that eateth not the body of our Lord eateth not the bread of lyfe and life it selfe Ioan. 9. Thus vve are brought to straits on ech syde being partly like to those men who suffer extremity of hunger and yet are vncertaine whether that which is brought to them to eate be meate or poyson Therefore with iust reason we say with feare and trembling O Lord I am not worthy that thou shouldest enter into my house except out of thy ineffable goodnes thou wilt make me worthy therefore say the word and my soule shal be healed But because of this I also doubt whether thou wilt vouchsafe to cure my wounds I commend my spirit into thy hands that so in this terrible busines thou mayst be present to my soule which thou hast redeemed with thy precious Bloud Yf men would ponder these things maturely they would not so greedily approach to receaue Priesthood that by daily celebrating they might maintaine their corporal state For such men are not accustomed to be much carefull as they ought to be whether they come with due preparation since their End is rather the meate of the Body then the meate of the Soule There are also many who attend vpon Prelats and Princes who perhaps do not come rightly prepared to this dreadfull table yet they approach to it as drawne through a humane feare least they may displease their Prince or Prelate if at the appointed and accustomed tyme they be not presenâ— among and one of those who are tâ— communicate What â—herefore is to be done It may be it were more profitable to come to that table more rarely Yea but it is more profitable often to frequent that table so it be with reuerence due preparation For by how much one commeth more rarely by so much he is made lesse apt to participate of that Heauenly Table as S. Cyril hath wisely admonished lib. 4. in Ioan c. 17. There now remaineth the tyme of neare approaching or imminent death at what time it is necessary with great feruour of mind frequently and often to repeate and say Into thy haÌ„ds I commend my Spirit thou hast redemed me O Lord God of truth That is the tyme in which the chiefest busines of all is haÌ„dled for if it should so happen that the soule departing out of the Body commeth into the hands of the Deuill there is no hope left of Saluation And contrariwise if it haue its passage to the paternall Hands of God no povver of mans Ghostly Enemy is after to be feared Therefore with an inutterable moaning vvith true and perfect Contrition with a strong fayth and confidence in the infinite mercy of God it is againe and againe to be iterated and repeated Into thy hands O Lord I commend my spirit And because at that instant of tyme those vvho haue led a negligent and carelesse life do suffer no greater temptation then of despayre as if the tyme of Pennance and repeÌ„tance were then past Let such oppose against this temptation the buckler of Fayth since it is written In what day soeuer the sinner shall repent I will not remember his sinnes Ezech. 33. Let them also take the Helmet of Hope which trusteth in the boundles Mercy of God and let them often repeate Into thy hands I commend my spirit neither is that reason which is the foundation of our Hope to be omitted to wit Because thou hast redeemed me O Lord God of Truth For who vvill restore to Christ his innoceÌ„t bloud who vvill repay backe to him the price with which he bought vs For so S. Austin speaketh teaching vs in those words to confide much in our Redemption which is in Iesus Christ which cannot be in vayne and fruitles except our selues do put a barre or hindrance therto through Impenitency or Desperation The third fruite of the seauenth Word CHAP. XXII THe third fruit is placed in that we may learne that death neare approaching we are not much to confide in the Almes-deeds Fastings or the prayers of our kinred friends For there are many vvho during the vvhole course of their lyfe are wholy forgetfull of their soule busiyng their mynds with nothing els but how to leaue their wife children and Kâ—nsfolks rich of great estate But when themselfes come to dye then not before they begin to thinke of their ovvne soule And because they haue distributed and deuided their goods faculties among their forsaid friends they commend the charge of their soules to them that by their meanes their soules might be helped with Almes-deeds Prayers masses and other good workes Christ did not teach vs this by his example since he commended his soule not to his kinsmen but to his Father Neyther doth S. Peter admonish vs that we should commend our soules to our Children or kinsfolkes but to the faythfull Creatour by good deedes 1. Pet. 4. I do not say this as reprehending those who either procure or desire Almes-deedes or sacrifices of the holy masse to be offered vp for them after their death But I much blame those vvho repose too much trust in their Children and kinsfolkes since daily experience teacheth that they quickly forget their dead Ancestours I further reprehend them because in a matter of so great importance they will not prouide for themselues and that they will not giue and performe the Workes of Charity and Almes-deeds by which they may purchase many friends by whose meanes as we read in the Gospell they may be receaued into the Eternall Tabernacles Luc. 16. I also greatly blame them wâ—o do not obey the Prince of the Apostles commanding vs as is aboue said to commend our soules to our faythfull Creatour and to commend them not only in words but also in good Workes Since good works sent before to God are those which efficaciously and truly commend the soules of Christians to God Let vs heare what voyce sounded from Heauen to S. Iohn Apoc. 4. I heard a voyce from Heauen saying to me Write Blessed are the dead which dye in our Lord from hence now sayth the spirit that they rest from their labours for their works follow them Therefore good works performed by our selfes whilst we liue and not to be done after our death by our Children or kinsfolkes are those which certainly do follow vs especially if those works be of their owne nature not onely good but as S. Peter not without mistery hath expressed for thus he speaketh In bene factis commendent animas suas fideli Creatori let them commendent their soules to their faythfull Creatour by good deeds meaning in works well done For there are many who can number many good Works by them done as many Sermons preached many Masses daily celebrated their howers of prayers for many yeares their fast of Lent continued in like
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