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—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
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
impendent danger cried to his Father Father forgiue them VVhat would he haue donne if those flagitious men had iniustly suffered persocution and not exercised it I meane if those men had beene friends or of his kidred or Sonnes and not Enemies Traitours most wicked Patricides Truly most mercifull Iesus thy Charity hath ouercome our Vnderstanding for I behould thy hart tossed to and fro among the stormes of so many iniuries and griefes as a rocke beaten vpon with waues on ech side to remaine immoueable For thou lookest vpon thy Enemies who after so many mortall wounds by them inflicted vpon thee did deride thy Patience and reioyced at their owne perpetrated iniuries against thee Thou lookest vpon them I say not as an Enemy vpon his cruell Enâ—mies but as a Father vpon his be wayling SoÌ„nes or as a Physitian vpon his sicke and languishing Patients Therefore thou art not offended at them but thou takest pitty of them commends them to thy most powerfull Father to be cured and made whole For this is the force and Vertue of true Charity to wit to haue peace with all men to repute not any for Enemies but to liue peaceably with those who hate peace And this is that which in the Canticles is verified of the Vertue of perfect Charity Cant. 8. Many waters cannot quench Charity nor flouds shall ouerwhelme it These many VVaters are many Passions which the Spirituals of wickednes as so many hellish stormes by the Iewes and Gentills as by cloudes full of hate haue showred downe vpon Christ and notwithstanding this deluge of VVaters that is of paines and vexations could not extinguish the fier of Charity which did burne in the breast of Christ Therefore the Charity of Christ did as it were swim aboue that inundation of many waters burning said Father forgiue them Neither only were those many VVaters not able to extinguish the Charity of Christ but also the following flouds of Persecution could not ouerwhelme drowne the Charity of the members of Christ And therefore a litle after Christian Charity euen boyling in the breast of S. Steuen could not be extinguished by the shower of stones cast at him but increased its heat crying O Lord lay not this sinne vnto them Act. 7. And after this the perfect and inuincible Charity of Christ being dilated and spread in the Harts of many thousands of Martyrs and Confessours did so fight and striue against the flouds both of inuisible and visible Persecutours as that it may be truly pronounced Neuer to the end of the world shall the flouds of Persecution put out or extinguish the fyer of Charity And that we may ascend from the Humanity of Christ to his Diuinity Great was the Charity of Christ as being man towards his Crucifiers But the Charity of Christ as God and of the Father and of the Holy Ghost towards men was and euen to the consummation of the world shal be far greater I meane towards such men who with God himselfe did wage emnity and malice and who if it had layn in their power would haue detruded and thrust him out of Heauen and haue killed him Who therefore but in thought can conceaue the Charity of God towards vngratefull and wicked men God spared not the Angels sinning neither gaue he them place of Repentance Yet he patiently tolerateth men who are sinners Blasphemers reuolting to the Deuill the Enemy of God And which is more he doth not only tolerate them but in the meane tyme doth maintaine and nourish them yea sustayneth and supporteth them For as the Apostle speaketh in him we liue and moue and be Act. 17. Neither doth our mercifull Lord only nourish feed and sustayne his Enemies but withall euen heapeth benefits vpoÌ„ them graceth them with wit furnish them with riches aduanceth them to honours placeth them in the Throne of Regall Soueraignty euer expecting in the meane time their returne from the Way of iniquity and perdition But to forbeare to wander in that large field of discourse which manifesteth the Charity of God towardes wicked men and Enemies of his diuine Maiesty we will heare consider only the benefit and fauour of Christ Do we not lead God so loued the world that he gaue his only begotten Sonne Ioan. 3. The world is an Enemy to God For in malignâ— positus est as S. Iohn sayth and He who loueth the World the Charity of the Father is not in him 1. Ioan. 2. Againe as S. Iames contesteth cap. 4. The friendship of the world is the Enemy of God And againe Whosotuer wil be a friend of this world is made an Enemy of God Therefore God louing the world did loue his Enemy thereby to make it his friend For to that end God did send his SoÌ„ne into the world who is Princeps pacis that by him the world might be reconciled to God And therefore at the byrth of Christ the Angels did sing Glory in the highest to God in earth Peace to men Therefore God loued the world his Enemy that through Christ he might procure reconciliation and atonement with it and that it being reconciled might auoyde the punishment due to his Enemy The world did not admit or receaue Christ It did augment its offence It became rebellious against the Mediatour God inspired into the Mediatour that he should render good for euill and that he should pray for his Persecutours He prayed and was heard for his reuerence Heb. 5. The Patience of God expected that the world through the preaching of the Apostles do pennance and those who performed pennance receaued pardon but such who would not repent after loÌ„g patience of God were exterminated by the iust iudgment of God Therefore we truly learne from the first word of Christ the Charity of Christ surpassing knowledge We also learne the Charity of God the Father surpassing knowledge Who so loued the world that he gaue his only begotten Sonne that euery one who belieueth in him perish not but may haue life euerlasting Ioan. 5. Of another fruite of the same first Word spoken by Christ vpon the Crosse CHAP. III. AN other fruite and that very healhfull to all tasting the same is if men will learne to pardon easily Iniuries offered vnto them and by this meanes to make friends of Enemies Now for the persuading hereto the Example of Christ and God ought to be a most forcible argument and inducement for if Christ did pardon his Crucifiers and prayed for them why should not a Christian man do the like Yf God the Creatour of all in whose power it is as being Lord Iudge to take present reuenge vpon sinners doth neuerthelesse expect that a sinner should returne to Pennance and doth inuite him to peace and reconciliation and stands prepared to pardon all those who haue offended his Maiesty Why should not a Creature be ready and willing to performe the same Adde hereto that the pardonning and remitting of an Iniury wanteth not a great Reward
not that which I will but that which thou Marc. 14. And to S. Peter Christ saith Thinketh thou that I cannot aske my Father and he will giue me presently more then twelue legions of Angels againe Christ might as God haue protected his flesh that it should not suffer and therefore he saith Ioan. 10. No man taketh my lyfe from me but I yield it vp of myselfe The which Esay prophecyed when he said cap. 53. He wat offered because himselfe would To cōclude the blessed foule of Christ could haue trasmitted and powred into its body the guift of impassibility and incorruption but it pleased the Father it pleased the Word it pleased the Holy Ghost to suffer for the execution of the common Decree that mans force should for a tyme preuaile against Christ For this was that houre of which our Lord spake to those who came to take him This is your houre and the power of darknes Luc. 22. In this manner therefore God did leaue his Sonne when he suffered that the humane flesh of his Sonne should suffer most bitter griefes without consolation Furthermore Christ crying with a great voice did manifest this dereliction that all men thereby should acknowledge the greatnes of the pryce of the Redemption of man kind for till that very houre he suffered all things with such incredible patience and indifferency of mynd as if he had wanted all sense and feeling for fynding himselfe agrieued and wronged by the Iewes he did not charge Pilate who prononced sentence against him nor the souldiers who nayled him to the Crosse He did not lament he did not bewayle or shew any signe of dolour Therefore when he was approching neere to his death to the end that mankind should vnderstand and particularly that we his seruants should not be vngratefull for so great a fauour and that we should magnify the pryce and worth of our Redemption he was willing that the dolours of his Passion should publikely and openly be knowne Wherefore those words My God why hast thou forsaken me are not words of accusation or indignation or complaint but as I haue said they are words declaring with most iust reason and in a most fit tyme the greatnes of Christ his Passion Of the first fruyte of the fourth Word CHAP. II. VVE haue briefly expounded those things which belong to the fourth Word according to the History Now we will gather some fruits from the tree of the Crosse First that consideration doth present it selfe vnto vs to wit that Christ would drinke vp the whole Chalice of his Passion euen to the last drop He was to remaine vpon the Crosse three houres from the sixt houre to the ninth He remained full three whole houres and aboue for before the sixt houre he was nayled to the Crosse and after the ninth houre he gaue vp the Ghost This point may be made euident by this Reason the Eclyps of the Sunne began in the sixt houre as three Euangelists do teach Matthew Marke and Luke And Marke in expresse wordes sayth when it was the sixt houre there was made darknes vntil the ninth houre The first tree VVord◠of our Lord were spoken vpon the Crosse before the beginning of the darknes the other foure were vttered after darknes and therefore after the ninth houre Furthermore S. Marke explicateth this point more cleerly when he saith And it was the third houre and they crucifyed him c. And then after he subioyneth And when it was the sixt houre there was made darknes cap. 14. Now where he saith our Lord was crucifyed in the third houre he signifyeth that the third houre was not then complete when our Lord was crucifyed and consequently that the sixt houre was not as then begun For S. Marke numbreth three principall houres which are accustomed to containe three ordinary houres And according to this acceptance and construction the Houshoulder called the workmen to his vineyard at the first the third the sixt the ninth and eleauenth houre Matth. 20. And we doe number the Canonicall houres to wit the first the third the sixt the ninth and the Vespers which is the eleauenth houre Therefore in S. Marke our Lord is said to be crucifyed at the third houre because as then the sixt houre was not come From hence then it followeth that our Lord would drinke the chalice of his Passion in a most full and copious manner thereby to teach vs to loue better the cup of Pennance labour and not to loue and affect the cup of secular consolations and delights We by the law of the flesh and the world do desire and vvish for little Pennance and great Indulgence small labour and much consolation short Prayer and long chatting or discourse But certainly vve knovv not vvhat vve desire since the Apostle admonisheth vs euery one shall receaue his reward according to his labour 1. Cor. 3. And He shal not be crowned except he striue lawfully 2. Tim. 2. Euerlasting felicity is doubtlesly worth euerlasting labour but because if euerlasting labour had beene absolutly necessary thereto we should neuer haue attained to euerlasting felicity therefore our mercyfull Lord was content that onely in this life which flyeth away like a shadow we should labour according to our strength in good workes and in obsequy and obedience towards him And therefore those men are without hart or courage without vnderstanding without iudgment and are rather infants and children who consume and wast this short tyme in idlenes and which is farre more detestable in grieuously offending and prouoking Gods wrath and indignation against them For if Christ ought to suffer and so to enter into his glory how then can we enter into the glory of another only by disporting and spending the tyme in pampering and solacing of our flesh If the Ghospell vvere very intricate and obscure and could not be vnderstood vvithout great paines and fatigation of mynd perhaps we might shadow our negligence by some Excuse but the Ghospell is cleerly expounded as it were explained frō the example of his lyfe who first gaue promulgated the gospell so as to the very blynd it cannot lye hidden or concealed Neither haue vve it explicated only by Christ himselfe but there are so many cleare Commētaries of it which do lay open the sense as there are Apostles Martyrs Confessours Virgins and finally Saints vvhose prayses and triumphes vve celebrate almost euery day since all these vvith an vnanimous cōsent cry out that not by pleasure good fellovvship and humane delights but by matribulations we must enter into the Kingdome of Heauen Act. 14. Of the second fruite of the fourth Word CHAP. III. ANother fruit may be gathered frō the consideration of the silence of Christ in those three houres which was from the sixt houre to the ninth O my soule vvhat did thy Lord in those three houres Horrour darknes did inuolue the vniuersall World And thy Lord did not repose himselfe vpon a sof bed but
in want as standing in neede of being instructed hovv to loue out Enemies Which precept is far more difficult theÌ„ to know how to loue our friends or allies since this is most easy being after a sort begotten with vs and increaseth with vs and doth often preuaile more then reason requireth Therefore the Euangelist saith Iesus autem dicebat where the word autem designeth the time and occasion of praying for his Enemies and implyeth an Antithesis or opposition of words with words and vvorkes with workes As if the Euangelist would haue said They did crucify our Lord and deuided his garments in his ovvne sight and others derided traduced and defamed him as a seducer and Lyar. But he seing and hearing these passages and suffering most vehement paines by reason of his hands feete most cruelly pierced through vvith nailes did render good for euill and said Pater dimitte cis Father forgiue them He heere calleth him Father not God nor Lord as vvell knowing there vvas need of the benignity of a Father in this busines but not of the seuerity of a Iudge And because to appease God doubtlesly offended through such perpetrated impieties it was conuenient to interpose the comfortable Name of a Father Therefore that vvord Father seemeth thus much in this place to signify I am thy Sonne vvho now suffer I pardon them pardon them also O Father For my sake remit them this their offence though they do not deserue it Remember also that thou art a Father vnto them by Creation through the which thou hast made them to thy owne likenes and similitude therefore impart to them thy paternall Charâ—ty since though they be wicked yet are they thy sons Dimitte forgiue them This word comprehendeth the summe of the Petition vvhich the Sonne of God as an Aduocate for his Enemies doth exhibite to his Father Novv this VVord Forgiue may be referred both to the Punishment and to the offence Yf it be referred to the punishment then his prayer was presently heard because whereas the Ievves tâ—rough this vvicked Crime deserued to be instantly penished as either to be consumed vvith fire falling from Heauen or to be ouervvhelmed vvith Water or to perish through svvord and famine yet was the Punishment due for this offence and sinne prolonged and delayed for the space of forty yeares vvithâ—n vvhich compasse of time if that Nation had done Pennance it had remained safe and in security But because it neglected all performance of Pennance God did send against them the Army of the Romans Vespasian then being Emperour vvho ouerthrovving the chiefe Citty destroyed the Ievvish Nation partly through famine in beseiging the City partly in putting to the svvord many after the Citty vvas taken partly by selling and leading them Captiues and partly by dispersing and relegating them into seuerall Countries and Places VVhich very point first by the Parable of the Vine of the King causing a Mariage to be solemnized for his Sonne and of the barren and vnfruitfull fig tree and after in most exprâ—sse words our Lord vpon Palme-sunday by his owne weeping and lamentation did foretell Now so far as belongs to the fault and offence his prayer was also heard because through the merit and vertue of his Prayer Grace of Compunction was giuen to many from God Among whom those were Who returned knocking their breasts as also the Centurion who said In very deed this was the Sonne of God And many others more who after the preaching of the Apostles were conuerted and therevpon confessed him whom afore they had denied worshipped him whom they had despised The Reason why Grace of Conuersion was not giuen to all is because the Praâ—er of Christ was conformable to the VVisdome and Will of God VVhich point S. Luke writeth in other VVordâ— in the Acts of the Apostles c. 13. saying As many belieued as were preordinate to life euerlasting Illis them By this word those are vnderstood for whom Christ prayed that they might obtaine Pardon And truly they seeme to be the first who actually nayled Christ vnto the Crosse and who deuided his garments among themselues and then all those are vnderstood who were the Cause of our Lords Passion for example Pilat who pronounced sentence against Christ The People who cryed tolle tolle crucifige eum away away with him crucify him The chiefe of the Priests and the Scribes who falsly accused him And to ascend higher euen the First Man himselfe and all his Posterity who through sinne gaue occasion of Christ his Passion Therefore our Lord prayed for pardon from the Crosse for all his Enemies All of vs were in the number of his Enemies according to that of the Apostle Rom. 5. When we were Enemies we were reconciled to God by the death of his Sonne Therefore euery one of vs euen before we were borne are numbred in that most sacred Memento so to speake in the which Christ the supreme Bishopâ— prayed in that most holy Masse which he performed vpon the Altar of the Crosse VVhat retribution therefore O my Soule wilt thou giue to him for all those Benefits which he gaue to thee before thou hadst Being Our Blessed Lord did see that thou once wast in the number of his Enemies neuerthelesse he prayed to his Father for thee neither seeking after him nor desiring him so to pray that this thy madnes should not be imputed to thee Is it not then thy duty euer to haue euer imprinted in thy hart the remembrance of so benigne and louing a Patrone and not to let slip any occasion of seruing of him And is it not in like sort reasonable that thou as being instructed by so great an example shouldest not only learne to pardon thy enemies and to pray for them but also that thou shouldest perswade all others to do the same Say therefore O my Soule this is most iust and fitting and I do much couet and determine to accomplish the same and the rather seing he who hath left this most remarkable ExaÌ„ple is ready out of his goodnes to affoard his efficacious hand and help to the effecting of so great a VVorke Non enim sciunt quid faciunt For they know not what they do That this Intercession of Christ may seeme more reasonable he doth extenuate excuse the Offence of his Enemies in such sort as he can Certainly he could not excuse the Iniustice of Pilate neither the Cruelty of the souldiers nor the malice of the Chiefe of the Priests nor the foolishnes and vnthankfulnes of the Common People nor finally the false testimonies of those who swore against him Only this remained that he did excuse the Ignorance of them all For truly as the Apostle speaketh 1. Cor. 2. If they had knowne they neuer would haue crucified the Lord of glory But although neither Pilate nor the Chiefe Priests nor the People nor the Ministers of his Passion did know Christ to be the Lord of Glory yet did Pilate know that
Christ was a iust and holy man and deliuered ouer to him through the malice of the Chiefe Priests As also those high Priests did know that he was the true Christ which was promised in the Law as S. Thomas teacheth because they could not deny neither did they deny but that he did worke many miracles which the Prophets foretould the true Mesâ—ias was after to doe To conclude the People did know that Christ was condemned without iust cause since Pilate openly cried out saying I find no cause in this Man I am innocent of the Bloud of this iust man And although the Iewes or the Chiefe of them or the People did not know that Christ was the Lord of Glory Yet they might well haue knowne the same had not Malice blinded their Harts For thus S. Iohn speaketh cap. 12. VVhereas he had donne so many miracles before them they belieued not in him because Esay the Prophet said He hath blinded their eyes and hardned their Heart that they may not see with their eyes nor vnderstand with their Heart and be conuerted c. But yet this blinding doth not excuse the man blinded since it is Voluntary though not precedent euen as those who do sinne of malice do labour indeed with some IgnoraÌ„ce which Ignorance doth not excuse them in that it doth not precede or goe before but only accompany the sinne For the VViseman truly sayth Prou. 24. They do erre who worke Euill And the Philosopher accordeth therto teaching that Omnis malus ignorans And vpon this ground it may be truly said of all sinners Non sciunt quid faciunt For it is impossible to desire or will Euill with reference to Euill since the Obiect of the will is not a thing either good or Euil but only that which is good VVherefore those who choose what is euill do euer choose it as it is represented vnder the shew of Good yea vnder the colour of the chiefest good that then can be obtained The reason hereof is the perturbation of the inferiour part of the soule which doth darken reason and causeth it to discerne that seming Good only which is in the thing that is desired For who chooseth to coÌ„mmit Adultery or Theft vvould neuer chuse the same except his mind were bent vpon the Good of the delight or gaine which is in Adultery or Theft as also except he had shut his eyes against the euill of Turpitude or Iniustice vvhich is in Adulterie or Theft Therefore euery sinner is like vnto a man who desiring to cast himselfe dovvne from a great height into a Riuer doth first shut his eyes and then after cast himselfe into the Riuer In like sort vvho doth Euill doth hate the light and laboureth with voluntaâ—y Ignorance vvhich Ignorance doth not excuse in that it is Voluntary But heere it may be demanded if this Ignorance doth not excuse why then doth our Lord say Forgiue them for they know not what they do To this it may be answered that the words of our Lord may be vnderstood chiefly first of them who crucified him whome it is probable to haue beene then ignorant not only of the Diuinity of Christ but also of his Innocency and that they simply performed the worke or charge imposed vpon them Therefore for these Men our Lord did most truly say Father forgiue them for they know not what they do Furthermore if the Words be vnderstood of vs before we had a Being or of many sinners absent which truly were ignorant of what was then done at Ierusalem our Lord with iust reason said They know not what they doe To conclude if the words be vnderstood of those who were present and were not ignorant that Christ was the Messias or an innocent Man then it is to be said that the Charity of Christ was so great as that he was willing to lessen the sinne of his Enemies in such manner as he could For although that Ignorance doth not simply and absolutely excuse yet it seemeth to preteÌ„d some reason though weake of excuse because they had more grieuously sinned if they had wholy wanted all Ignorance And although our Lord was not ignorant that that excuse was not a reall excuse but only a shaddow of an excuse yet it pleased him to alledge it for an excuse that from thence we might be instructed of the good Will and disposition of our Lord towards sinners how desirous he would haue beene to haue taken and alledged a better excuse euen for Caiphas and Pilate if a better and more warrantable could haue been found or pretended Of the first fruite of the first Word spoken vpon the Crosse CHAP. II. VVE haue explicated vnfoulded the construction Sentence of the first Word pronounced by Christ vpon the Crosse Now we will vndertake by way of meditation to gather froÌ„ the said VVord certaine fruits and those most holesome and profitable to vs All. The first then of these fruits is that we are instructed from this first part of the Sermon or preaching of Christ from the Chayre of his Crosse that the Charity of Christ was more ardent fiery then we can either vnderstand or imagine And this is that which the Apostle writing to the Ephesians cap. 3. sayth To know the Charity of Christ surpassing knowledge For the Apostle doth intimate in this place that from the Mistery of the Crosse we are able to learne the greatnes of the Charity of Christ to be so immense and of that measure as that it doth surpasse and transcend our knowledge so as we are not able to comprehend it in our â—hought or cogitation When any of vs is afflicted with any vehement griefe either of the Teeth the Eyes the Head or of any other Member our mind is so busied and fixed in suffering that one paine as that we cannot extend our thought to any other thing or negotiation and therefore we cannot their admit Visâ—tation of friends or entercourse of men for the dispatch of any busines But Christ being crucifyed did weare a Crowne of thornes vpon his Head as most ancient Fathers to wit Tertullian of the Latin Church and Origen of the Greeke do clearely teach and therefore he could not stirre or mooue his Head without dolour and griefe His Hands and Feete were fastened to the Crosse with nayles through the piercing of which our Lord endured most sharpe and intermitted torments His naked Body being tired spent through much whipping and long iourneys and openly exposed to ignominy and cold and with its own weight â—â—larging the wounds of his Hands and feete with an immane and incessant dolour did offer seuerall paines and as it were seuerall Crosses to our Blessed Lord. Yet neuerthelesse O wonderfull Charity and surmounting our apprehension all these his afflictions sleighed by him and not weighed as if he had suffered nothing he was sollicitous and regardfull only of the health and good of his Enemyes and desiring to auert from their heads the
of the Apostles The truth also of this point is confirmed by S. Ierome There is also an other literall doubt which here occurreth to be solued How S. Iohn can say that these three women did stand iuxta crucem Domini by side or neare to the Crosse of our Lord seing Marke and Luke do write that they did stand farre of from the Crosse S. Austin reconcileth these seeming different testimonies saying that these holy women might be said to stand aloofe from the Crosse and neare to the Crosse A farr off if their standing be compared to the souldiers and other Ministers who were so neare to the Crosse as that they did touch it Neere to the Crosse they may be said to stand because through their neerenes they might easely heare the voyce and words of Christ the which the common People could not in regard of their greater distance It also may be further said that those three holy Women during the Passion did stand farre of the Crosse as being hindered by the common People and the souldiers but a litle after the Crucifixion was accomplished many departing away those three womeÌ„ with S. Iohn did draw more neere vnto the Crosse But against this may be vrged that supposing this construction how could then the Blessed Virgin and S. Iohn vnderstand that those words of our Lord This is thy Sonne This is thy Mother were spoken of them seing a great company of persons were there present and Christ did not call either the Virgin or the Disciple by their proper name or appellation To this I answere that those three Womon and S. Iohn did stand so neere vnto the Crosse as that our Lord might easily designe and point out with his eyes the persons to whom he did speake especially seing it is certaine he directed those words to such as were his friends and not to strangers Now among those who were his owne friends there was no other man there present to whom he could say This is thy Mother then S. Iohn nor any other VVoman who through death was depriued of her sonne then the B Virgin Therefore he said to his Mother Behould thy Sonne and to his Disciple Behould thy Mother Of which words this is the seÌ„se meaning I now passe out of this VVorld to my Father and because I know thou art my Mother and that thou hast neither parents nor husband nor brethren nor sisters therefore not to leaue thee destitute of all humane comfort and ayde I do commend thee to the charge and care of Iohn my most deare Disciple He shal be to thee in place of a Sonne and thou to him in place of a Mother Which wholsome counsell or command of Christ did greatly please them both and ech of them as is credible accepted thereof with a yealding submission of head and body And S. Iohn speaking of himselfe sayth And from that houre the Disciple tooke her for his owne Ioan. 19. That is he presently obeyed the words of Christ accounting her among those Persons whose charge care and prouision did belong to him and such were his Parents being old Zebedeus and Salome But now here ariseth another literall doubt S. Iohn was one of those who said Ecce nos relinquimus omnia c. Behould we haue left all things and haue followed thee what therefore shall we haue Matt 19. Now among those things which they had forsaken our Lord himselfe rekoneth Father Mother Brethren and sisters House Lands And of this S. Iohn himselfe of his Brother S. Iames S. Mathew thus writeth c. 4. Illi autem relictis retibus patre secuti sunt eum c. And they forthwith left their nets and Father and followed him What did he who left one Mother presently receaue another Mother But the Answere here is obious and facil For the Apostles that they might follow Christ dismissâ—d and parted wâ—th Fathâ—r and Mother so far forth as they might be any hinderance to them for the preaching of the Gospell as also so far forth as might concerne any profit or humane delight to be taken by conuersing with them But the Apostles did not shake of the Care which by force of Iustice they were bound to exhibite vnto their Parents or which touched the direction and instruction of their Children or helpe succour of the needy and distressed And this is the Reason as Doctours generally affirme why a sonne cannot entâ—r â—nto a Religious Order who hath his Father or Mother spent or wasted through old age or so oppressed with pouerty as that they be not able to maintaine their life without the sustentation help of their Sonne In this sence therefore S. Iohn did leaue Father and Mother when they did not stand in neede of his labour and care But he did vndergoe the charge and sollicitude of the Blessed Virgin the Mother at the command of Christ because she was depriued of all humane help and consolation God indeed could easily without mans labour haue prouided by the ministery of his Angels all things which were necessary for maintayning of her life for to Christ himselfe the Angels did minister in the desert yet it was his good pleasure thus to proceed with S. Iohn that so he might leaue this meanes of succour to the Blessed Virgin also thereby honour S Iohn For God sent Elias to prouide and take care of the Widow not that he could not nourish and feede her by the Help of the Crowes as before he had done but that God might thereby more blesse the Widow as S. Austin admonisheth So it pleased our Lord to commit the sollicitude of his Mother to his Disciple thereby to manifest that S. Iohn was more beloued of him then any of the rest of his Disciples For in this mutation change of the Mother is fulfilled that Sentence He who hath left his Father and Mother c. shall receaue an hundred fould and shall possesse life euerlasting Math. 19. For he truly receaued an hundred fould who left his mother being the wyfe of a poore fisher and receaued to his care as Mother the Mother of the Creatour the Lady of the World being full of Grace and blessed among all Women and after to be exalted to the Celestiall Kingdome aboue all the Quyres of Angels Of the first fruit of the third Word CHAP. IX FRom this third Word or sentence seuerall fruits may be gathered if all points thereof be diligently pondered And first is collected and manifested from thence Christs infinite desire of suffering for our Saluation that so our Redemption might be made most full and copious Other men are very wary in their death especially in a violent death being full of dishonour and contumely that their neerest frieÌ„ds be not present thereat for feare that their owne dolour and griefe through their friends sight be augmented But Christ not content with his owne sufferings and those most cruell and attended on with all reproach and
the House of Annas from the house of Annas to the house of Caiphas from the house of Caiphas to the house of Pilate from the house of Pilate to the house of Herod from the house of Herod backe againe to the house of Pilate which seuerall iourneys contained many Miles Neither did our Lord after his supper the night before tast of any meate or drinke or tooke any repose and sleepe but endured many most grieuous afflictions in the house of Caiphas and then immediatly after all these his pressures followed the most barbarous cruell whipping of him the which was attended on with a most vehement Thirst which Thirst much increased when his whipping was ended After all this succeeded his crowning with thornes and the Iewes mocking him to scorne which new vexation was also accompanied with extremity of thirst so as the same was very much increased Then being euen wasted with so many iourneâ—s and labours he was next burdened with the weight of his Crosse which he bare vnto Mount Caluary That iourney being ended Wyne mingled with gaâ—le was offered to him the which when he began to tast he refused to drinke therof Thus his iourneying to and fro receaued an end but the Thirst which vexed our Lord throughout all his trauayle and labour doubtlesly increased For presently his nayling to the Crosse followed and from hence one may easily conceaue that his Thirst grew greater and more vehement through the defluxion streaming of his most precious bloud as from foure fountaines To conclude during the space of three houres following to wit from the sixt hower to the ninth in that horrible darknes it can hardly be belieued with what fyar or ardour of thirst that most sacred body of our Lord was consumed and wasted And although it was Vinegre which the Ministers of his Passion offered to him yet because it was neither Wyne nor Water but Vinegre that is a sharpe and vngratefull Potion but small in quantity since he was to sucke the same by drops out of a spunge was most neere vnto his death therefore it is lawfull to affirme that our Blessed Redeemer euen from the beginning of his Passion to his death did suffer with wonderfull patience this dolefull and most greuious torment Now of what violence this torment is few make tryall since they may easely find water wherewith to quench their thirst but such as trauell diuers dayes in desert places where small or litle water is to be found do fully take notice how great a torment Thirst is Q. Curtius writeth lib. 7. de gest Alex. that Alexander the great passing with his Army through a long tedious desart his souldiers after much drought and thirst came to a certaine Riuer of which they dranke with such gust and greedmes as that many of them by losing their wynd or breath in drinking did presently dye then he thus concludeth Multòque maior c The number of those by this meanes dying was far greater then euer he lost in any one battayle Therefore the heate of the thirst was so intollerable as that the souldiers had not that coÌ„mand ouer themselues as in tyme of drinking a litle to breath or take their Wind. And thus the greatest part of Alexanders Army was extinct and perished There haue bene some men who through extremity of thirst haue thought water mingled with dirt oyle bloud and other more filthy things to haue byn sweet and pleasant From hence then we may be instructed how bitter the Passion of Christ was and how great Vertue of his Patience appeared therein And it was Gods will that this his Patience should be knowne to vs that by our imitation of it vve might so compassionate suffer with Christ as that vve may be glorified together vvith Christ But it seemes to me that I heare diuers good and pious soules earnestly enquiring how they might arriue to that height as seriously to imitate the Patience of Christ and to say with the Apostle I am fastned to the Crosse with Christ with the holy Martyr S. Ignatius Amor meus crucifixus est My loue is crucifyed This point is not so difficult as many take it to be For it is not necessary for all men to lye vppon the cold ground to discipline scourge their body with whips vntill the drawing of bloud to fast dayly with bread and water to weare continually next to their skin a rough hayre cloath or iron-chayne or to practise other such kinds of mortification for the taming of the body and crucifying It with its vices and concupiscences these actions are laudable and also profitable when they are practised by such whose bodies are able to beare them and this by the aduice and direction of their spirituall Father or Instructour But I in this place couet to shew to the pious Reader a course or way of exercising Patience and of imitating Christ who was most patieÌ„t which course may agree to all men in vvhich nothing is vnaccustomed nothing tasting of nouelty nothing vvhich may seeme to gaine a vulgar praise First then I say that one vvho is zealous of Patience ought vvillingly to be busyed in those labours vvhich he is assured are gratefull and pleasing to the vvill of God according to that of the Apostle Heb. 10. Patience is necessary for you that you doing the VVill of God may receaue the Promise What God vvould haue vs patiently to vndergoe is not hard eyther to learne or to teach First experience and dayly practise telleth vs that vvhat things the Church our Mother commandeth to be done the same though hard and difficult are to be performed obediently and patiently But vvhat doth the Church command vs to vvit the fasts of Lent the Ember-dayes and the vigill of Saints If these be performed in such sort as they ought to be they then cannot be performed vvithout Patience For if a man vpon fasting dayes vvill seeke after delicate and curious meates and at one supper or dinner eate as much meate as at other tymes is vsuall to serue him both for dinner and supper or els vvill preuent the houre of eating before noone and then at night insteed of a small refection or Collation will deuoure so much as may wel to be termed a large and copious supper certainly this Man will not easily suffer honger or thirst neyther will he stand in need of Patience But if he will constantly and seriously determine with himselfe not to anticipate the houre except some disease or other necessity force him and to content himselfe with ordinary and meane dyet imposed as iâ— vvere for pennance and auoyding all full gorging to take it in that measure quantity as may seeme not to exceed one ordinary meale and to giue that to the poore vvhich should be takeÌ„ at another meale if it vvere not a day of fast according to S. Leo saying serm 11. de ieiunio 10. mensis Refectio Pâ—uperis abstinentia
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
God which spirit turneth a sensuall man into a spirituall And it is not sufficient to demand or pray for this wisdome once or twyce and coldly but we ought euen to besiege the eares of God with our incessant petitions and inutterable lamentations For if a Carnall Father be not accustomed to deny his little child moaning and asking some bread How much more sayth our Lord will your Father from Heauen giue the good spirit to them that aske him Luc. 11. The sixt Word Consummatum est It is consummate Ioan. 15. literally expounded CHAP. XII THe sixt VVord pronounced by our Lord vpon the Crosse is related by the foresaid S. Iohn as almost conioyned with the fifth For presently after our Lord had said I thirst had tasted vinegre brought vnto him S. Iohn thus addeth When Iesus therefore had taken the Vinegre he said It is consummate Io. 19. And truly according to the letter the word Consummatum est signifieth nothing but that the worke of Christs Passion was then consummate perfected and ended For two works or labours the Father did enioyne vpon his Sonne One was the preaching of the Gospell The other his suffering for mankind Of the first Worke our Lord did spake in S. Iohn c. 17. I haue consummated the worke which thou gauest me to doe I haue manifested thy name to men This our Lord spake after his last and longest Sermon made to his Disciples after his last supper Thus he had finished then his first VVorke imposed by his Father The second VVorke concerned his drinking the Cupp of his Passion of which himselfe sayth Can you drinke of the Cup which I shall drinke of Matth. 20. and againe O Father if it be possible let this Cup passe from me Matth. 26. and yet more The Cup which my Father hath giuen me shall I not drinke it Io. 18. Therefore of this worke of his Passion our Lord being most neare to his death said Consummatum est It is consummate and finished I haue drunke vp this whole cup euen to the dregs nothing is now remaining but to depart out of this life And so bowing his head he gaue vp the Ghost Ioan. 19. But because neyther our Lord himselfe nor S. Iohn as affecting breuity did explaine and set downe what that was which was consumate and finished occasion thereby is giuen to vs to apply that consummatum est to diuers mysteries and this not without iust reason and fruite First then S. Austin referreth the word consummatum est to the fullfilling of the Prophecies which were deliuered of our Sauiour for thus he writeth in Comment huius loci Our Lord knowing that all things were consummate that the Scripture should be consummated accomplished said I thrist And taking the vinegre he said It is consummate That is that is now fullfilled which did remaine to be fullfilled From whence we gather that our Lords meaning was that all those things are now coÌ„summate and finished which the Prophets had foretould of his lyfe and death For example His Conception in those words Behould a virgin shall coÌ„ceaue Isa 7. His Natiuity in Bethleem And thou Bethleem the land of Iuda out of thee shal come forth my Captaine which shall rule my People of Israel Micheas 5. The ApparitioÌ„ of the new Star A starre shall rise out of Iuda Num. 2â— The adoration of the Kings The Kings of Tharsis and the Ilands shall offer presents Psal 71. The Preaching of the Ghospell The Spirit of the Lord is vpon me to preach to the poore he sent me Isa 61. Christ Miracles Isa 35. God himselfe will come and saue vs then shall the eyes of the blind be opened and the eares of the deafe opened then shall the lame leape as an Hart and the tongue of the dumbe shal be opened His riding vpon an Asse or coult of an Asse Zach. 9. Behould thy king will come to thee the Iust and Sauiour himselfe poore and riding vpon an Asse and vpon a Colt the fole of an Asse To conclude the Scene of his whole Passion by parts is described by Dauid in his Psalms by Esay Ieremy Zachary and others as abouesayd And this is that which our Lord going towards his Passion said Behould we go vp to Ierusalem and all things shal be consummate which were written by the Prophets of the Sonne of Man Luc. 18. Of those things therefore which were to be consummate our Lord now sayth consummatum est that is to say all is now consummate and finished which the Prophets foretould of me that so they may be fouÌ„d to be true Prophets Furthermore according to the sentence of S. Iohn Chrysostome the vvord consummatum est signifieth that all the power permitted to men and the Deuils against Christ was consummated and ended in the Passion of Christ of which povver Christ himselfe spake to the chiefe of the Pharisees Priests or Officers of the Temple This is your hower and the power of darknes Luc. 22. Therfore this hower and whole tyme during the which God permitting the wicked had power ouer Christ was ended when our Lord said Consummatum est For then the peregrination of the Sonne of God among men receaued its end which peregrination Baruâ—h the Prophet foretould when he said cap. 3. This is our God and there shall none other be â—steemed against him He found out all the way of discipline and deliuered it to Iacob his seruant and to Israel his beloued After these things he was seene vpon the Earth and was conuersant with men And the Condition of his mortall life according to which he was hungry did thirst did sleepe was spent out with iniuries whipping wounds and subiect to death did take its end together with his peregrinatioÌ„ Therefore when Christ said vpon the Crosse consumutatum est these words imply that that iourney was finished of which he faith in another place I came forth from the Father came into the world againe I leaue the world and go to the Father Iob. 16. That laborious and painefull peregrinatioÌ„ is finished of which Ieremy speaketh cap. 14. O expectation of Israel the Sauiour thereof in the time of tribulation why wilt thou be a seiourner in the Land a wayfaring man turning in to lodge The mortality of Christs humanity is consummate and ended the power of all his Enemies agaâ—nst him is consummate finally the sacrifice greatst of al sacrifices is consuÌ„mate to which all the Sacrifices of the old Law as being but types shadowes had necessary relation as to a true and solid sacrifice For thus S. Leo speaketh Serm. 8. de pass Dom. Traxisti Domine omnia ad te c. O Lord thou hast drawne all things to thee because the veyle of the Temple being cut a sunder the Holy of Holyes departed from the vnworthy Priests that so the figure might bâ— turned into the Truth Prophecy into manifestation or clearenes and the Law into the Ghospell And a litle after Now the variety
or take any occasion of sinning did remaine shut vp with her maids in a secret chamber and wearing a haire-cloath about her body fasting all dayes excepting the feasts of the house of Israel Behould here with what great zeale euen in the old Law which permitted far more liberty then the Ghospell doth a yoÌ„g rich and beautifull Woman did take heed of Carnall sinnes for no other reason then that she greatly feared our Lord. The sacred Scripture doth mention and commend the same thing in Holy Iob. For he made a couenant with his eyes that he would not so much as thinke of a Virgin that is he vvould not look vpon a Virgin to preuent therby that no vnchast thought might creep into his mind And why did Iob so warily and diligently auoid such allurements Because he greatly feared our Lord for thus it there followeth For what part should God from aboue haue in me that is if an vncleane cogitation should in any sort defile my mind I should not be Gods portion nor God should be my Portion There were no end if I should insist in examples of Saints during the tyme of the New Testament This therefore is the Feare wherewith the Saints were endued of which if our selfes were full there were nothing the which we could not most easily obtaine of our Heauenly Father The last fruite of the seauenth Word CHAP. XXIV THere remaineth the last fruite which is gathered from the consideration of the Obedience of Christ manifested in his last words and in death it selfe For wheras the Apostle sayth He humbled himselfe made obedient vnto death euen the death of the Crosse Philip. 2. This was chiefly performed when our Lord pronouncing those Words Father into thy hands I commend my spirit did presently giue vp the Ghost But it will be conuenient to repeaâ—e ponder more deeply what may be said of the ObedieÌ„ce of Christ that so we may gather a most precious fruâ—te from the tree of the holy Crosse Therefore Christ our Maâ—ster and Lord of all Vertues did exhibit such Obedience to God his Father that a greater cannot be conceaued or imagined First the Obedience of Christ tooke its beginning from his Conception and continued without intermission euen to his death Thus the whole life of our Lord Iesus Christ was but one Act or Course of a continuated and vnintterrupted Obedience Truly the soule of Christ euen in the first moment of its Creation had the vse of freewill and withall was replenished with Grace and Wisdome and therefore euen from that first momeÌ„t Christ being as yet inclosed in the wombe of his mother began to exercise Obedience Where we read in the 39. Psalme in which it is said in the Person of Christ In the head of the booke it is written of me that I should do thy will my God I would and thy law in the middest of my Hart. That in the head of the booke signifieth no other thing but in the summe of the diuine Scripture that is throughout the whole Scripture it is chiefly preached of me that I am peculiarly chosen and sent to this end that I should do thy Will I my God will I haue most willingly accepted thereof and thy law thaâ— is thy commandement I haue placed in the middest of my hart that I might euer thinke thereof and might most diligently performe and execute it And hither also those words of our said Lord haue reference My meate is to do tho will of him that sent me to perfect his worke Ioan. 4. For as meate is not taken once or twice through a mans life but is taken daily with pleasure so our Lord himself did continually and with a willing mind practice all Obedience to his Father And hereupon he said I descended from Heauen not to doe my owne will but the will of him that sent me Ioan. 6. And more clearely in another place He that sent me is with me and he hath not left me alone because the things that please him I do alwayes Ioan. 8. And because Obedience is the most excellent Sacrifice of all Sacrifices according to the iudgment of Samuel therefore it followeth that how many works Christ did all the tyme that he liued as Pilgrime vpon the Earth so many Sacrifices did he offer vp and those most gratefull to God This therefore is the first Prerogatâ—ue of the Obedience of Christ to wit in that it endured from his Conception to the end of his life Furthermore the Obedience of Christ was not determinable to any one kind of worke as we commonly see it is among men but it was extended to all those things vvhich it should please God his Father to command him And from hence so great variety is seene in the life of Christ our Lord as that one vvhile he would stay in the desert neither eating nor drinking perhaps not sleeping but liuing with beasts as S. Marke notâ—th c. 1. At another tyme he vvas in the frequency sight of men eating and drinking Then he remained obscure and secret at home and that for no few yeares At an other tyme appearing excellent for wisdome and Eloquence working most great and stupendious Miracles Novv with great authority casting buyers and sellers out of the Temple At an other tyme latent as it were weake declining from the multitude and company of men All which things require and exact a mâ—nd free from all proper free will For neither would our Lord haue said Math. 16. He that will come after me let him deny himselfe that is let him renounce his proper will and proper iudgment Neither except Christ himselfe had performed it before he would haue persuaded his disciples to the perfection of Obedience when he said Luc. 14. If any man commeth to me and hateth not hiâ— Father and mother and wife chilsdren and brethren and sisters yea and his owne life besides he cannot be my Disciple Thus according hereto did Christ himselfe forsake all things which are accustomed to be so ardently beloued yea his owne life the which he was so prepared to lose as if he did hate it This is the true roote and Mother of Obedience vvhich shyned most admirably in Christ our Lord. And who want this shall hardly euer come to the revvard of Obedience For how is it possible that one should promptly obey an other mans Will who is wholy deuoted to his ovvne will and his owne iudgment This is the Cause why the Celestiall Orbes do not resist or withstaÌ„d the Angels mouing them vvhether they be caried towards the East or West because they haue not any peculiar and proper propension either to one part or to the other And the same reason is why the Angels themselfes stand at a becke obedient vnto God as holy Dauid singeth in the 102. Psalme To wit because they haue no proper Will repugnant and refractary to the will of God but being most happely conioyned vvith God they are one
of this point shewing in his â— Booke of Confessions how difficult a matter it is to cast of the yoake of Concupiscence from ones selfe who for diuers yeares hath beene enthralled to the law of the flesh as on the contrary how pleasant and easy it is to beare the yoke of our Lord before the soule hath bene defiled or ensnared with Vice Furthermore how great againe is it to merit in euery worke in the sight of God For he who doth nothing out of his owne proper will but from Obedience to his Prelate and superiour this man in euery worke performed by him sacrifizeth to God a most gratefull Sacrifice because as Samuel speaketh Obedience is better then Sacrifice 1. Reg. 15. And S. Gregory giueth a reason of this disparity saying By bloudy Sacrifices the flesh of an other by Obedience the proper will is immolated and offered vp l. 35. mor. cap. 10. Adde hereto as a thing most admirable that if so be the Prelate should fortune to sinne in commaunding the subiect sinneth not but meriteth in obeying so that that which is commanded be not a manifest and euident sinne The Prophet Ieremy doth adde He shall sit solitary and hould his peace What signifieth here he shall sit but that he shall remaine quiet because he shall find the rest of his soule For whosoeuer abandoneth his ovvne will deuoting himselfe wholy to fulfill the will of God coueteth nothing seeketh after nothing is ambitious of nothing but remaynes free from all Cares and sitteth with Mary Magdalen at our Lords feete hearing his word Luc. 10. And indeed he sitteth truly solitary both because he doth conuerse with those who are one Hart and one Soule as also in that he affecteth no maÌ„ with a priuate and peculiar Loue but loueth all in Christ and for Christ And hence it is thaâ— he is quiet as not contending with any one or hauing any peculiar negotiation or busines with others And the reason of so great a tranquility and quietnes is because he hath lifted himselfe aboue himselfe that is he hath transcended and passed from the Order of men to the Order of Angels There are many men who do cast themselfes vnder themselfs and descend to the Order of Beasts To wit those men vvho euen breath nothing but earthly matters and prize nothing but what is gratefull to the flesh and senses of the Body And these are Couetous men lasciuious and euen enslaued to good cheere felowship and drunkennes There are others vvho liue the life of men and after a certaine manner remaine in themselues such are Philosophers vvho either search the secrets of Natuâ—e or deliuer precepts touching manners To conclude there are some others who do lift themselfs aboue themselfs and this not vvithout a peculiar priuiledge and assistance of God leading not an humane but Angelicall life These are those who renouncing all things vvhich the vvorld affords and denying their ovvne will can say vvith the Apostle Our conuersation is in Heauen Phil. 3. For the Angels are not defiled wiâ—h any filth of sinne and they do euer contemplate the face of the Father which is in Heauen and omitting all other affayres they are wholy busied and intent in executing the Commandements of God according to that of the 102. Psalme Blesse our Lord all yee his Angels doing his word that feare the Voyce of his words This is the felicity of a Regular life the which if it do seriously imitate the purity and Obedience of the Angels will doubtlesly participate of their Glory in Heauen especially if they follow Christ their Captaine and mayster Who humbled himselfe made obedient vnto death euen the death of the Crosse Phil. 2. And when as he was the Sonne of God learned obedience from those things he suffered Heb. 5. That is he experimentally learned that true Obedience was tryed by Patience And thus he did not only teach Obedience by his owne Example but withall taught the principles and foundation of true and perfect Obedience vvhich are Humility and Patience For who freely and willingly obeyeth his superiour commanding honourable and pleasing things to be done may be much doubted of whether the vertue of Obedience or some other Allectiue draweth him to obey But he who vvith all alacrity and therefulnes of mynd obeyeth in thingâ— vile and laborious where Humility and Patience are necessary declareth that as a true Disciple of Christ he hath learned perfect Obedience S. Gregory notably sheweth the difference betvvene true and forged Obedience vvho thus speaketh l. 35. mor. c. 10. Quia nonnunquam nobis c. Because sometymes things pleasing to this world at other tymes things displeasing are commanded to be done therefore we are chiefly to knowe that sometimes Obedience if it haue nothing of it selfe in it is no obedience And sometymes except it hath something of it selfe it is lesse For example when pleasing things of this world are commanded when the higher and more worthy place is commanded to be taken he who obeyeth these Commands euacuateth and frustrateth in himselfe the vertue of Obedience if out of a secret desire he affecteth them For he suffereth not himselfe to be gouerned by Obedience who in vndertaking the prosperous things of his life serueth his owne humour of Ambition Againe When aduerse and distastfull matters are commanded when it is commanded to receaue obloquies and contumelies except the mind of it selfe doth desire these things the merit of obedience is lessened because he descendeth vnwillingly to such things as are abiect and vile in this life For Obedience suffereth detriment when no desires of any part do accompany the mind prepared to receaue disgraces or contumelies Therefore Obedience touching things aduerse and displeasant ought to haue something of it selfe and againe touching things prosperous and gracefull it ought to haue nothing of it selfe And Obedience when the subiect of it is a thing displeasing is so much the more glorious and worthy by how much the desire of him that obeyeth is more firmly conioyned to the diuine will As on the contrary where the subiect is pleasant and sweet Obedience is so much the more true by how much the mind is estranged from all vayne and humane complacency But the weight of this Vertue of Obedience we may more clearely ballance if we call to mind the memorable Acts of two men now reigning in Heauen Moyses when he fed sheep in the desert was called by our Lord speaking to him by the ministery of an Angell in the fiery Bush that he should gouerne ouer all the multitude of the Israelits Exod. 3. But because he was humble and lowly in himselfe he was afraid of the profered glory of so great a gouerment saying I beseech thee O Lord I am not eloquent from yesterday and the day before and since thou hast spoken to thy seruant I haue more impediment and slownes of tongue c. I beseech thee O Lord send whom thou wilt send Behould heere how Moyses discourseth and debateth with the Authour of the Tongue and acknowledged himselfe to be of imperfect speach that thereby he might auoyde the power of so great a soueraignty and gouernment In like sort S. Paul was admonished from Heauen as himselfe testifieth in his 2. Epistle to the Galathians that he ought to ascend to Ierusalem Who meeting with the Prophet Agabus in his iourney was aduertized how great aduersity and trouble did expect and wayte for him in Ierusalem For it is thus written Agabus tooke Paules girdle binding his owne hands and feete he said Thus the man whose girdle this is so shall the Iewes bind in Ierusalem Act. 22. But S. Paul instantly answered I am ready not only to be bound but to dye also in Ierusalem for the name of Iesus Thus S. Paul through a command of diuine Reuelation going towards Ierusalem knoweth afore hand what vexations were there to afflict him neuertheles he willingly desireth them He heareth of troubles of which he might well be afraid yet he coueteth with all endeauour oo aspire to them Thus Moyses hath no part of his owne desire touching his command and therefore he partly laboureth against the coommand thereby to eschew his gouernment ouer the Israelites But S. Paul is drawne to vndergoe aduersities out of his owne desire who foreseeing imminent euills boyleth in deuotion of spirit to sustaine farre greater The former man was willing to decline the glory of present Power though God commanded him to accept thereof This later God preparing for him asperity and molestations thirsteth after more violent afflictions yea euen death it selfe Now from the immoueable Vertue of these two worthy Captaines leading vs the way we may be instructed that if we desire earnestly to gaine the palme and reward of Obedience we must play the souldiers in performing things prosperous only by coÌ„mand though with some reluctation of our owne Nature but things aduerse distastfull to execute euen out of our owne deuotion and Zeale Thus farre S. Gregory Which doctrine Christ our Lord Maister euen from his owne example most cleerly approued For when he knew the multitude would come and take him that they might make him a King we read That he fled into the mouÌ„taine himselfe alone But wheÌ„ he saw that the Iewes the souldiers with Iudas were to come to appreheÌ„d him draw him to punishmeÌ„t then according to the command which he receaued from his Father he of his owne accord did presently meete them and suffered himselfe to be taken and bound Therefore Christ not in words did vaunt of Obedience but in workes and in earnest exhibited Obedience vnto his Father grounded in true Patience and Humility Vpon this example of the most noble vertue of Obedience all those ought to haue their eyes fixed who aspire to the high reward due for a voluntary abnegation of ones proper Will and imitation of Christ. THE TABLE The first Booke THe first VVords explicated literally pag. 14. The second VVords explicated pag. 47. The third VVord explicated pag. 89. The second Booke THe fourth VVord explicated literally pag. 131. The fifth VVord explicated pag. 193. The sixt VVord explicated pag. 238. The seauenth VVord explicated p. 292. FINIS