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
passe that God being appeased will leaue to vs behind him his Benediction and chastize vs as his Sonnes with a paternall correction and not depriue vs as bastards and adulterate of our heauenly Inheritance I will here adioyne one ExaÌ„ple out of S. Gregory from whence we may gather how great the reward allotted to Patience is He relateth hom 3â— super Euang. that a certaine man called Steuen was so patient as that he reputed theÌ„ his chiefest frieÌ„ds vvho had beeene most troublesome vnto him giuing them thanks for their contumelies and esteeming the losses and detrimâ—nts offered to him to be his chiefest gaine and benefit thus numbering and ranging his Aduersaries amoÌ„g his Benefactours This man the vvorld no doubt would repute as mad or foolish but he listened to the Apostle of Christ not with a deafe eare saying 1. Cor. 3. Yf any man seeme to be wise among you in this world let him become a foole that he may be wise For as S Gregory vvriteth in the place aboue alledged many Angels were seene to be present at the instant of his death who did carry his soule directly into Heauen And the holy Father feared not to range this Steuen among the Blessed Martyrs in regard of his wonderfu l Patience Of the fourth fruite of the fifth Word CHAP. XI AS yet remaineth one frâ—â—te behind and this most sweet which may be gathered from the word Sitio I thirst For S. Austin expounding the said word saith That by this word was not signified only the desire of corporall drinke but a desire with which Christ did burne for the health and saluation of his Enemies But now taking occasion from the sentence of S. Austin we may ascend a litle higher and say that Christ did thirst after the glory of God and the saluation of men and that we ought to thirst after the glory of God the honour of Christ our owne health the health of our Brethren Thâ—â—â— Christ was euen thirsty of the glory of God health of soules cannot be doubted since all his vvorks all his Sermons or speaches all his sufferings and all his miracles do euen preach and proclaime the truth hereof Therefore to vs it rather belongeth to thinke to shevv our gratefulnes to so great a Benefactour by vvhat meanes vve may be inflamed as truly to thirst after the honour of God VVho so loued the VVorld as that he gaue hit only begotten Sonne Ioan. 3. and withall after the honour of Christ truly and ardently who loued vs and deliuered himselfe for vs an oblation host to God in an odour of sweetnes Ephes 5. As also that vve may so truly compassionate vvith our Brethren as most vehemently to thirst after their health saluation But this one thing is chiefly and principally incumbent vnto vs to wit that vve do so truly intensly and from the bottome of our Hart thirst after our owne proper health and saluation as that our thirst thereof may force vs according to our strength and povver to thinke speake and do euery thing vvhich may conduce vnto the purchasing therof For if we do not thirst after the honour of God nor the glory of Christ nor the health of our Neighbours it followeth not that God shall therefore want his due honour or Christ be dâ—priued of his glory or our Neyghbours shall not obtaine their saluation but it follovveth that vve our selfes shall perish eteâ—nally if vve neglect to thirst after our ovvne peculiar health and Saluation From the consideration of vvhich point a strong admiration possesseth me to vvit from vvheÌ„ce it proceedeth that vve knovving Christ so ardently to haue thirsted after our Health and Well fayre and acknovvledging him to be the Wisdome of God are neuerthelesse litle moued to imitate him in so great a matter vvhich to vs is aboue all things most necessary Neither doe I lesse vvonder to obserue hovv greadily our selfes do thirst after temporall Goods as if they vvere eternall and yet do so negligently sleight our eternall saluation and so litle thirst after it as if it were a thing momentary and light We may adde hereto that temporall Goods are not pure goods but mixed with many euils and inconueniences yet neuertheles are most sollicitously painfully sought after vvhereas Eternall saluation is exempted from being accompanied with any Euill and yet it is so neglected so faintly coueted as if it had in it selfe no worth solidity or firmnesse O Blessed Lord so illuminate my interiour eyes that I may at length fynd the Cause of this so blind and dangerous an Ignorance Certainly Loue begetteth a desire and desire when it beginneth vehemently to burne is called a Thirst. But who cannot loue his owne saluation especially being to remaine for all Eternity and voyd of all Euill And if so great a matter cannot be but beloued why is it not vehemeÌ„tly desired Why is not ardently thirsted after Why is it not procured vvith all endeauour and force Perhaps the reason hereof is in that Eternall saluation doth not fall vnder our sense therefore we haue no experiment thereof as we haue of our Corporall health and prosperity and therefore this we thirst after that we but couldly desire But if this were the reason of so great an Ignorance from whence then did it spring that Dauid being a mortall man did so ardently thirst after the Vision of God in which Vision eternall health consisteth as that he cried out Psal 41. Eueâ— as the Hart desireth after the fountaines of Waters so doth my soule desire after thee O God My soule hath this sted after God the strong and liuing when shall I come and appeare before the face of God Where we see the Prophet as yet remaining here vpon earth did most burningly thirâ—â— after the Vision of God which is eternall health it selfe And this desire diâ— not happen to Dauid alone but tâ— many other men eminent for sanctâ—ty to whom all earthly matters seemed sordide base and vnsauory anâ— vvho most greedily withall sweetnes did relish and tast the remembrance or recordation of God Therefore the Cause is not why vve do not earnestly thirst after eternall Beatitude in that it falleth not vnder our sense but by reason it is nor thought vpon attentiuely daily and with a full fayth Now it is not thought vpon as it ought to be because we are not spirituall but sensuall The sensuall man perceaueth not those things which are of the spirit of God 1. Cor. 2. Wherefore O my Soule if thou dost couet to thirst after thy ovvne health the health of others and much more after the honour of God and Glory of Christ heare then S. Iames saying Cap. 1. Yf any of you lacke Wisdome let him aske of God who giueth to all men abundantly and vpbraideth not and it shal be giuen him This wisdome being so high perfect is not found in the schooles of this world but only in the Auditory of the spirit of
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
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
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