heare that the generall deluge was after to be Noë being the Prophet of God and foretelling this very â—hing not only by word but by causing with such labour the Arke to be made could not easily be induced to belieue any such future inundation to be because they neuer saw any such deluge before therefore the wrath of God desceÌ„ded vpon them suddenly But we knowing that to haue beene already fullfilled which the Prophet Noë did foretell why may we not with facility belieue that a deluge of of fyre shall heerafter come in which all those things shal be destroyed which we now esteeme and prize at so high a rate And yet neuerthelesse there are very few who so belieue these things to be as to withdraw their desire from such matters as are heerafter to perish and to fix their minds where there are true and euerlasting Ioyes But this very Point is prophesied of our Lord himselfe that such men may rest inexcusable who from the accomplishment of things past can not be drawne to belieue that thinges future shal be fulfilled For thus our Lord speaketh Matth. 24. And as in the dayes of Noë so also shall be the coÌ„ming of the Son of man for as they were in the dayes before the floud eating and drinking wedding and giuen to mariage euen vnto that day in which Noë entred into the Arke and knew not till the floud came and ouer tooke them all so also shall the comming of the Sonne of man be VVatch therefore because you know not at what houre the Sonne of man will come And the Apostle S. Peter sayth The day of our Lord shall come as a thiefe in which the Heauens shall passe with great violence but the elements shall be resolued with heate and the earth the works which are in it shal be burned 1. Pet. 3. But men who sleight these thinges say these are farre off and of great distance from vs. Be it that they are farre of from vs yet thy death is not farre of from thee and the houre of it is vncertaine And yet it is certayne that we must giue an account of euery idle word in the particular iudgment which is not farre off And if an account must be rendred of euery idle word what reckoning must he made for false pernicious words for periury blasphemy which is so familiar ordinary to many if of words what account then is to be giuen of deeds of Adulteries of deceits in buying selling of murders and other grieâ—ous sinnes Therefore it followeth that the predictions of the Prophets being allready fullfilled make vs inexcusable except we may certainly belieue that all things which remaine are also fulfilled Neyther it is sufficient to belieue what things Fayth teacheth vs to be practized or to be auoyded except our fayth doth stirre vs vp efficaciously to the practizing or auoyding thereof If an Architect should say Such a house is ruinous and will instantly fall downe and they within the House make shew to belieue the Architect yet wil not come out of the house but suffer themselues to be oppressed with the ruine and fall of the house what credit do these men giue to the words of the Architect Which errour the Apostle chargeth other lyke men with saying Tit. 1. They say they know God but in deeds they deny him And if the Physitian shal command that the sicke Patient drinke no wyne and he is persuaded that the Physitian prescribeth profitably healthfully for him but in the meane tyme he demandeth for wine and is angry if it be not giuen to him what shall we heere say Certainly that the sicke man is eyther depriued of his wit and senses or that he giueth no credit to his Physitians directions O would to God there were not many among Christians who say that they do belieue the future Iudgment of God and diuers other mysteries of Christian fayth but deny them in their deeds and conuersation Of the second fruite of the sixt Word CHAP. XIV ANother fruite may be gathered from the second explication of the words of Christ Consummatum est For we said aboue with S. Chrysostome that the laboursome iourney of the peregrination of Christ himselfe was consuumate and finished in the death of Christ which iourney of his cannot be denyed but to haue beene most painefull aboue all measure yet the asperity of it is recompensed with the shortnes of the tyme with the fruit with the glory and honour proceeding from thence It continued thirty three yeares but how can a labour of thirty three yeares be compared to a repose and rest for all eternity Our Lord did labour with hunger with thirst with many dolours and innumerable iniuries with stripes with wounds with death its self but now he drinketh of a Torrent of pleasure which pleasure shall neuer cease but be interminabâ—e To conclude our Lord is humbled is made the reproach of men and the out-cast of the People Psal 21. but in recompence heerof we read of him thus God hath exalted him and haâ—h giuen him a Name which is aboue all Names that in the Name of IESVS euery knee bow of things in Heauen in Earth vnder the Earth Philip. 2. But now to cast our Eye on the contrary side the perfidious Iewes reioyced til the houre of Christs Passion Iudas being become a slaue to couetousnes reioyced till he had gayned some feâ— peeces of siluer Pilate reioyced till that houre of Christs PassioÌ„ because he lost not thereby the fauour and grace of Augustus and had recouered the friendship of King Herod But now all these haue beene already tormented in Hell for the space of sixteene hundred yeâ—res almost and the smoke of their flames shall arise and ascend vp for all Eternity From hence let all the seruants of the Crosse learne to be humble gentle patient and let them ackowledge how good happy a thing it is for a man to take vp his owne Crosse in this present lyfe and to follow Christ his Captaine neither let them enuy those who seeme in the Eye of this worrld to be happy For the lyfe of Christ of the holy Apostles and the Martyrs is a most true CoÌ„mentary of the words of him who is the Maister of all Maisters Blessed are the poore in spirit for theirs is the Kingdome of Heauen Blessed are the meeke blessed are they that mourne blessed are they that suffer percutioÌ„ for Iustice for theirs is the Kingdome of Heauen Matth. 5 But on the contrary side Woe be to you that are rich because you haue your consolation woe to you that are filled because you shal be hâ—ngry woe to you that now do laugh because you shall mourne and lament Luc. 6 And although not only the words of Christ but also the life and death of Christ I meane not only the Text but the Comment also bâ— vnderstood of few and that this doctrine is banished out of the
This is the Opinion of the two most ancient Fathers S. Iustinus S. Irenaeus Who clearely shew that both his feete did rest vpon the Wood that the one foote was not lying vpon the other From which posture of our Lords Body it followeth that there were foure nayles of Christ and not only three as many do imagine who out of that conceit do paint Christ our Lord so vpon the Crosse as if he had the one foot vpon the other But Gregorius Turonensis l. de glo mart c. 6. most euidently impugneth this and fortifieth his Opinion from ancient Pictures of Christ crucified And I my selfe did see at Paris in the Kings Library certaine most ancient Manuscripts of the Gospells in diuers places wherof Christ was painted Crucified but euer with foure Nayles Furthermore the long Wood did somwhat appeare aboue that parcell of Wood which was ouerthwart as S. Austin and S. Gregory Nyssenus do write And this seemeth also to be gathered from the words of the Apostle who writing to the Ephesians c. 3. thus sayth That you may be able to comprehend with all the Saintes what is the breadth and length and height and depth to wit of the Crosse of Christ By which wordes he clearly describeth the figure of the Crosse which hath foure extremities to wit Latitude in the ouerthwart or traÌ„suerse Wood Longitude in the long Wood Altitude in that part of the loÌ„g Wood which appeared aboue the ouerthwart and Profundity in that part of the long Wood which was stucke into the ground Our Lord did not vndergoe this kind of Torment by chance or vnwillingly but made speciall choice and election of it euen from all Eternity as S. Austin teacheth from that Apostolicall testimony of the Acts c. 2. Him by the determinate counsell and prescience of God being deliuered by the hands of wicked men you haue crucified slaine And accordingly Christ himselfe in the beginning of his preaching said to Nicodemus Ioan. 3. As Moyses exalted the serpent in the desert so must the Sonne of Man be exalted that euery one which belieueth in him perish not but may haue life euerlasting In like sort our Lord often speaking to his disciples of his Crosse did counsell them to imitation saying Matt. 16. He that will come after me let him deny himselfe and take vp his Crosse and follow me Why our Lord did choose this kind of punishment he only knoweth who chose it Notwithstanding there are not wanting some Misteries therof the which the holy Fathers haue left to vs in Writing Saint Irenaeus writeth that the two armes of the Crosse do agree vnder one Title in the which was written Iesus Nazarenus Rex Iudeorum that we might vnderstand thereby the two People to wit the Iewes and the Gentils which before vvere deuided in the end were to be ioyned togeather into one Body vnder one Head which is Christ S. Gregory Nyssene writeth that part of the Crosse vvhich looketh towards Heauen to signify that by the Crosse as by a key Heauen is opened to man and that part of it which declineth towards the Center of the World to denote that Hel was spoiled by Christ when he descended thither The two armes of the Crosse which are stretched towards the East and West to shaddow that the repurging of the whole World was after to be performed by the Bloud of Christ But S. Ierome S. Austin and S. Bernard do teach that the chiefe Mistery of the Crosse is briefly touched in those vvords of the Apostle Quae sit latitudo longitudo sublimitas profundum Since say these Fathers that first the Attributs of God are signified in these Word to wit Power in height In depth wisdome in Latitude goodnes in Longitude Eternity Againe the Vertues of Christ suffering are adumbrated and Typically figured therein As in Latitude Charity in Longitude Patience in Altitude Obedience in Profundity Humility Lastly the Vertues vvhich are necessary to those who are saued by Christ are also here signified In depth Faith in height Hope in breadth Charity in length Perseuerance From the which we are to be instructed that Charity vvhich deseruedly is called the Queene of Vertue euery where hath place in God in Christ and in vs. But touching other Vertues some of them are in God others in Christ and others in vs. And therefore it is lesse to be admired if in those last Words of Christ which vve now vndertake to explaine Charity do obtaine the first Place First therefore we will explicate the three first Words or Sentences which were spoken by Christ about the sixt houre before the Sunne was obscured and darknes couered the whole Earth Next we will discourse of the then defect of the Sunne That done we vvill explaine vnfould the rest of the Words of our Lord which were spoken about the ninth houre as S. Mathew writeth to wit when the darknes did departâ— and the death of Christ drew neare or rather was euen at hand OF THE THREE FIRST WORDS spoken by Christ vpon the Crosse THE FISRT BOOKE The first Word to wit Father forgiue them for they know not what they do is literally explicated CHAP. I. CHrist Iesus being the Word of his Eternall Father and of whom the Father himselfe thus clearely speaketh Ipsum audite heare him Matth. 17. and vvho of himselfe manifestly pronounceth One is your Maister Christ Math. 23 to the end that he might fully performe the office taken vpon him not only liuing neuer ceased from teaching but euen dying from the Chaire of his Crosse â—reached and deliuered certaine fevv vvords but those most fiery most proâ—â—â—able and most efficacious and such as are truly vvorthy to be imprinted in the depth of the Hart of all Christians that there they being reserued meditated on might ansvverably in their actions be put in executioÌ„ The first SenteÌ„ce is this Luc. 23. Father forgiue them for they know not what they do Which sentence as being truly new vnaccustomed the Holy Ghost would haue it foretould by the Prophet Esay c. 53. in these words He hath prayed for the Transgressours Now hovv diuinely S. Paul said 1. Cor. 13. Charity seeketh not her owne may easely be euicted euen from the order of these Sentences of our Lord since of these Sentences three of them belong to the good of others Other three to a peculiar and proper Good and one of them is promiscuous or common Thus the first care sollicitude of our Lord vvas touching others the last touching himselfe Novv so far forth as concernes the three first Sentences vvhich belong to others the first is directed to our Lords Enemies the second to his friends the last to those of his kinred and affinity The reason of this Order or Method is this Charity first relieueth and helpeth such as be in want And those who at that tyme suffered most spirituall waÌ„t were his Enemies and we also as being the disciples of so great a Maister vvere
is frequent in the sacred Scriptures aâ— S. Austin obserued in his booke of thâ— Consent of the Euangelists l. 3. c. 16. For the Apostle writing to the Hebrews sayth They stopped the mouthes of Lyons they were stoned they were hewed they went about in sheepskins in Goate-skins and yet who stopped the mouthâ— of Lyons was but one Daniell and who was stoned was but one Ieremy and vvho was hewed in peces vvas but one Esay Add hereto that S. Mathew and S. Marke do not so expresly say that both the Theeues did vpbraid Christ as we find S. Luke expresly to vvrite Vnus autem de his c. One of the theeues that were hanged blasphemed him For the greater probability of truth we may further say that therâ— caÌ„ be no reason alledged why the same theefe should both blaspheme and praise Christ And whreas some do reply that this theefe who afore did blaspheme did after change his Iudgement and praysed Christ when he heard him say Father forgiue them for they know not what they do is euideÌ„tly repugnant to the Gospell for S. Luke relateth that Christ prayed for his Persecutours to his Father before the wicked Theefe begunne to blaspheme Therefore the iudgements of S. Ambrose and S. Austine are to bâ— imbraced heerin who mantaine that of the two theeues the one did blaspheme the other did prayse and defend Christ Therfore the other thiefe did answere to the thiefe blaspheming thus Neyther dost thou feare God whereas thou art in the same daÌ„nation Luc. 23. This good and happy thiefe partly from the vertue of the Crosse of Christ and partly from diuine light and inspiration which then did begin to shyne to him vndertooke to correct his Brother and to draw him to a more safe mynd iudment The meaning of whose words is this Thou wouldest imitate the blaspheming Iewes but they as yet haue not learned to feare the iudgment of God because they are persuaded they haue ouercome and they do vaunt glory of their Victory when they seeÌ„ Christ nayled to the Crosse and themselfes to be free and at liberty suffering no euill But thou who for thy offences hangest vpon the Crosse and hastest towards death why dost thou not begin to feare God Why heapest thou sinne to sinne And further this happy Thiefe increasing in his good VVorke and seconded vvith the light of the Grace of God confesseth his sinnes and preacheth the Innocency of Christ saying Et nos quidem iustè and vve are iustly to vvit condemned to the Crosse but this man hath done no Euill Luc. 23. Lastly the light of Grace more resplendently shining he addeth Domine memento mei c. Lord remember me when thou shalt come into thy kingdome Certainly the Grace of the Holy Ghost which vvas in the hart of this Thiefe is most wonderfull S. Peter the Apostle denieth Christ the Thiefe nayled to the Crosse confesseth him The disciples going to Emaus say But we did Hope the Thiefe confidently speaketh saying Remember me when thou shalt come into thy kingdome S. Thomas the Apostle denied to belieue in Christ except he saw that Christ had risen froÌ„ death The Thiefe being vpon a Crosse and seing Christ fastened to the Crosse doubteth not â—o acknowledge that after he was to â—e a King But who had taught this â—heefe so high Mysteries He calleth that man Lord whom he did behould â—aked wounded lamenting openly derided and contemned and hanging with him He further sayth that Iesus after his death was to come into his kingdome From which point we vnderstand that the Theefe did not â—reame of any future temporall kingâ—ome of Christ here vpon earth such â—s the Iewes do expect but belieued that Christ after his death was to be an Eternall King in Heauen Who had instructed him in such sublime Sacraments Certainly only the spirit of Truth which did preuent him in the benedictions of sweetnes Christ after his Resurrection said to his Apostles Christ ought to suffer these things and so to enter into his glory But the Theife did foreknow this after a wounderfull manner and did confesse it at that tyme when there appeared no likelyhood in Christ to raigne Kings do reigne vvhen they liue and when they cease to liue they cease to reigne But the Theefe openly affirmed that Christ by death was to come into his Kingdome The vvhich point our Lord did explaine in one of his Parables vvhen he said Luc. 19. A certaine Noble man went into a farre Country to take vnto himselfe a kingdome and to returne This our Lord said being most neare vnto his Passion signifying that by death himselfe was to goe into a far distant Country or Region that is to an other life or vnto Heauen which is most remote from the Earth and to goe to the end to receave a most large and euerlasting kingdome and after to returne at the day of iudgment that he might make retribution either of reward or punishment to all men according as they had deserued in this lyfe Therefore of this kingdome of Christ which presently after his death he was to receaue the wyse Theefe said Remember me when thou shalt come into thy kingdome But was not Christ a king before his death Certainly he was and therefore the Magi cryed out Vbi est qui natus est Rex Iudaeorum Where is he that is borne king of the Iewes Math. 2. And Christ himselfe said to Pilate Thou saist that I am a King For this was I borne and for this came I into the world that I should giue testimony to the Truth Ioan. 18. Neuerthelesse he was a king in this world as a stranger among his Enemies and therefore he was acknowledged as a king only of few but contemned and badly entreated by many And in regard thereof he said in the Parable aboue cited that he was to goe into a far Country to take vnto himselfe a kingdome He said not to seeke or to gaine a Kingdome which did not belong to him but to receaue his owne kingdome and to returne therefore the Theefe wisely said VVhen thou shalt come into thy kingdome To proceede The kingdome of Christ signifieth not in this place any Regall Potency or Soâ—â—raignty For this euen from the beginning he had according to that of the Psalme 2. I am appointed king by him ouer Sion his Holy Hill And in another place He shall rule from sea to sea and from the Riuer euen to the ends of the world Psal 71. And Esay sayth cap. 9 A litle one is horne to vs and a sonne is giuen to vs whose Principality is vpon his shoulder And Ieremy cap. 23. I will rayse vp Dauid a Iust branch and he shall reigne a king and shal be wise and he shall do iudgement and iustice vpon the earth And Zacharias cap. 9. Reioyce greatly O daughter of Sion make iubilation O daughter of Ierusalem Behold thy king will come to thee the iust and Sauiour himselfe poore and
compunction For who euer did inuocate her in the Night tyme and was not heard of Her Let the Reader peruse those things which we haue written of Innocentius the third in the second booke and nynth Chapter Of the mourning of the Doue Now from all this aboue set downe it is euidently collected That of the signes of Election to Glory a singular deuotion borne to the Mother of God the most B. Virgin is not the last For it should seeeme that he cannot perish eternally of whom it is said to the B. Virgin by Christ Behould thy Sonne So as that man doth not heare with a deafe care what Christ shall say to him Behould thy Mother The End of the first Booke OF THE SEAVEN WORDS OF CHRIST spoken vpon the Crosse THE SECOND BOOKE The fourth Word to wit Deus Deus meus vt quid dereliquisti me my God my God why hast thou forsaken me Matth. 27. is litteraly explaned CHAP. I. IN the former Booke we haue explicated the three first words which our Lord pronounced froÌ„ the chaire of the Crosse about the sixt houre when but a litle before he was nayled to the Crosse We will in this second Booke expound the other foure Words which our sayd Lord after the darknes of three houres from the same Chayre and most neere to his death did with a great and feruerous voice pronounce But it seemeth expedient first briefly to declare what kind of darknes that was how it was occasioned and to what end it was directed The mention of which darknes happened betweene the vttering of the former three Words and the foure other Words heerafter to be discoursed of For thus S. Matthew speaketh cap. 27. From the sixt houre there was darknes made vpoÌ„ the whole earth vntill the nynth houre And about the ninth houre Iesus cryed with a mighty voyce Eli Eli Lamma-sabacthani That is my God my God why hast thou forsaken me That this darknes was occasioned through the defect Eclips of the Sun S. Luke expressely expressely obserueth saying Et obscuratus est sol and the sun was darkned But now three dâ—fficulties are in this place to be discussed and solued for first the Sunn is accustomed to suffer Eclipse of its light in the New moone when the moone is found to be betweene the Sunne and the earth the which could not be at the time of the death of Christ seeing the moone at that tyme was not in coniunction with the Sunne which falleth out in the new moone but was in the opposition which happeneth in the full moone For all that tyme the Pascha or Feast of Easter was celebrated by the Iewes which according to the Law began vpon the foureteenth day of the first Month. Againe admitting that at the PassioÌ„ of Christ the Moone had beene in coniunction with the Sunne yet from hence it followeth not that there could be darknes for the space of three houres that is from the sixt houre to the nynth since the Eclipse of the Sunne cannot continue long especially if it be a full Eclipse and such as may hide the whole Body of the Sunne so as the obscurity of it may be accounted darknes For the moone is more swift in motion then the sunne in regard of the moones proper motion and consequently can darken the sunne but for a very short tyme. For the Moone instantly doth begin to goe backe and leaueth the sunne free that so it may illuminate the Earth with its accustomed light splendour To conclude it can neuer so fall out that through the coniunction of the Moone the sunne should leaue the whole Vniuersall Earth in darknes For the Moone is lesser then the sunne yea then the Earth therfore it cannot by the interposition of its Body so couer the whole Sunne as that the Vniuersall Earth should be left in darknes Now if any heere should obiect say that the Euangelist speaking of the Vniuersall Earth meaneth only of the vniuersall Earth of Palestines and not of the vniuersall Earth absolutely This Obiection may easely be refelled by the testimony of S. Dionysius Areo pagita who in his Epistle to S. Policarpe testifieth that himselfe did see that defection of the sunne and most horrible darknes in the Citty of Heliopolis which is in Egypt And Phlegon a Greeke Historian and a Gentil cited by Origen and Eusebius maketh intention of this Eclips of the sunne saying lib. 2. Quarto anno ducentesima secundae Olympiadis c. In the fourth yeare of the two hundred and second Olympiade a great and notorious defection of the Sunne in comparison of all others which afore had hapned was made for the day at the sixt hower was so turned into darknes and to an obscure night as that the stars in Heauen were then seene Now this Historiographer did not write in Iudaea as all affirme The same Wounder is testifiedâ— by Lucianus the Martyr saying â—erquirite in Annalibus vestris c. Reuolue your Annals and you shall find that the day was interrupted with darknes in the tymes of Pilate the sunne abandoning the Earth These words of S. Lucian are related by Ruffinus in hist. Eccl. Euseb In fine Tertullian Paulus Orosius and all others touching this Eclypse do speake of all the parts coasts of the World and not only of Iudaea But these difficulties may easely be explicated For first where it is said in the beginning that the Eclypse of the sunne is accustomed to be in the New moone only not in the full moone this is true when a Naturall defect of the light of the sunne happeneth But at the death of Christ the defect of the sunne was vniuersall and prodigious which could be wrought only by him who made the sunne the Moone Heauen and Earth For S. Dionysius writeth in the place aboue noted that the Moone was seene by himselfe and by Apollophanes about the midtyme of the day after an vnaccustomed most swift motion to come to the Sunne and lying vnder it there remained after this maÌ„ner vntill the ninth hower and then returned backe towards the Orient to its owne place To that which is added aboue to wit that the defect of the sunnes light could not so remaine for the space of three Howers as that during all that tyme the Earth should be in darknes it may be answered hereto that this is true if we speake of a naturall and vsuall defect of the sunne But this Eclypse of the sunne was not gouerned by the lawes or setled course of Nature but by the Will of the Omnipotent Creatour who as he could bring the moone after a wonderfull manner from the East in a most rapid and swift motion to the sunne and after three howers ended could bring it back to its owne place in the Orient so also was of power to cause that the moone should remaine immoueable vnder the sunne for those three howers and that it should not mooue either more slowly or more
himselfe to be a Maister thereof in plaine and direct Words saying Learne of me because I am meeke and humble of Hart. Math. 11. But he neuer more perspicuously and clearely did commend this Vertue vnto vs and withall Patience which cannot be disioyned from Humility then when he said My God my God why hast thou forsaken me For in these words Christ sheweth that through the permission and sufferance of God all his glory and excellency in the sight of men was wholy obscured the which point also that darkenes or Eclyps did demonstrate Now our Lord could â—ot without wonderfull Humility and Patience tollerate so great an obscuration The glory of Christ of which S. Iohn speaketh in the beginning of the Gospell when he sayth We saw the glory of him glory as it were of the only begotten of his Father full of grace and Verity Ioan. 1. was placed in the Power Wisdome Probity Princely Maiesty Beatitude of the soule and in the Diuine Dignity which he had as he was the true and naturall Sonne of God All this glory his Passion did cloud and obscure and the darkning thereof those words do plainly signify My God my God why hast thou forsaken me The passion did obscure his Power because being nayled to the Crosse he seemed to be of no power or ability and therefore the chiefe Priests souldiers and the Thiefe did exprobate to him his impotency and weakenes saying Yf thou be Christ come downe from the Crosse c. And againe He saued others himselfe he cannot saue Now how great Patience how great Humility was required that he who was truly Omnipotent should be wholy silent to such vpbraydings The Passion did darken his Wisdomâ— when before the chiefest of the Priests before Herod before Pilate he answered nothing to many Interrogatories and Questions as if he had bene depriued of iudgment by which his silence it was occasioned that Herod his Company contemned him and cloathed him in a white vestment by way of derision How great Patience how great Humility was heer also required for him to tolerate these indignities who was not only wiser then Salomon but was the very Wisdome of God His probity and Innocency of life the Passion obscured who being crucified vpon the Crosse did hang betweene two thiefes and was reputed a seducer of the People and Vsurper of an other mans kingdome And the splendour of this his Innocency that dereliction of God which himselfe confessed saying Why hast thou forsaken me might well seeme more more to obscure Since God is accustomed to forsake not pious men but such as be wicked Certainly haughty and proud men are very cautelous to speake any thing wherby those who heare them may suspect that they confesse any thing against their owne Worth but humble and patient men of which sort Christ was the King willingly take bould of all occasion of Humility and Patience so as they speake nothing which is false How great Humility how great Patience here againe is required of him to suffer these things of whom the Apostle thus speaketh It was fit that we should haue such a Priest holy innocent impolluted separated from sinners made higher then the Heauens Heb. 7. Furthermore the Passion did so obscure the Regall Maiesty of Christ as that it gaue to him for a goulden diademe a Crovvne of thornes for a Tribunall a gibbet for Princely attendance two Thieues Therefore I say againe How great Humility how great Patience was necessary for him who vvas truly the king of Kings the Lord of Lords and the Prince of the kings of the Earth Now vvhat shall I say of the Beatitude of the soule which Christ truly had from his Conception And the vvhich he was bâ—th of povver and of Will to transfuse into the Body How vehemently did the Passion darken this glory since it made Christ A man of sorrowes and knowing infirmity despised and the most abiect of men Isa 53. and caused him through the acerbity of his sufferings to crye out My God why hast thou forsaken me To conclude the Passion did so ouercloud the dignity of his diuine Person as that he vvho sitteth aboue all not only men but Angels in regard of his Passion said I am a worme and no man A reproach of men and the outcast of the People Psal 21. To this lowest place therefore Christ did descend in his Passion but this his descending was accompanied with great merit and exaltation For what our Lord did often promise in words saying Euery one that humbleth himselfe shal be exalted the same was performed in his Person as the Apostle witnesseth He humbled himselfe made obedient vnto death euen the death of the Crosse for the which thing God hath also exalted him and hath giuen him a Name which is aboue all Names That in the name of Iesus euery knee bow of the Celestials terrestrials and Infernals Phil. 2. Therefore he who was the last is pronounced and declared to be the first and a most short Humiliation resolued into an euâ—râ—aâ—ting Exaltation The which change we also find to haue happened to all the Apostles and to all Saints For S. Paul wâ—iteth that the Apostles were The refuse of the World and the drosse of all meaning most base vile things which are cast out by euery one and betrampled vpon This was the Humility of the Apostles But what was their Exaltation S. Iohn Chrysostome teacheth hom 32. in Ep. ad Rom. and sheweth it when he sayth that the Apostles are now in Heauen and do assist neere to the Throne of Christ where the Cherubims do glorify Christ where the Seraphims do fly that is they haue their place with the chiefest Princes of the kingdome of Heauen from whence they shall neuer fall or depart Certainly if men would attentiuely consider and ruminate how honourable a thing it is to imitate the Humility of the sonne of God heere vpon the Earth and with all would make to themselues some coÌ„iâ—cture how great that exaâ—tation is to the which humility it selfe adâ—anceth them we should find very few proud men But because most men do measure all things by the false yard of the senses of the flesh humane cogitation therefore it is no wonder if Humility can so hardly be found vpon the Earth and that the Multitude of proud men be infinite The fifth Word Sitio I thirst is explicated according to the Letter CHAP. VII THe fifth Word followeth which we read in S. Iohn And indeed it is but one Word to wit Sitio I thirst But that it should be truly according to the present purpose vnderstood it is needfull to adde the words of the Euangelist both going before and after For thus S. Iohn speaketh Postea sciens Iesus c. Afterward Iesus knowing that all things were now consummate that the Scriptures might be fulfilled he sayth I thirst A Vessel therefore stood there full of Vineger they putting a sponge full of Vineger
did hang vpon the Crosse naked full of dolours without any comforter Thou O Lord who only didst know and try this teach thy poore Seruants that they may vnderstand how much they are obliged and indebted to thee that at least they may compassionate thee with their teares and learne in this their exile sometimes to want all consolation for thy Loue if so thou shalt thinke it expedient Say to such O my Sonne Neuer during the whole course of my mortall life which was nothing but labour and paine did I suffer greater more vehement straits desolation anxiety then during the space of those three houres And neuer did I tolerate any paines with greater willingnes and promptitude of mind then I did at that tyme. For then by reason of the weight and wearines of my Body my wounds were more inlarged and the sharpnes of my griâ—fe more increased Then euen through the absence of the heate of the sunne the coldnes of the ayre more insufferably augmented the torments of my Body being on ech syde naked Then the very darknes it selfe which did take away from myne eyes the sight of Heauen Earth and all other things forced my soule in a sort more vehemently intensly to thinke vpon the paines and anguishes of my Body so in regard of these aggrauating CircuÌ„stances those three Houres did seeme to me to be three yeares But because the ardour desiâ—es of my Fathers Honour with the which my breast was inflamed and of fulfilling my Obedience to him and of the procuring the health of your soules was so great as that by how much the paines of my Body were increased by so much that fire of my desires was mitigated So as those three Houres in regard of the greatnes of my desire of suffering appeared to be to me but three small moments of Time O most Blessed Lord if the matter standeth thus then are we most vngratefull to whom it seemes painfull to spend but one short houre in meditating of those thy dolours when to thee it was not painfull to hange vpon the Crosse for our Redemption three whole houres in a horrour of darknes in cold and nakednes in extreme thirst and in most bitter and cruell torments But O Louer of mankind tell me whether the vehemâ—ncy of thy dolour was so forcible as to cause thee to desist in hart froÌ„ prayer during thy long silence of those three houers For we being in anguish and tribulation especially if the members of our Body labour with any violent paine caÌ„not without great endeauour apply our mynd to pray But I heare thee say Not so my Sonne for euen in the infirmity of my flesh I disposed my spirit prompt to prayer yea during those three howers in which I spake nothing I was still praying with the mouth of my Hart to my Father for you Neither did I pray only in Hart but euen in woundes and bloud For behould how many wounds there were made in my body so many crying Voyces there were to my Father for you And how many drops of Bloud there were so many tongues they were beseeching and begging Mercy for you at the hands of my foresaid Father and yours But now O Lord thou dost euen confound the impatience of thy Servant who if perhaps wearied out with labour or griefe of Body he do prepare himselfe to Prayer can scarsly lift vp his Soule to God to pray for him or if through thy Grace he be able to raise himselfe to so pious an Exercise yet he is not able to maintaine his attention therin for any long time since his mind is euer reflecting backe to his labour paine Therfore O pittifull Lord take mercy of thy Seruant according to the great Mercy that hauing so great an Example of thy Patience set before his Eyes he may learne to tread thy steps and may at least ouercome his small troubles and molestations in tyme of Prayer Of the third fruite of the fourth Word CHAP. IV. VVHen our Lord crying out vpon the Crosse said My God why hast thou forsaken me he did not so say as if indeed he were ignorant why God had left him for what could he not know who knew all things For answerably hereto S. Peter answered our Lord thus dâ—manding Simon of Iohn louest thou me O Lord sayth he thou knowest all things thou knowest that I loue thee Ioan. 2. And the Apostle S. Paul speaking of Christ addeth In whom is all the treasures of wisdome and knowledge Collos 2. Therfore our Lord did not demaund therby to learne buâ— to couÌ„sell vs to seeke that by seeking and finding we might learne many things profitable or rather necessary vnto vs. Now why God did forsake his Sonne in molestations and most bitter dolours fiue Reasons seeme to occur to me the which I will here produce that I may giue occasion to others of greater sufficiency to find out better Reasons of Christs dereliction 1. The first then may seeme to be the greatnes and multitude of the offences of mankind against God the which the Sonne did vndertake to expiate in his owne Body S. Peter sayth Christ did beare our sinnes in his body vpon the tree that being dead to sinne we might liue to Iustice by whose stripes you are healed 1. Pet 2. Now the Greatnes of the Offâ—nce which Christ did cancell by his Passion is in some respect Infinite to wit in regard of the Person offended who is of infinite dignity and excellency In like sort the Person satisfying who is the Sonne of God is also of infinite Dignity and Excellency and by reason hereof euery payne willingly endured by the Sonne of God though it were only a drop of bloud might be sufficient for the satisfaction This assertion is most true neuerthelesse that mans Redemption might be full and copious and because it was not one Offence but almost innumerable Offences for the Lambe of God vvho taketh away the sinnes of the world did take vpon him not only the first sinne of Adam but all the sinnes of all men therefore it pleased God that his Sonne should tolerate innumerable paines and those most grieuous And this is signified in that dereliction of which the Sonne speaketh to the Father Why hast thou forsaken me 2. Another reason or cause was the greatnes and multitude of the torments of Hell the which to make more knowne and euident to vs the Sonne of God would abate and extinguish the heâ—te of those flames with so mighty a shoure of his own paines How great and dreadfull the fyar of Hell is the Prophet I say teacheth saying that it is altogether intollerable which of you can dwell with deuouring fyre which of you shall dwell with euerlasting heates Isa 33. Therefore let vs render thankes to God with all our Hart and powers of our Soule who would forsake his only begotten Sonne being in most great griefes for a time that he might free vs from euerlasting heates of
should be wanting thereto and that he might leaue after him a most admirable Example of Perseuerance Truly it is an easy matter to perseuer and continue in sweet places and in doing pleasing Actions but to persâ—uer and constantly to remaine long in labour and dolour is most difficult But if we did know what induced Christ to perseuer vpon the Crosse perhaps our selfes would learne to beare our Crosse perseuerantly yea if it were lawfull to hang vpon it euen vntill death If a man do cast his eyes only vpon the Crosse the Instrument of so lamentable a death being but seene it cannot but beget an horrour in his hart But if he looke vp with the eyes not so much of his body as of his soule towards him who commandeth vs to beare the Crosse and towards the place whither the Crosse leadeth and to the fruit or benefit which the said Crosse produceth then it is not a thing hard or vngratefull but easy pleasant to perseuer in kissing of the Crosse and perseuerantly to hang vpon the Crosse What therefore moued Christ so incessantly without complaining to hang vpon the Crosse euen vntill death The first cause heerof was che loue towards his Father The cup which my Father hath giuen me sayth he wilt not thou that I do drinke it Ioan. 18. Christ did loue his Father with an ineffable loue and with the lyke loue was beloued of him Therefore when Christ did see that cup to be prepared for him by his most good louing Father he could not in any sort suspect but that it was giuen to him for a most happy end and to him most glorious Was it then any strange thing if he did drinke vp all the cup most willingly Furthermore the Father made a mariadge for his Sonne and espoused to him the Church but then bespotted and wrinkled the which neuerthelesse if he would diligently wash in the hoate bath of his bloud he should easily make it to be glorious Not hauing eyther spot or wrinkle Ephes 5 Therefore Christ loued his spouse giuen to him by his Fatherâ— in regard whereof it was not painefull to him to wash away all her spots with his bloud that so she might appeare beautifull and glorious For iâ— Iacob for the loue of Rachel laboured seauen yeares in looking vnto the flooke and sheep of Laban so as he was almost consumed away with heate and frost and want of sleep and if those so many yeares seemed to him but a few dayes in respect of the greatnes of his loue Gen 2. I say if Iacob litle prized the labour and toyle of seaâ—en yeares for one Rachel what wonder then is iâ— if the Sonne of God would perseuer continue three houres vpon the Crosse for his Spouse the Church which was to beâ—ome mother of many thousand holy Sonnes of God To conclude Christ did not respect only the loue of his Father and of his Spouse when he was ready to drinke the cup of his Passion but also he had a regard to that most eminent glory and greatnes of Ioy neuer to be ended â—o the which he was to ascend by the meanes and instrumeÌ„t of the Crosse according to that sentence of his Apostle Philip. 1. He humbled himselfe made obedient to death euen the death of the Crosse For the which thing God also hath exalted him and hath giuen him a Name which is aboue all Names that in the Name of Iesus euery knee shall bow of things in Heauen in earth and vnder the Earth We may adioyne to the Example of Christ the Example of the Apostles Saint Paul reckoning the Crosses of himselfe and of the other Apostpostles thus contesteth Rom. 8. Who then shall separate vs from the Charity of Christ Tribulation or distresse or Famine or Nakednes or Danger or Persecution or the Sword As it is written for we are killed for thy sake all the day we are esteemed as sheepe for the slaughter And then the Apostle answereth But in all these things we haue ouercome because of him that hath loued vs. Thus the Apostles during their continuing in their punishments had not their eyes so much fixed vpon the punishments as vpon the loue of God who loued vs and gaue his Sonne for vs. In like sort they had respect to Christ himselfe Who loued vs gaue himselfe for vs. The same Apostle writing to the Corinthians sayth I am replenished with consolation I do exceedingly abound in ioy in all our Tribulation 2. Cor. 7. But from whence commeth so great coÌ„soâ—ation from whence so great ioy as that it almost taketh away the sense and feeling of Tribulation The Apostle answereth to this demaund in an other place saying Because that our tribulation which is momentary and light worketh aboue measure exceedingly an eternall weight of glory in vs 2. Cor. 4. Therefore the Contemplation of eternall glory which he did place before the eyes of his mynd was the cause why tribulation did appeare to him to be but momentary and light Has cogitationes c. sayth S. Cyprian VVhat persecution can ouercome these thoughts what torments are able to daunt them l. de mart To all this may be referred the Example of S. Andrew who beheld the Crosse whereupon he hanged two daies not as an vnpleasant Crosse but saluted it as a friend And when the People endeauoured to take him off from thence he would not in any case suffer them but continued hanging thereupon till death Neither was this man imprudent and foolish but most wyse and full of the Holy Ghost Now from these examples of Christ and his Apostles all Christians may learne how they ought to beare themselues when they cannot descend from their Crosse that is when they cannot be freed of their Tribulation without sinne In the number of these are first Regular Persons whose life being tyed to the vowes of Pouerty Chastity and Obedience is reputed like vnto Martyrdome In like sort married Persons when through diuine Prouidence the husband hath gotten a harsh cholerick vnquiet and almost intollerable wyfe or the wyfe hath a husband of a fierce rough disposition and such was the husband of S. Monica as S. Austin witnesseth Againe those that are slaues condemned to perpetuall prison or to the Gallyes In like sort sicke Persons who labour with some incurable disease And poore men vvho cannot aspire to riches but by stealth and thieuery All these and such others in like case if they desire to suffer their Crosse with spirituall ioy and great reward let them not looke vpon the Crosse but vpon him who hath layed the Crosse vpon their shoulders But he doubtlesly was God who is our most louing Father and without whose Prouidence nothing in this world is done Now the pleasure and will of God is best ought to be most gratefull vnto vs. Furthermore all men ought to say with Christ The Cup which my Father hath giuen me will thou not that I should drinke And with the