OF THE SEAVEN VVORDES SPOKEN BY CHRIST vpon the Crosse Two Bookes Written in Latin by the most Illustrious Cardinall Bellarmine of the Society of Iesus And translated into English by A. B. Foderunt manus meas pedes meos Psal 21. They haue digged my hands my feet Permissu Superiorum 1638. The Translatour to the Reader GOod Reader in place of a Ceremonious and formall Dedicatory Epistle I send thee these few lines The worke heere translated is one the spirituall Treatises of the most Learned and Vertuous Bellarmine of Blessed Memory being entituled Of the seauen VVords spoken by Christ vpon the Crosse Prize the Contents of those words as thou prizest thy owne soule they being in number few in force and weight many Take them as so many rich Legacies left by our charitable Testatour immediatly before his death to mankind And vvho is he that neglecteth the Legacies of his dying Lord and Friend Most men do much regard ponder the last words of a dying man at that tyme hauing his senses and memory vnperished who during the whole course of his life had gained among others a great name reputation of VVisdome Of what estimate then ought we to make the VVords of Christ vttered in his dying state who wâ—s not only wise but VVisdome it selfe VVho is the VVord it selfe VVho is God himselfe These VVords hereafter following in this Treatise Christ spake being nayled vpon the Tree of the Crosse a Tree infinitly more high as reaching from Earth to Heauen then the highest Cedar in Libanus Tast of the fruits which may be gathered from thence since arbor bona fructus bonos facit Matth. 7. Vpon this Tree death became dead vvhen life thereon did dye This Tree was the Chayre from whence our spiritual Doctour dictated his Precepts to vs Christians It was the Pulpit out of which our Heauenly Ecclesiastes preached to mankind Briefly it was and is the true Ladder of Iacob adumbrated and shadowed by that Ladder spoken of in Genesis by which the soule of Man ascendeth vp to Heauen Thus not enlarging my selfe further and humbly intreating the charitable remembrance of all good Catholiks in their Deuotions I leaue thee to the perusing of what followeth Thine in Christ crucifyed A. B. The Preface of the Authour BEhould now the fourth yeare is passed when as preparing my selfe to my End I retire to a place of quietnes and rest exempt from negotiations and throng of Busines but not exempt from the meditation of the sacred Scriptures and from the writing of such things which to me in tyme of meditation do occur That if I be not able to profit others either by my owne speaches or by composing of any large and voluminous Booke at least that I may be of power to aduance my Brethren in their spirituall Good by some small deuout Treatise Now calling to mind of what subiect I might chiefly make choyce which might dispose me towards dying well might profit my Brethren towards liuing well The death of our Lord presented it selfe to me and that last Sermon of his which consisting of seauen most short but most graue sentences the Redeemer of the World from the Crosse as from a high and eminent Chayre deliuered to all MaÌ„kind Since in that Sermon or in those seauen Words all those Points are contained of which the said Lord thus speaketh Luc. 18. Behould we go vp to Ierusalem and all things shal be consummate which were written by the Prophets of the sonne of Man Those things which the Prophets did foretell of Christ are reduced to foure Heads or branches To wit to his Preaching and Sermons made to the People To his Prayer directed to his Father To the most grieuous Euills which he was to suffer To sublime and admirable Works performed by him All which seuerall Points did admirably shine in the life of Christ For first our Lord did most frequently preach in the Temple in the Synagogues in the fields in desert solitary places in priuate Houses and to conclude euen out of the ship to the People standing vpon the shore Furthermore He spent for the most part whole nights in Prayer to God for thus the Euangelist speaketh Luc. 6. He passed the whole night in Prayer to God Now his admirable and astonishing working of Wonders of which the holy Gospells are very full doth concerne the expelling of the Deuils curing the sicke multiplying of bread and in appeasing or allaying tempests or stormes all sea To conclude the Euills that in recompence of the Good which he had done were perpetrated against him were many not only in contumely of Words but also in stoning of him and in endeauoring to cast him headlong dovvne from a fearefull Precipice But all these seuerall Points were consummated and perfected most truly vpon the Crosse For first He so mouingly persuadingly preached from the Crosse as that many returned from thence knocking their Breasts And further not only the harts of men but euen the stones as it were through a secret compassion were riuen and torne a sunder He in like manner so prayed vpon the Crosse as that the Apostle sayth thereof Heb. 5. Cum clamore valido lachrimis exauditus est pro sua reuerentia With a strong Crye and teares he was heard for his reuerence Now what he suffered vpon the Crosse was of so high a nature in reference to those things which he had suffered through the rest of the life as that they alone may be thought peculiarly to belong to the Passion To conclude He neuer wrought greater Prodigies and signes then when lying vpon the Crosse he was brought to extreme imbecillity and weaknes For at that time he did not only exhibite Miracles from Heauen the which the Iewes had before importunely demaunded of him but also a litle after he wrought the greatest Miracle of all When being dead and buried by his owne proper force and Vertue he returned from Hell and resuming his Body restored it againe to life yea to an immortall life Therfore we may conclude that vpoÌ„ the Crosse all things were truly performed and accomplished which were written by the Prophets of the Sonne of Man But before we descend to write of the particular Words of our Lord I hold it conducing to our purpose to speake some thing of the Crosse it self which was the Chayre or Pulpit of the Preacher the Altar of the Priest sacrifizing the race or place of him that did combat and feight the shop as it were of working miraculous things First then touching the forme of the Crosse the more common Opinion of the Ancients is that it consisted of three seuerall parcels of Wood One long vpon the which the Body of our Lord crucified was laid or extended another ouerthwart in which the haÌ„ds were fastened the third was affixed and ioined to the lower part vpon the which the feet did rest but so nailed thereto that they could not be moued from thence
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
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
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
But before we discourse of the Necessity of Patience it is needfull that we distinguish betweene true and false Patience Well then that is true Patience which commandeth vs to suffer the Euill of payne or punishment to the end we may not be forced to suffer the Euill of Fault or sinne Such was the patieÌ„ce of the Martyrs who made choyce rather to vndergoe the torments of their Persecutours then to yeald vnto an abnegation of their Fayth in Christ and to suffer the losse of all their temporall goods then â—o exhibite worship and honour to false Gods But counterfaite and false Patience is that which persuadeth a man to suffer all Euills and Inconueniences thereby to giue satisfaction to the Law of Concupiscence and to loose euerlasting Goods for the conseruation of temporall and momentary Such is the Patience of the Martyrs of the Deuill so to style them who easily endure hunger thirst cold heate the losse of their reputation and good name and which is more to be admired the losse of the Kingdome of Heauen that so they may increase and heape together Riches may glut and satisfy their owne Carnality and aspire to certaine steps and degrees of Honour Now this is incident and peculiar to true Patience to perfect and conserue all Vertues And this is that which S. Iames euen preacheth in the prayse of Patience saying cap. 1. Patience hath a perfect worke that you may be perfect and entire failing in nothing For other Vertues in regard of their difficulty except they be supported and gouerned with Patience cannot subsist or continue long but when they are accompained with Patience they easely commaund and ouer-rule all opposition and resistance whatsoeuer For Patience doth conuert and maketh crooked things straight and rough wayes plaine Isa 42. And this is so indisputably true that S. Cyprian thus discourseth of Charity the Queene of Vertues Serm. de Patientia Charitas fraternitatis c. Charity is the bond of fraternity the foundation of Peace the knitting togeather of Vnity It is greater then Fayth or Hope It euer goeth before martyrdome It shall euer remaine in vs with God in the Heauenly kingdome Yet spoyle and depriue it of Patience it becomes desolate and endures not take from it the vertue of sustaining and tolerating and then you do pull it quite vp by the roote The which very point I meane the necessity of Patience the same S. Cyprian more easily proueth to be in Chastity Iustice and Peace with our neighbours for thus he heerof discourseth Let thy Patience be strong immoueable in thy hart let not thy sanctifyed Body and Temple of the Holy Ghost be polluted with adultery neither let thy Innocency deuoted to Iustice be contaminated with any contagion of deceyt nor after thou hast receaued the most reuerend Eucharist let thy hand be dishonoured with the sword or imbrued in bloud Ibid. Thus this Doctour who intimateth from a contrary sense that Chastity without the support of Patience is not able to resist Adultery nor Iustice can be voide of fraud nor the taking of the Eucharist can free a man from Homicide This which S. Iames aboue teacheth touching the vertue of Patience is also taught in other words by the Prophet Dauid by Christ himselfe and by the Apostle Dauids wordes are these Psal 9. The patience of the poore shall neuer perish Beacuse it is a perfect worke and in this respect its reward shall not consume or wast away Patience also is said not to perish because it is recompenced for all eternity in regard of its fruite after this manner we are accustomed to say that the labours of a Husbandman doe perish when they beare no fruite and not perish when they beare fruite Now the word Poore is heer added because in this place it signifyeth one that is humble who acknowledgeth himselfe to be poore and that he cannot eyther doe or suffer any thing without the concurrency and ayde of God and thus is this point expounded by S Austin lib. de patient cap. 15. Neither only the poore but the rich and such as do abound with affluency of temporall wealth may haue the vertue of patience so that they do not confide and trust in their riches but in God of whome as being truly poore in all diuine guifts they pray for Patience and obtaine it This said point our Lord himselfe signifyed when he sayd in the Ghospell Luc. 21. In your patience you shall possesse your soules For he onely doth truly enioy his soule that is his lyfe of which no man can be bereaued who will tollerate patiently all afflictions yea the very death of the body so that he sinneth not against God For although by dying he may seeme to loose lyfe yet he looseth it not but keeps and reserues it for all Eternity Since the death of the iust is not death but a sleep and a very short sleep But those who are impatient that so they loose not the lyfe of the Body feare not to sinne eyther by apostating and denying of Christ worshipping of Idols by becomming a prey to sensuality or by perpetrating any wickednes whatsoeuer these men seeme indeed for the time to preserue lyfe but they loose eternall lyfe both of Body and soule And as it is said of those who are truly patient Not one hayre of your head shall perish Luc. 25. So to the impatient it may be said not one member of your Body shal be free froÌ„ the incendious heats and burning of Hell To conclude this forsaid point the Apostle confirmeth saying Heb. 10 Patience is necessary for you that doing the will of God you may receaue the Promise Where we see that the Apostle plainly pronounceth that Patience is wholy necessary to vs that thereby we may alwayes do the Will of God and by doing it may receaue the Promise that is the Crowne of Glory which God hath promised for them that loue him and keep his Commandements Iac. 1. For we read Yf any loue me he will keep my Words He that loueth me not keepeth not my Words Ioan. 14. Thus vve obserue the whole Scripture cohering and agreing in it selfe to preach to all the faithfull the necessity of Patience And this is the Cause why Christ going out of this life would testify to all men his inuisible most bitter and most long suffering of thirst that we being moued with so great an Example should be inflamed to keep Patience in all our Afflictions That this thirst of Christ was a most vehement paine we haue aboue shewed in the explication of the word Sitio That it continued for a long tyme it may be easily made euident And that we may begin from the scourging of Christ when Christ was whipped he was then already spent and wearied through prolixity of Prayer through his Agony effusion of bloud in the garden Also he was much tired with iourneys which that night and the day following he made As from the Garden to
whereby was discouered the Sancta Sanctorum was a signe that through the merits of the death of Christ the Celestiall Sanctuary was to be opened and that all the Saints were after to be admitted to see the face of God Neither only in the signification of these Mysteries did Christ show his Wiâ—dome but also in that he did produce draw life from death in figure whereof Moyses caused water to flow out of a stone And Christ himselfe for the same Cause said he resembled a graine of wheate in that by dying he brought forth much fruite For as a graine of wheate by being corrupted doth bud forth an care of liuing Corne so Christ by dying vpon the Crosse enriched multitudes of NatioÌ„s with the life of Grace S. Peter most manifestly thus speaketh of Christ He swallowing death that we might be made heyres of life euerlasting 1. Pet. 3. As if he would haue said The First man swallovving the forbidden sweet apple condemned all his posterity to death But the second Man swallowing downe the bitter apple of death brought all those to eternâ—â—l life who were borne againe of him To conclude Christ manifested opened his Wisdome in dying because he made the Crosse then the vvhich nothing was before more despicable and contemptible most honourable and glorious so as euen Kings themselfes do account it an honour to signe their Foreheads therevvith Neither is the Crosse made only honourable but also svveet to the louers of Christ Whereupon the Church thus singeth Dulce lignum dulces clauos dulce pondus sustinuit The which very point S. Andrew demonstrated by his ovvne example when behoulding the Crosse vnto vvhich he was to be fastened said Salue Crux preciosa c. All haile O precious Crosse which hath receaued honour and beauty from the members of our Lord Thou art long desired and carefully sought after thou art loued without any intermission and comes prepared to a willing mind I approach to thee with security and ioy that thou exulting mayst receaue me being the disciple of my Maister Iesus Christ who did hang vpon thee Now what shall we speake of Charity The sentence of our Lord is this Greater Charity then this no man hath that a man yield his life for his friends Ioan. 15. This Christ performed vpon the Crosse since no man could against his Will depriue him of life For himselfe thus sayth hereof No man taketh my life from me but I yield it of my selfe Ioan. 10. Therefore as aboue is said no man hath greater Charity then he that yieldeth his life for his frieÌ„ds because nothing can be found more precious and to be beloued then Life it being the foundation of all goods For what doth it proffit a man sayth our Lord if he gaine the whole world and sustaine the domage of his soule that is of his lyfe And from hence it is that all things labour to resist with all their strength yea aboue their strength those who do endeauour to take away their lyfe And we read in Iob Skinne for skinne and all things which a man hath he will giue for his lyfe But these passages are generall vve vvill descend to particulars Christ did ineffably shew by many meanes to all mankind and to euery one of vs his Charity by dying vpon the Crosse First because his life vvas the most precious of all liues as being the lyfe of man vvho vvas God the lyfe of the most potent King of Kings the lyfe of the most wisest of all the Doctours Furthermore he gaue his lyfe for his Enemies for wicked men for vngratefull men Againe he laid dovvne his lyfe that he might deliuer these his Enemies wicked vngratefull men from the burnings and torments of Hell to the which they vvere alreadâ— condemned Lastly he gaue his lyfe that he might make these men to become his Brethren and Coheyres and moâ—â— happily place them in the kingdome of Heauen for all Eternity And is there any man of that flinty or sauage nature who from this tyme vvill not loue Christ Iesus with all his Harts and will not suffer any aduersity for his sake O mercifull God auert and turne such a stony and iron hart not only from our Brethren but from all men whosoeuer either Infidels or Atheists The second fruite of the seauenth Word CHAP. XXI AN other fruite and that most profitable is if we learne to vse frequently that prayer which our Lord taught vs when being ready to goe to his Father he said Into thy hads I commend my spirit But because he was not pressed and vrged with that Necessity with the which we are vrged since he was the Sonne and Holy we but seruants and sinners Therefore our Mother and Mistresse the Church instructeâ—h vs to fâ—equent and often vse it but as it is entire and whole in the Psalme of Dauid and not diuided as our Lord pronounced it In the Psalme it is thus read Into thy hands I commit my spirit Thou hast redeemed me O Lord God of Truth Psal 30. Christ did omit the later port because himselfe was the Redeemer and not the party redeemed but we who are redeemed with his most precious bloud ought not to pretermit this part of the Psalme Christ also prayed to his Father as his only begotten sonne We pray to Christ as our Redeemer therfore we say not Father into thy hands I commend my spirit But into thy haÌ„ds O Lord I commend my spirit thou hast redeemed me O Lord God of Truth According to which manner of speach S. Steuen the first Martyr being ready to dye said Lord Iesus receaue my spirit Act. 7. Furthermore our Mother the holy Church teacheth vs to say this Prayer at three seuerall tymes First euery day at the Complyme as those vvell knovv vvho read the Canonicall Howers Againe when we approach to the most holy Eucharist after those words are said Domine non sum dignus the Priest first for himselfe and after for the Communicants doth say In manus tuas commendo spiritum meum Lastly at our departure out of this lyfe all the faithfull are admonished that they say In manus tuas commâ—ndâ— spiritum meum As concerning the Complyme it is not to be doubted but that there is said In manus tuas Domine c. because the Complime is accustomed to be read tovvards the end of the day and as S. Basill speaketh Primis se intendentibus tenebris c. Assoone as darknes commeth because it may so fall out that in the night tyme vnexpectedly death may surprize vs therefore we commend our soule to our Lord that if so sudden death might happen to vs it might not happen to vs vnforseene in Reg. fusius explic q. 37. That at the tyme of receauing the most Blessed Eucharist is said In manus tuas commendo c. the reason is because that action is very dangerous and withall very necessary so as without perill it cannot often be
frequented or intermitted For he that eateth the Body of our Lord vnworthily eateth iudgment to himselfe 1. Cor. 11. That is he eateth condemnation to himselfe And againe He that eateth not the body of our Lord eateth not the bread of lyfe and life it selfe Ioan. 9. Thus vve are brought to straits on ech syde being partly like to those men who suffer extremity of hunger and yet are vncertaine whether that which is brought to them to eate be meate or poyson Therefore with iust reason we say with feare and trembling O Lord I am not worthy that thou shouldest enter into my house except out of thy ineffable goodnes thou wilt make me worthy therefore say the word and my soule shal be healed But because of this I also doubt whether thou wilt vouchsafe to cure my wounds I commend my spirit into thy hands that so in this terrible busines thou mayst be present to my soule which thou hast redeemed with thy precious Bloud Yf men would ponder these things maturely they would not so greedily approach to receaue Priesthood that by daily celebrating they might maintaine their corporal state For such men are not accustomed to be much carefull as they ought to be whether they come with due preparation since their End is rather the meate of the Body then the meate of the Soule There are also many who attend vpon Prelats and Princes who perhaps do not come rightly prepared to this dreadfull table yet they approach to it as drawne through a humane feare least they may displease their Prince or Prelate if at the appointed and accustomed tyme they be not presenâ— among and one of those who are tâ— communicate What â—herefore is to be done It may be it were more profitable to come to that table more rarely Yea but it is more profitable often to frequent that table so it be with reuerence due preparation For by how much one commeth more rarely by so much he is made lesse apt to participate of that Heauenly Table as S. Cyril hath wisely admonished lib. 4. in Ioan c. 17. There now remaineth the tyme of neare approaching or imminent death at what time it is necessary with great feruour of mind frequently and often to repeate and say Into thy haÌ„ds I commend my Spirit thou hast redemed me O Lord God of truth That is the tyme in which the chiefest busines of all is haÌ„dled for if it should so happen that the soule departing out of the Body commeth into the hands of the Deuill there is no hope left of Saluation And contrariwise if it haue its passage to the paternall Hands of God no povver of mans Ghostly Enemy is after to be feared Therefore with an inutterable moaning vvith true and perfect Contrition with a strong fayth and confidence in the infinite mercy of God it is againe and againe to be iterated and repeated Into thy hands O Lord I commend my spirit And because at that instant of tyme those vvho haue led a negligent and carelesse life do suffer no greater temptation then of despayre as if the tyme of Pennance and repeÌ„tance were then past Let such oppose against this temptation the buckler of Fayth since it is written In what day soeuer the sinner shall repent I will not remember his sinnes Ezech. 33. Let them also take the Helmet of Hope which trusteth in the boundles Mercy of God and let them often repeate Into thy hands I commend my spirit neither is that reason which is the foundation of our Hope to be omitted to wit Because thou hast redeemed me O Lord God of Truth For who vvill restore to Christ his innoceÌ„t bloud who vvill repay backe to him the price with which he bought vs For so S. Austin speaketh teaching vs in those words to confide much in our Redemption which is in Iesus Christ which cannot be in vayne and fruitles except our selues do put a barre or hindrance therto through Impenitency or Desperation The third fruite of the seauenth Word CHAP. XXII THe third fruit is placed in that we may learne that death neare approaching we are not much to confide in the Almes-deeds Fastings or the prayers of our kinred friends For there are many vvho during the vvhole course of their lyfe are wholy forgetfull of their soule busiyng their mynds with nothing els but how to leaue their wife children and Kâ—nsfolks rich of great estate But when themselfes come to dye then not before they begin to thinke of their ovvne soule And because they haue distributed and deuided their goods faculties among their forsaid friends they commend the charge of their soules to them that by their meanes their soules might be helped with Almes-deeds Prayers masses and other good workes Christ did not teach vs this by his example since he commended his soule not to his kinsmen but to his Father Neyther doth S. Peter admonish vs that we should commend our soules to our Children or kinsfolkes but to the faythfull Creatour by good deedes 1. Pet. 4. I do not say this as reprehending those who either procure or desire Almes-deedes or sacrifices of the holy masse to be offered vp for them after their death But I much blame those vvho repose too much trust in their Children and kinsfolkes since daily experience teacheth that they quickly forget their dead Ancestours I further reprehend them because in a matter of so great importance they will not prouide for themselues and that they will not giue and performe the Workes of Charity and Almes-deeds by which they may purchase many friends by whose meanes as we read in the Gospell they may be receaued into the Eternall Tabernacles Luc. 16. I also greatly blame them wâ—o do not obey the Prince of the Apostles commanding vs as is aboue said to commend our soules to our faythfull Creatour and to commend them not only in words but also in good Workes Since good works sent before to God are those which efficaciously and truly commend the soules of Christians to God Let vs heare what voyce sounded from Heauen to S. Iohn Apoc. 4. I heard a voyce from Heauen saying to me Write Blessed are the dead which dye in our Lord from hence now sayth the spirit that they rest from their labours for their works follow them Therefore good works performed by our selfes whilst we liue and not to be done after our death by our Children or kinsfolkes are those which certainly do follow vs especially if those works be of their owne nature not onely good but as S. Peter not without mistery hath expressed for thus he speaketh In bene factis commendent animas suas fideli Creatori let them commendent their soules to their faythfull Creatour by good deeds meaning in works well done For there are many who can number many good Works by them done as many Sermons preached many Masses daily celebrated their howers of prayers for many yeares their fast of Lent continued in like
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