Of the seaven last 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.

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 w • 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 Mākind: 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 shalbe 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 vpō 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 hāds 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. 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 trāſuerſe Wood; Longitude in the long Wood; Altitude, in that part of the lōg 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 depart • , 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, • reached and deliuered certaine fevv vvords, but thoſe moſt fiery, moſt pro ••• 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 executiō. The firſt Sentēce 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 wāt, were his Enemies; and we alſo as being the diſciples of ſo great a Maiſter vvere in want, as ſtanding in neede of being inſtructed hovv to loue out Enemies. Which precept is far more difficult, thē 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 Char • 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 t • 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, vvith • 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 expr • 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 Pra • er of Chriſt was conformable to the VViſdome and Will of God; VVhich point S. Luke writeth in other VVord • , 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 〈1 page duplicate〉〈1 page duplicate〉 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 Biſhop • ) 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 Exāple, 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 Meſ • 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 Ignorāce, 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 cōmmit 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 volunta • 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 pretēd 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 frō 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 • 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 Viſ • 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, •• 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 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 En • mies, but as a Father vpon his be wayling Sōnes, 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, ſhalbe 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 vpō 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 malign • 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 wilbe 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 Sōne 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 lōg 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. It is written in the hiſtory of the life and death of Saint Engelbertus, Arch-biſhop of Cullen, that when he was entrapped by his Enemies in his iourney, and ſlayne by them, and he then ſaying in his Hart, Pater ignoſce illis, O Father pardon them; It was reuealed of him, that for this one act (being in a high manner gratefull to God) his ſoule was not only inſtantly taken vp by the Angels to Heauen; but that being placed in the Quyre of Martyrs, obtained the Crowne of Martyrs, and after his death was illuſtrious for many miracles. Apud Sur. die 7. Nouemb.

O! if Chriſtians did know, how eaſily (if themſelues would) they might be enriched with ineſtimable Treaſure, and might be aduanced to high Titles of Honour and glory, if ſo they would ſuppreſſe and curbe the perturbations and paſsions of their mind & with a true fortitude would ſpurne at ſmall Iniuries againſt them committed, they would not be of ſuch a flinty and inexorable diſpoſition, to remit, or ſuffer wrongs and offences. But they will reply; It ſemeth to be aduerſe & euen incōpatible with the law & right of Nature, that a man ſhould ſuffer himſelfe to be betrampled and trodden vpon by other men, offered wrōgs and diſgraces, either in word or deed: For we ſee euen brute Beaſts, who are carryed only by the inſtinct of Nature, to aſſault other Beaſts their Enemyes, with great fierſnes, and do labour to kill them. In like ſort, we haue experience in our ſelfes, that if vnexpectedly we meete or fall vpon our Enemy; inſtantly our Choler is inflamed, our Bloud begins to riſe and boyle, and that we haue a deſire euen naturally of Reuenge.

But he is greatly deceaued, who thus diſputeth, and he doth promiſcuouſly confound a iuſt defence, with an iniuſt reuenge. A iuſt defence is not ſubiect to reprehenſion; and this i • that, which euen nature inſtructeth vs; to wit, vim vi repellere, to repell and withſtand force by force; but ſhe teacheth vs not, to reuenge an iniury receaued. No man is forbidden to reſiſt, that a wrong be not offered him; But to reuenge an Iniury already committed, the diuine Law prohibiteth: ſince this belongeth not to any priuate Man, but to the publike Magiſtrate. And becauſe God is the King of kings, therefore he crieth out, & ſayth: Reuenge to me, and I will reward. Deut. 32. Now that Beaſts with a maine fiercenes ruſh vpon other Beaſts their Enemies, this procedeth, in that Beaſts cannot diſcerne betwene Nature, and the Vice, or imperfection of Nature; but men, who are endued with Reaſon, ought to make a diſtinction betweene Nature or the Perſon which is created good by God, and the Vice or ſinne which is euill, and proceedeth not from God. Therefore a man receauing an Iniury, ought to loue the perſon, but to hate the Iniury; and not ſo much to be offended with his Enemy, as to communicate and pity him; imitating herein Phyſitians, who loue their ſicke Patients, and therefore endeauour to cure them; But do hate their diſeaſe and ſicknes, laboring with all their skill and art to expell it.

And this is that which our Maiſter and Phyſitian of our Soules, Chriſt Ieſus, did teach, when he ſaid: Loue your Enemies, do good to them, that hate you, and pray for them that perſecute and abuſe you. Matth. 5. Neither was our Maiſter Chriſt like vnto the Scribes & Phariſees, who ſitting vpō the Chaire of Moyſes, did teach, but did not anſwerably thereunto; But he ſitting in the Chaire of the Holy Croſſe, did accordingly as he taught and preached. For he loued his Enemies, and he prayed for them, ſaying: Father forgiue them, for they know not what they doe. Now whereas the Bloud beginneth to riſe and boyle in men, when they ſee them of whom they haue receaued an iniurie; the reaſon of this, is, becauſe ſuch men are Homines animales, and haue not yet learned to reſtraine with the bridle of Reaſon the motions of the inferiour Part of the Soule, which is common to them with Beaſts. But ſuch men, as are Spirituales, to wit, ſpirituall, and know how not to yeald to their owne Paſsions, but to maiſter and ouerule them, are not offended at their Enemies; but pitying the •• , do labour by curteſies and be •••• s to reduce them to peare and concord.

But this (many men ſay) is ouer harſh and vngratefull, eſpecially to ſuch, as being nobly borne, are ſolicitous (and ſo ought to be) of their Honour. To this I anſwere; that the point here enioyned is eaſy, for the yoake of Chriſt, who impoſed this Law to his Diſciples and followers, is ſweet, and his burden eaſy, as we read in the Goſpell, and his Commandements are not heauy, as S. Iohn affirmeth; Now if they ſeeme more difficult and burdenſome to vs, then we expect, this falleth out through our owne default, in that there is but litle Charity of God in vs, or none at all. For nothing is difficult to Charity, according to that of the Apoſtle. 1. Cor. 13. Charity is patient, is benigne, ſuffereth all things, belieueth all things, hopeth all things, heareth all things. Neither did Chriſt alone loue his Enemies (though he did in a far more eminent degree; then any other) for euen in the Law of Nature, holy Ioſeph the Patriarch, did wonderfully loue his Enemies, by whom he was ſold. And in the written Law, Dauid did patiently beare his Enemy Saul, who ſought his death a long tyme. And yet when Dauid had oportunity to kill Saul, he euer did forbeare the ſame. Againe in the law of Grace; S. Steuen, the Prot • martyr, did follow the example of Chriſt, who, when he was ſtoned, prayed ſaying: Lord, lay not this ſinne vnto them. Act. 7. In like ſort, S. Iames, who was caſt downe from a great height, by the Iewes, and being moſt neare to his death, cried out: O Lord, pardon them, for they know not what they doe. And the Apoſtle S. Paul, ſpeaking of himſelfe and of his fellow Apoſtles, thus ſayth: 1. Cor. 4. We are curſed, and we do bleſſe; we are perſecuted, and we ſuſtaine it, we are blaſphemed, and we beſeech. To conclude, many Martyrs and infinite others following the Example of Chriſt, haue eaſily fulfilled this Precept.

But ſome others do further vrge, ſaying; I grant, we are to pardon our Enemies; but this is to be performed in due tyme; to wit, vvhen the memory of the receaued iniury is partly forgotten, and the mind returneth to it ſelfe, as voyde of Paſsion. But what, if it fall out, that in the meane tyme, thou be ſnatched out of this life, and happen to dye, and thou art found without the veſtment of Charity, and it be ſaid vnto thee. How camest thou in hither, not hauing a wedding garment? Matt. 22. Wilt thou not be then dumbe, when thou ſhalt heare the Sentence of the Lord, ſaying: Bind him hand and foot, and cast him into vtter darknes; there ſhalbe weeping & gnaſhing of teeth? Therefore I wiſh thee to be diligent and attent, and to imitate the Example of thy Lord, vvho in that very inſtant, wherein he had receaued the iniurie, and vvhen his hands and feete did yet diſtill dovvne abundance of Bloud, and when his whole Body was tormēted with moſt bitter paines, ſaid vnto his Father, Father forgiue them. This is the true and only Maiſter, whom all men ought to heare, vvho vvill not be drawne into any Errour. Of this our Maiſter, God the Father thus pronounced from Heauen; Ipſum audite, Heare him. In him are all the Treaſures of Wiſdome, and knowledge of God. Certainly if thou vvouldeſt take counſell of Salomon, thou mighteſt ſecurely inough anker thy ſelfe vpon his aduice or iudgment: E • ecce plus quam Salomon, hic; And behould; more then Salomon, heere. Math. 12.

But yet I heare ſome refractory man or other, ſtill impugning this doctrine, and ſaying: If we ſhould render good for euill, benefits for iniuries, & louing words for Contumelies; the Wicked by this meanes would grovv inſolent, and the Tranſgreſſours more bold, the iuſt ſhould be oppreſſed, & Vertue betrampled vpon, and contemned. But the matter ſtandeth not ſo. For often, as the wiſeman ſpeaketh: Prou. 15. A ſoft anſwere breaketh anger; and very often the Perſecutour doth ſo admire the patience of the Iuſt man by h • m wronged, as that thereby of an Enemy he becomes his friend. Neither are there wanting here vpon earth Politike magiſtrates, Kings, and Princes, vvhoſe office and charge is, to chaſtize according to the ſeuerity of the Lavves, the procacity and inſolency of the Wicked, that ſo the Iuſt and Vertuous may lead a quiet and peaceable life. And if Humane Iuſtice ſhould ſometimes conniue, or winke at ſuch euill deportment; yet the Prouidence of God is euer vigilant, which vvill not leaue any Iniuſtice vnpuniſhed, nor any good vnrewarded; and vvhich by a vvounderfull courſe procureth, that the Wicked whiles they thinke to oppreſſe the Iuſt, do therein exalt them, and make them more reſplendent and glorious. For thus S. Leo ſpeaketh, Serm. de S. Laurentio. O perſecutour, thou haſt byn cruell againſt the Martyr, thou haſt beene cruell, I ſay; but thou hast increaſed his Palme, whileſt thou increaſest his paines; for what hath not thy wit inuented for the greater glory of the Victour, when both the Triumphs, and the very Instruments of his Puniſhments do proclaime his Honour? The which ſentence may be iuſtifyed of all Martyrs, as alſo of the ancient Saints. For nothing hath made Ioſeph the Patriarch, more celebrious & famous, then his Perſecution comming from his owne Brethren; for whiles through enuy they ſould him to the Madianits, they were thereby become the Cauſe, that he was made Prince of all Egypt, & of his Brethren.

But paſſing ouer theſe points with a gentill touch; Let vs briefly gather togeather the many and great detriments, which men ſuffer, who, that in the eye of man they may decline but the ſhadovv of diſgrace, do endeauour with all ſtifneſſe, and reſolution of mind, to reuenge the Iniuries receaued from their Enemies. Firſt, they diſcouer and betray their owne folly, whiles they ſeeke to cure a leſſer Euill by a greater. For it is a Principle acknowledged by all, and taught by the Apoſtle. Rom. 3. That Euill is not to be done, that Good from thence may riſe; Euen as greater Euills are not to be perpetrated, for the preuention of leſſer. Who receaueth an iniury, falleth into Malum Poenae: Who reuengeth an Iniury, falleth into malum Culpae: But malum Culpa is incomparably for greater, then malum Poenae, ſeing this later maketh a man miſerable but not wicked; the other maketh one both miſerable and wicked; This malum poena depriueth a man of a temporall Good, but malum Culpa, depriueth him both of temporall and Eternall Good. Therefore that man who to be freed of the Euill of Puniſhmēt, falleth into the Euill of Offence, may well reſemble him, who to make his ſhoo (being ouer ſhort) fitting to his foote, is content to cut of part of his foote, which is euident madneſſe.

But there is not any man to be found ſo groſly exceeding the limits euen of naturall Reaſon in temporall matters; Neuertheleſſe many are to be found ſo blinded, & ſeeled vp in iudgment, as that they feare not moſt heinouſly to offend God, that thereby they may auoyd the ſhaddow (as aboue I ſaid) of diſgrace among men, or that they may conſerue the ſmoake of Honour with them. Theſe men do fall into the indignation and hate of God, and if they do not recall and make a ſerious introuerſion of their owne ſtate in tyme, and performe great Pennance, they ſhalbe puniſhed with ſempiternall ſhame and diſgrace, & ſhall loſe all eternall Honour and renowne. Furthermore ſuch men by their reuengefull proceedings, do a moſt gratefull office to the Deuill and his Angels; vvho incite and ſtirre vp their Enemies to offer to them Wrongs & Iniuries, to the end that Emnity, and want of Charity may riſe amōg them. Now how foule and vnworthy a thing is it to ſeeke rather to gratify the moſt cruell Enemy of mankind, then Chriſt Ieſus, I leaue to the iudgment & conſideration of all pious men.

But to proceed: it often falleth out, that he who hath receaued an iniurie, and ſeeketh reuenge, doth dangerouſly wound or kill his Enemy, and then by the ſentence of the Prince, all his goods being confiſcated, he is either to ſuffer death, or forced to fly his Country, to the vtter ruine & deſtruction of himſelfe, his Children, and his whole Houſe, and Family. Thus doth the Deuill play with, and delude ſuch men, who couet more to be Veſſalls and ſlaues to falſe Honour, then to become ſeruants and brethren to Chriſt, our ſupreme King, and Coheryes with him in his moſt ample and euerlaſting Kingdome. Wherefore ſince ſo great and heauy a loſſe doth expect, and waite for thoſe fooliſh men, who contrary to the Precept of our Lord, refuſe to be reconciled to their Enemies; let all others, who haue true Iudgment, heare & follow Chriſt (the Maiſter of vs all) teaching in his Goſpell, and confirming this his doctrine in workes, euen from the Croſſe.

The ſecond Word, which is: Amen, I ſay to thee, this day thou ſhalt be with me in Paradiſe. Luc. 23. CHAP. IV.

AN other Word, or rather another Sentence ſpoken by Chriſt vpon the Croſſe, as S. Luke witneſſeth, was that bountifull and magnificall promiſe to the Thiefe, hanging vpon the Croſſe with him: This day thou ſhalt be with me in Paradiſe. The occaſion of this ſpeech of Chriſt was, that vvhen two theeues vvere crucified with him (the one on his right hand, the other on his left) the one of them increaſed the heape of his former ſinnes by blaſpheming of Chriſt, and vpbrayding him with imbecillity and weaknes, ſaying: Yf thou be Chriſt, ſaue thy ſelfe and vs. I grant S. Mathew and S. Marke do write, that the Theeues crucifyed with Chriſt, did exprobrate to him his weaknes▪ But it is moſt probable, that S. Mathew and S. Marke did take the plurall number for the ſingular number; Which manner of ſpeach is frequent in the ſacred Scriptures, a • S. Auſtin obſerued in his booke of th • Conſent of the Euangelists. l. 3. c. 16. For the Apoſtle writing to the Hebrews, ſayth: They stopped the mouthes of Lyons, they were stoned, they were hewed, they went about in ſheepskins, in Goate-skins; and yet who ſtopped the mouth • of Lyons, was but one Daniell, and who was ſtoned, was but one Ieremy, and vvho was hewed in peces vvas but one Eſay; Add hereto, that S. Mathew and S. Marke do not ſo expreſly ſay, that both the Theeues did vpbraid Chriſt, as we find S. Luke expreſly to vvrite: Vnus autem de his &c. One of the theeues, that were hanged, blaſphemed him.

For the greater probability of truth, we may further ſay, that ther • cā be no reaſon alledged, why the ſame theefe ſhould both blaſpheme, and praiſe Chriſt. And whreas ſome do reply, that this theefe, who afore did blaſpheme, did after change his Iudgement, and prayſed Chriſt, when he heard him ſay: Father forgiue them, for they know not what they do: is euidētly repugnant to the Goſpell; for S. Luke relateth, that Chriſt prayed for his Perſecutours to his Father, before the wicked Theefe begunne to blaſpheme. Therefore the iudgements of S. Ambroſe and S. Austine are to b • imbraced heerin, who mantaine, that of the two theeues, the one did blaſpheme, the other did prayſe and defend Chriſt. Therfore the other thiefe did anſwere to the thiefe blaſpheming, thus: Neyther dost thou feare God, whereas thou art in the ſame dā nation? Luc. 23. This good and happy thiefe, partly from the vertue of the Croſſe of Chriſt, and partly from diuine light and inſpiration, which then did begin to ſhyne to him, vndertooke to correct his Brother, and to draw him to a more ſafe mynd & iudment. The meaning of whoſe words is this: Thou wouldeſt imitate the blaſpheming Iewes; but they as yet haue not learned to feare the iudgment of God, becauſe they are perſuaded they haue ouercome; and they do vaunt & glory of their Victory, when they ſeē Chriſt nayled to the Croſſe, and themſelfes to be free and at liberty, ſuffering no euill. But thou, who for thy offences, hangeſt vpon the Croſſe, and haſteſt towards death, why doſt thou not begin to feare God? Why heapeſt thou ſinne to ſinne? And further, this happy Thiefe increaſing in his good VVorke, and ſeconded vvith the light of the Grace of God, confeſſeth his ſinnes, and preacheth the Innocency of Chriſt: ſaying: Et nos quidem iuſtè, and vve are iuſtly (to vvit condemned to the Croſſe) but this man hath done no Euill. Luc. 23.

Laſtly, the light of Grace more reſplendently ſhining, he addeth: Domine memento mei &c. Lord remember me, when thou ſhalt come into thy kingdome. Certainly the Grace of the Holy Ghoſt, which vvas in the hart of this Thiefe, is moſt wonderfull, S. Peter the Apoſtle denieth Chriſt; the Thiefe nayled to the Croſſe confeſſeth him: The diſciples going to Emaus, ſay, But we did Hope; the Thiefe confidently ſpeaketh, ſaying: Remember me, when thou ſhalt come into thy kingdome. S. Thomas the Apoſtle denied to belieue in Chriſt, except he ſaw that Chriſt had riſen frō death; The Thiefe being vpon a Croſſe and ſeing Chriſt faſtened to the Croſſe, doubteth not • o acknowledge, that after he was to • e a King. But who had taught this • heefe ſo high Myſteries? He calleth that man Lord, whom he did behould • aked, wounded, lamenting, openly derided and contemned, and hanging with him. He further ſayth, that Ieſus after his death, was to come into his kingdome. From which point we vnderſtand, that the Theefe did not • reame of any future temporall king • ome of Chriſt here vpon earth, (ſuch • s the Iewes do expect) but belieued that Chriſt after his death, was to be an Eternall King in Heauen. Who had inſtructed him in ſuch ſublime Sacraments? Certainly only the ſpirit of Truth, which did preuent him in the benedictions of ſweetnes. Chriſt after his Reſurrection ſaid to his Apoſtles: Chriſt ought to ſuffer theſe things, and ſo to enter into his glory. But the Theife did foreknow this after a wounderfull manner, and did confeſſe it at that tyme, when there appeared no likelyhood in Chriſt to raigne. Kings do reigne vvhen they liue, and when they ceaſe to liue, they ceaſe to reigne. But the Theefe openly affirmed, that Chriſt by death was to come into his Kingdome.

The vvhich point our Lord did explaine in one of his Parables, vvhen he ſaid: Luc. 19. A certaine Noble man went into a farre Country, to take vnto himſelfe a kingdome, and to returne. This our Lord ſaid, being moſt neare vnto his Paſſion; ſignifying that by death, himſelfe was to goe into a far diſtant Country or Region, that is, to an other life, or vnto Heauen, which is moſt remote from the Earth; and to goe, to the end to receave a moſt large and euerlaſting kingdome; and after to returne at the day of iudgment, that he might make retribution either of reward or puniſhment to all men, according as they had deſerued in this lyfe. Therefore of this kingdome of Chriſt, which preſently after his death he was to receaue, the wyſe Theefe ſaid: Remember me, when thou ſhalt come into thy kingdome. But was not Chriſt a king before his death▪ Certainly he was; and therefore the Magi cryed out; Vbi est, qui natus eſt, Rex Iudaeorum? Where is he that is borne king of the Iewes? Math. 2. And Chriſt himſelfe ſaid to Pilate: Thou ſaiſt, that I am a King; For this was I borne, and for this came I into the world, that I ſhould giue teſtimony to the Truth. Ioan. 18. Neuertheleſſe he was a king in this world, as a ſtranger among his Enemies, and therefore he was acknowledged as a king only of few, but contemned and badly entreated by many. And in regard thereof he ſaid in the Parable aboue cited, that he was to goe into a far Country, to take vnto himſelfe a kingdome; He ſaid not, to ſeeke, or to gaine a Kingdome which did not belong to him, but to receaue his owne kingdome, and to returne; therefore the Theefe wiſely ſaid: VVhen thou ſhalt come into thy kingdome.

To proceede; The kingdome of Chriſt ſignifieth not in this place any Regall Potency or So •• raignty: For this euen from the beginning he had, according to that of the Pſalme 2. I am appointed king by him ouer Sion, his Holy Hill; And in another place! He ſhall rule from ſea to ſea, and from the Riuer euen to the ends of the world. Pſal. 71. And Eſay ſayth: cap. 9 A litle one is horne to vs, and a ſonne is giuen to vs, whoſe Principality is vpon his ſhoulder. And Ieremy, cap. 23. I will rayſe vp Dauid, a Iuſt branch, and he ſhall reigne a king, and ſhalbe wiſe, and he ſhall do iudgement and iustice vpon the earth. And Zacharias cap. 9. Reioyce greatly O daughter of Sion, make iubilation O daughter of Ieruſalem: Behold thy king will come to thee, the iuſt and Sauiour, himſelfe poore, and riding vpon an Aſſe, and vpon a Coult the foale of an Aſſe. Therefore of this kingdome Chriſt did not ſpeake in the Parable aboue, neither the good thiefe, when he ſaid, Remember me, when thou ſhalt come into thy kingdome: but both did ſpeake of perfect Beatitude, by the which a man is exempted and freed from all ſeruitude and ſubiection of things created, and only is become ſubiect to God, whom to ſerue is to reigne, and he is conſtituted by God himſelfe ouer all his Workes,

This Kingdome, ſo farre forth as it concerned the Beatitude of the Soule, Chriſt receaued euen from the beginning of his Conception; but as it concerned his Body, he had it not actually, but only by right, vntill after his Reſurrection. For whiles he was a Pilgrime or ſtranger heer vpon Earth, he was ſubiect to wearines, famine, thirſt, iniuries, wounds, and to death it ſelfe: yet becauſe the glory of the Body was due to him, therfore after his death he did enter into his glory, as due to him. For thus our Lord himſelfe ſpeaketh after his reſurrection: Ought not Christ to haue ſuffered theſe things, and ſo to enter into his glory? Which glory is called his glory, becauſe he is of power to communicate it to others, and in this reſpect he is ſaid to be, Rex gloriae, Dominus gloriae, and, Rex Regum: And he himſelfe ſaith to his diſciples. I diſpoſe for you a Kingdome. It is in our power to receaue glory, or a Kingdom, but not to giue; and accordingly it is ſaid to vs: Matth. 2 • . Enter into the ioy of thy Lord, and not into thy owne ioy. Therefore this is that Kingdome, of which the good Thiefe ſayd: when thou ſhalt come into thy Kingdome.

But heer the great Vertues, which ſhine in the prayer of this Holy Thiefe, are not to be paſſed ouer in ſilence; that therby we may the leſſe wonder at the anſwere which Chriſt our Lord made to him: he ſaith, Lord remember me, when thou shalt come into thy Kingdome. He calleth Chriſt Lord; by which title he acknowledgeth himſelfe to be his ſeruant, or rather his redeemed bondſlaue, and confeſſeth him to be his Sauiour. He adioyneth: Remember me, which is a word full of hope, Fayth, Loue, Deuotion, & Humility. He ſayth not, remember me, if thou canſt, becauſe he belieued Chriſt could doe all things; neither ſaith he, if it pleaſeth thee, becauſe he was confident of Chriſts charity and goodnes. He ſaith not, I deſire the conſort and participation of thy Kingdome, becauſe his Humility would not beare this kind of ſpeach; to conclude, he deſireth nothing in particular, but onely ſaith, rmember me, which is as much, if he had ſaid, If thou wilt vouchſafe only to remember me; if thou wilt be pleaſed to turne the Eye of thy Benignity towards me, it is ſufficient for me; becauſe I am aſſured of thy Power and Wiſdome, and vpon thy goodnes and Charity I wholy anker and ſtay my ſelfe. He laſtly addeth this, when thou ſhalt come into thy Kingdome; to ſhew that his deſire was not fixed vpō any weake and temporary benefit, but that it aſpired to thinges ſublime and eternall.

Heere it followeth, that we conſider the Anſwere of Chriſt: he ſayth; Amen, I ſay vnto thee, this day thou ſhalt be with me in Paradiſe. That particle, Amen, is a word graue and ſolemne with Chriſt, the which he was occuſtomed to vſe, when he would affirme any thing earneſtly and vehemently. S. Austin was not afraid to ſay, that this word Amen, was (as it were) the oath of Chriſt, tract. 41. in Ioan. Properly it is no oath, ſince when our Lord ſaid in S. Mathew; I ſay to you, not to ſwere at all. And a litle after: Let your ſpeach be, yea, yea, no, no: And that, which is ouer and aboue theſe, is of Euill. Mat. 5. Novv it is no way probable, that our Lord ſhould haue ſworne ſo often, as he pronounted Amen, ſince he vſed this word, Amen many tymes; And in S. Iohn, he ſayth not only, Amen, but Amen, Amen. Therefore S. Auſtin truly ſaid, that Amen, was as it were an Oath, but he ſaid not that it was an Oath. For this word, Amen, ſignifieth Truly; And when one ſayth, I ſay truly to thee, he affirmeth earneſtly, and an earneſt affirmation is peculiar to an Oath Therfore Chriſt with good reaſon ſaid to the Thiefe, Amen I ſay to thee; that is; I truly do affirme, but do not ſweare.

And indeed there were three emergent Reaſons, which might cauſe the Thiefe to wauer and reſt doubtfull of the Promiſe of Chriſt, except he had auerred it with ſo earneſt an aſſeueration. The firſt may be drawne from the perſon of the Thiefe, who ſeemed not in any ſort worthy of ſo great a Reward, or ſo great a guift. For who would imagine, that a Theife ſhould from the Croſſe preſently paſſe to a kingdome? The ſecond Reaſon is taken from Chriſt promiſing, who at that inſtant ſeemed to be reduced & brought to extremity of want, weaknes, & calamity. For the Thiefe might probably thus reaſon and diſcourſe with himſelfe: Yf this man during his life tyme, was not able to performe any thing in behalfe of his friends, ſhall not he be leſſe able, being dead? The third reaſon may haue reference to the thing promiſed. For here Paradiſe is promiſed: but Paradiſe (as then all men tooke notice) did belong not to the Soule, but to the Body; ſince by the Word, Paradiſe, a terreſtriall Paradiſe was vnderſtood by the Iewes. It had beene more credible to the Thiefe, and ſubiect to his beliefe, if our Lord had anſwered: To day thou ſhalt be with me in the place of repoſe and refreſhment with Abraham, Iſaac, and Iacob. For theſe Reaſons therefore did our Lord premiſe thoſe words: Amen, Dico tibi.

Hodie, to day. Our Lord ſayth not, In the day of Iudgment, when I ſhall place thee with the luſt vpon my right hand: Neither ſayth he, After ſome yeares of thy being in Purgatory, will I bring thee to a place of reſt; Nor doth he ſay: I will comfort thee after certaine Months, or Dayes; but he ſayth, This very day, before the ſunne ſhall ſet, thou ſhalt paſſe with me from the gibbet of the Croſſe, to the delights of Paradiſe. A wonderfull Liberality or Bounty of Chriſt, and a wonderfull happines of the ſinner. With iuſt reaſon therefore S. Austin (following S. Cyprian herein) is of Opinion, that this good Thiefe might be reputed a Martyr, and therefore eſcaping Purgatory, did paſſe from this World immediatly to Heauen. The Reaſon, why the good Thiefe might be called a Martyr, is, in that he publikly confeſſed Chriſt, at ſuch tyme, when his Diſciples were afraid to ſpeake a word in Honour of him; therefore in regard of this his free and ready Confeſsion, his death with Chriſt, was reputed with God, as if he had ſuffered for Chriſt.

Thoſe words: Mecum eris, Thou ſhalt be with me; though no other thing ſhould be promiſed, then what theſe words only import, yet had it bene a great benefit and reward vnto the Thiefe: For as S. Auſtin writeth: tract. 5. in Ioan. Vbi malè poterat eſſe • um illo, & vbi bene eſſe poterat ſine illo? VVhere could the good thiefe be euill being with Chriſt; and where could he be well being without Chriſt? For no ſmall reward and remuneration hath Chriſt promiſed to thoſe that follow him, when he ſaid, Ioan. 12. Yf any man miniſter to me, let him follow me; and where I am, there alſo ſhall my minister be. But our Lord promiſed to the thiefe not only his preſence or company, but further added, that the Thiefe ſhould be in Paradiſe▪

What the word Paradiſe, in this place may ſignify (notwithſtanding the different opinions of ſome) needeth not be diſputed of. For it is certaine, that Chriſt the ſame day after his death, was with his Body in the Sepulcher, with his Soule in Hell: for thus much the Creede of our Fayth deliuereth to vs. It is alſo no leſſe certaine, that the Name either of Celeſtiall or Terreſtriall Paradiſe cannot be aſcribed either to the Graue, or to Hell. Not to the Graue; becauſe that was a moſt narrow & ſtrait place, only fitting to receaue and containe dead Bodies (to omit, that the Body of Chriſt & the Body of the good Thiefe were not put in one and the ſame graue;) Therefore it followeth, that if the Graue had beene vnderſtood in this place, that promiſe had not bene fulfilled, To day thou ſhalt be with me. Neither can the Name of Paradiſe be aptly applyed to Hell; ſeing Paradiſe doth ſignify a garden of delights. And certainly in the terreſtriall Paradiſe, there were trees, bearing fruite and flowers; there were alſo moſt cleare Waters, and an incredible ſweetnes of Ayre. And in the celeſtiall Paradiſe there were, and are immortall pleaſures, an inextinguible Light, and the ſeates of the Bleſſed. But in Hell, euen in that place, where the ſoules of the holy Fathers did ſtay, there was no light, no ſweetnes, no delight. True it is, that thoſe ſoules were not tormented, but rather contrariwiſe, ſeeing the hope of their future Redemption, and the Viſitation of Chriſt to come to them, did exhilerate & comfort them: yet notwithſtanding this, they were detayned (as Captiues) in an obſcure and darke Priſon. For thus doth the Apoſtle, (expoūding the Prophet) ſpeak: Epheſ. 4. Chriſt aſcending on high, led Captiuity captiue. And Zachary ſayth, cap. 9. Thou in the bloud of thy Teſtament, haſt let forth thy Priſoners out of the Lake wherein is no Water. Where thoſe words, thy Priſoners, and, out of the lake in which there is no water, do not intimate any ſweetnes of Paradiſe, but the darknes of a Priſon. Therefore the name of Paradiſe ſignifieth no other thing, then the Beatitude of the Soule, which is placed in the Viſion of God: for that is the true Paradiſe of delights; not corporall or locall, but ſpirituall and Celeſtiall.

And this is the reaſon, why the Theefe beſeeching and ſaying: Remember me, when thou ſhalt come into thy kingdome. Chriſt did not anſwere and ſay: To day thou ſhalt be with me in my kingdome, but, in Paradiſe; For Chriſt himſelfe vvas not to be that day in his kingdome; that is, in perfect felicity of Body and ſoule; but he was to arriue thereto vpon the day of his Reſurrection, when his Body was to become immortall, impaſsible, glorious, and not obnoxious or ſubi • ct to any ſeruitude. Neither would Chriſt haue the good Theefe to be partaker of this kingdome before the common Reſurrection of all Bodies, and the day of the laſt Iudgment. Notwithſtanding our Lord moſt truly and properly ſaid to him, To day thou ſhalt he with me in Paradiſe, becauſe that very day he was to communicate to the ſoule of the good thiefe, as alſo to the Soules of all the Saints in Limbo Patrum, the glory of the ſight of God, which himſelfe had receaued from his Conception. For this glory, or felicity is eſſentiall, and it is the ſupreme Good in the Heauenly Paradiſe. And certainly the propriety of the words of Chriſt is to be admired. For he ſaid not: VVe ſhall be to day in Paradiſe, or, to day we will goe into Paradiſe; but, To day thou ſhalt be with me in Paradiſe; as if he would haue ſaid: Thou art this day with me vpon the Croſſe, but thou art not with me in Paradiſe, in which I am, according to the ſupreme portion of the ſoule; but a litle after, yea this very day, thou ſhalt be with me, not only freed from the Croſſe, but euen in Paradiſe.

Of the first fruite of the ſecond Word. CHAP. V.

FRom the ſecond Word ſpoken vpon the Croſſe, we may gather certaine fruits of great worth. The firſt fruit is, the Conſideration of the immenſe mercy & liberality of Chriſt, and how behoofull and profitable a thing it is, to ſerue him. Chriſt being oppreſſed with dolours, and paines, might not haue heard the Theefe praying to him; but Charity made choyce rather to forget the ſharpnes of his torments, then not to heare a miſerable ſinner, ſo confeſſing himſelfe to be. The ſame Lord, who was altogether ſilent at the maledictions and exprobrations of the Chiefe Prieſts, and the ſouldiers, would not through his Charity be ſo, to the cryes of a poore and penitent ſuppliant. He was ſilent to the reproaches vttered againſt him, becauſe he is patient, he would not be ſilent to the confeſsion of the Thiefe, becauſe he is mercifull.

But vvhat ſhall we may ſay of the Liberality and Bounty of Chriſt? He vvho ſerueth temporall Lords, doth often take great paines, and gaine but litle. Certainly we may daily ſee not few, who haue rauelled and ſpent out many yeares in Princes Courts, and yet in their old age they returne home, • lmoſt Beggars. But Chriſt our Prince • s truly liberall, truly magnificall; He • eceaued nothing from the Thiefe, but 〈◊〉 few good Words, and a prompt de • ire of ſeruing and following him; and • et behould, with how great a reward • e vvas recompenſed. For firſt eue • • hat day all his ſinnes were fully pardoned, which he had committed du • ing the courſe of his whole life. Next, he vvas adioyned to the Princes of his People, to vvit, to the Patriarchs and Prophets: To conclude, he was taken vp and aduanced to the participation and fruition of Chriſt his Table, of his dignity, of his Glory, and finally of all his Goods. Our Lord ſaid: To day thou ſhalt be with me in Paradiſe. And vvhat our Lord had ſaid, he preſently performed: for he did not defer this his reward to another tyme; but that very day Chriſt enriched the Theefe vvith a great reward, an aboundant Reward, and a Revvard amaſſed and heaped together of all the goods of Celeſtiall Happines.

Neither did Chriſt proceede in this manner of munificence only with this Thiefe. The Apoſtles only left their ſmall boates, their places of receauing Tole or Tribute, and their poore Cottages, that they might ſerue Chriſt. But in recompence of this, Chriſt made them, Princes ouer the whole Earth. Pſal. 44. He alſo ſubiected to their power, the Deuill, Serpents, & all kind of diſeaſes. Matth. 10. A man hath giuen to the poore (for the honour and loue he beareth to Chriſt) 〈◊〉 litle bread, or but ſome old cloaths, o • ragges, and yet in recompence hereof he ſhall heare Chriſt ſay at the day of Iudgment: I was hungry, and you gaue me to eate; I was naked, and you couered me; Therefore take and poſſeſſe an euerlaſting kingdome. Matth. 25. To conclude, that I may pretermit all other points of this Nature, Heare, and take notice of the incredible bounty and liberality of our Lord: but we muſt remember, He was God who thus promiſed: Euery one, that hath forſaken houſe, or Brethren, or ſiſters, or Father, or Wyfe, or Children, or Lands, for my names ſake, ſhall receaue an hundred fould, and ſhall poſſeſſe life euerlasting. Matt. 19.

S. Hierome, and other holy Doctours do explicate this promiſe in this ſort; To wit, that who ſha l ſuffer loſſe of any temporal • matter for Chriſt in this preſent life, ſhall receaue a double reward, and incomparably greater, • hē the thing which is left for Chriſt. For firſt, he ſhall receaue ſpirituall ioy (being a ſpirituall guift) in this life, vvhich is an hundred fould greater & more precious, then is that which is left for the loue of Chriſt. So as a man of a cleare and perfect Iudgment, would ſooner make choyce to retaine and keep that ſpirituall good to himſelfe, then to change it for an hundred houſes, Lāds, or other ſuch like things. Againe, as if this reward vvere but ſmall, and not to be much prized, that happy Marchant or Negotiatour ſhall receaue in the world to come eternall Life, by vvhich word is ſignified an immenſe abundance, or boundles heaping togeather of all goods. But this is the vnlimited liberality of Chriſt our ſupreme Lord, towards thoſe who are not afraid, or delay to bynd themſelues ſeriouſly to his Seruice. Are not then ſuch men euen diſtracted and depriued of their Wits, who abandoning Chriſt, make themſelues thral, & Vaſſals to Mammon, Epicuriſme, and Luxurie?

But ſome men will conteſt againſt what we heere teach, and auer, as neuer hauing taſted of the Riches of Chriſt, ſaying: All which is hitherto ſpoken, are but naked Words, ſince we daily ſee many ſeruants of Chriſt to be poore, abiect, contemptible, and in ſtate deplorable. This Hundred fould which is here ſo greatly magnified, vve ſee not. To this I anſwere. It is ſo indeed; for a Carnall man neuer ſeeth that Hūdred fould promiſed by Chriſt; becauſe his eyes are not capable of ſuch a ſight; neither doth this man at any time taſt that ſolid and true ioy, which a pure Conſcience, and Seraphicall Charity towards, God is accuſtomed to taſt. But here I will produce an Example, from the which Carnality, and Senſuality may in ſome ſort make a cōiecture of ſpirituall delights, and riches.

We read in the Booke of Examples (diſtinct. 3. exempl. 26.) of the moſt famous men of the Cistercian Order, that one Arnulphus (noble by byrth, and of great riches) leauing the World, and abandoning from him all temporall cares, became a Monke of the forſaid Order, vnder the famous Abbot S. Bernard. This man God did exerciſe and trye with diuers moſt ſharp ſcourges of many corporall Infirmities, eſpecially tovvards the later end of his life. But at one time, when his paines began to ſeize vpon him with greater violence then vſually afore, he cryed out with a great voyce, and ſaid: Vera ſunt omnia, qua dixisti Domine Ieſu. O Lord Ieſu &c. all thoſe things are true, which thou haſt ſaid. And when as thoſe, who were about him, demaunded why he ſpake theſe Words, he replied: Dominus in Euangelio ſuo dicit; Qui reliquerit diuitias &c. Our Lord hath ſaid in his Goſpell, He who hath left his riches, and all other things for Chriſt; ſhall receaue an hundred fould in this life, and afterwards life euerlasting. Ego vim huius promiſsionis nunc demum intelligo &c. I now at length do ſee and acknowledge the truth and force of this promiſe; and do confeſſe, that now I do receaue an hundred fould of all things, or goods, which I haue left. For the great bitternes of theſe my paynes is ſo pleaſant and gratefull to me, through my hope of Gods good mercy of which theſe dolours are a pledge, as that I would not haue wanted this Hope and Comfort for ſo much riches of the world, though a hundred tymes doubled, as I haue left and forſaken. For certainly the ſpirituall ioy, which now is but in hope and expectation, doth a hundred thouſand times exceed al worldly ioy which now actually, and in poſſeſsion is. Thus far the forſaid Arnulphus his words. And I would deſire the Reader maturely to weigh and conſider of them, and then let him iudge, how much is to be eſteemed and pryaed a certaine, and firme hope (infuſed by God) of the preſent obtayning of eternall Beatitude and Felicity.

Of the ſecond fruite of the ſecond Word. CHAP. VI.

ANother fruite of the former ſecond Word or Sentence, is an acknowledgment of the power of the Grace of God, and of the imbecillity and weaknes of mans Will. From the knowledge whereof we may learne, that it is a chiefe matter greatly to confide in the help of God, and greatly to diſtruſt in our owne proper force and ſtrength. Doſt thou couet to know the power of the Grace of God? Behould the good Thiefe. This man was a notorious ſinner, continuing in that moſt wicked ſtate, till he came to ſuffer puniſhment vpon a Croſſe, that is, almoſt till the inſtant of his death: And in ſo great a perill of Eternall damnation, there vvas not any who would relieue him either with counſell, or with other help or eaſe. For although he was placed neare to our Sauiour; yet he did heare the High Prieſts, and the Phariſees, affirming him to be a Seducer; ambitious, and to affect the kingdome of another man. He heard his fellow Thiefe vpbrayding Chriſt with the ſame men. There was not any man in all that Preſence, who would ſpeake one word in defence of Chriſt; neither did Chriſt himſelfe ſeeke to refute thoſe blaſphemies and maledictions. Yet notwithſtanding all this through the moſt gracious & admirable fauour of God, whē the Thiefe ſeemed to haue no helpe for his Saluation; and being thus moſt neere to Hell, and moſt diſtant from eternall life, he being in a moment illuſtrated, and enlightned from aboue, and loathing his former vvickednes, confeſſeth Chriſt to be innocent, and to be the king of the future World; And thus being made (as it were) a Preacher, he reprehendeth his fellow, perſuadeth him to repentance, and in the eye of them all doth deuoutely and humbly commend himſelfe to Chriſt. To conclude, he did ſo beare himſelfe herein, as that his penall torments vpon the Croſſe, inflicted iuſtly vpon him, for his offence, was accepted and taken for his paines due in Purgatory, and thus inſtantly vpon his death, he entred into the ioy of his Lord.

From this then we may learne, that no man ought to deſpaire of his Saluation, ſeing this poore man, who came into the Vineyard almoſt at the laſt hower, receaued the revvard vvith thoſe who came at the firſt. Contrariwiſe, the other Thiefe (that humane infirmity might more appeare) tooke no correption, or admoniſhment from that notable Charity of Chriſt, who prayed for his Crucifiers in ſo louing a manner, neither from his owne proper puniſhment; nor from the counſell and example of his fellow; nor from the vnaccuſtomed darknes, and cleauing of the ſtones; nor from the Example of thoſe, who (after Chriſt was dead) returned back beating & knocking their Breaſts; All vvhich things did fall out after the Conuerſion of the good Thiefe, that from thence we might be inſtructed, that the one Thiefe without theſe helps could be conuerted, the other with all the ſam • , could not, or rather would not.

But thou wilt heere demaund, why God did inſpire and giue the grace of Conuerſion to the one Thiefe, and did not inſpire it to the other? I anſwere, that ſufficient Grace vvas not wanting to either. And if the one of them did periſh, he periſhed through his owne fault; if the other vvas conuerted, he was conuerted through the Grace of God, but not without the cooperation of his owne free will. But thou will reply; Why did not God giue to both the Theeues that efficacious Grace, which is not refuſed, and reiected euen of hard and ſtony Harts? This belongeth to the ſecrets of God, the which it becommeth vs to admire, but not to ſearch into: ſince it is ſ • fficient for vs to know, that there is no Iniquity with God, as the Apoſtle ſpeaketh, and that the Iudgments of God may be ſecret, but iniuſt they cannot be, as S. Auſtin teacheth. It behoueth vs rather to learne from this proceeding of God, not to deferre or prolong our Conuerſion, till the end of our Life. Since though it happen to one man, to find the Grace of God at the laſt hovver, yet to another it falleth out, to find Iudgment.

And i • any man will reuolue or looke ouer Hiſtories, and obſerue the daily euents and chances, he ſhall certainly find them to be very few, vvho haue fortunatly and happily paſſed out of this World, if ſo they liued wickedly throughout the vvhole courſe of their life; but rather after their life negligently led, haue bene ſent to euerlaſting Puniſhment▪ As on the contrary, moſt few can be numbred, who haue liued piouſly and ſaintly, and yet haue periſhed vnhappily and miſerably: but many may be rekoned, who after a vertuous and godly life haue arriued to ſempiternall ioyes. Certainly they are ouer bold and ouer raſh, who in a matter ſo much importing (to wit, life Euerlaſting, or torments euerlaſting) dare defer to remaine in deadly and mortall ſinne but one day; ſince they may be receaued and depriued of this preſent life euery moment; and that after death there is no more place left for Pennance, and no Redemption in Hell.

Of the third fruite of the ſecond Word. CHAP. VII.

THe third fruit of the ſame Sentence of our Lord may be gathered from that, if one will conſider, that ther were three Perſons crucified in the ſame place, & at the ſame houre: One, that was Innocent (to wit, Christ) an other Penitent, the good Thiefe; the third, obstinate and obdurate in his ſinnes, the bad Thiefe. Or otherwiſe we may ſay, There were three Perſons crucified at one time; Chriſt, who was euer excellētly good; One Thiefe, euer notoriouſly wicked; Another Thiefe, who was ſometimes wicked, ſometymes holy. From this now vve may inferre, that no man in this life can liue without his Croſſe, and that thoſe labour in vaine, vvho hope and endeauour to auoyde the ſame; but thoſe are wiſe, who receaue their Croſſe from • he hand of our Lord, & do ſuffer the ſame euen till death, not only pati • ntly, but alſo reſignedly and •• llingly.

That all good and Vertuous men are to haue their Croſſes, appeareth from thoſe words of our Lord: Math. 16. Yf any man will come after me, let him deny himſelfe, and take vp his Croſſe, and follow me. And in another place: He that doth not beare his Croſſe, and come after me, cannot be my Diſciple. Luc. 14. The which point the Apoſtle clearely teacheth, ſaying, 2. Tim 3. All who will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution. To whom are concordant the holy Fathers, both Latin, and Greeke. For greater breuity I will inſiſt only in two. S. Austin who writeth: Vita ista &c. This life is a litle Tribulation; Yf it be not a tribulation, it is not a peregrination; but if it be a peregrination, either thou litle loueſt thy Country, or without doubt thou ſufferest Tribulation. in Pſal. 137. And the ſame Father in another place: Si putas te &c. If thou be perſuaded, that as yet thou hast ſuffered no tribulation, then thou hast not begun to be a Chriſtian, in Pſal. 11.

S. Iohn Chryſostome thus accordeth with the former Father: A Christiani vita &c. Tribulation is an indiſſoluble bond from the life of a Chriſtian, hom 67. ad Pop. And againe: Non potest dicere &c. Thou canst not alledge any one, who is exempt from tribulation, becauſe he is Iust. hom. 29. in Ep. ad Heb. To conclude, the force of Reaſon manifeſtly euicteth this point. Things cō trary without a mutuall concertation and fight cannot ſtand togeather. Fier and Water, ſo long as they remayne in ſeuerall & remote places, reſt quiet, and without iarring; But when they meet together, then inſtantly the Water begins to euaporate and ſend forth ſmoke, to leape (as it were) and to make a noyſe, vntill either the water be ſpent and conſumed, or the fire extinguiſhed. Eccleſiaſticus ſayth, cap. 33. Contra malum, bonum eſt; contra mortem, vira; Sic & contra virum iuſtum, Peccator. Against Euill, is good; againſt death, Lyfe, ſo alſo against •• iust man, is a ſinner. Iuſt men are like to fire; they ſhyne, they burne, they aſcend high, & whatſoeuer they do, they do it efficaciouſly, vigorouſly, and ſparkily: Bu • the Iniuſt reſemble Water, they are could, they •• de vpon the earth, cauſing in euery place dirt & filth. What vvonder then is it, if all good men do ſuffer perſecution at the hands of the Wicked? But becauſe euen to the conſummation of the World, the wheate and the Darnell ſhall grow in the ſame fi • ld; the chaffe and the Corne in the ſame Barne; good and bad Fiſh in the ſame Net; that is, Vertuous & wicked men not only in the ſame World, but euen in the ſame Church; therefore it cannot be otherwiſe, but that vertuous and holy men ſhall receaue from the wicked and impious, Iniuries, and Tribulations.

But neither the wicked do liue in this world, voyde and exempt from the Croſſe. For although they do not ſuffer perſecution from the Iuſt; yet they do ſuffer from other wicked men; they ſuffer from their owne Vices; they ſuffer from a guilty and ſelfe tormenting Conſcience. Certainly the moſt wiſe Salomon, who was thought and reputed moſt happy (if any man could ſo be) could not deny, but that he ſuffered his Croſſe, when he ſaid: Vidi in omnibus &c. I ſaw in all things Vanity and affliction of mynd. And a litle after: I haue beene weary of my lyfe, ſeing all things vnder the ſunne to be euill, and • ll things Vanity, and affliction of ſpirit. Eccl 3 And Eccleſiasticus alſo cap. 40. (a man very wiſe) hath deliuered this generall Sentence: Great Buſines and trauell is created to all men, and an heauy yoke vpon the children of Adam. S. Austin ſayth: Inter omnes tribulationes &c. Among all Tribulations not any is greater, then the Conſcience of a mans ſinnes. in Pſal. 45. S. Chryſostome in his 3. Homily vpon Lazarus, teacheth, that the wicked do not want their Croſſes. For if he be poore, Pouerty is to him a Croſſe; if Pouerty be abſent, then his owne vnbridled Cōcupiſcence doth afflict him more vehemently; Yf he keep his bed for any diſeaſe, he lyeth vpon a Croſſe; if he be free from diſeaſes and infirmities of the Body, then is he inflamed with anger, which alſo is a Croſſe.

But S. Cyprian demonſtrateth, that euery man euen from his natiuity is borne to his Croſſe, and to tribulation; and that he doth fortell & preſage the ſame by his weeping, as ſoone as he is borne; For thus that Father writeth, ſerm. de patientia. Vnuſquiſque noſtrum &c. Euery one of vs, when he is borne, & receaued into the World, taketh his beginning from teares; And although as yet he be ignorant of all things, he knoweth no other thing euen at his firſt birth and natiuity, then to weepe; through a naturall prouidence he bewaileth the anxieties and labours of a mortall life; and the poore ignorant ſoule preſently in the beginning doth protest, and foretell with lamentation and crying, the ſtormes of the world, into the which he is ready to enter and ſuffer. Thus S. Cyprian. Since then theſe things are ſo certaine, who can deny, but that the Croſſe is common both to good and euill men?

It yet remaineth to make it euidēt, that the Croſſe of vertuous men is •• ort, light, and profitable; and continually the Croſſe of the wicked, heauy, barren, and continuall. And touching the Croſſe of Godly men; That it is ſhort it cannot be denied, ſeing it cannot be extended beyond the terme or tyme of this lyfe. For iuſt men dying: Now ſayth the ſpirit, they rest from their labours. Apoc. 14. And that, God ſhall wype away all teares, from their Eyes. Apoc. 21. That this preſent lyfe is moſt ſhort, though whiles it is flowing avvay, it ſeemes long and tedious, the ſacred Scripture doth not obſcurely ſignify, when it ſayth: Iob. 14. Breues dies hominis ſunt &c The dayes of man are ſhort; and man borne of a Woman, liuing a ſhort tyme. And yet more: What is your lyfe? It is a vapour appearing a litle while, and after it ſhall vaniſh away. The Apoſtle, who may be thought to haue ſuffered a moſt heauy Croſſe, and this for a long time; to wit, from his youth vnto his old age, yet doth thus ſpeake hereof: 2. Cor. 4. Our tribulation, which is momentarie and light, worketh aboue meaſure exceedingly an eternall weight of glory in vs. Where he compareth his tribulation (ſuffered aboue thirty yeares) to an indiuiſible moment of time; and he ſtyles it but a ſmall tribulation; to wit, to be hungry, to be thirſty, to be naked, to be ſtroken and buffeted, to ſuffer a daily perſecution; to be thrice beatē with roddes by the Romanes; fiue times to be whipped by the Iewes; to be once ſtoned; to ſuffer ſhipwrack thrice; To conclude, to be conuerſant in many labours, to be much in priſon, ſubiect aboue meaſure to ſtroks and wounds, and to be often at the pit-brimme of death.

Now what Tribulations are to be accounted heauy, if theſe of the Apoſtle be truly light and eaſy? But what If I ſhould add & auer that the Croſſe of luſt men it not only light, but ſweet and pleaſant, in regard of the ſuperabundant cōſolation of the Holy Ghoſt, accompaning it? Chriſt himſelfe thus pronounceth of his yoake, which may be ſaid to be a Croſſe: Matth 11. My yoake is ſweete, and my burden light. And in another place: You ſhall weepe and lament, but the world ſhall reioyce; you ſhalbe made ſorrowfull, but your ſorrow ſhalbe turned into ioy; and your ioy no man ſhall take from you. Ioan. 16. And the Apoſtle crieth out: I am repleniſhed with all Conſolation, I do exceedingly abound in ioy, in all our Tribulation. 2. Cor. 7. To conclude, that the Croſſe of the Iuſt, is not only ſhort and light, but alſo fruitfull and moſt profitable, it cannot be denied, ſince our Lord plainly thus ſpeak • th in S. Mathew cap. 5. Bleſſed are they, that ſuffer perſecution for Iuſtice, for theirs is the kingdome of Heauen. And the Apoſtle in his Epiſtle to the Romans. cap. 8. burſteth out, ſaying: The Paſſions of this tyme, are not condigne to the glory so come, that shalbe reuealed in vs. With whome agreeth his Co • poſtle S. Peter, when he ſayth: Communicating with the Paſsions of Chriſt, be glad, that in the reuelation alſo of his glory, you may be glad, reioycing. 1. Pet. 6.

Now that the Croſſe of the wicked is moſt tedious, moſt heauy, and depriued of all reward or fruit, is eaſily demonſtrated. Certainly the Croſſe of the wicked Theefe ended not with his temporall life, but continueth euen to this day in Hell, and ſhall continue for all Eternity; for the worme of the Wicked (in Hell) ſhall not dye, and their fire ſhall not be extinguiſhed. And the Croſſe of the Rich Glutton, which conſiſted in heaping together of Riches (the which our Lord moſt truly compared to thornes) was not ended in his death, as the Croſſe of Lazarus the poore beggar was; but accompanying him euen to Hell, doth burne, and torment him, and forceth him to ſay: I would to God, that a drop of Water might coole my tongue, becauſe I am tormented in this flame. Thus we ſee, that the Croſſe of the wicked neuer findeth end. And in this very time and life, how heauy and ſharpe their Croſſe is, the words of them, whom the Booke of Wiſdome introduceth as lamenting, do fully witneſſe, Sap. 5. We are wearied out in the way of iniquity and perdition, & haue walked hard wayes. What? Are not Ambition, Couetouſnes, Luxury, hard wayes? Are not thoſe hard wayes, which inſeparably attend vpon Vice; to wit, Anger, Diſſentions, Enuy? Are not the workes, which ſpring from theſe (that is to ſay, treacheries reproaches, contumelies, Wounds, and death it ſelfe) hard wayes? Certainly, theſe are of that vvorking Nature, at that not ſeldome they force men (as being deſperate) to become their owne Parricides and Butchers; and thus by flying from one Croſſe, they fall vpon an other farre more inſupportable, and dreadfull.

But let vs ſee, if the Croſſe of the wicked do bring forth any gayne or fruit. Doubtleſly it cannot produce any thing, that is good, ſince Thornes do not bring forth grapes, nor Thiſles figs. The yoake of our Lord maketh a man quiet, and repoſed, according to his owne Words: Take vp my yoake vpon you, and you ſhall find rest vnto your Soules. Matth. 11. But the yoake of the Deui • l (which is contrary to the yoake of Chriſt) what can it engender, but ſollicitude and anxiety? And which ballanceth all other reſpects, the Croſſe of Chriſt is a degree or ſtep to euerlaſting Happines: Ought not Chriſt to haue ſuffered theſe things, and ſo to enter into his glory? Luc. 24. Whereas the Croſse of the Deuill affordeth a paſſage to eternall puniſhment: Goe you into euerlasting fire, which was prepared for the Deuill and his Angels. Matth. 25. Such men, who are carefull of their ſoules health, let them not couet to deſcend downe from their Croſſe, if ſo they be crucified with Chriſt, as the Euill Theefe laboured to doe; but rather let them with the good thiefe adhere, & cleaue willingly to the ſyde of Chriſt; and let them pray to God, that they may obtaine Patience, but not a deſcending from the Croſſe. For thus ſuffering together with Chriſt, they ſhall reigne together with him: Si compatimur, & conglorificabimur. Rom. 8.

But they who ſuffer the Croſſe of the di •• ll (if they wilbe carefull of their owne good) let them labour in all haſt & ſpeed to change their Croſſe. Let them change the fiue yoake of Oxen, for one yoake of Chriſt. The fiue yoake of Oxen ſeeme to ſignify the labours and moleſtations, which the wicked vndergo, thereby to ſatisfy the pleaſure of the fiue Senſes. But theſe fiue yoakes are changed for that one ſweet and light yoake of Chriſt, when a man doth turne thoſe labours, which before he ſuffered for the committing of ſinne, through the grace of God, into labours and workes of Pennance. Happy is that ſoule, which knoweth how to crucify his fleſh frō all vice and concupiſcence; and what riches or charges he hath heererofore waſted, in nouriſhing and feeding his ſenſuality, ſo much to beſtow after in Almes deeds; and what time he hath loſt in attending, or viſiting great Perſons, or in affecting of Ambition, to redeeme the ſame tyme, by ſpending ſo much in Prayer, reading of deuout Bookes, and in ſeeking the fauour of God, and of the Princes of the Heauenly Court; for by this meanes th • Croſſe of the euill Theefe, may be chā ged for the Croſſe of Chriſt; I meane, a Croſſe, which is grieuous and barraine, for a Croſſe which is light and fruitfull.

Moſt wiſely (as S. Austin relateth) did a noble Commander in the wars, diſcourſe with his fellow ſouldier, touching the commutation & change of his Croſſe, his words are theſe: Dic quaeſo te &c I pray thee tell me, where do we intend to arriue by all theſe our labours? VVhat end do we proiect in our thoughts, or ſeeke after? To what end do we thus warre and play the ſouldiers? Can there be any greater hope for vs in the Court, then to become the Emperours friēds? But what is there, which is not fragile, vncertaine, and full of dangers; and by how many dangers do men there aſcend to greater dangers? And how long ſhall this our ſtate continue? If I wilbe a friend of God, behould I am ſo made at this inſtant. Thus much S. Auſtin recordeth. Lib. 8. Confeſſ. c. 6. Heare we may ſee, how wiſely this worthy ſouldier (in accounting the labours ſpent in ſeeking the fauour of the Emperour, to be moſt troubleſome, and painfull, and often vnprofitable) did proceed; and in endeauouring to change them into labours more ſweet, more ſhort, and more profitable, for the purchaſing of the friendſhip and loue of God. And thus accordingly theſe two happy Souldiers did preſently turne the Current of their life; for both of them abandoning their ſecufar Warfare, began to be ſpirituall ſouldiers only to God. And which did more redouble their ioy, was, that both of them had wyues, who hearing of this vnexpected chāge of their Husbands, did themſelues moſt willingly and chearefully dedicate their Chaſtity to God.

The third Word, to wit, Ecce mater tua, Ecce filius tuus. Behould thy Mother, Behould thy Sonne. Ioan. 19. is litterally explicated. CHAP. VIII.

THe laſt Sentence of thoſe three, which belong to the Charity of our Neighbour is this: Ecce mater tua, Ecce filius tuus. Behould thy Mother, Behould thy Sonne. But before we deſcend to theſe VVords, certaine precedent words of the Euangeliſt are to be explicated; for thus S. Iohn ſpeaketh: There ſtood by ſide the Croſſe of Ieſus his mother, and his mothers ſiſter Mary of Cleophas, and Mary Magdalen. VVhen Ieſus therefore had ſeene his mother, and the diſciple standing, whom he loued, he ſayth to his mother: VVoman behould thy ſonne. After, he ſayth to the diſciple: Behould thy Mother; And from that hower the diſciple tooke her for his owne. Ioan. 19. Of the three women, which ſtood neere to the Croſſe of our Lord, two were moſt eminent and w • ll knowne; to wit, Mary the Mother of God, and Mary Magdalene; Touching Mary of Cleophas, there is ſome queſtion or doubt. The common opinion is, that Mary of Cleophas was German-ſiſter to the B Virgin Mother of God, borne of S. Anne by a ſecond husband: to which two Maries, ſome do adde a third ſiſter, called Mary Salome. But this laſt Opinion is wholy to be rei • cted, ſince it is not credible, that three ſiſters ſhould be called by one, & the ſame name. Againe, the conſtant ſentence of learned and pious men, is, that S. Anne was the mother only of the Bleſſed Virgin; neither is there any mention of Mary Salome in the Goſpells. For where S. Marke writeth: Mary Magdalene, Mary of Iames, and Salome bought ſpices; The word, Salome, is not of the ſecond Caſe, as if it ſignifi • d Mary of Salome, as before it is ſaid, Mary of Iames; but it is of the firſt Caſe, and of the feminime Gender, as appeareth from the Greeke word 〈 in non-Latin alphabet 〉 .

To conclude, Salome was the wife of Zebedeus, and mother of S. Iames and S. Iohn the Apoſtles, as appeareth out of S. Mathew, and S. Marke: as Mary of Iames, or Cleophas, was the wyfe of Cleophas, and mother of S. Iames the yongar, and of S. Iude, or Thaddaeus. Therefore the truth of this point is, that Mary of Cleophas was called the ſiſter of Mary the mother of God, becauſe Cleophas was the Brother of S. Ioſeph, ſpouſe to the B. Virgin Mary: for the wyues of two Brethren may rightly be called ſiſters betweene themſelues. In which reſpect alſo S. Iames the yonger, is called the Brother of our Lord; to wit, the ſiſters Sonne, as aboue we ſaid of S. Ioſeph. This Hiſtory Euſebius Caeſarienſis recordeth, and produceth a faythfull and moſt credible Authour Egeſippus who liued in the later end of the dayes 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 womē 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 ſēſe & 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 ſhalbe 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 diſmiſſ • d and parted w • th Fath • 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 ent • r • 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 friēds 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 contumely) would haue his owne Mother and his Diſciple whom he loued, to be preſent, and to ſtand neere to the Croſſe; that ſo the griefe of the Compaſſion of his owne friends, might giue an increaſe to the griefe of his Paſsion. Chriſt being vpon the Croſſe, reſembled (as it were) foure fountaines of Bloud abundantly ſtreaming; For his will and pleaſure was, that his owne Bl. Mother, his beloued diſciple, Mary the ſiſter of his Mother, and Mary Magdalene, who moſt ardently aboue all other VVomen loued him, ſhould be preſent at his death, that from them, foure foūtaines of teares ſhould burſt out; ſo as he ſhould be almoſt no more troubled at the effuſion of his owne bloud; then he was at that copious ſhowre of teares, which the griefe of them then preſent did extort, and force from their eyes and Ha • ts.

It ſeemes to me, that I heare Chriſt ſaying: The ſorrowes of death haue compaſſed me. Pſal. 17. For that ſword foretold of good old Simeon, which ſhould pierce the ſoule of my moſt innocent Mother with incredible griefe and anxiety, doth euen wound my hart. But o bitter death, doeſt thou ſeparate not only the ſoule from the body, but alſo the mother, from ſuch a Sonne? Therefore dolour would not ſuffer me to ſay: Mother, but, VVoman behould thy Sonne. God ſo loued the World, that for the redeeming therof, he was content to giue his only begotten Sonne; and the Sonne ſo loued the Father, as that for his honour he was ready to ſhed, & powre out his owne moſt precious bloud. And not being content only with the dolour of his Paſsion, he added thereto the dolour of Compaſsion, that ſo he might become a moſt abundant ſatisfaction for our ſinnes. Therefore from hence it appeareth, that both the Father and the Sonne do commend their Charity to vs after an ineffable manner, that thereby we may not periſh, but that we may obtaine life euerlaſting. And yet mans hart doth hitherto reſiſt ſo great a Charity, & maketh choyce rather to try the wrath and indignation of the Omnipotent liuing God, then once to taſt the ſweetnes of Mercy, & to yield to the Charity of diuine Loue.

Verily we are moſt vngratefull, & worthy of all puniſhment, that ſince Chriſt loued vs with ſuch an ardēt affection, as that he was content to ſuffer for vs much more, then neceſsity vrged. From whereas one drop of his bloud was ſufficient for our Redemption, he neuertheleſſe would ſpend it all, and ſuffer innumerable other pun • ſhments beſides: And yet notwithſtanding all this, we are loath and forbearing (for his loue, and for our owne health, and good of our ſoule) to endure and ſuffer euen ſo much, as is but needefull. The cauſe or ſource of ſo great a ſluggines and madnes is, in that we do not ponder and meditate on the Paſsion and Charity of Chriſt, with that ſerious introuerſiō of mind, with wh • ch we • ught, and that we do not appoint, or deſigne times and places, ſo • ting to ſo great a buſines; but only read, or heare the paſsion of Chriſt briefly, negligently, and curſorily. Therefore the holy Prophet admoniſheth vs, ſaying Thren. 1. Behould & ſee, if there be any griefe, like to my griefe. And the Apoſtle ſayth: Thinke vpon him, who endured of ſinners ſuch contradiction against himſelfe, that you be not wearied, fainting in your minds. Hebr. 12. But the tyme ſhall hereafter come, when fruitleſly, and in vaine we ſhall repent our ſelfs of ſo great ingratitude towards God, and of ſupine negligence of our owne Saluation.

There are many, who at the laſt day, repenting, and ſighing for anguiſh of ſpirit, ſhall ſay; The ſunne of Iustice hath not ſhined to vs. Sap. 5. Neither ſhall they firſt then begin thus to lament, but before the day of Iudgmēt; I meane, that as ſoone as they ſhall ſhut and cloſe the eyes of their body by death, the eyes of their ſoule ſhalbe opened to them, and then they ſhall ſee thoſe things, the which when time and oportunity was, they would not once behould.

Of the ſecond fruite of the third Word. CHAP. X.

AN other fruit growing from the roote of this VVord, may be taken from the Conſideration of the miſtery of the three Women, which ſtoode neere vnto the Croſſe of our Lord. For Mary Magdalene did beare the perſon of the Penitents, & therin of thoſe, who did begin to ſerue God. In Mary of Cleophas may be figured the ſtate of thoſe, who do go on forward and profit in Vertue. In Mary the Mother of Chriſt and a Virgin, may be perſonated the ſtate of thoſe, vvho are Perfect; with whom we may deſeruedly ioyne S. Iohn, who was a Virgin, and was vvithin a ſhort tyme to become Perfect, if at that preſent he were not. All theſe, and only theſe are found to ſtand neere vnto the Croſſe of our Lord: for thoſe, who liue in ſtate of ſinne and neuer thinke of doing any pennance for their wicked liues, ſtand far off from the Croſſe, which is the ſcale or ladder to Heauen.

Furthermore, all thoſe not without cauſe ſtand neere vnto the Croſſe, who need the ayde of him, that was crucified; for ſuch as be Penitents and Beginners in the way of Iuſtice, do wage Warre with Vices and Concupiſcences, and ſtand greatly in need of the aſsiſtance of Chriſt our Captaine, that they may be encouraged to fight, whiles they behould him combat • ing with the Old Serpent, and not deſcending from the Croſſe, vntill moſt happily he had triumphed ouer him. For thus doth the Apoſtle ſpeake to the Colloſsians cap. 2. He ſpoyled the Principalities and Powers, leading them confidently in open ſhew, and triumphing ouer them in himſelfe. And a litle before: Faſtening to the Croſse, the handwriting of the Decree, which was against vs.

Thoſe, who do profit in the way of our Lord, ſignified by Mary of Cleophas, who was a Woman maried, and brought forth ſonnes, which were called • he Brethren of Chriſt; do alſo need the help of the Croſse; leſt otherwiſe the cares and anxieties of this world, with the which they are neceſſarily entangled do choke the good ſeede; or that they labouring by night, do catch nothing. Therefore ſuch Perſons ought to goe on forward in ſpirituall profit, and to behould Chriſt vpon the Croſse; who not ſatisfying himſelfe with thoſe good works (being many and great) which before he had done, would by the meanes of the Croſse, proceed to works of a higher Nature; from whence he would not deſcend, till he had ouercome, and put to fight his Enemy. For nothing is more deadly or domageable to thoſe who are in progreſſe of Vertue, then to become wearie in their courſe, and to ceaſe to goe forward, ſince as S. Bernard ſayth Ep. ad Garinum. In via Virtutis non progredi, regredi est; In the way of Vertue not to goe forward, is to goe backward; who putteth the example of the Lader of Iacob, vpon which all do aſcend or deſcend, but not any doe ſtand ſtill.

To conclude, thoſe who are in ſtate of Perfection, liuing a ſingle and vnmaried life (eſpecially if they be Virgins) as the B. Virgin the Mother of Chriſt, and S. Iohn the Diſciple of Chriſt, and beloued of him aboue other in regard of his Virginity were; theſe perfect Perſons (I ſay) ſtand in great neceſsity of the aide and ſupportance of Chriſt crucified; ſince ſuch, as are placed in a more eminent & high degree, ought greatly to feare the blaſts of Pryde, except they be founded and rooted lowly in Humility. For although Chriſt did often ſhew himſelfe to be a Maiſter of Humility, as where he ſaid: Learne of me becauſe I am meeke and humble of Hart: Math. 11. As alſo in teaching vs, To ſit in the loweſt place: & where he repeateth ſo often: who ſo exalteth himſelfe, ſhalbe humbled, and who humbleth himſelfe ſhalbe exalted. Luc. 18. Yet he neuer manifeſted himſelfe to be a Maiſter of Humility in a more high degree, then when he was ſeated in the Chayre of his Croſſe. Which point the Apoſtle will declared in thoſe words: He humbled himſelfe, made obediēt vnto death; euen the death of the Croſſe. Phil. 2. For what greater humility could be imagined, thē that he who was omnipotent, ſhould ſuffer himſelfe to be bound, & nayled to the Croſſe? Or that he, in whom are all the treaſures of Wiſdome and knowledge of God, ſhould be content to be reputed, as one m • d or diſtracted, by Herod and his army, and through ſcorne to be cloathed with a whyte garment? Or laſtly, that he, who ſitteth vpon the Cherubims, ſhould brooke himſelfe to be crucified in the middſt of theeues? Truly who will ſeriouſly glaſſe himſelfe in the mirrour of the Croſse, will proue ouer indocible, if he do not learne and confeſſe, that as yet he is moſt farre from obtayning true Humility; howſoeuer he may be thought to haue made ſome progreſſe & aduancemēt therin.

Of the third fruite of the third Word. CHAP. XI.

IN this third place we learne from the Chayre of the Croſſe, and from the words of Chriſt ſpoken to his Mother, and his Diſciple, what is the duty of God Parents towards their S •• nes, and reciprocally of good ſonnes towards their Parents. We will begin with the firſt. Good Parents ought to loue their Sonnes, yet to reſtraine and proportion their loue to them, as that it may be no impediment to the Loue of the Parents towards God. And this is that, vvhich our Sauiour teacheth in the Goſpell; He that loueth his Sonne or his daughter more then me, is not worthy of me. Math. 10. This Precept the B. Virgin moſt preciſely obſerued. For ſhe ſtayed neere to the Croſse with great Griefe, and with great Conſtancy. Her Griefe did witneſſe the extremity of her loue towards her Sonne, hanging vpon the Croſſe: her Conſtancy did teſtify her great obſeruance and duty towards God, reigning in Heauen. She did behould her innocent ſonne with great anxiety and care of mind (whom ſhe ſo dearely loued) ſuffering moſt bitter dolours and paines, yet did ſhe not labour either in words or action to hinder thoſe his afflictions (though ſhe could) becauſe ſhe did well know, that her Sonne was to vndergoe all thoſe torments, by the defined Counſell, & prouidence of God the Father.

Loue is the Meaſure of Griefe; therefore the Mother did much lament, to behould her ſonne to be ſo cruciated and afflicted, ſince ſhe loued him much. And how could it otherwiſe be, but that the Virgin (the mother of Chriſt) ſhould moſt ardently loue her ſonne; ſince ſhe was well priuy, that her ſonne did exceede all the ſonnes of men, in euery degree of Prayſe, and that her ſonne was in a more ſtrict bond to her, and did more nearely belong to her, then any other ſonnes do belong vnto their Mothers. The reaſon why Women do loue their ſonnes, is accuſtomed to be twofold. The one is, in that they bare and brought their ſonnes forth into the World; The other in that the ſonnes become famous for their deportment and good deſerts For otherwiſe there are not Mothers wanting, who do but litle loue, or rather hate their ſonns, if either they be of any deformity in body, or do proue wicked, or vngratefull and vnnaturali towards their Parents,

Now the B. Virgin (the mother of Chriſt) loued her Sonne for both theſe reſpects in a more intenſe and high degree, then any other Mother euer loued her ſonne. For firſt, Other women alone do not generate children, but in the generation of them they haue their husband for their Companion in that Act. But the Bleſſed Virgin alone did generate her ſonne; Since a Virgin did beget, and a Virgin did bring forth. And as Chriſt (our Lord) in his diuine generation had a Father without a Mother; ſo in his humane generation he had a Mother, without a Father. And although it may be truly ſaid, that Chriſt was conceaued of the Holy Ghoſt, yet the Holy Ghoſt is not the Father of Chriſt, but the Effectour and maker of the Body of Chriſt. Neither did the Holy Ghoſt frame the body of Chriſt, of his owne proper ſubſtanee, which peculiarly belongeth to a Father; but he formed it of the moſt pure bloud of the Virgin. Therefore the moſt Holy Virgin alone, without the company of a Father, did beget and bring forth her Sonne. And ſhe alone doth challenge her Sonne, as whole to herſelfe; and thereupon did more loue him, then any other Mother euer loued her Oſpring.

Novv ſo far forth as belongeth to the ſecond Reaſon: The ſonne of the Bleſſed Virgin was, and is ſpecious, and beautifull aboue the ſonnes of men; and doth excell both men and Angels in all manner of prayſe. Therefore it followeth, that the Bleſſed Virgin, who loued her Sonne aboue all others, did alſo condole and deplore his death & paſsion more, then all others. This point is ſo vndeniable, as that S. Bernard is not afraid to ſay, that the Griefe of the B. Virgin, conceaued touching the Paſsion of her Sōne, might be called the Martyrdome of her Hart, according to that of S. Simeon; Thy owne ſoule ſhall a ſword pierce. And becauſe the martyrdome of the Hart ſeemeth more intollerable, then the martyrdome of the Body; S. Anſelme writeth, that the dolours of the B. Virgin were more ſharpe and inſufferable, then any corporall martyrdome. Certainly our Sauiour, when praying in the garden of Gethſemani, he ſuffered his hart to be martyred, and ſtrongly apprehending all the paines and torments which the next day he was to vndergoe, and withall giuing (as it were) the reines and liberty to griefe and feare, began ſo vehemently to be cruciated and afflicted, as that a bloudy ſweat diſtilled from his whole Body; The which is not read to haue fallen out in his corporall Paſsion.

Therfore the B, Virgin doubtleſly ſuffered moſt bitter paine, and acerbity of affliction, through the ſword of Dolour penetrating her ſoule. And yet in that ſhe was moſt willing, that the honour and glory of God ſhould ouer weigh the loue, which ſhe did beare to the fleſh of Chriſt; therefore ſhe ſtood neere vnto the Croſſe, full of all conſtancy and ſpirituall reſolution, looking without any ſhew of impatience vpon her Sonne then ſuffering. She did not fall vpon the Earth, halfe dead (as ſome do imagine;) ſhe did not teare the hayre from her Heade; ſhe did not after a womaniſh manner bewaile and crye out; but ſhe entertained & welcomed with all eauenneſſe and ſerenity of mind, what was to be tollerated, as proceeding from the good pleaſure and Will of God. She greatly loued the fleſh of her ſonne; ſhe more loued the honour of the Father, & ſaluation of the World; which two points the Sonne himſelfe did more loue, then the ſafety and health of his owne Body. Furthermore, the aſſured Fayth of the Reſurrection of her Sonne, to be after the third day (of the which ſhe neuer doubted) did ſo animate her, and miniſter new ſpirits of Conſtancy, as that ſhe did not • tand in need of humane Conſolation. For ſhe knew well, that the death of her Sonne, was like vnto a moſt ſhort ſleepe, according to that of the Prophet: I haue ſlept, and haue bene at rest; and I haue riſen vp, becauſe our Lord hath taken me. Pſal. 3.

All good & pious Chriſtians ought to imitate this Example; I meane, they ought to loue their Children; but not to prefer them in loue before God, who is the Father of all, and who loueth them better, and in a more perfect manner, then we know how to loue. And firſt Chriſtiās ought to loue their Sonnes with a manly & prudent loue; not boulſtering or encouraging them when they do euill; but bringing them vp in the feare of God; and correcting them not only with words, but euen with ſtrokes, if either they offend God, or neglect their ſtudies, and learning. For this is the will of God, reuealed in the Holy Scriptures, as Eccleſiaſticus ſpeaketh, cap. 7. Haſt thou children? Inſtruct them, and bow them from their childhood. And we read of Toby, that, he taught his Sonne from his infancy to feare God, and to abstaine from all ſinne. And the Apoſtle Epheſ. 6. admoniſheth Fathers, that they do not prouoke their Children to anger, but do bring them vp in diſcipline & correction of our Lord; that is, that they vſe them not as ſeruants, but as freemen. For thoſe who beare themſelues ouer ſeuerely, and auſterely towards their Children, continually checking or ſtriking them for the leaſt fault, do treate them as bondſl • ues; ſo cauſing them either to be of a baſe and d • iected diſpoſition, or els to fly away from their Parents. Now thoſe, who are ouer indulg • nt, do make their Children wicked; nouriſhing & bringing them vp, not for the kingdome of God, but for Hell.

The true way for the education of Children, is, that Parents do inſtruct them in diſcipline, ſo as they may learne willingly and promptly to obey their Parents and maiſters; and when they do erre and offend, that they do correct them paternally, that ſo the Sonnes may vnderſtand themſelues to be chaſtized out of Loue, not out of Hate. Furthermore, if ſo it ſhall pleaſe God to call any of them to the Clergy, or to ſome religious Order, let not the Parents reſiſt ſo good a reſolution, for feare they may reſiſt God, who is the firſt Father of all men; but let them ſay with holy Iob. Our Lord gaue, and our Lord hath taken away; The name of our Lord be bleſsed. To conclude, if children be taken from their Parents by vntimely death (the which thing did c • i • fly happen to the Bleſſed Virgin) let them conſider & ponder the iudgments of God; who often taketh ſome out of this World by death, to preuent that malice and ſinne do not change their good and vertuous mind, and ſo periſh eternally. Certainely if Parents did ſometymes know, • pon what counſell and inducements, G d thus worketh, they vvould not o • ly not bewayle the death of their C •• ld •• n, but they would euen reio • ce therea • . And if the fayth & hope of the R • ſurrection did feelingly, and liuely worke in vs (as it did in our B. Lady) we ſhould no more grieue, when any of our ſonnes or friends do dye before they arriue to old age, then when any of them begin to ſleep before it be night; ſince the death of a faythfull and pious man is a kind of ſleepe, as the Apoſtle admoniſheth vs, ſaying, 1. Theſſ. 4. I will not haue you ignorant concerning them that ſleep, that you be not ſorrowfull, as others are, that haue no Hope. Heere he mentioneth rather Hope, then faith, becauſe he ſpeake • h not of euery Reſurrection, but of a bleſſed and glorious Reſurrection, which leadeth to true lyfe; and ſuch was the Re • urrection of Chriſt. That man therefore, who firmely belieueth, that there ſhalbe a Reſurrection of the fleſh, and hopeth, that his Sonne taken away by immatu • e death, ſhall after riſe to glory; hath no reaſon of griefe, but rather of ioy becauſe the health of his ſonnes Soule is placed in great ſecurity and ſafty.

I heere come to the duty of a Sonne towards Parents, the which Chriſt dying, performed in a moſt full and ample manner toward his Mother. It is the duty of children, to render mutuall duty to their parents. 1. Tim. 5. Now, Sonns do render mutua • l duty to their parents, when they procure all things neceſſary for their parents being in age: Euen as the Parents haue prouided for their children being yong, or not able to get things touching dyet or apparell, Chriſt therefore did commit the charge of his mother (growing aged, and hauing not any one to take care of her, after the death of her Sonne) to S. Iohn, adopting him (as it were) for her Sonne, ſaying to her, Behould thy Sonne, & to S. Iohn, Behold thy Mother. Now he • re our Lord accompliſhed the function of a Sonne moſt fully towards his Mother; and this ſeuerall wayes. For firſt he aſſigned to her a Sonne who being of the ſame age with Chriſt (or rather a yeare yonger) was moſt fitting to vndergo the charge and care of the Mother of our Lord.

He furthermore out of the twelue Apoſtles, made choice of him to this incumbency and labour, whome our Lord himſelfe chiefly loued, and of whome he alſo did know himſelfe to be greatly againe beloued; therefore he might well repoſe greater confidence and truſt in him, touching his diligence towards his Mother. Againe, our Lord aſſigned him, whome he knew was to liue very many yeares, and therefore without any doubt to ouer liue his Mother. To conclude, our Lord was not wanting in his duty to his Mother euen at that tyme, when his thoughts were to be buſied, touching his owne anxieties and dolours. For at that tyme a man might probab • y thinke, that his cogitations were only fixed vpon the ſuffering of his corporall dolours, and iniuries of his enemies, and in taſting the moſt better cup of his neare approching death, ſo as he could not turne his thoughts to any other affaires. Neuertheles his charity towards his mother ouercame him, and ſo litle regarding his owne ſtate, his care was touching the conſolation and comfort of his mother; neither did the expectation of the promptitude and fidelity of S. Iohn deceaue him; for from that houre the diſciple tooke her for his owne. Ioan. 19.

This Prouidence, which Chriſt had towards his Parent, ought with greater reaſon to be performed by other Sons towards their Parents. For Chriſt did leſſe owe to his Parent, then other men do their Parents. Other men are ſo obliged to their Parents, as that they are neuer able to requite it. For they owe their life to them, for which the Sons cannot make any iuſt ſatisfaction. Eccleſiasticus ſaith: remember that thou hadſt not beene borne, but for thē. Eccl. 7. But Chri • t (and he alone) is exempted from this generall rule. For he receaued life from his mother (I meane, a humame lyfe;) but in lieu heerof he gaue to her three liues: an Humane life, when with the Father & the holy Ghoſt he created her; the lyfe of grace, when preuenting her in the Benedictions of his ſweetnes, he did iuſtify her in her creation, and created her in iuſtifying of Her: he finally gaue to her the lyfe of glory, when he did aduance her to eternall glory, and exalted her aboue the quyre of Angells. Wherefore if Chriſt, who gaue mo • e to his mother, then he in his bi • th had receaued of her, would obſerue the law, to wit, to render mutuall duty to her, as his Parent; how much more then are other men obliged to performe this duty towards their Parents.

Add hereto, though in honoring of our Parents, we performe no more then duty tyeth vs to; Neuertheleſſe the benignity & goodnes of God hath added to it a reward, ſaying in the Law: Honour thy Father and thy Mother, that thou maiſt be long liued vpon the Earth; Exod. 20. And the Holy Ghoſt addeth by Eccleſiasticus: He that honoreth his Father, ſhall haue ioy in Children, and in the day of his Prayer, he ſhalbe heard, Eccl. 3. Neither hath God only annexed a reward to thoſe, who honour their Parents; but alſo hath adioyned a Puniſhment to ſuch, that do not honour them. For we read: God ſayth; He that ſhall curſe Father or Mother, dying let him dye. Matth 15. And Eccleſiasticus addeth: He, who exaſperateth his Mother, is accurſed of God. Eccl. 3 And hence it appeareth, that the Malediction, and curſing of the Parents againſt their Children, hath a great force, in that God cōfirmeth the ſame. Of which point no few Examples are extant in Hiſtories; of which, one moſt notorious and remarkable is recorded by S. Austin, the ſumme and contents whereof is this: In Caeſaria a Citty of Capadocia, there were ten Children (to wit, ſeauen ſonnes, and three daughters:) who being accurſed by their Mother, inſtantly, euen by the hād of God, they were ſurprized with ſuch a payne and dolour, as that all of them were horribly ſtrooken and ſhaken with a trembling of their Members: In which moſt loathſome ſtate they, not brooking the daily ſight of their owne Cittizens, wandred vp and downe throughout the Roman Empire; Two of theſe at the length were cured in the preſence and ſight of S. Austin, by the Relicks of S. Steuen the Protomartyr. Aug. l. 21. de Ciuit. c. 8.

Of the fourth fruite of the third Word. CHAP. XII.

THe burden & yoake impoſed by our Lord vpon S. Iohn, that he ſhould ſuſtaine the Care of the B. Virgin his Mother, was truly a ſweet yoake, and an eaſy burden. For who would not moſt willingly remayne & dwell with that mother, which did beare nyne Monthes in her Wombe the Word Incarnate, and which did cohabitate with him moſt deuoutely and ſweetly for the full ſpace of thirty yeares? Or who would not enuy the beloued of our Lord, who in the abſence of the Sonne of God, enioyed the preſence of the Mother of the Sonne of God? But if I be not deceaued, euen we our ſelfes, through the benignity of the Word Incarnate for our ſake, and through the great loue and charity of him, who was crucified alſo for our ſake, may obtayne in our prayers, that he would ſay euen to vs; Behould thy Mother; and to his mother concerning vs; Behould thy Sonne.

Our mercifull Lord is no Niggard of his fauours, ſo long as we do approach to the Throne of his Grace, with fayth, confidence, and a true and ſincere Hart. He that is deſirous that we ſhould become Coheyres of the kingdome of his Father, will not certainly diſdaine to make vs Coheyres or Competitours of the Loue of his Mother. Neither will the moſt gracious Virgin hardly, or diſpleaſingly brooke the multitude of her Sonnes; ſince ſhe hath a moſt ample boſome, and greatly coueteth, that not any of them ſhould periſh, whom her Sonne hath redeemed with his precious Bloud and Death. Let vs therefore come with firme & immoueable hope to the Throne of the Grace & Fauour of Chriſt, And let vs moſt ſuppliantly, and euen vvith teares demaund & beſeech him, • at of euery one of vs he would ſay to his Mother; Behould thy Sonne, & to euery one of vs, he would ſay of his Mother; Behould thy Mother. O! how well would it be with vs, to be vnder the protection of ſuch a Mother? Who would be of power, to draw vs from out her Boſome? What tribulation could be ſo potent and ſtrong, as to ouercome vs, confiding & truſting in the Patronage of the Mother of God, and of our Mother?

Neither ſhall we be the firſt in the obtayning of ſo great a Ben • fit: Man • haue gone before vs: Many (I ſay) haue caſt themſelfes into the armes of her Patronage and defence; and yet not any one euer returned back, confounded or fruſtrated of their expectation; but all cheerfull and reioycing, as ſecurely ankering themſelues vpon the aſsiſtance of ſo great a Mother. For of her it is written. Gen. 2. She ſhall bruyſ • thy head in peeces. And thoſe, who truſt in her ſhall feareleſly walke vpon th • Adder and Baſiliske, betrampling vnder their feete the Lyon & the Dr • gon. Pſal. 90. Out of a great multitude let vs heare the teſtimonies and acknowledgments of ſome few; eſpecially of thoſe, who haue confidently repoſed themſelues in the protection of the B. Virgin, the Mother of our Lord; and then we ſhall credibly coniecture them to be of the number of thoſe, to whom it is ſaid by our Lord: Behould thy Mother; and of whom it is ſaid to the Mother, Behould thy Sonne.

Let S. Ephrem the Syrian be the firſt, an ancient Father, and of ſo great celebrity, as that (as S. Ierome witneſſeth) his Bookes were publikly read in the Churches, after the reading of the Holy Scriptures. This Father thus ſpeaketh: Intemerata, prorſus pura, Virgo deipara &c. Intemerate, and altogeather pure is the Virgin Mother of God. Serm. de laud. Deipara. And after: Tu portus procellis &c. Thou art the Hauen of thoſe, who are toſſed with ſtormes, the Comfort of the World; the ſetter at liberty of thoſe who are in Priſon; the Patroneſſe of Orphans; thou art the Redemption of the Captiue; the exultation and Comfort of the ſicke, and the Health of All. And againe: Sub alis tuis &c. Vnder thy wings keep me, and protect me, take mercy on me, who am contaminated and defiled with dirt. And yet more after: Non mihi alia • iducia &c. There is no other hope for me, O Bleſſed Virgin; All hayle to thee, who art the peace, the ioy, and health of the World. To this Father let vs adioyne S Iohn Damaſcene, who was one of the firſt of thoſe, that worſhipped the moſt holy Virgin, and placed their Hope in her. This Doctour thus writeth, Orat. de Natiu. B. Virg. O Ioachim & Anna, Filia & Domina, &c. Receaue the prayer of a ſinner, yet ardently louing, and worſhipping thee; houlding thee, as the hope of his ioy, the defendour of his lyfe, reducing him into fauour with thy Sonne, a firme and earneſt pledge of ſaluatiō; vnlooſe and diſsolue the burden of my ſinnes, ſuppreſſe my temptations, gouerne my life piouſly and holily, and procure, that (thou being my guyde) I may come to the celeſtiall Beatitude.

I will add to the former, two of the Latin Fathers, of which S. Anſelme ſhalbe one, who thus writeth, l. de Excell. Virg. c 3. Itaque cui ſaltem ita conceſſum fuerit &c. I do coniecture, that it is a great ſigne to him of obtayning Saluateon, who with a ſweet cogitation can often thinke of the B. Virgin. And after: Velocior est nonnumquam ſalus &c. Oftentimes Health is ſooner obtained, by calling vpon the name of the B. Virgin, then by inuocating the name of our Lord Ieſus her only Sonne, But the reaſon hereof is not, becauſe ſhe is greater or more powrefull then he (for he is not grsat and potent by her, but ſhe is great and potent by him:) Why then is health often ſooner receaued by the inuocation of her, then of her Sonne? I will ſhew my iudgment of this • oint. Her ſonne is the Lord and Iudge of all men, diſcerning the merits of euery One. Therefore whyles he is inuocated (by his owne name) of euery man, he preſently heareth not, and this he doth iuſtly. But the name of his Mother being inuocated and implored, if the merits of him that inuocateth do not deſerue that he ſhould be heard, yet the merits of the Mother do ſo intercede, as that he may be heard.

But S. Bernard doth after a wonderfull manner, deſcribe the pious, and indeed motherly affection of the moſt Bleſſed Virgin tovvards men deuoted to her; as alſo the extraordinary and filiall piety of ſuch, who do acknowledge the Virgin, as their Mother and Patroneſſe. Thus this Doctour ſayth, Serm. 2. ſuper Miſſus eſt. O quiſquis te intelligis &c. O thou, who perceaueſt, that in the inundation of this VVorld thou art more toſſed among the stormes and tempests, then thou dost quietly walke vpon the earth, do not turne thy Eyes from the brightnes of this starre (I meane of Mary the ſtar of the Sea) if ſo thou coueteſt not to be ouerwhelmed with theſe ſtormes. Yf thou be toſſed with the waues of Pryde, if of Ambition, if of Detraction, if of Emulation, turne thy ſelfe towards this starre, and inuocate Mary Yf thou be afflicted with the dreadfulnes of thy owne ſinnes, if thou be confounded with the guiltines of thy owne Conſcience, if thou be afraid through feare of thy Iudge, if thou beginnest to be abſorpt in the Hell of ſadnes, and in the abiſſe of Deſperation, thinke vpon Ma • y. In thy dangers, in thy straits, in thy neceſsities, meditate vpon Mary, inuoke Mary; thou following her, dost not goe abstray; thou praying to her, dost not deſpaire; thou thinking of her doſt not erre. And the ſame Father in another Booke, thus further diſcourſ • th, Serm de Nat. B. M. ſiue de aquae ductu. Altius intuemini &c. Call more deeply into mind, with what affection of deuotion he, who hath placed all plenitude of goodnes in Mary, would haue Mary to be honoured of vs; ſo as if there be any hope in vs, if any Grace, if any health, we are to acknowledge, that it proceeds from her. And after. T • t is ergo medullis &c. With all the forces and deſires of our Harts, let vs worſhip Mary, for this is the will of him, who will haue vs to receaue all, by the mediation of Mary. And againe; Filioli, haec peccatorum ſcala &c. My Sonnes, this (meaning the B. Virgin) is the Ladder of ſinners, this is my greatest Confidence; this is the cauſe of all my Hope.

To theſe two moſt holy Fathers, I will annexe other two holy men, out of the Schoole of Deuines. S. Thomas Aquinas in his litle Worke of the ſalutation of the Angell thus ſayth, in opuſc. 8. Benedicta tu in multeribus &c. She (meaning the Virgin Mary) it bleſſed among all Women, b • cauſe ſhe alone hath taken away Malediction, & hath brought in Benediction, and hath opened the Gate of Paradiſe. Therefore the name of Mary (which is interpreted the ſtarre of the Sea) doth well agree to her: for as thoſe who are ſayling, are directed to the Port, or hauen by the ſtarre of the Sea; ſo Christians an directed to Glory by the help of Mary.

S. Bonauenture moſt fully diſcourſeth of this ſubiect, thus writing, in ſua Pharetra l. 1. cap. 5. Sicut, O beatiſsima, omnis à te &c. O most B. Virgin, as of neceſsity euery one, that is in mind auerted from thee, and not reſpected by thee, must periſh; ſo euery one, that is conuerted to thee, and by thee regarded, cannot poſsibly be damned. The ſame holy Father in another of his bookes, thus writeth of the confidence of S. Franc •• • n the B. Virgin (in vita D. Fran.) Matrem Domini noſtri &c. S. Francis did proſecute the Mother of our Lord Ieſus Chriſt, with an inutterable Loue, in that ſhe made the Lord of Maieſty to become brother to vs, and by her we haue obtained Mercy. He confiding in her next to Christ, made her his Aduocate; and in her Honour he did faſt most deuoutely from the feaſt of the Apoſtles S. Peter and S. Paul, vntill the feast of her Aſſumption.

To all theſe Holy Fathers I will range Pope Irnocentius the third, who was a great Worſhipper of the Mother of God; and who not only in his Sermons did much magnify & prayſe her, but alſo in her Honour did buyld a Monaſtery. And which is more to be admired; He ſtirring the People vp to repoſe their Hope in the moſt holy Mother of God, as foreknowing the euent of things to come, did vtter many things, which he after confirmed with his owne happy experience and triall. Thus he writeth of the B. Virgin: Quis iacet in nocte Culpae &c. He who lyeth in the night of Offence and ſinne, let him behould the Moone, let him pray to Mary, that ſhe through her Sonne may illuminate his hart with compunction: For who euer did inuocate her in the Night tyme, and was not heard of Her? Let the Reader peruſe thoſe things, which we haue written of Innocentius the third, in the ſecond booke and nynth Chapter, Of the mourning of the Doue. Now from all this aboue ſet downe, it is euidently collected, That of the ſignes of Election to Glory, a ſingular deuotion borne to the Mother of God, the moſt B. Virgin, is not the laſt. For it ſhould ſeeeme, that he cannot periſh eternally, of whom it is ſaid to the B. Virgin, by Chriſt, Behould thy Sonne; So as that man doth not heare with a deafe care, what Chriſt ſhall ſay to him, Behould thy Mother.

The End of the first Booke.

OF THE SEAVEN WORDS OF CHRIST ſpoken vpon the Croſſe. THE SECOND BOOKE.

The fourth Word, to wit: Deus, Deus meus, vt quid dereliquiſti me, my God, my God, why hast thou forſaken me? Matth. 27. is litteraly explaned. CHAP. I.

IN the former Booke we haue explicated the three firſt words, which our Lord pronounced frō the chaire of the Croſſe, about the ſixt houre, when but a litle before he was nayled to the Croſſe. We will in this ſecond Booke expound the other foure Words; which our ſayd Lord after the darknes of three houres, from the ſame Chayre, and moſt neere to his death, did with a great and feruerous voice pronounce. But it ſeemeth expedient, firſt briefly to declare, what kind of darknes that was, how it was occaſioned, and to what end it was directed. The mention of which darknes happened betweene the vttering of the former three Words, and the foure other Words heerafter to be diſcourſed of. For thus S. Matthew ſpeaketh. cap. 27. From the ſixt houre, there was darknes made vpō the whole earth, vntill the nynth houre: And about the ninth houre, Ieſus cryed with a mighty voyce, Eli, Eli, Lamma-ſabacthani. That is, my God, my God, why haſt thou forſaken me? That this darknes was occaſioned through the defect & Eclips of the Sun, S. Luke expreſſely expreſſely obſerueth, ſaying; Et obſcuratus eſt ſol, and the ſun was darkned.

But now three d • fficulties are in this place to be diſcuſſed, and ſolued: for firſt the Sunn is accuſtomed to ſuffer Eclipſe of its light, in the New moone, when the moone is found to be betweene the Sunne and the earth; the which could not be at the time of the death of Chriſt; ſeeing the moone at that tyme was not in coniunction with the Sunne, which falleth out in the new moone; but was in the oppoſition which happeneth in the full moone. For all that tyme the Paſcha, or Feaſt of Eaſter was celebrated by the Iewes, which according to the Law, began vpon the foureteenth day of the firſt Month. Againe admitting, that at the Paſſiō of Chriſt, the Moone had beene in coniunction with the Sunne; yet from hence it followeth not, that there could be darknes for the ſpace of three houres, that is, from the ſixt houre to the nynth: ſince the Eclipſe of the Sunne cannot continue long, eſpecially if it be a full Eclipſe and ſuch as may hide the whole: Body of the Sunne, ſo as the obſcurity of it may be accounted darknes. For the moone is more ſwift in motion, then the ſunne, in regard of the moones proper motion; and conſequently can darken the ſunne but for a very ſhort tyme. For the Moone inſtantly doth begin to goe backe, and leaueth the ſunne free, that ſo it may illuminate the Earth with its accuſtomed light & ſplendour. To conclude, it can neuer ſo fall out, that through the coniunction of the Moone, the ſunne ſhould leaue the whole Vniuerſall Earth in darknes. For the Moone is leſſer, then the ſunne, yea then the Earth; & therfore it cannot by the interpoſition of its Body, ſo couer the whole Sunne, as that the Vniuerſall Earth ſhould be left in darknes.

Now if any heere ſhould obiect & ſay, that the Euangeliſt ſpeaking of the Vniuerſall Earth, meaneth only of the vniuerſall Earth of Palestines, and not of the vniuerſall Earth abſolutely. This Obiection may eaſely be refelled by the teſtimony of S. Dionyſius Areo pagita, who in his Epiſtle to S. Policarpe teſtifieth, that himſelfe did ſee that defection of the ſunne, and moſt horrible darknes in the Citty of Heliopolis, which is in Egypt. And Phlegon (a Greeke Hiſtorian, and a Gentil) cited by Origen and Euſebius, maketh intention of this Eclips of the ſunne, ſaying, lib. 2. Quarto anno ducenteſima ſecundae Olympiadis &c. In the fourth yeare of the two hundred and ſecond Olympiade, a great and notorious defection of the Sunne, in compariſon of all others which afore had hapned, was made; for the day at the ſixt hower, was ſo turned into darknes, and to an obſcure night, as that the ſtars in Heauen were then ſeene. Now this Hiſtoriographer did not write in Iudaea, as all affirme. The ſame Wounder is teſtified • by Lucianus the Martyr, ſaying: • erquirite in Annalibus veſtris &c. Reuolue your Annals, and you ſhall find, that the day was interrupted with darknes, in the tymes of Pilate, the ſunne abandoning the Earth. Theſe words of S. Lucian are related by Ruffinus, in hist. Eccl. Euſeb. In fine Tertullian, Paulus Oroſius, and all others (touching this Eclypſe) do ſpeake of all the parts & coaſts of the World, and not only of Iudaea.

But theſe difficulties may eaſely be explicated. For firſt, where it is ſaid in the beginning, that the Eclypſe of the ſunne is accuſtomed to be in the New moone only, & not in the full moone, this is true, when a Naturall defect of the light of the ſunne happeneth. But at the death of Chriſt, the defect of the ſunne was vniuerſall and prodigious, which could be wrought only by him, who made the ſunne, the Moone, Heauen, and Earth. For S. Dionyſius writeth in the place aboue noted, that the Moone was ſeene by himſelfe, and by Apollophanes about the midtyme of the day, after an vnaccuſtomed & moſt ſwift motion to come to the Sunne, and lying vnder it, there remained after this māner, vntill the ninth hower, and then returned backe towards the Orient, to its owne place.

To that, which is added aboue; to wit, that the defect of the ſunnes light could not ſo remaine for the ſpace of three Howers, as that during all that tyme the Earth ſhould be in darknes; it may be anſwered hereto, that this is true, if we ſpeake of a naturall, and vſuall defect of the ſunne. But this Eclypſe of the ſunne was not gouerned by the lawes, or ſetled courſe of Nature, but by the Will of the Omnipotent Creatour, who as he could bring the moone after a wonderfull manner from the Eaſt, in a moſt rapid and ſwift motion to the ſunne, and after three howers ended, could bring it back to its owne place in the Orient; ſo alſo was of power to cauſe, that the moone ſhould remaine immoueable vnder the ſunne for thoſe three howers; and that it ſhould not mooue either more ſlowly or more ſwiftly, then the ſunne it ſelfe.

To conclude, where aboue is added, that the Eclypſe and defect of the ſunne could not be obſerued & ſeene through out the Vniuerſall Earth, in regard that the Moone is leſſer then the Earth, & farre more leſſe in quantity then the ſunne; I grant this to be moſt true, with reference to the interpoſition of the moone, only. But what the moone could not performe herein, the Creatour of the ſunne & moone performed, only in not cooperating with the ſunne in illuſtrating & lighning the Earth: For things created cannot worke or performe their functions, except the Creatour do aſſiſt & cooperate with them. And whereas ſome men ſay, that darknes might thē be made throughout the whole Earth, through a condenſation, and thickning of blacke and miſty Cloudes; this cannot be truly auerred, ſince it is euident from the teſtimonies of the Ancients, that in the tyme of that Eclyps and darknes, the ſtars were ſeene to appeare and ſhine in Heauen: But thick • and miſty Cloudes cannot only yea they are accuſtomed to) obſcure • he ſunne, but alſo the moone, and the ſtars.

Now why God would haue this ſigne of Darknes to happen at the Paſsion of Chriſt, ſeuerall Reaſons are accuſtomed to be alledged, but two chiefly. The firſt may be to demonſtrate the moſt great excecation and blindnes of the Iewiſh People; which Reaſon is brought by S Leo Pope, and which blindnes of theirs doth yet continue, and ſhall continue, according to the Prophecy of Iſay, who thus ſpeaketh of the beginning of the Church: Surge, illuminare Ieruſalem &c. Ariſe, be illuminated Ieruſalem, becauſe thy light is come, and the glory of our Lord is riſ • n vpon thee; becauſe (loe) darknes ſhall couer the Earth, and a myſt the People. Iſa. 60. To wit, moſt thicke and palpable darknes ſhall couer the Land of the Iewes; and that darknes, which is not ſo groſſe, but may eaſely be diſſipated and diſp • lled, ſhall couer the People of the Gentills. The ſecond Cauſe o • Reaſon of the forſaid darknes at our Sau • ours Paſsion, may be to demonſtrate the great off • nce and ſinne of the Iewes, as S. Ierome teacheth. In former tymes wicked men did perſecute, moleſt, and trouble, yea and kill good men. But now men are arriued ro that degree of Impiety, as that they dare perſecute euen God himſelfe, inueſted with mans fleſh and nayle him to a Croſſe. In former tymes ſuites and contentions falling out among Cittizens, they fell to Words, from words to blow • s, Wounds, and murther it ſelfe; But now Vaſſalls and Bonſl • u • s haue entred into inſurrection and •• bellion againſt the King of men and Angels; nayling, with incredible boldnes, his ſacred hands and feete with piercing Nayles to the hard wood of the Croſſe. Therefore the whole World was amazed, and through horrour of the fact trembled; And the ſunne it ſelfe as vnwilling to lend its light to the furtherance of perpetrating ſo flagitious a Crime, did with draw in its beames, couering the whole ayre with blacke and dreadfull darknes.

But let vs now deſcend to the words of our Lord: Eli, Eli, lamma ſabactani, Theſe words are taken from the beginning of the one & twentith Pſalme, where we thus read: Deus, Deus meus, reſpice in me, quare me dereliquisti? O God, my God, haue reſpect to me, why haſt thou forſaken me? Where thoſe words, reſpice in me, vvhich are in the middeſt of the Verſe, were added by the Septuagint Interpreters; for in the Hebrew Text, there are no other words, but thoſe, which our Lord did ſpeake. In this one point the words of the Pſalme, and of Chriſt do differ; in that the Words of the Pſalme are all Hebrew words, whereas thoſe ſpoken by Chriſt, are partly Syriach words, which kind of tongue the Iewes did then much vſe. For thoſe words: Talitha cumi, id est, puella ſurge and, Ephetha, that is, ad apetite, and ſome others in the Ghoſpels, are Syriake words, and not Hebrew. But to proceed. Our Lord complaineth, that he is forſaken of God, and he complaineth crying out with a great and vehement voyce; Both which Points are to be ex • lained.

This dereliction and forſaking of Chriſt by his Father may be vnderſtood in fiue ſeuerall ſenſes or wayes, of all waith but one is true. There were fiue coniunctions of God in the Son. One naturall and eternall; to wit, the coniunction of the Perſon with the Perſon of the Sonne in Eſſence. Another, that is, a new coniunction of the Diuine nature, with the Humane nature in the Perſon of the Sonne; or, which is all one, a coniunction of the diuine Perſon of the Sonne, with the humane Nature. The third, was the Vnion of Grace and of will; for Chriſt being mā was full of grace and truth, Ioan. 1. And, the things that do pleaſe God, he did allwayes, as himſelfe witneſſeth in S. Iohn. cap. 8. And the Father more then once ſaid of him: This is my beleued Sonne, in whome I am well pleaſed. Matth. 3. The fourth coniunction was the Vnion of Glory; for the ſoule of Chriſt did ſee God, euen from his Cō ception. The fifth was the Vnion of Protection, of which himſelfe ſpeaketh, when he ſaith: He that ſent me, is with me, and he hath not left me alone, Ioan. 8.

Now the firſt Vnion is altogether inſeparable and perpetuall; becauſe it is an Vnion in Diuine Eſſence, of which himſelfe ſpeaketh: I and my Father are on • And therefore Chriſt did not ſay, my Father, why hast thou left me? For the Father is not called the God of the Sonne, till after the Incarnation, and by reaſon of the Incarnation. The ſecond Vnion is neuer diſſolued, neyther can it be diſſolued; for what God once aſſumed, he neuer did leaue; for the Apoſtle ſaith: He ſpared not his own Sonn, but for vs all deliuered him. Rom. 8. And the Apoſtle Peter: Christ ſuffered for vs; And, Chriſt ſuffering in fleſh. 1. Pet. 2. and 4. All which ſacred teſtimonies demonſtrate, that he, who was crucifyed, was not pure man, but the true Sonne of God, and our Lord Chriſt. The third Vnion doth in lyke ſort euer remaine, and euer ſhall remaine: The iust dyed for the vniust, as S. Peter ſpeaketh 1. Pet. 3. And the death of Chriſt would haue profited vs nothing, if the Vnion of Grace ſhould be diſſolued. The fourth Vnion could not be diſſolued, becauſe the Beatitude of the Sou • e cannot be loſt, ſince it comprehendeth an aggregation and heaping together of all goods. For the ſoule of Chriſt according to the ſuperiour part, was truly Bleſſed; of which Point ſee S Thomas 3. p. q. 46. art. 8. Therefore there remaineth onely the vnion of Protection, which for a ſhort tyme was broken, that the Oblation of the bloudy Sacrifice ſhould take place, for the redemption of mankind.

True it is, that God the Father could haue protected Chriſt many waies, and hindred his Paſſion; for according heerto Chriſt ſaid in his prayer, which he made in the garden: Father, all things are poſsible to thee, transferre this Chalce from me; but 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 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 gri • 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 Circūſtances, thoſe three Houres did ſeeme to me to be three yeares. But becauſe the ardour & deſi • 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 vehem • ncy of thy dolour, was ſo forcible, as to cauſe thee to deſiſt in hart frō 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) cānot 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 d • 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, bu • to coūſell 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 Off • 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 he • 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 fire. In like manner, let vs render all due thankes and gratefull a • knowledgment to the lābe of God, who had rather be left of God vnder the killing ſword, then that he would leaue vs vnder the teeth of the deuouring and infernall beaſt; who is euer feeding, and yet is neuer with feeding ſatisfyed.

3. The third cauſe is the greatnes of the price of the diuine grace, which is that precious pearle, the which Chriſt (the moſt wiſe merchant) with ſale of all he had, did buy, and reſtore to vs, The grace of Chriſt, which was giuen to vs in Adam, & which through the ſinne of Adam we loſt, was ſo precious a Pearle or Margarite, as that it did wonderfully adorne vs, and made vs moſt aceptable to God, and was a pledge of eternall felicity. There was not any, who could recouer this Pearle, being the ſumme of our riches, and taken from vs by the ſubtilty of the Serpēt, but only the ſonne of God, who through his Wiſdome ouercommeth the malice of the deuil; but this with moſt great inconuenience to himſelfe, by being expoſed to many labours and paines. Thus did the Piety and Charity of the Sonne ouercome, who committed himſelfe willingly to a moſt labourſome iourney, and moſt weariſome peregrination, thereby to redeeme the Pearle for vs.

4. The fourth Cauſe was the moſt eminent greatnes of the Kingdome of Heauen, to the which the Sonne of God opened a way, and paſſage for vs, by his immenſe labours and paines; of which point the Church of God with a gratefull remembrance thus ſpeaketh: Tu deuicto mortis aculeo, aperuiſti credentibus regna caelorum. Thou, the sting of death being ouercome, haſt opened to the faythfull the kingdome of Heauen. And that he might ouercome the ſting of death, it was needfull, that he ſhould ſtriue, and fight in a moſt cruell War with death; in which War the Father did forſake him, that with greater glory he might triumph.

5. The fifth Cauſe was the immenſe Loue, with the which the Sonne did affect his Father; for the Sonne did wiſh & couet, that in the redemption of the World, and abolition of ſinne, he might ſatisfy the Honour of his eternall Father moſt copiouſly, and moſt abundantly. But this could not be effected, except the Father had forſaken his Sonne; that is, except the Father had ſuffered him to endure all thoſe torments, which could be excogitated by the Deuill, and tolerated by man. Therefore now if it be demaunded, why God did (as it were) abandon his Sonne, ſuffering all Extremities vpon the Croſſe? it may be anſwered, that this was done to the end, that the greatnes of ſinne, the greatnes of Hel, the greatnes of diuine Grace, the greatnes of Eternall life, and the greatnes of the Charity of the Sonne of God towards his Father, might more copiouſly and manifeſtly appeare.

From the conſideration of which reaſons, another Queſtion tak • th its ſolution; That is, why God to many Martyrs did temper the Cup of their Paſsions and death, with ſo great abundance of ſpirituall conſolation, as that thoſe Martyrs had rather drinke the Cup of their ſufferings with the mixture of thoſe internall Comforts, then without thoſe comforts to want the Cup of their Paſsions and Tribulations; And yet contrarywiſe he ſuffered his moſt beloued Sonne to drinke vp euen to the dregs (as I may ſay) his moſt bitter Cup, without any Conſolation whatſoeuer? The reaſon of the diſparity of Gods proceeding herin is, in that in the holy Martyrs not any of the former Cauſes did take place; which in the Paſsion of Chriſt we haue aboue mentioned.

Of the fourth Fruite of the fourth Word. CHAP. V.

ANother fruite may be added to the former, not ſo much proceeding from the fourth VVord, as frō the circumſtance of the tyme, in which it was ſpoken, to wit, of the horrible darknes, which immediatly went before the pronouncing of the ſaid word. Since ſuch darknes is moſt ſtrong to illuminate and enlighten the Iewiſh nation; as alſo to confirme the Chriſtiās themſelues in true fayth, if ſo they wil diligently apply their mynd to the force of the demonſtration, which we will heere ſet downe. The demonſtration neceſſarily reſulteth out of foure Truths.

The firſt Truth is, that when Chriſt was crucifyd the Sunne was ſo wholy obſcured that the ſtarres vvere then ſeene in the Heauens, as they are accuſtomed to be ſeene in the night. This truth is warrāted and confirmed by fyue witneſſes, moſt worthy of credit and beliefe; who being of ſeuerall nations, liuing at ſeuerall tymes, and in ſeuerall places, when they wrote their bookes, could not write what in thoſe tymes happened out of any ſecret conuention or mutuall agreement among themſelues. The firſt is S. Matthew, an Hebrew, who did write in Iewry, & was one of thoſe that ſaw the Sunne obſcured. And certainely this man being graue and wiſe, would neuer haue written this in Iewry (and as it is credible euen in the Citty of Ieruſalem) if it had not beene moſt true: ſince otherwiſe, in ſetting downe thinges, vvhich all men did knovv to be falſe, he might deſeruedly be reprehended, and derided of all the inhabitants of Ieruſalem, and of all Iewry.

The ſecond vvitnes is S. Marke, vvho vvrote at Rome; and he alſo ſavv the Eclyps, becauſe then he vvas in Iewry with other diſciples of our Lord, when it happened. The third is S. Luke, who vvas a Grecian, and vvrote in Greece; and he in like ſort was an cy-vvitnes of the Eclyps at Antioch in his own Country. For vvheras Dionyſius Areopagita did ſee the Eclyps at Heliopolis in Egypt, S. Luke might more eaſily ſee it at Antioch, as being more neere to Ieruſalem, then Heliopolis vvas. The fourth and fifth vvitneſſes are S. Dionyſius, and Apollophanes, both Grecians, & at that tyme Gentils, vvho in expreſſe vvords do teſtify, that the Eclips vvas ſeene by them vvith a ſtupendious admiration. Theſe are thoſe fiue vvitneſſes, vvho do vvarrant the truth of that Eclyps, euen from their eyes, and ſight thereof. To theſe vve may adioine the Annalls of the ancient Romans, as alſo Phlegon the Hiſtoriographer to Adrian the Emperour, as aboue vve noted in the firſt Chapter. Therefore this firſt Truth cannot be denyed eyther by Ievves or Pagans vvithout notorious temerity and • aſhnes. For as concerning Chriſtians, this verity belongeth to the Catholike ſayth.

2. Another Truth is, that the forſaid Eclyps cou • d not be effected, but by the omipotency of God; and therefore that it proceeded not in any ſort from the diuels, or from men ſeconded vvith the ayde of diuels, but only from the ſpeciall Prouidence and vvill of God, the Creatour and Gouernour of the vvorld. This verity is thus demonſtrated. The Sunne cannot faile in its light, but by one of theſe three vvayes. • yther by interpoſition of the moone betvveene the Sunne and the Earth; or through a moſt thicke and mighty groſſe cloude; or through the retraction, vvith dravving, or extinction of the b • amee of the Sunne. After the firſt manner that interpoſition could not naturally be; becauſe at that time (being the Paſcha of the Iewes) the moone was found to be oppoſite to the Sunne; and therfore it f • llovveth, that that Eclypſe vvas vvrought vvithout any interpoſition of the moone; or that through an vnvſuall and an aſtoniſhing Miracle the moone did moue as much in fevv houres, as at other times it vvas to moue in fourteene dayes; and againe that vvith the like miracle it returned backe vvith ſo great ſvviftnes that in the ſpace of ree houres it performed its motion of fourteene dayes. Novv thoſe cu • nts vvhich proceed from the Celeſtiall Orbes, cannot be accōpliſhed but by God; ſince the povver of the diue • s is limited vnder the moone: and therefore the Apoſtle calleth the diuell. The Prince of the Power of this ayre. Eph. 2.

The Eclypſe could not be occaſioned after the ſecond manner; becauſe (as vve haue ſaid aboue) a thick and groſſe cloude is not of force to take from vs the ſight of the Sunne, except vvith all it take from vs the ſight of the Starres. But it is euident from the teſtimony of Phlegon, that the Sunne vvanting its light at the Paſſion of Chriſt, ſtarres vvere ſeene in Heauen after the ſame manner, as they are ſeen in the night. Touching the third mā ner, it is indiſputrbly moſt true and acknovvledged, that the beames of the Sunne could not be dravvne backe, or extinguiſhed, but only by the Power of God, who created the ſunne. From all this it then followeth, that this ſecond Verity is no leſſe irrefragable and certaine, then the firſt; neither can it be impugned with leſſe temerity and want of Iudgment, then the firſt.

3. The third Verity is, that that da • knes, of which we in this place do ſpeake, was occaſioned by reaſon of the Crucifixion and Paſsion of Chriſt, and did proceed from the diuine Prouidence. This Truth taketh its demō ſtration from the tyme this darknes continued in the Ayre; for it continued as long as Chriſt our Lord did hang aliue vpon the Croſſe; that is from the ſixt hower vntill the ninth. This is witneſſed by all thoſe, who haue made mētion of this defection of the ſunne. Neither can it be aſcribed to chance, that this darknes (full of Miracles▪) could caſually happen to be at the Paſſion of Chriſt; ſince Miracles are not wrought by chance, but by diuine Prouidence. Neither hath there bene any Authour (that I know) that euer would attempt to aſcribe this ſo wonderfull an Eclyps to any other cauſe. For thoſe, who did know Chriſt, did confeſſe this Miracle to be wrought for his ſake; and ſuch, as did not acknowledge Chriſt, remayned aſtoniſhed at it, confeſsing their ignorance of the cauſe thereof.

4. The fourth Verity is, that this ſo prodigious a darknes could intimate and ſignify no other thing, but that the Sentence of Caiphas and Pilate was moſt iniuſt, and that Ieſus was the true & proper Sonne of God, and the true Meſsias promiſed to the Iewes. For this was the chiefeſt and moſt vrging cauſe, why the Iewes thirſted after, and plotted the death of Chriſt. For in the Councell of the High Prieſt, Scribes, & Phariſyes, when the high Prieſt diſcerned, that the teſtimonies produced againſt Chriſt preuayled not, nor proued any thing, he roſe vp, and ſaid, Matth. 26. Adiuro te per Deum viuum, &c. I adiure thee by the liuing God, that thou tell vs, if thou be Chriſt the Sonne of God. But Chriſt conſ • n • ing thereto, and confeſſing himſelfe ſo to be, the high Prieſt, rent his garments, ſaying, He hath blaſphemed; what need we any further witnes? Behould you haue heard the blaſphemy, what thinke you? And they anſwering ſaid: He is guilty of death.

And againe in the preſence of Pilate, who coueted to free our Lord from death, the High Prieſts and Miniſters ſaid: we haue a law, and according to the law he ought to dye, becauſe he had made himſelfe the Sonne of Cod. Ioan. 19. This therefore was the chiefeſt cauſe, why our Sauiour was condemned to the Croſſe. Which very Point was propheſied by Daniel, ſaying: occidetur Christus &c. Chriſt shall he ſlaine, and it ſhall not be his People that ſhall deny him. Dan. 9. And this was the maine motiue, why God at the Paſſion of Chriſt, did power downe ſuch dreadfull darknes vpō the world, that thereby it might be moſt abundantly witneſſed, the High Prieſts to haue erred, the People to haue erred, Pilate to haue erred, Herod to haue erred, and him who hanged vpon the Croſſe, to be the true Sonne of God, and the Meſsias who was promiſed. The truth whereof, the Centurion obſeruing the Heauenly ſignes & wounders, teſtifyed in thoſe words: Verè filius Dei erat iste. Indeed this was the Sonne of God. Matt. 27. And againe, Inded this man was iuſt. Luc. 23. For the Centurion did know that thoſe celeſtiall and aſtoniſhing Prodigies, were (as it were) the Voyce of God, retracting and condemning the Sentence of Caiphas and Pilate, and affirming, that that man (contrary to all Iuſtice) was deliuered ouer to death; ſeing he was the Authour of Life, the true Sonne of God, and Chriſt promiſed in the Law. For what other thing could that Darknes, being accōpained with the cleauing of the ſtones, & renting of the veyle of the Sanctuary, import, but that God was auerted from a People (before his) & that he was highly offended; in that the People did not know the tyme of their Viſitation. Luc. 19.

Certainly if the Iewes did maturely conſider theſe things, and withall obſerue, that they are euen from that tyme diſperſed and ſcattered among many Nations, not hauing any King, or High Prieſt, or Altars, or Sacrifices or diuine Miracles, or the Anſwers of Prophets among them; they would clerrely perceaue themſelues to be abandoned and forſaken by God, and (which is far more miſerable) to be deliuered ouer into a reprobate ſenſe; and that to be accompliſhed and fulfilled in them, which Eſay did prophecy, when he introduced our Lord thus ſpeaking: Goe, and thou ſhalt tell this People: Heare you that heare, and vnderstand not: and ſee a Viſion, and know it not. Blind the hart of this People, and make their eares heauy, and ſhut their eyes, leſt perhaps they might ſee with their Eyes, and heare with their eares, and vnderstand with their Hart, and be conuerted, and I heale them. Iſa. 6.

Of the fifth fruite of the fourth Word. CHAP. VI.

IN the firſt three words or Sentences, Chriſt our Maiſter did recommend vnto vs three notable Vertues; Charity to our Enemies, Mercy to the Miſerable, and Piety or duty to our Parents. In the foure following Words he exhorts vs to foure Vertues, not more worthy, then the former, but to vs no leſſe neceſſarie; to wit, Humility, Patience, Perſeuerance, and Obedience. Tou • hing Humility. It may be truly called the Vertue of Chriſt (ſince there is no mention made thereof, in the Writings of the Wiſemen of this World) for Chriſt throughout the whole courſe of his life, did really, & in his actions, practiſe this Vertue; and furthermore profeſſeth himſelfe to be a Maiſter thereof, in plaine and direct Words, ſaying: Learne of me, becauſe I am meeke, and humble of Hart. Math. 11. But he neuer more perſpicuouſly and clearely did commend this Vertue vnto vs (and withall Patience, which cannot be diſioyned from Humility) then when he ſaid: My God, my God, why hast thou forſaken me? For in theſe words Chriſt ſheweth, that through the permiſsion and ſufferance of God, all his glory and excellency in the ſight of men was wholy obſcured, the which point alſo that darkenes or Eclyps did demonſtrate. Now our Lord could • ot without wonderfull Humility and Patience tollerate ſo great an obſcuration.

The glory of Chriſt, of which S. Iohn ſpeaketh in the beginning of the Goſpell, when he ſayth: We ſaw the glory of him; glory as it were of the only begotten of his Father, full of grace and Verity. Ioan. 1. was placed in the Power, Wiſdome, Probity, Princely Maieſty, Beatitude of the ſoule, and in the Diuine Dignity, which he had, as he was the true and naturall Sonne of God. All this glory his Paſsion did cloud, and obſcure, and the darkning thereof thoſe words do plainly ſignify, My God, my God, why hast thou forſaken me? The paſsion did obſcure his Power; becauſe being nayled to the Croſſe, he ſeemed to be of no power or ability; and therefore the chiefe Prieſts, ſouldiers, and the Thiefe did exprobate to him his impotency and weakenes, ſaying: Yf thou be Chriſt, come downe from the Croſſe &c. And againe: He ſaued others, himſelfe he cannot ſaue. Now how great Patience, how great Humility was required, that he who was truly Omnipotent, ſhould be wholy ſilent to ſuch vpbraydings?

The Paſsion did darken his Wiſdom • ; when before the chiefeſt of the Prieſts, before Herod, before Pilate he anſwered nothing to many Interrogatories and Queſtions, as if he had bene depriued of iudgment; by which his ſilence it was occaſioned, that Herod & his Company contemned him, and cloathed him in a white veſtment by way of deriſion. How great Patience, how great Humility was heer alſo required for him to tolerate theſe indignities, who was not only wiſer then Salomon, but was the very Wiſdome of God?

His probity and Innocency of life the Paſsion obſcured; who being crucified vpon the Croſſe, did hang betweene two thiefes, and was reputed a ſeducer of the People, and Vſurper of an other mans kingdome. And the ſplendour of this his Innocency, that dereliction of God, which himſelfe confeſſed, ſaying, Why hast thou forſaken me, might well ſeeme more & more to obſcure; Since God is accuſtomed to forſake not pious men, but ſuch as be wicked. Certainly haughty and proud men are very cautelous to ſpeake any thing, wherby thoſe who heare them, may ſuſpect that they confeſſe any thing againſt their owne Worth: but humble and patient men (of which ſort Chriſt was the King) willingly take bould of all occaſion of Humility and Patience, ſo as they ſpeake nothing, which is falſe. How great Humility, how great Patience here againe is required of him to ſuffer theſe things, of whom the Apoſtle thus ſpeaketh: It was fit, that we ſhould haue ſuch a Prieſt, holy, innocent, impolluted, ſeparated from ſinners, & made higher then the Heauens. Heb. 7.

Furthermore the Paſsion did ſo obſcure the Regall Maieſty of Chriſt, as that it gaue to him, for a goulden diademe, a Crovvne of thornes; for a Tribunall, a gibbet; for Princely attendance, two Thieues. Therefore I ſay againe; How great Humility, how great Patience was neceſſary for him, who vvas truly the king of Kings, the Lord of Lords, and the Prince of the kings of the Earth?

Now vvhat ſhall I ſay of the Beatitude of the ſoule, which Chriſt truly had from his Conception? And the vvhich he was b • th of povver and of Will to transfuſe into the Body? How vehemently did the Paſsion darken this glory, ſince it made Chriſt, A man of ſorrowes, and knowing infirmity; deſpiſed, and the most abiect of men. Iſa. 53. and cauſed him through the acerbity of his ſufferings, to crye out; My God, why hast thou forſaken me? To conclude, the Paſsion did ſo ouercloud the dignity of his diuine Perſon, as that he, vvho ſitteth aboue all (not only men, but Angels) in regard of his Paſsion, ſaid: I am a worme, and no man; A reproach of men, and the outcaſt of the People. Pſal. 21.

To this loweſt place therefore Chriſt did deſcend in his Paſsion; but this his deſcending was accompanied with great merit and exaltation. For what our Lord did often promiſe in words, ſaying: Euery one that humbleth himſelfe, ſhalbe exalted, the ſame was performed in his Perſon, as the Apoſtle witneſſeth: He humbled himſelfe, made obedient vnto death; euen the death of the Croſſe: for the which thing God hath alſo exalted him, and hath giuen him a Name, which is aboue all Names; That in the name of Ieſus, euery knee bow, of the Celestials, terrestrials, and Infernals. Phil. 2. Therefore he, who was the laſt, is pronounced and declared to be the firſt; and a moſt ſhort Humiliation reſolued into an eu • r • a • ting Exaltation. The which change we alſo find to haue happened to all the Apoſtles, and to all Saints. For S. Paul w • iteth, that the Apoſtles were, The refuſe of the World, and the droſſe of all, meaning, moſt baſe & vile things, which are caſt out by euery one, and betrampled vpon. This was the Humility of the Apoſtles; But what was their Exaltation, S. Iohn Chryſoſtome teacheth (hom. 32. in Ep. ad Rom.) and ſheweth it, when he ſayth, that the Apoſtles are now in Heauen, and do aſſiſt neere to the Throne of Chriſt, where the Cherubims do glorify Chriſt, where the Seraphims do fly; that is, they haue their place with the chiefeſt Princes of the kingdome of Heauen, from whence they ſhall neuer fall or depart. Certainly if men would attentiuely conſider and ruminate, how honourable a thing it is, to imitate the Humility of the ſonne of God heere vpon the Earth; and with all, would make to themſelues ſome cōi • cture, how great that exa • tation is, to the which humility it ſelfe ad • anceth them, we ſhould find very few proud men. But becauſe moſt men do meaſure all things by the falſe yard of the ſenſes of the fleſh, & humane cogitation, therefore it is no wonder, if Humility can ſo hardly be found vpon the Earth, and that the Multitude of proud men be infinite.

The fifth Word, Sitio, I thirſt, is explicated according to the Letter. CHAP. VII.

THe fifth Word followeth, which we read in S. Iohn. And indeed it is but one Word, to wit Sitio, I thirſt. But that it ſhould be truly (according to the preſent purpoſe) vnderſtood, it is needfull to adde the words of the Euangeliſt, both going before and after For thus S. Iohn ſpeaketh: Postea ſciens Ieſus &c. Afterward Ieſus knowing, that all things were now conſummate, that the Scriptures might be fulfilled, he ſayth, I thirſt. A Veſſel therefore ſtood there full of Vineger; & they putting a ſponge full of Vineger about Hyſope, offered it to his mouth Ioan. 19. Of which words this is the meaning: Our Lord would haue all things accompliſhed and fulfilled, which the Prophets (being full of the Holy Ghoſt) did foretell of his Life & death, and becauſe all other Predictions being then already performed, this one yet remained; That is, that he ſhould taſt Vineger in his thirſt, according to thoſe words of the Prophet, Pſal. 68. In my thirst they gaue me Vineger to drinke; Therefore he ſaid with a cleare voyce) I thirſt; and thoſe, who were preſent, did offer to his mouth a ſpōge full of Vineger, put vpon a Reede, or Cane. Thus our Lord ſaid, I thirst, that the Scripture might be fulfilled. And why to the end the Scripture ſhould be fulfilled? Why did he not ſay, I thirſt, becauſe he was really, thirſty, & deſired to allay his Thirſt? For the Prophet did not foretell it to the end that that ſhould fall out which he had foretould; but he did therefore foretell it, becauſe he did foreſee it after to be. And he did foreſee it after to be, becauſe the thing was truly to be, although it had not beene foreſeene. Therefore foreſight or prediction is not the cauſe of a thing after to come to paſſe, but the thing, which is after to be, is the cauſe why it may be foreſeene or foretould.

Now a great Myſtery is in this place reuealed. Our Lord did truly labour with extremity of thirſt, euen from the beginning of his Crucifixion; and his thirſt increaſed more & more; ſo as it was one of his chiefeſt torments which he ſuffered vpon the Croſſe; ſince ſheeding of much bloud doth drye the body, and procureth thirſt. I knew a Perſon, who being wounded in ſeuerall parts of his body, from which great ſtore of bloud did flow, deſired nothing but drinke; as if his moſt raging thirſt had bene the only euill or payne he then ſuffered. The like is read in the life of S. Emmerammus Martyr, who being tied to a ſtake, and hauing receaued many wounds, only complayned of thirſt. (Sur. die 22. Sept.) Therefore how could it otherwiſe be, but that Chriſt who after long wearines, had ſhed much bloud in his whipping; and after being crucified, had opened (as it were) foure fountaines in his body, from which great abundance of Bloud did for a long tyme ſtreame, ſhould be cruciated and vexed with a moſt burning thirſt? And notwithſtand ng he conc • aled in ſilence this his long torment for the ſpace of three howers, and could haue concealed it euen to his death, which was preſent at hand: For what other reaſon then did our Lord hyde in ſilence (for ſo long a tyme) this his vehemency of Paine, & now being ready to dye, did manifeſt it, ſaying, I thirst; but becauſe it was the will of God, that all of vs ſhould know this torment of thirſt not to be wanting vnto Chriſt? And therefore the ſame heauenly Father would haue it foretould by a Prophet in the Perſon of Chriſt, and did inſpire it into our Lord Ieſus, to make this new and moſt bitter paine knovvne to his faithfull ſeruants, for an example of Patience. He ſaid therefore, I thirſt; that is, all my moiſture in my fleſh is ſpent, my veynes are dry, my tongue is dry, my pallate is dry, my iawes are dry, all my invvard parts are dry; if any man vvill comfort and refreſh me, let him giue me to drinke.

Novv let vs heare, vvhat drinke they brought him vvho vvere preſent at the Croſſe: Erat vas aceto plenum &c. There was a veſſell full of Vineger; and they putting a ſponge full of Vin • cre about Hyſope, offered it to his mouth. O ſtrang conſolation and refreſhment! There vvas a veſſell full of Vineger, vvhich is pernicious and hurtfull to wounds, and is accuſtomed to haſten death, and to that end it vvas brought, thereby to haſten the death of thoſe, vvho vvere to be crucifyed. S. Cyrill (cap 35. in Ioan.) vvith reference to this paſſage thus vvriteth: Pro iuuante & iucundo potu &c. For a medicinable and pleaſant drinke, they proffered him that, which was hurtfull and bitter. And by reaſon hereof that thing is made more credible, vvhich S. Luke vvriteth in his Goſpell: The ſouldiers mocked him, comming to him, and offering him Vineger. Luc. 23. And although S. Luke doth write this of Chriſt lately nayled to the Croſſe; yet it is very credible, that the ſouldiers themſelues when they heard him crying, I thirſt, did giue him Vineger in a ſponge vpon a reede, the vvhich they before in a mocking manner, had offered vnto him. The ſumme and cloſure of all is, that as in the beginning, a litle before he vvas nailed to the Croſſe, they offered him wyne mixt with gaule; ſo in the end of his life they brought him Vineger, dangerous to his wounds; ſo as from the beginning to the end, the Paſsion of Chriſt vvas a true & vehement Paſsion, as not accompained with any alleuiation, or comfort at all.

Of the first fruite of the fifth Word. CHAP. VIII.

THe Scriptures of the Old Teſtament are for the moſt part explained by the Scriptures of the Nevv. But touching this Myſtery of the thirst of our Lord, the vvords of the ſixty eight Pſalme may vvell paraphraze, & comment the Ghoſpell. We do not find clearely in the Ghoſpell, vvhether thoſe vvho offered Vineger to our Lord thirſting, did it to gratify him, or rather the more to afflict him; that is, vvhether this their action proceeded from Loue or Hate. We vvith S. Cyrill do interpret in a bad ſenſe the fact of thoſe vvho gaue to our Lord (ſuffering thirſt) Vineger to drinke. But the vvords of the Pſalme are ſo cleere and euident as that they need not any expoſition; And from thoſe vve vvill gather this fruit, that vve may learne to thirſt vvith Chriſt after thoſe things, vvhich truly and healthfully are to be thirſted after. Theſe are the Words of the Prophet: I expected ſome body, that would be grieued with me, and there was none, or that would comfort me, and I found not any. And they gaue me gaule for my meate, & in my thirſt they gaue me Vineger to drinke. Pſal. 68. Therefore thoſe men vvho gaue to Chriſt our Lord a litle before he vvas mayled to the Croſſe, vvine mingled vvith gaule, and thoſe vvho offered to our Lord aftervvard Vineger to drinke, vvere of that number of vvhom it is ſaid: I expected ſome body, that would be grieued with me, and there was none; and that would comfort me, and I found not any.

But ſome may here demaund, did not the moſt Bleſſed Virgin (the Mother of our Lord) and Mary of Cleophas ſiſter of his mother as alſo Mary Magdalen vvith the Apoſtle S. Iohn, ſtanding neere vnto the Croſſe, truly and from their hart grieue and lament for our Lord? In like ſort, did not thoſe Women, who weeping followed our Lord to the Mount Caluary, truly condole vvith him? To conclude, were not all the Apoſtles much agrieued, & lamented in the tyme of the Paſsion, when as Chriſt himſelfe foretould of them. Ioan. 16. The world ſhall reioyce, but you ſhall be gladde? All theſe did truly contriſtate and lament; but they did not lament together with our Lord, in that there was not the ſame reaſon of Griefe in Chriſt, and in the others. For our Lord ſayth: I expected ſome body, that would be ſory with me, and there was none; and that would comfort me, and I found not any. Thoſe perſons aboueſayd did grieue touching the Paſſion and corporall death of Chriſt: But Chriſt did not grieue touching this point, but only for a ſhort tyme in the garden, to ſhew himſelfe to be true Man: Yea he ſaid, Luc. 22. With deſire I haue deſired to eate this Paſche with you, before I ſuffer; And in another place: Yf you loued me, you would reioyce, becauſe I goe to the Father, Ioan. 4.

What cauſe then of griefe was there in our Lord, in which he did not find others grieuing vvith him? To wit, the loſſe of ſoules, for which he did ſuffer. And vvhat cauſe of Conſolation, in which he had not another to comfort and reioyce with him, except the ſauing of ſoules, after which he thirſted? This one Conſolation he did ſeeke, this he deſired, of this he was euen hungry and thirſty: but gaule is giuen to him for meate, and Vineger for drinke. For the bitternes of gaule doth ſignify and figure out ſinne, then the which nothing is more bitter to him, that hath the ſenſe of Taſt not infected, or depraued; The acrimony or bitternes of Vinager repreſenteth obſtination in ſinne: Therfore Chriſt deſeruedly did lament, becauſe he did ſee for one Thiefe conuerted, not only an other thiefe remayning in his obſtinacy; but alſo many others continuing in the like peruerſity of mind; And euen then among the Apoſtles themſelues ſuffering ſcandall, he ſaw S. Peter to haue denied him, and Iudas to haue deſpayred.

Yf therefore any man vvill comfort and bemoane Chriſt, oppreſſed vvith hunger & thirſt vpon the Croſſe, and from thence greatly grieuing; firſt let him preſent himſelfe, as truly penitent, and loathing all his former ſinnes. Next, let him conceaue with Chriſt a great heauineſſe and ſorrow in his hart, that ſo great a multitude of ſoules do daily periſh, ſince ſo eaſely all men may be ſaued, if ſo they will take the benefit of the price of mans Redemption. Doubtleſly the Apoſtle was one of thoſe, who deplored with Chriſt, ſeing he thus ſ • yth: Pſalm. 9. Veritatem dico in Christo &c. I ſpeake the Verity in Christ, I lye not, that I haue great ſadnes and continuall ſorrow in my hart: for I wished my ſelfe to be an Anathema from Christ for my Brethren, who are my kinsmen according to the fleſh, who are Iſraelits, whoſe is the adoption of ſonnes. The Apoſtle could not more amplify & enlarge his deſire of ſauing ſoules, then by this exaggeration, of wiſhing himſelfe to be an Anathema from Chriſt; For this ſentence, according to the iudgment of S. Iohn Chryſostome, is ro be interpreted, that the Apoſtle was ſo vehemently troubled and afflicted touching the damnation of the Iewes, as that (if it could haue bene) he deſired to be ſeparated from Chriſt, for Chriſt his ſake; meaning herby, he did not couet to be ſeparated from the Charity of Chriſt, of which point he had ſpoken a litle before ſaying, Who ſhall ſeparat • vs from the Charity of Chriſt? but to be ſeparated from the glory of Chriſt; as making choyce rather to be depriued of the Heauenly glory, then that Chriſt ſhould be depriued of that great fruite of his Paſsion, which would appeare in the conuerſion of ſo many thouſand of Iewes. Therefore the Apoſtle did truly grieue with Chriſt, & did giue comfort to the griefe of Chriſt.

But we haue few men in theſe dayes, who are emulous, or imitatours of him. For there are no few Paſtours of ſoules, who more lament, if the annuall rents of their Church be diminiſhed or loſt, then if a great number of ſoules vnder their charge, through their abſence or negligence do periſh. Patientiùs ferimus Chriſti iacturam, quàm nostram (ſayth S. Bernard.) VVe ſuffer with greater patience the loſſe of Christ, then our owne loſſe; We make great ſearch into our daily expences; but of the daily loſſes of the flocke of Chriſt we reſt ignorant; Thus this holy Father l. 4. de conſid. c 9. It is not ſufficient for a Prelate if himſelfe liue piouſly, and labour priuatly, to imitate the Vertues of Chriſt, except withall he do make his owne ſubiects (or rather his owne ſonnes) vertuous, and by the footeſteps of Chriſt, bring them to eternall life. Therefore if ſuch men do couet to ſuffer, and grieue with Chriſt, & to bemoane his dolours, let them watch ouer their flock diligently, let them not forſake their poore ſheepe, but let them direct them by Words, and go before and leade them the way, by good Example.

But Chriſt may deſeruedly complaine of priuate men, that they do not condole with him, or with his dolours. For if Chriſt hanging vpon the Croſſe, did iuſtly complaine of the perfidy and obſtinacy of the Iewes, by whom he ſaw all his great labour, & griefe to be contemned, and ſo precious a medicine of his bloud to be by them (as by fanaticall and mad men) reiected and vilifyed; what now may he ſay, when he doth ſee (not from the Croſſe, but euen from Heauen) his owne Paſsion to be valewed at no worth; and his ſacred Bloud to be betrampled vpon, by thoſe men who do belieue in him, or at leaſt ſay they do belieue in him; and who offer to him, nothing but gaule and Vineger that is, who do multiply their ſinnes without conſideration of the diuine Iudgement, or without feare of H ll? We read in S. Luke c. 15. that; There ſhalbe ioy in Heauen, vpon one ſinner, that doth Pennance. But if that Man, who by fayth and Baptiſme was borne in Chriſt, and by Pennance was recalled from death to life, do preſently againe dye by ſinning; is not the ioy then turned into ſorrow and griefe? and is not the Milke changed into gaule, and the Vine into Vinager?

Certainly, A woman, when ſhe trauaileth hath ſorrow, (if ſhe bring forth her child with life) ſhe remembreth not the payne for ioy, that a man is borne into the world. Ioan. 16. But if it happen that the child do inſtantly dye, or be borne deade, is not the mother afflicted with a double griefe? Euen ſo, many do labour and take paines in confeſsing their ſinnes, and perhaps put in practiſe faſting and Almes-deeds not without ſome difficulty; yet becauſe through an erroneous Conſcience, or through an vnwarrantable Ignorance, they do not arriue to perfect Pardon; do not theſe men euen labour in Child-byrth, and bring forth an Abortiue, and afflict their Paſtours with a double griefe? Theſe therfore reſemb • e a man that is ſicke, who haſteneth his owne death by taking of moſt bitter Phyſick from whence he hoped for health: Or els a Husbandman, who after much labour ſpent in cultiuating his Vineyard, or ground doth through an vnexpected Hayle ſhowred downe, looſe all his profit, that is all his labour and toyle. Theſe Euills therfore ought with great reaſon to be deplored with inconſolable griefe; And who bewayleth them, and is ſory for them, he doth condole with Chriſt vpon the Croſſe; And when with fortitude and ſtrength he laboreth to expell & driue away theſe Euills, he wonderfully compaſsionateth the afflictions of Chriſt ſuffering on the Croſſe, & ſhall (in recompence thereof) reioyce with Chriſt reioycing in Heauen, and raigne with him, there reigning for euer.

Of the ſecond fruite of the fifth Word. CHAP. IX.

VVHen attentiuely I ponder & conſider the thirſt of Chriſt hanging vpon the Croſſe, another fruite (and no leſſe profitable) is preſented to my iudgement. For our Lord ſeemeth to me to haue ſaid, Sitio, I thirst, in the ſame ſenſe, when vnto the Samaritan woman he ſaid, Giue me to drinke; for a litle after opening the myſtery of this his Word, he thus ſubioyneth. If thou didest know the guift of God, and who he is, that ſaith vnto thee, giue me to drinke, thou perhaps wouldest haue asked of him, and he would haue giuen thee liuing water, Iohn 4. Now how can he thirſt, who is the fountaine of liuing water? Did not our Lord ſpeake of himſelf, when he ſaid. Ioan. 7. If any man thirſt, let him come to me and drinke? And is not he that Rock, of which the Apoſtle ſpeaketh. 1. Cor. 10. They dranke of the ſpirituall Rock, that followed them, and the Rocke was Chriſt? To conclude is not this he, who thus ſpeaketh to the Iewes by Ieremy the Prophet cap. 2. They haue forſaken me the fountaine of liuing water; and haue digged to themſelues Ceſternes, broken Cesternes, that will not hould water? Therefore it ſeemes, I behould our Lord vpon the Croſſe, as vpon a high Turret, caſting his eyes vpon the whole earth • u • l of men, thirſting, and langiuiſhing through thirſt: who through occaſion of his owne corporall thirſt, doth commiſerate the common thirſt of mankind, and ſaith: Sitio, that is, I am truly thirſty, ſince all the humidity and moyſture of my body is already ſpent and dried vp; but this my thirſt wil quickly haue an end: Therefore I do now thirſt that men would beginne to know from fayth, me to be the true well-ſpring of liuing water, and that they would come to me and drinke, that ſo they need not to thirſt for all Eternity.

O how happy and bleſſed might we be, if with a moſt attent hart, we would heare this Sermon of the VVord Incarnate. Doe not almoſt all men thirst with a moſt burning thirſt of concupiſcence, and with an inſatiable thirst after the fading & troubled waters of tranſitory and floating thinges, which are vulgarly called goods, Riches, Honours, Pleaſures? And who is he, that drinking of this water, hath his thirſt thereby extinguiſhed? And who euer hearing Chriſt our Maiſter, did beginne to taſt and reliſh the liuing water of Heauēly wiſdom & of diuine charity, but that (the thrist of terrene things being preſently aſſwaged, he begun to breath hope of eternall lyfe; and laying aſide all gnawing care of getting and heaping together earthly treaſures, did not begin to thirſt after Heauenly? This water of lyfe (not riſing out of the earth, but deſcending from Heauen) which our Lord (being the fountaine of the water of life, if ſo we will demand it with moſt ardent prayers, and a fountaine of teares) will giue to vs; this water (I ſay) will not only quench the thirſt of terreſtriall pleaſures, but alſo will be to vs neuer fading meate and drinke, during all the time of our Peregrination. For thus the Prophet Eſay ſpeaketh: All you that thirſt, come vnto the waters. Iſa. 55. And to preuent that thou maiſt thinke not thinke it to be plaine & ſimple water, or to be bought with a great Price, the Prophet ſubioyneth: Make hast, come away, buy without money, without any change, wine and milke. Water is ſaid to be bought, becauſe it is not obtained without labour, that is, without a true diſpoſition of mynd; but yet it is bought without money or any exchange, becauſe it is giuen freely, neyther can any equall price for it be found. And that, which the Prophet a litle afore called water, he preſently after termeth wine and milke; ſince it is a moſt precious and ineſtimable thing, as comprehending in it ſelfe the perfection or vertue of water, wyne, and milke.

This is true wiſdome and charity, which is called water, becauſe it doth refreſh and coole the heate of concubiſcence. It in alſo wine, in that the mynd of man is therewith heated, and (as it were) become drunke with a ſober ebriety; finally, it is ſaid to be milke, becauſe it nouriſheth with a ſweet and gentill food eſpecially ſuch, who are but infants in Chriſt, according to thoſe wordes of S. Peter the Apoſtle: As infants newly borne, deſire you milke. 1. Pet 2. This true wiſdome and Charity being incompatible with the Concupiſcence of the fleſh, is that ſweet yoake, and light burden, the which whoſoeuer willingly and humbly vndergoe, do purchace true and ſtable reſt to their ſoules; ſo as they ſhall not neede to draw water from earthly and muddy Wels. This moſt ſweet repoſe of mynd gaue way to ſolitude, to an Heremiticall lyfe, filled Monaſteries, reformed the Clergy; yea reduced married Perſons to no ſmall moderation and continency.

Certainly the Pallace or Court of Theodoſius the yonger, being Emperour, did much reſemble a great Monaſtery; And the Houſe of Elzearus (the Earle) bare the ſhow of a ſmall Monaſtery. For in neither of theſe two places were to be heard any contentions, or diſagreements, but inſteed thereof the ſinging of ſpirituall Hymnes and Canticles did moſt frequently reſound. All this we owe, as due to Chriſt, who hath extinguiſhed our thirſt with his thirſt; and as a liuing fountaine, hath ſo watered the fields of our Harts with flowing ſtreames, as that they need not feare any drought, except our Harts depart from the fountaine it ſelfe (which God forbid) through the inſtigation of the Enemy.

Of the third fruite of the fifth Word. CHAP. X.

THe third fruite, which may be taken from the words of Chriſt, is the imitation of the Patience of the Sonne of God. For although Humility (conioyned with patience) did ſhine in the Fourth word, or ſentence; yet in the Fyfth word, as in its proper and reſerued place, the wonderfull patience of Chriſt ſeemeth moſt eminently to manifeſt it ſelfe Patience is not only one of the chiefe Vertues; but among the reſt it is very neceſſary. For thus S. Cyprian ſpeaketh, Serm. de bono Patientia. Non inuenio inter caeteras &c. Among the ſeuerall wayes of Celestiall diſcipline, I do not find any thing more neceſſary to mans life, or more conducing to true Glory, then that we, who labour to obſerue the precept of our Lord with feare & deuotion, ſhould carefully deuote our ſelfes to the practice of Patience. 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 patiēce 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 • 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 ſhalbe free frō 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 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 iourne • 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 ga • 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 cō 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 patiēt; 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 i • 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 takē at another meale if it vvere not a day of faſt, according to S. Leo, ſaying (ſerm. 11. de ieiunio 10. menſis:) Refectio P • uperis, abstinentia ieiunantis. The abſtinence of the faſter, is the refection of the poore; and the ſame Father in another place: Eſurianus paululum &c. Beloued, let vs faſt a litle, th • t we may ſubtract and withdraw ſo much from our cuſtome of eating, as may relieue the poore and needy. Serm. 9. de ieiunio 7. menſis. and to conclude, at night to make but a ſmall Collation or drinking: This man (I ſay) hath need of Patience to endure his hunger & thirſt. And in faſting after this manner, we in ſome ſort may imitate the patience of Chriſt, & his crucifixion. But theſe faſts are not wholy neceſſary, though they be neceſſary for the exerciſe of Patience, and for the imitation of the Paſsion of Chriſt.

Furthermore, the Church commandeth Eccleſiaſticall, or Regular Perſons, to recite or ſing the ſeauen Canonicall Howers; and that all the faithfull at leaſt in prayer do read, & recite the Lord Prayer, and the Salutation of the Angell. This religious Reading and prayer, if it be performed in that ſort, which it may, and ought to be, doubtleſly will ſtand in need of Patience. But there are many, who that they may ſhake of all Patience, endeauour to take away all difficulties. For they thinking, that a heauy burden is impoſed vpon them, do moſt ſwiftly run all things ouer, that ſo in a very ſhort ſpace, they may diſpatch themſelues of the Burden. Next to this, they do not ſtanding or kneeling, but either ſitting or walking, read the Canonicall Howers, to the end that the weariſomnes of reading or praying may be mitigated by ſitting or walking. I here ſpeake of ſuch, who read the howers in priuate, not of thoſe who ſing or ſay the ſame in the Quire. Furthermore, that they may not be forced to breake their ſleep, they vſe often to ſay their Mattins before the ſunne ſetteth.

Touching the attention and eleuation of mind in tyme of prayer, and of prayſing God, I ſay little, ſince many thinke of nothing leſſe then of that, which they ſing, or reade. Therefore taking away the difficulty of ſpending much tyme in reading, or in Prayer, & of riſing in the night to ſay their Mattins, and omitting or neglecting the labour of ſtanding or kneeling; as alſo not regarding to put a bridle on the mind, that it may not wander in diſtractions and vnneceſſary thoughts, but that it may be wholy intent vpon that, vvhich it readeth: I ſay, that once taking avvay all theſe things, it is no wonder, if many do not ſeeme to ſtād in need of Patience. But let ſuch negligent men heare and obſerue, with what ſollicitude and care S. Francis did read or recite the Canonicall howers; and then they ſhall fully ſee and acknowledge, that this pious and Religious office and duty cannot be performed without the ayde and ſupport of Patience. For thus S. Bonauentur • writeth of him, cap. 10. vitae eius. Solitus erat vir ſanctus &c. The holy man was accuſtomed to pay, or performe to God his Canonicall Howres, with no leſſe feare, then deuotion. For althogh he was afflicted with a paine in his eyes, stomacke, ſplene, & liuer; yet he would not as much as leane vnto the wall, when he did ſing; but euer standing ſtreight vp, and without any hood on his head, or wādring eyes he ſaid his houres, & that ſometymes not without ſwounding with the payne. He did, when he was in any iourney on the way, neuer omit this reuerend custome. He alſo was perſuaded he offended highly, if in tyme of prayer he were diſtracted with any wandring of mynd, or vaine thoughts; and when any ſuch thing happened, he preſently cancelled the ſame by humble Confeſsion: He was accuſtomed to ſay the Pſalms, as if he did behould God preſent: And when the name of our Lord did occur therein, he was wont to licke his lips, through the ſweetnes of that name pronounced by him. Thus S. Bonauenture writeth of S. Francis.

Certainly, if a man would endeauour to read h • s Canonicall Howers after this manner, and vvould riſe in the night time for the ſaying therof, he vvould then find by experience, and confeſſe, that without labour and patience he could not performe and ſatisfy the diuine Office of Prayer. There are many other things, which our Mother, the Church, euen from the Will of God (manifeſted in the holy Scriptures) doth preſcribe to vs, the which without patience cannot be rightly performed. As for example, to diſtribute to the poore, vvhat is ſuperfluous in our riches; to pardon ſuch as offend vs, and to make ſatisfaction to thoſe vvhom we offend or wrong; to confeſſe a • l our ſinnes at leaſt once a yeare, to communicate and receaue the moſt Bleſſed Sacrament, which requireth no ſmall preparation of mind. All theſe require great Pat • ence for the performance therof And thus much of theſe few things preſcribed to vs, the which I ſet downe only for an inſtance,

Another thing, in vvhich the Will of God is ſeene, and which cannot be performed on our part without Patience, is all that, which either the Deuills or men do worke, to afflict and vexe vs. For although bad men and the wicked Deuills, when they do exerciſe their malice againſt vs, do intend no good; notwithſtanding God (without vvhoſe permiſsion they can do nothing) would not permit that their vexation, except he iudged it might be profitab • e to vs. Therefore affliction is to be receaued • s from the hand of God, and • s in this reſpect to be ſuffered patiently and vvillingly. So Iob (being a plaine & vpright man) vvas not ignorant, that thoſe Calamities which he ſuffered, did proceed from the malice of the Deuill; to wit, when in one day, he loſt all his riches, all his ſonnes, and the health of his Body; Notvvithſtanding he ſaid: Our Lord gaue, and our Lord hath taken away; the name of our Lord be bleſſed; becauſe he did knovv, that theſe Calamities could not haue fallen vpon him, vvithout the vvill of God. I do not ſpeake this, as if I vvould counſell men, vvho are afflicted either by men or Deuils, that they cannot, or ought not to repaire their loſſes, to ſeeke to cure their Body by medicins or phyſicke, or to defend themſelues and their ſtates: B • t only this I do admoniſh, that men do not ſtudy reuenge againſt wicked men, nor render Euill for Euill; but that they do patiently ſuffer, what God will haue them to ſuffer; that ſo doing the will and pleaſure of God, they may receaue the Promiſe.

The laſt way of practiſing Patience conſiſteth, in that we do vnderſtand & conceaue, that all thoſe things, which may ſeeme to happen either by chance or fortune, as much drought of Weather, ouer much rayne, peſtilence, Penury, and the like, do not come without the Prouidence and will of God; & that therefore we ought not to complaine of the Elements, or of God; but that we acknowledge the puniſhment of God for our ſinnes, that thus being ſubiect to God, we may patiently beare all aduerſ • ties with true Humility. For by doing ſo, it will come to 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 Exāple out of S. Gregory, from whence we may gather, how great the reward allotted to Patience, is. He relateth (hom. 3 • . ſuper Euang.) that a certaine man called Steuen, was ſo patient, as that he reputed thē his chiefeſt friēds, vvho had beeene moſt troubleſome vnto him; giuing them thanks for their contumelies, and eſteeming the loſſes and detrim • nts offered to him, to be his chiefeſt gaine and benefit; thus numbering and ranging his Aduerſaries amōg 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 fr •• 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. Th ••• 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 d • priued of his glory, or our Neyghbours ſhall not obtaine their ſaluation; but it follovveth, that vve our ſelfes ſhall periſh ete • 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 vvhēce 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 vehemētly 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. Eue • 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 thir •• after the Viſion of God, which is eternall health it ſelfe. And this deſire di • not happen to Dauid alone, but t • many other men, eminent for ſanct • ty; to whom all earthly matters ſeemed ſordide, baſe, and vnſauory; an • 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 ſhalbe 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 cō ſummate and finiſhed, which the Prophets had foretould of his lyfe and death: For example, His Conception in thoſe words, Behould a virgin ſhall cō 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 Apparitiō of the new Star, A starre ſhall riſe out of Iuda. Num. 2 • . 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 ſhalbe 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 ſhalbe 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 foūd 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, Baru • h the Prophet foretould, when he ſaid cap. 3. This is our God, and there ſhall none other be • 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 peregrinatiō.

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 peregrinatiō 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 aga • nſt him is conſummate; finally the ſacrifice (greatſt of al ſacrifices) is conſūmate, 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 b • turned into the Truth, Prophecy into manifeſtation or clearenes, and the Law into the Ghoſpell.

And a litle after: Now the variety of Carnall Sacrifices ceaſing, one Oblation of thy Body and Bloud, doth fill vp and include all the differences of hoasts. Thus he. For in this Sacrifice the Priest vvas God and man; the Altar the Croſſe; The ſacrifice the Lābe of God; the fire of the Holocaust, Charity; the fruite of the ſacrifice, the Redemption of the World. I ſay the Prieſt was God as man, then whome not any can be imagined to be greater: Thou art a priest for euer according to the Order of Melchiſedech. Pſal. 109. And trul • according to the Order of Melchiſedech, for Melchiſedech is read in the Scripture ſo be vvithout Father, without mother, without genealogy, & Chriſt vvas without Father vpon earth, without Mother in Heauen, without Genealogy, For who ſhall ſhew his generation? He was be gotten before the Dayſtar; and his comming forth from the beginning, from the dayes of Eternity. Mich. 5.

The Altar of this great Sacrifice was (as aboue I ſaid) the Croſſe; the vvhich by hovv much it was more vile and baſe, before Chriſt vvas crucified thereon, by ſo much it was after made more illuſtrious, and more ennobled; and in the laſt day it ſhall appeare in Heauen more bright and ſhyning then the ſunne. For the Church interpreteth that of the Croſſe, which is ſaid in the Goſpell, Matth. 24. Then ſhall the ſigne of the ſonne of man appeare in Heauen. In like ſort the Church thus ſingeth: This ſigne ſhalbe in Heauen, when our Lord ſhall come to iudge. The which point is alſo confirmed by S. Chryſoſtome; who further affirmeth, that vvhen the ſunne ſhalbe obſcured, and the Moone not giue her light, then ſhall the Croſſe be more ſplendid and radiant then the Sunne.

Furthermore the Sacrifice ſhalbe the Lambe of God, altogether innocent and immaculate, of whom Eſay thus ſpeaketh: cap. 55. Euen as a ſheepe to the ſlaughter ſhall he be led; and as a lambe before his ſhearer he ſhalbe dumbe, and ſhall not open his mouth. And the Forerunner of our Lord ſayth: Behould the Lambe of God, behould who taketh away the ſinnes of the World. Ioan. 1. And the Apoſtle S. Peter: Not with corruptible things, gould or ſiluer, are you redeemed, but with the precious bloud of an immaculate and vnſpotted Lambe, Chriſt: Who alſo is called in the Apocalyps, cap. 13. The Lambe ſlaine from the beginning of the World, Becauſe his Price being foreſeene of God, did profit thoſe who vvent before the times of Chriſt. The fyar burning the Holocauſt, and perfecting the Sacrifice, is Charity in a high degree, being as it were, a furnace ſet on fire, vvhich did burne in the hart of the Sonne of God, vvhich fire many waters of his Paſſion vvere not able to extinguiſh. To conclude, the fruite of this Sacrifice vvas the expiation of all the ſinnes of the Sonnes of Adam, and the reconciliation of the whole World. For thus S. Iohn ſpeaketh, 1. Ioan. 2. He is the propitiation for our ſinnes; and not for ours only, but alſo for the whole World. Which very thing is ſignified by the words of S Iohn Baptiſt: Agnus Dei, Ecce, qui tollit peccata mundi.

But heere ariſeth a doubt, vvhich is; Hovv could Chriſt be both Prieſt & Sacrifice, ſince it is the function of the Prieſt to ſlaughter that, vvhich is to be ſacrifized? But Chriſt did not ſlay himſelfe, neither could he lawfully ſo doe; ſince then he ſhould haue rather perpetrated ſacriledge, then offered vp Sacrifice. It is true, that Chriſt did not ſlay himſelfe; neuertheleſſe he truly offered vp ſacrifice, becauſe willingly and freely he offered himſelfe to be ſlaine for the glory of God, and expiation of ſinne, For neither could the ſouldiers & other Miniſters haue euer apprehended and taken him; neither could the nayles haue pierced his hands and feete; nor death could haue ſeized vpon him (though faſtened to the Croſſe) except himſelfe had bene willing thereto. Therefore Eſay moſt truly ſayrh: He was offered, becauſe himſelfe would. And our Lord himſelfe ſayth. Io. 10. I yield my lyfe; no man taketh it away from me, but I yield my ſelfe. And the Apoſtle S. Paul moſt euidently: Chriſt loued vs, and deliuered himſelfe for vs, an oblation, and host to God, in an odour of ſweetnes. Eph. 3.

Now what euill or ſinne, or rather atrocity vvas in the Paſsion of Chriſt, all that belonged to Iudas, the Iewes, to Pilate, and the ſouldiers; for theſe men did not offer vp Sacrifice, but did commit muſt horrible ſacriledge, deſeruing the name not of Prieſts, but of ſacrilegious Perſons. But vvhat in the ſame Paſsion was good, religious, and pious, ſtreamed from Chriſt; who out of the affluency and abundance of his Charity, offered himſelfe as a Sacrifice to God, not in ſlaying himſelfe, but in tollerating moſt patiētly death; to wit, the death of the Croſſe; and this to the end he might appeaſe the wrath of God, reconcile the vvorld to God, ſatisfy the diuine Iuſtice, that ſo mankind ſhould not periſh. Which point S. Leo expreſſeth in moſt few words, ſaying: He ſuffered at the hands of furious men, who whiles they were buſied about their wickednes, they became ſeruiceable to our Redeemer.

Fourthly, a Great War betweene Chriſt and the Prince of this world i • conſummate, and finiſhed in the death of Chriſt; of which warre our Lord thus ſpeaketh in Iohn cap. 12. Now is the iudgment of the world, now th • Prince of this World ſhalbe caſt forth And when I ſhall be exalted from th • Earth, I will draw all things to m • ſelfe. This warre was iudiciall, not military: It is like to the war of thoſe who contend in Suites and Cauſes, no • of ſouldiers who fight in the field. Fo • the Deuill did contend with the Sonne of God, touching the poſseſsion of the World, that is, of mankind. The deuill for a long tyme had intruded himſelfe into the Poſseſsion of the World, becauſe he had ouercome the first man, and had made him (with all his oſpring) his ſeruant, or bondſlaue. Therefore S. Paul himſelfe calleth the Deuils, the Princes and Potentates of this VVorld, and the Gouernours of this darknes. Eph. 6. And Chriſt himſelfe (as aboue we haue ſhewed) calleth the Deuill, the Prince of this World. The Deuill would not be content to be • eputed the Prince of the world, but alſo to be accounted a God, according to that in the Pſalmes: The diuels are the Gods of the Gentils. Pſal. 95. For the diuell was commonly adored by the Gentils in engrauen Idols, & was worſhipped with the ſacrifice of Rams, and Calfes.

Now on the other ſyde the Sonne of God (as lawful heere of all things) did challenge to himſelfe the principality of the world. Therfore this warre was in the end conſummate, and ended vpon the Croſſe, and the ſe • te n •• was giuen in behalfe of our Lord Ieſus-Chriſt: becauſe our Lord had moſt abondantly ſatisfyed the diuine Iuſtice vpon the Croſſe, for the offence of the firſt Man, and of all the faithfull. For the Obedience exhibited to God, by the Sonne, was greater then the diſobedience of the ſeruant to his Lord; And the Sonne of God was more hū bled, euen to death, for the honour of his Father then the ſeruāt was puffed vp in pryde, through his iniury of God. Therefore God being reconciled to mankind by the mediation of his Sonne, did violently take mankind out of the Power of the diuell; and, did tranſlate vs into the Kingdome of the Sonne of his Loue. Coloſſ. 1.

There is another reaſon, which S. Leo is accuſtomed to bring, which I will relate in his owne words: Si c • udelis & ſuperbus inimicus &c. Yf the proud & cruel Enemy could haue known the reaſon of the mercy of God, he would rather haue ſtudied to tēper with gentlenes the minds of the Iewes; for feare of looſing the ſeruitude of all his Captiues, whiles he did perſecute the liberty of him, who was not owing to him in any thing. Serm 10. de paſſ. Certainly a moſt forcible reaſon. For it was reaſonable, that the diuell ſhould looſe his empire or command ouer all thoſe whome he had conquered vn • o him by ſinne; becauſe he was not afrayd to ſtretch out his arme euen vnto death, againſt Chriſt, who was not his ſeruant, and whome he could not induce to ſinne.

But if the matter ſtand thus: If the warre be conſummate and ended, if the victory be in the power of the Son of God, and he willeth, That all men may be ſaued. 1. Tim. 2. how then commeth it to paſſe that ſo many men do remaine euen to this day ſlaues to the diuell in this lyfe, and in the next lyfe are ſent to the torment of Hell? I anſwere this in one word: becauſe themſelues will ſo. For Chriſt returning from the warre victorious, performed two moſt great benefits to mā kind The one, that he did open the gate of Paradiſe to the iuſt; which frō the fall of the first man, was euer ſhut euen to that day. And in that very day of his victory, he ſayd to the Thiefe who was iuſtifyed by Fayth, Hope, & Charity throgh the merit of the bloud of the ſame Chriſt: To day thou shal • by with me in Paradiſe; and heerupon the Church exulting ſingeth: The ſting of death being ouercome, thou didst open the Kingdome of Heauen to belieuers. The other benefit; that he did inſtitute the holy Sacramnts, which ſhould haue power of remitting ſinne, and confirming grace, and did ſend forth publiſhers thereof into all parts of the world, who with loud voice did proclame & preach, He that ſhall belieue, and be baptized, ſhalbe ſaued. Therefore our Lord being victour in this Watre, did open the way to all men for the enioying the liberty of the glory, belonging to the Sonnes of God. Now if any forbeare to enter into this way, they periſh through their owne default; not through the impotency, weaknes, or negligence of the Redeemer.

Fifthly to conclude, the Word, conſummatum eſt, may rightly be vnderſtood of the conſummation of the edifice, which is the Church. That the Perfection of a building, may be called the conſummation of it, Chriſt himſelfe out Maiſter, doth warrant, ſaying? This man began to build, but he could not conſummate or finiſh it. Luc. 14. Now S. Epiphanius, S. Austin and other holy Fathers do teach, that, that Church was conſummate and perfected in the Paſſion of Chriſt, which was begun in his Baptiſme. They further teach, that Eue being built or made of the ribbe of Adam ſleeping, was a figure of the Church, which is built out of the ſide of Chriſt, whiles he began to ſleep by death. And they alſo note, that the Scripture ſayd not without ſome myſtery, that Eua was edificata, non formata, built, not framed.

Now that the Church did beginne to be built from the Baptiſme of Chriſt S. Auſtin proueth, expounding that place of Pſal. 71. He ſhall rule from ſea to ſea, and from the Riuers, euen to the ends of the VVorld. For the Kingdome of Chriſt in which is his Church began from the Baptiſme of Chriſt; in which he receauing the Baptiſme of S. Iohn, did conſecrate the water, and did inſtitute his Baptiſme, which is the Gate of the Church. Which point manifeſtly appeared from the voyce of the Father, heard from Heauē. Matth. 3. This is my beloued Sonne, in whome I am well pleaſed; heare him. And frō that time, our Lord began to preach, and to aſſemble diſciples togeather, who were the firſt that came vnto the Church. For although the opening of the ſide of Chriſt was made after his death; and then bloud and water came from thence, which ſignified two chiefe Sacraments of the Church, to wit. Baptiſme, and Eucharist; Neuertheles all the Sacraments receaue their vertue from the Paſſion of Chriſt, and the flowing of bloud and water from the ſide of Chriſt being then dead was a declaration of the myſteries, not an inſtitution. Therefore moſt truly the conſummation of the edifice of the Church was then ſaid to be, when Chriſt ſpeake this Word, Conſummatum est, It is conſummate: becauſe then nothing was remayning to be effected, but his death, which inſtantly did follow, and which did conſummate and perfect the price of our Redemption.

Of the firſt fruite of the ſixt Word. CHAP. XIII.

THey are not few fruits, which may be gathered from the ſixt VVord, if the aboundance thereof be attently conſidered. And firſt frō that which aboue we ſaid; to wit, that by Conſummatum eſt, may be vnderſtood the fulfilling of the Propheſies concerning Chriſt, S. Auſtin draweth a moſt profitable doctrine. For as we are acertained, from the euent of things, that thoſe points were true, which the holy Prophets ſo long afore did foretell; ſo we ought be aſſured, that thoſe things ſhall infallibly come to paſſe, which the ſame men did propheſy herafter to be, though as yet they be not accompliſhed. For the Prophets did ſpeake not out of humane Witt, but from the Holy Ghoſt inſpiring them: and ſince the Holy Ghoſt is God, and that it is impoſſible, that God ſhould eyther be deceaued, or lye; therefore it demonſtratiuely followeth, that all thoſe predictions are to be heerafter fullfilled, which were foretould by the Prophets in after tymes to fall out, & yet are not fullfilled. Sicut vſque ad hodiernum diem (ſaith S. Auguſtin in Pſal. 76) Euen as to this day all forwarnings, and ſpeaches of the Prophets haue had their Euent; ſo alſo thoſe, which yet remaine vnaccompliſhed, ſhall heerafter haue. Let vs then feare the day of Iudgement. Our Lord is to come; He came in humility, he shall come in ſplendour and glory. Thus he,

But we haue more forcible arguments, then the ancients had, that we ſhould not reſt doubtfull of the Euent of future things. Thoſe men, who went before the tymes of Chriſt, were obliged to belieue many things with • ut any experiment aforhand, but we from the accompliſhing and fullfilling of things, which already haue happened, may eaſily belieue, that the reſt yet remaining, ſhalbe alſo fullfilled. Thoſe who liued in the dayes of Noë, and did heare that the generall deluge was after to be, (Noë being the Prophet of God and foretelling this very • hing, not only by word, but by cauſing with ſuch labour the Arke to be made) could not eaſily be induced to belieue any ſuch future inundation to be, becauſe they neuer ſaw any ſuch deluge before; & therefore the wrath of God deſcēded vpon them ſuddenly. But we knowing that to haue beene already fullfilled, which the Prophet Noë did foretell, why may we not with facility belieue, that a deluge of of fyre ſhall heerafter come, in which all thoſe things ſhal be deſtroyed, which we now eſteeme and prize at ſo high a rate? And yet neuertheleſſe there are very few, who ſo belieue theſe things to be, as to withdraw their deſire from ſuch matters, as are heerafter to periſh, and to fix their minds, where there are true and euerlaſting Ioyes.

But this very Point is propheſied of our Lord himſelfe, that ſuch men may reſt inexcuſable, who from the accompliſhment of things paſt, can not be drawne to belieue that thinges future ſhalbe fulfilled. For thus our Lord ſpeaketh. Matth. 24. And as in the dayes of Noë, ſo alſo shall be the cōming of the Son of man: for as they were in the dayes before the floud, eating and drinking, wedding and giuen to mariage euen vnto that day, in which Noë entred into the Arke, and knew not till the floud came, and ouer tooke them all: ſo alſo shall the comming of the Sonne of man be. VVatch therefore, becauſe you know not at what houre the Sonne of man will come. And the Apoſtle S. Peter ſayth: The day of our Lord shall come as a thiefe, in which the Heauens shall paſſe with great violence; but the elements shallbe reſolued with heate, and the earth, & the works which are in it, shalbe burned. 1. Pet. 3. But men, who ſleight theſe thinges, ſay: theſe are farre off, and of great diſtance from vs. Be it, that they are farre of from vs, yet thy death is not farre of from thee, and the houre of it is vncertaine, And yet it is certayne, that we muſt giue an account of euery idle word in the particular iudgment, which is not farre off. And if an account muſt be rendred of euery idle word, what reckoning muſt he made for falſe & pernicious words, for periury & blaſphemy which is ſo familiar & ordinary to many? & if of words, what account then is to be giuen of deeds? of Adulteries? of deceits in buying & ſelling? of murders and other grie • ous ſinnes? Therefore it followeth, that the predictions of the Prophets being allready fullfilled make vs inexcuſable, except we may certainly belieue, that all things which remaine, are alſo fulfilled.

Neyther it is ſufficient to belieue, what things Fayth teacheth vs to be practized, or to be auoyded, except our fayth doth ſtirre vs vp efficaciouſly to the practizing or auoyding thereof. If an Architect ſhould ſay; Such a houſe is ruinous, and will inſtantly fall downe, and they within the Houſe make ſhew to belieue the Architect, yet wil not come out of the houſe, but ſuffer themſelues to be oppreſſed with the ruine and fall of the houſe; what credit do theſe men giue to the words of the Architect? Which errour the Apoſtle chargeth other lyke men with ſaying, Tit. 1. They ſay they know God, but in deeds they deny him. And if the Phyſitian ſhal command, that the ſicke Patient drinke no wyne; and he is perſuaded, that the Phyſitian preſcribeth profitably & healthfully for him; but in the meane tyme he demandeth for wine, and is angry if it be not giuen to him: what ſhall we heere ſay? Certainly that the ſicke man is eyther depriued of his wit and ſenſes, or that he giueth no credit to his Phyſitians directions. O would to God, there were not many among Chriſtians, who ſay,, that they do belieue the future Iudgment of God, and diuers other myſteries of Chriſtian fayth; but deny them in their deeds, and conuerſation.

Of the ſecond fruite of the ſixt Word. CHAP. XIV.

ANother fruite may be gathered from the ſecond explication of the words of Chriſt, Conſummatum eſt. For we ſaid aboue with S. Chryſoſtome that the labourſome iourney of the peregrination of Chriſt himſelfe was conſuumate, and finiſhed in the death of Chriſt; which iourney of his cannot be denyed, but to haue beene moſt painefull aboue all meaſure: yet the aſperity of it is recompenſed with the ſhortnes of the tyme, with the fruit, with the glory and honour proceeding from thence. It continued thirty three yeares; but how can a labour of thirty three yeares be compared to a repoſe and reſt for all eternity? Our Lord did labour with hunger, with thirſt, with many dolours, and innumerable iniuries; with ſtripes, with wounds, with death its ſelf; but now he drinketh of a Torrent of pleaſure, which pleaſure ſhall neuer ceaſe, but be interminab • e.

To conclude, our Lord is humbled, is made the reproach of men, and the out-cast of the People, Pſal. 21. but in recompence heerof we read of him thus: God hath exalted him, and ha • h giuen him a Name, which is aboue all Names, that in the Name of IESVS euery knee bow, of things in Heauen, in Earth, & vnder the Earth. Philip. 2. But now to caſt our Eye on the contrary ſide: the perfidious Iewes reioyced til the houre of Chriſts Paſſion; Iudas (being become a ſlaue to couetouſnes) reioyced, till he had gayned ſome fe • peeces of ſiluer; Pilate reioyced till that houre of Chriſts Paſſiō, becauſe he loſt not thereby the fauour and grace of Augustus, and had recouered the friendſhip of King Herod. But now all theſe haue beene already tormented in Hell for the ſpace of ſixteene hundred ye • res almoſt, and the ſmoke of their flames ſhall ariſe and aſcend vp for all Eternity.

From hence let all the ſeruants of the Croſſe learne to be humble, gentle, patient, and let them ackowledge how good & happy a thing it is for a man to take vp his owne Croſſe in this preſent lyfe, and to follow Chriſt his Captaine: neither let them enuy thoſe who ſeeme in the Eye of this worrld to be happy. For the lyfe of Chriſt, of the holy Apoſtles, and the Martyrs is a moſt true Cōmentary of the words of him, who is the Maiſter of all Maiſters: Bleſſed are the poore in ſpirit, for theirs is the Kingdome of Heauen: Bleſſed are the meeke; bleſſed are they that mourne; bleſſed are they that ſuffer percutiō for Iuſtice, for theirs is the Kingdome of Heauen. Matth. 5 But on the contrary ſide: Woe be to you that are rich; becauſe you haue your conſolation: woe to you that are filled, becauſe you ſhalbe h • ngry: woe to you that now do laugh, becauſe you shall mourne and lament. Luc. 6 And although not only the words of Chriſt, but alſo the life and death of Chriſt (I meane, not only the Text, but the Comment alſo) b • vnderſtood of few, and that this doctrine is baniſhed out of the Schooles of this world; neuertheles if a man would in ſoule goe out of this world, and vſe a ſerious introuerſion vpon himſelfe, and ſay to himſelfe: I will heare, what our Lord God will ſpeake in me. Pſal. 84. And withall would with humble prayer and lamentation, beate at the Fares of our Heauenly Maiſter (who is both the Text, and the Comment) he then would not with difficulty vnderſtand the Truth, and the Truth would free him from all errours; ſo as that ſhould not ſeeme hard to him, which afore ſeemed impoſſible.

Of the third fruite of the ſixt Word. CHAP. XV.

NOw the third fruite, which we may gather from the ſixt woads, is that our ſelfs may learne, as being ſpirituall Prieſts, to offer to God ſpirituall Hoaſts, as S. Peter ſpeaketh, 1. Pet. 3. Or as the Apoſtle S. Paul teacheth vs: To exhite our Bodies, a liuing. Hoast, holy, pleaſing God, our reaſonable ſeruice. For if thoſe words, conſummatum eſt, did ſignify, that the ſacrifice of the Chiefe Prieſt was perfected vpon the Croſſe; then it is iuſt, that the diſciples of him that was crucifyed, as coueting to imitate their maiſter to their ſmall hability, ſhould alſo offer vp ſacrifice to God. And certainly the Apoſtle S. Peter teacheth that all Chriſtians are Prieſts; meaning, not ſuch as thoſe are, who are created by Biſhops in the Catholicke Church to offer vp the Sacrifice of the Body of Chriſt; but ſpirituall Prieſts, that is as himſelfe expoundeth, to offer vp ſpirituall Hoaſts; not Hoaſts properly called, ſuch as were in the Old Teſtament, as sheep, oxen, turtles, doues, and in the new Teſtament, the Body of Chriſt in the Eucharist: bu • myſticall Hoaſts, which may be exhibited by all men, as Prayers, laudes, good workes, faſting, Almesdeed • &c. Of which S. Paul thus ſpeaketh Heb. 13. By him therefore let vi offer alwaies the Hoaſt of prayer to God, tha • is to ſay, the fruite of the lips confeſsin • his Name. But the ſame Apoſtle teacheth vs in his Epiſtle to the Romans, moſt accurately, to offer a myſticall ſacrifice to God, euen from the conſideration of our Bodies: for there were foure lawes or neceſſary conditions of Sacrifices. The firſt, that an Hoaſt be preſent in the ſacrifice, that is, a thing dedicated to God, the which was impiety to conuert to any prophane vſe. Another was, that it ſhould be a liuing thing, as a ſheep, a Goate, a Calfe. The third, that it ſhould be holy, that is, cleane: for among the Hebrews ſome were accounted cleane Creatures, others vncleane. The cleane liuing Creatures were ſheep, Oxen, Goates, Turtles, ſparrowes, doues; and the reſt were taken as impure and vncleane, as Horſes, Lions, Foxes, Birds liuing by pray, Crowes, and the like. The fourth, that the Hoaſt ſhould be enkindled and ſet on fire, that ſo it might ſend forth an odour of ſweetnes. And all theſe the Apoſtle doth reckon, when he ſaith: I beſeech you exhibit your bodies, a liuing Hoast, holy, pleaſing God, & then addeth, your reaſonable ſeruice; to the end we may vnderſtand him, not to counſell vs to a ſacrifice properly called, as if he did meane, that our Bodies (like vnto ſheep ſacrificed) ſhould be truly ſlaine, and burned; but to exhort vs to a myſticall ſacrifice and rationall; to a ſacrifice only by reſemblance, not proper; ſpirituall, not corporall. Therefore the Apoſtle, perſuadeth vs, that as Chriſt for our health, did offer vp the Sacrifice of his owne Body vpon the Croſſe, by a true and reall death; ſo ought we to offer vp our Bodies to his honour, as a certaine Hoaſt, liuing, holy, and perfect, and therin pleaſing to God; the which Hoaſt after a certaine ſpirituall manner, may be ſaid to be ſlaine, & burned.

Let vs explicate in order the ſeuerall conditions. Firſt our Bodies ought to be Hoaſts, that is, things conſecrated to God; the which, not as our own but as the things of God, we are to vſe to the glory of God; to whome we are conſecrated by Baptiſme; and vvho bought vs vvith a great price, as the ſame Apoſtle ſaith. 1. Cor. 6. Neyther ought vve to be an Hoaſt of God; but vvithall a liuing Hoaſt through the lyfe of grace, and the Holy Ghoſt. For thoſe men, vvho are dead through ſinne, are not the Hoaſts of God, but of the Deuill, who mortifieth their ſoules, and much glorieth therein. But our God, who euer liueth, and is the fountaine of life, will not haue ſtinking Carcaſſes to be offered to him, which are profitable for nothing, but to be caſt out to the Beaſts: Therefore it is neceſſary, that we conſerue the life of the ſoule with all diligence, that by this meanes we may exhibit to our Lord our Reaſonable Seruice.

Neither is it required only, that the Hoaſt be liuing, but alſo it muſt be holy, as the Apoſtle ſayth: liuing, & holy. The Hoaſt is ſaid to be holy, when it is offered of cleane liuing Creatures, not of vncleane. Now the cleane Creatures, which are foure footed, as aboue we ſaid, were ſheepe, Goates, Oxen; of Birds, Turtles, ſparrowes, Doues. The firſt ſort of theſe liuing Creatures do figure out an Actiue life; the ſecond a Contemplatiue. Therefore thoſe men, who do lead an Actiue life among the faythfull, if ſo they will exhibit themſelues a holy ſacrifice or Hoaſt to God, they ought to imitate the ſimplicity and gentlenes of the Lambe, which is ignorant how to hurt its, fellow. In like ſort they are to imitate the labours & paines of the Oxe, which is not idle, nor wandreth here and there; but bearing his yoake, and drawing after him the plow, laboreth continually in tilling the ground. To con • lude the promptitude and agility of the Goate, in clym ng of mountaines, and the ſh • rpnes of eyes in behoulding things a far of.

Neither thoſe men, who lead an Actiue life in the Church of God, ought to content themſelues with meeknes, and iuſt labours; but it behoueth them alſo by their often iterated and multiplied prayers, to aſcend high, and to fixe their eyes vpon thoſe things, which be aboue. For how ſhall they refer their works to the glory of God, and ſend vp the incenſe of their ſacrifice, if ſeldome or neuer they thinke on God? If through Contemplation they do not burne in loue towards him? For the Actiue life of Chriſtians ought not to be wholy diſioyned, and ſeparated from the Contemplatiue life; nor the Contemplatiue from the Actiue, as preſently hereafter we will ſhew. Therefore thoſe men, who do not imitate Sheepe, Oxen, Goates, Doues, and the like, which are daily ſeruiceable and profitable to their owner or maiſter, but purſue & hunt after temporall benefits; theſe men cannot offer vp to God a holy Hoaſt; but they beare themſelues like to rau • nous Beaſts fee • ing vpon fleſh, as VVolues Dogs, Beares, Gleads, Vulturs, Crowes, who pamper their Bellyes, & follow that Lyon, which roaring goeth about, ſeeking whom he may deuoure. 1. Pet. 3.

No • Chriſtian men, who haue choſen to themſelues a Contemplatiue life, and who endeauour to exhibit to God a liuing and holy Sacrifice, are to imitate the ſolitude and lonelines of the Turtle, the purity of the Doue, and the prudence of the Sparrow. The ſolitude of th • Turtle chiefly belongeth to Monkes and Hermits, who labour n • t to communicate with ſecular men, but wholy deuote themſelfes to Contemplation, and to the prayſes of God. The Purity of the Doue, conioyned with fecundity, is neceſſary for Biſhops and Clergy men; who negotiate with men, and whoſe function is to beget ſpirituall Children, and to nouriſh and breed them vp. Which men, except they do often by Contemplation fly vp to the ſupernall Countrey, as alſo through Charity to deſcend downe to the Neceſsities of men; can hard • y coople and ioyne purity with fecundity, but either as being giuen to Contemplation only, they ſhal become ſterill and barren; or otherwiſe being wholy buſied in the procreation of Children, they ſhalbe contaminated and defiled, with terrene dyrt & filth; And thus while they couet to gaine others, perhaps (which God forbid) they looſe themſelues.

Furthermore to both ſorts of theſe men, whether they giue themſelues ouer to a Contemplation life, or to an Actiue, the Prudence of the Sparrow may very much aduantage and benefit them. There are ſparrows, which are bred in the Mountaines; others about Houſes. The Mountaine Sparrowes do with an incredible induſtry auoyd and flie the ſnares or nets of them, that ſeeke to take them. The domeſticke ſparrowes do make their neſts about the caues of howſes; but they ſo conuerſe and liue nere men, as that they loue not the ſight of them, nor will eaſely ſuffer themſelfes to be caught by them: Euen ſo the prudence of ſparrowes is neceſſary to all Chriſtians, but eſpecially to the Clergy & Monks; that they may be caute • ous in auoyding the deceites and ſnares of the Deuill, and that they ſo do conuerſe with men, as they may profit them; but let them auoyde ouermuch ſa • iliarity & acquintance with them, eſpecially with Women. Let them alſo eſchew all Confabulations, & ouer much tattle, as a • ſo immoderate eating and drinking; Let them not be ſpectatours of common Playes, and other publick ſights, except they couet to be enſnared by th • Deuill.

There remaineth the laſt law or Condition of ſacrifices, to wit, That they be Hoaſts, not only liuing & holy; but alſo well pleaſing, that is, ſending vp a moſt ſweet Odour and ſmell. This point the Scripture ſignifieth, when it ſayth, Gen. 8. Our Lord ſmelled a ſweet ſauour; As alſo when it ſpeaketh of our Lord: Christ deliuered himſelfe for vs, an oblation and Hoast to God, in an odour of ſweetnes. Eph 5. Now that an Hoaſt may ſend forth a mo • t gratefull ſauour vnto God, it is neceſſary, that it be killed and burned. This alſo is performed in a myſticall and reaſonable Sacrifice, of which we ſpeake with the Apoſtle; to wit, when Carnall Concupiſcence is truly mortified, and burnt away with the fire of Charity. For there is nothing, which doth mortify a mans Carnall Concupiſcence more efficaciouſly, ſpeedily, & perfectly, thē a ſincere Loue of God: for it is the King and Lord of all the Affections of the Hart; and all of them are gouerned, and depend of it, whether it be Feare, Hope, Deſire, Hate, Anger or any other perturbation of the mind. Novv loue it ſelfe doth not giue place, except it be to a greater loue; And therefore when diuine loue doth inwardly poſſeſſe and inflame the hart of man, then at the length do carnall Concupiſcences giue place, and being mortified, reſt quiet. Thereupon fiery deſites and moſt pure Prayers do aſcend vp to God, like to aromaticall wood in an odour of ſweetnes. This then is that Sacrifice, the vvhich God requireth from vs, and the which moſt promptly and diligently to performe the Apoſtle exhorteth vs.

But becauſe this Oblation is a thing hard, • nd fraught with difficulty, therefore S. Paul vſeth a moſt efficacious Argument to perſwade vs to it. The argumēt lyeth in theſe Words: I beſeech you by the mercy of God, that you will exhibit your bodies &c. Rom. 12. But which be they, and how many are the Mercies, by which the Apoſtle beſeecheth vs? Firſt, is our Creation, by the which he made vs to be ſomething, vvhereas afore we were nothing. The ſecond, when he made as his ſeruants, he not hauing any need of vs, but only that he might be beneficiall vnto vs. The third, when he made vs to his Image, and thereby made vs capable of our knowing of him, and of his friendſhip. The fourth, When he adopted vs his Sonnes through Chriſt, and made vs Coheires with his only begotten Sonne. The fifth, when he made vs members of his ſpouſe, and of his Body, of both which he is the Head. To conclude, The ſixt, in that he offered himſelfe vpon the Croſſe, an oblation and Hoaſt to God, in an odour of ſweetnes, that he might redeeme vs from ſeruitude, and waſh away all our ſpots, and that he might exhibit to himſelfe, A glorious Church, not hauing any ſpot or wrinkle. Eph. 5. Theſe are the Mercies of God, by which the Apoſtle beſeecheth vs. As if he would ſay; Our Lord hath conferred vpon you ſo great benefits, you neither deſeruing nor asking them; Why then ſhould it be thought greiuous to you, if you offer your ſelfs, a liuing, holy, and well pleaſing ſacrifice to God? Doubtleſly if one would attentiuely ponder and conſider theſe points, it would not be thought heauy and burdenſome, but light and eaſy, yea pleaſant to ſerue ſo good and bountifull a Lord with your whole hart and ſtrength, throughout the whole tyme of your life; and to the imitation and example of him, to offer your ſelues, as an Hoaſt, or Oblation, yea an Holocauſt in an odour of ſweetnes.

Of the fourth fruite of the ſixt VVord. CHAP. XVI.

THE Fourth Fruite may be taken from the fourth explication of the Word, Conſummatum est. For if it be true (as it is infallibly moſt true) that Chriſt through the iuſt iudgement of God did transfer and bring vs from the ſeruitude of the diuell, to the future fruition of the Kingdome of Heauen; we are then diligently to ſearch, & not to deſiſt, till we fynd, what is the cauſe that ſo great a number of men make choice, rather to deliu • r themſelues vp againe to the enemy of Mankind, that with him they may eternally burn in the fornace of Hellfire, rather then to ſerue Chriſt, being a moſt benigne Lord, yea moſt happily and vndoubtedly to reigne with him? I fynd no other reaſon heerof, then becauſe in the ſeruice of Chriſt, the beginning is to be taken from the Croſſe; and that it is moſt neceſſarily in • umbent vpon vs, to crucify the fleſh, with its vices and concupiſcences. This bitter Potion, or cup of wormewood of its owne nature is moſt vnpleaſing to a ſicke Man; and often is the cauſe, why he had rather continue in his ſicknes, then to be cured after this manner. Truly if a man were not a Man, but a Beast, or els a man depriued wholy of his ſenſes and wit, it might be more pardonable for him, to ſeeke to be gouerned only by ſenſuality and corporall delights: but ſeeing man is partak • r of reaſon, he vnderſtandeth or ought to vnderſtād, that he who commādeth the fleſh to be crucifyed with its vices & cōcupiſcences, is not ready only to command, but alſo to help, yea to preuent with the ayde of his grace; and ſo to direct, that the skillfull Phyſitian • ay know, how to temper this bitter cup, as that it may he taken & drunke vp w • thout any faſtidious difficulty.

Furthermore, if euery one of vs were the firſt to whome it was ſayd: Take vp the Croſſe, & follow me. Math. 16. Perhaps we might diſtruſt of our our owne force, and not be willing to touch the Croſſe, as fearing we could not be able to ſupport it. But ſeing many before vs, not only men of full age, but euen children, and • ong virgins, haue with great fortitude taken vp the Croſſe of Chriſt, and haue borne it conſtantly, and haue crucifi • d their fleſh with their vices and concupiſcences; why ſhould we be afrayd? why ſhould we be diſanimated & diſmayed thereat? S. Austin being ouerborne in iudgement with this argumēt, did maiſter & ouerrule his carnall concupiſcence, which for a long tyme he thought impoſſible to conquer. For he propoſed to himſelfe before the eyes of his mynd, many both men and Women recorded in hiſtory, as moſt continent and chaſt, and then in the ſecret of his ſoule, he ſaid to himſelfe: Cur non poteris, &c. Why art thou not able to performe, what theſe men and women haue performed? They were not able through their owne force, but through the aſsistance of their Lord God. Lib. 8 Confeſſ. c. 11. And vvhat is here ſpoken of the Concupiſcence of the fleſh, the ſame may be ſaid of the Concupiſcence of the Eyes (which is couetouſnes or auarice) and of Pryde of lyfe: ſince there is no Vice, which may not be crucified and mortified, through the help and ayde of God. Neither is there, any danger of the want of Gods good concurrency therin, ſeing as S. Leo ſayth: Iustè inſt at praecepto &c. He may iustly command that, which he furthereth with his owne aſsistance. Serm. 16. de paſſ. Dom. They truly are miſerable (I may well ſay, mad and fooliſh) who, when it is in their povver to vndergoe the ſweet & light yoake of Chriſt, & therby find in this life reſt to the Soule, and in the next, reigne with the ſame Chriſt, rather will ſubiect themſelues to the yoake of Oxen, at the command of the Deuill, and to be thrall to fleſh and ſenſuality, and finally to be tormented in Hell (with their Lord the Deuill) for all Eternity.

Of the fifth fruite of the ſixt Word. CHAP. XVII.

THe fifth fruit is to be collected out of the foreſaid Words, Conſummatum est; as they do ſignify the edification & building of the C • urch, to be conſummate and perfected vpon the Croſſe, & that the Church it ſelfe did proceed from the ſyde of Chriſt dying, as another Eue from the rib of Ad • m ſleeping. This Miſtery teacheth vs, that we reuerence the Croſſe, that vve honour the Croſſe, that we proſecute the Croſſe with all loue and affection. For who is he, that loueth not the place, from whence his mother came out? Certainly all good Catholikes are wōderfully affected towards the moſt ſacred Houſe of Loreto, becauſe in it the B. Virgin, Mother of God, was borne; and becauſe in it alſo Ieſus Chriſt, our Lord and God, was borne, not out, but in the Virginall Wombe. For thus the Angel ſpeaketh to Ioſeph: That which is borne in her, is of the Holy Ghost. Matth. 1. And herevpon the Church it ſelfe, being mindfull of her owne birth or Natiuity, doth paint and place the Croſſe in euery place, on the fore-front, of Churches, & in houſes; neither doth ſhe miniſter any Sacrament without the ſigne of the Croſſe; nor doth ſhe ſanctify or bleſſe any Creature without the Croſſe.

But we then eſpecially do manifeſt our great loue to the Croſſe, when we patiently ſuffer aduerſity for the loue of him, who was nayled, and dyed vpon the Croſſe. For this is to glory in the Croſſe; to wit, • o do that, which the Apoſtles did, They went from the ſight of the Councell, reioycing, becauſe they were accounted worthy to ſuffer reproach for the Name of Ieſus. Act. 5. And the Apoſtle S. Paul explicateth, what it is to glory in the Croſſe, when he ſaith, Rom. 5. VVe glory in tribulations, knowing that tribulations worketh Patience; Patience, Probation; and probation, Hope: And Hope confoundeth not, becauſe the Charity of God it powred forth in our Harts, by the Holy Ghoſt, which is giuen vs. And from hence it is, that S. Paul writing to the Galathians thus concludeth, cap. 6. God forbid, that I should glory, ſauing in the Croſſe of our Lord Ieſus Chriſt, by whom the world is crucified to me, and I to the World. This is the triumph of the Croſſe, if the world with all its delights be (as it were) deade to a Chriſtian ſoule, louing Chriſt crucified; and the Chriſtian ſoule it ſelfe become deade to •• e world, louing tribulation and con •• mpt (which the World hateth) and • oſecuting with contempt • carnall • eaſures, and temporall glory, which • e vvorld much loueth and admireth; • nd thus it is brought to paſſe, that • e ſeruant of God is conſummated & •• rfected; ſo as it may be ſaid of him • ſo, Conſummatus est.

Of the ſixt fruite of the ſixt Word. CHAP. XVIII.

THe laſt fruite remayning, is to be gathered from the Example of the Perſeuerance of our Lord vpon the Croſſe; ſince from that word, Conſummatum est, we gather, that our Lord had conſummated and finiſhed the whole Worke of his Paſſion, euen from the beginning to the End; ſo as nothing more thereto could be deſired or wiſhed. The works of God (ſayth Moyſes) are perfect, Deut. 32. And euen as the Father did perfect in the ſixt day the vvorke of mans Creation, and vpon the ſeauenth did reſt; So the Sonne in the ſixt day did conſummate the worke of mans Redemption, and vpon the ſeauenth did alſo reſt. In vayne did the Iewes cry out before the Croſſe, If he be the king of Iſraell, let him now come downe from the Croſſe. But S. Bernard ſayth more aptly Serm. 1. de Reſurrect. Immò, quia Rex Iſrael eſt, &c. Yea becauſe he is the King of Iſrael, let him not looſe the title of his Kingdome. And a litle after: Non tibi dabit occaſionem &c. Chriſt will not giue occaſion of depriuing thee of perſeuerance, which alone is crowned. He will not cauſe the tongues to be ſilent of Preachers, perſwading and comforting the faint harted and weake, and ſaying to euery of them: Looke thou doest not forſake thy Place or Station; the which doubtleſly would follow, if they might reply, Chriſt hath forſaken his Place. Chriſt therefore perſeuered vpon the Croſſe, till che end of his life, that he might ſo conſummate, and perfect his owne Worke, as that nothing ſhould be wanting thereto, and that he might leaue after him a moſt admirable Example of Perſeuerance.

Truly it is an eaſy matter to perſeuer and continue in ſweet places, and in doing pleaſing Actions; but to perſ • uer, and conſtantly to remaine long in labour and dolour, is moſt difficult. But if we did know, what induced Chriſt to perſeuer vpon the Croſſe; perhaps our ſelfes would learne to beare our Croſſe perſeuerantly; yea if it were lawfull to hang vpon it euen vntill death. If a man do caſt his eyes only vpon the Croſſe, the Inſtrument of ſo lamentable a death (being but ſeene) it cannot but beget an horrour in his hart. But if he looke vp with the eyes, not ſo much of his body, as of his ſoule, towards him who commandeth vs to beare the Croſſe, and towards the place, whither the Croſſe leadeth, and to the fruit or benefit, which the ſaid Croſſe produceth; then it is not a thing hard or vngratefull, but eaſy & pleaſant to perſeuer in kiſsing of the Croſſe, and perſeuerantly to hang vpon the Croſſe.

What therefore moued Chriſt ſo inceſſantly, without complaining, to hang vpon the Croſſe euen vntill death? The firſt cauſe heerof was che loue towards his Father: The cup, which my Father hath giuen me (ſayth he) wilt not thou, that I do drinke it? Ioan. 18. Chriſt did loue his Father with an ineffable loue; and with the lyke loue was beloued of him. Therefore when Chriſt did ſee that cup to be prepared for him, by his moſt good & louing Father, he could not in any ſort ſuſpect, but that it was giuen to him for a moſt happy end, and to him moſt glorious. Was it then any ſtrange thing if he did drinke vp all the cup moſt willingly? Furthermore, the Father made a mariadge for his Sonne, and eſpouſed to him the Church, but then beſpotted, and wrinkled; the which neuertheleſſe if he would diligently waſh in the hoate bath of his bloud, he ſhould eaſily make it to be glorious, Not hauing eyther ſpot, or wrinkle. Epheſ 5 Therefore Chriſt loued his ſpouſe giuen to him by his Father • in regard whereof it was not painefull to him, to waſh away all her ſpots with his bloud, that ſo ſhe might appeare beautifull and glorious

For i • Iacob for the loue of Rachel laboured ſeauen yeares in looking vnto the flooke and ſheep of Laban, ſo as he was almoſt conſumed away with heate and froſt, and want of ſleep; and if thoſe ſo many yeares ſeemed to him, but a few dayes in reſpect of the greatnes of his loue, Gen 2. I ſay if Iacob litle prized the labour and toyle of ſea • en yeares for one Rachel; what wonder then is i • , if the Sonne of God would perſeuer & continue three houres vpon the Croſſe for his Spouſe (the Church)) which was to be • ome mother of many thouſand holy Sonnes of God? To conclude, Chriſt did not reſpect only the loue of his Father, and of his Spouſe, when he was ready to drinke the cup of his Paſſion; but alſo he had a regard to that moſt eminent glory, and greatnes of Ioy neuer to be ended, • o the which he was to aſcend by the meanes and inſtrumēt of the Croſſe, according to that ſentence of his Apoſtle, Philip. 1. He humbled himſelfe, made obedient to death, euen the death of the Croſſe, For the which thing God alſo hath exalted him, and hath giuen him a Name, which is aboue all Names; that in the Name of Ieſus euery knee ſhall bow, of things in Heauen, in earth, and vnder the Earth.

We may adioyne to the Example of Chriſt the Example of the Apoſtles. Saint Paul reckoning the Croſſes of himſelfe, and of the other Apoſtpoſtles, thus conteſteth: Rom. 8. Who then ſhall ſeparate vs from the Charity of Chriſt? Tribulation? or distreſſe? or Famine? or Nakednes? or Danger? or Perſecution? or the Sword? As it is written, for we are killed for thy ſake all the day; we are eſteemed as ſheepe for the ſlaughter. And then the Apoſtle anſwereth: But in all theſe things we haue ouercome, becauſe of him, that hath loued vs. Thus the Apoſtles during their continuing in their puniſhments, had not their eyes ſo much fixed vpon the puniſhments, as vpon the loue of God, who loued vs, and gaue his Sonne for vs. In like ſort they had reſpect to Chriſt himſelfe, Who loued vs, & gaue himſelfe for vs. The ſame Apoſtle writing to the Corinthians ſayth: I am repleniſhed with conſolation; I do exceedingly abound in ioy, in all our Tribulation. 2. Cor. 7. But from whence commeth ſo great cōſo • ation, from whence ſo great ioy, as that it almoſt taketh away the ſenſe and feeling of Tribulation? The Apoſtle anſwereth to this demaund in an other place, ſaying: Becauſe, that our tribulation, which is momentary and light, worketh aboue meaſure, exceedingly an eternall weight of glory in vs 2. Cor. 4. Therefore the Contemplation of eternall glory, which he did place before the eyes of his mynd, was the cauſe, why tribulation did appeare to him to be but momentary and light. Has cogitationes &c. (ſayth S. Cyprian) VVhat perſecution can ouercome theſe thoughts? what torments are able to daunt them? l. de mart. To all this may be referred the Example of S. Andrew, who beheld the Croſſe (whereupon he hanged two daies) not as an vnpleaſant Croſſe, but ſaluted it, as a friend. And when the People endeauoured to take him off from thence, he would not in any caſe ſuffer them, but continued hanging thereupon till death; Neither was this man imprudent and fooliſh, but moſt wyſe, and full of the Holy Ghoſt.

Now from theſe examples of Chriſt, and his Apoſtles, all Chriſtians may learne, how they ought to beare themſelues, when they cannot deſcend from their Croſſe; that is, when they cannot be freed of their Tribulation without ſinne. In the number of theſe are firſt Regular Perſons, whoſe life being tyed to the vowes of Pouerty, Chaſtity, and Obedience, is reputed like vnto Martyrdome. In like ſort married Perſons, when through diuine Prouidence the husband hath gotten a harſh, cholerick, vnquiet (and almoſt intollerable) wyfe: or the wyfe hath a husband of a fierce, & rough diſpoſition; and ſuch was the husband of S. Monica, as S. Austin witneſſeth. Againe, thoſe that are ſlaues, condemned to perpetuall priſon, or to the Gallyes. In like ſort, ſicke Perſons who labour with ſome incurable diſeaſe. And poore men, vvho cannot aſpire to riches but by ſtealth and thieuery. All theſe (and ſuch others in like caſe) if they deſire to ſuffer their Croſſe, with ſpirituall ioy, and great reward, let them not looke vpon the Croſſe, but vpon him who hath layed the Croſse vpon their ſhoulders. But he doubtleſly was God, who is our moſt louing Father, and without whoſe Prouidence nothing in this world is done. Now the pleaſure and will of God is beſt, & ought to be moſt gratefull vnto vs.

Furthermore, all men ought to ſay with Chriſt; The Cup which my Father hath giuen me, will thou not, that I ſhould drinke? And with the 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 ſhalbe 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 ſhalbe 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, fo • 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 • 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 cōmendo ſpiritum meū, 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, in this place corporall life is vnderſtood, ſo as the ſenſe is to be this: I do now deliuer vp the ſpirit of my life, and therein I ceaſe to breath and to liue: But this ſpirit, this life (O Father) I commend to thee, that vvithin a ſhort tyme thou mayſt reſtore it to my Body: For to thee nothing is loſt, but all things do liue to thee; who in calling out that vvhich is not, makeſt it be; and in calling out that, which doth not liue, makeſt it to liue. That this is the true meaning of this place, may firſt be gathered out of the 30. Pſalme, from whence our Lord did take this Prayer. For thus Dauid doth there pray: Thou wilt bring me out of this ſnare which they haue hid for me, becauſe thou art my Protectour; Into thy hands I commend my ſpirit. In vvhich place the Prophet by the ſpirit, moſt euidently vnderſtandeth lyfe; for he prayeth to God, that he will not ſuffer him to be ſlayne by his Enemies but that he will preſerue his lyfe. Furthermore the ſame point is deduced as true, euen from this place of the Goſpell. For after our Lord had ſaid; Father into thy hands I do commend my ſpirit, the Euangeliſt did ſubioyne: And ſaying this, he gaue vp the Ghoſt; For to giue vp the Ghost ſignifieth to ceaſe to draw ſpirit or wynd, which is proper to thoſe Creatures which are liuing; the vvhich thing cannot be ſaid of the ſoule, the ſubſtantiall forme of the Body; but it is ſaid of the ayre which vve breath, vvhilſt we liue; and we do ceaſe to breath, vvhen we dye.

Laſt • y the foreſaid expoſition is gathered from thoſe words of the Apoſtle, Hebr. 5. Who in the dayes of his flesh, with a strong cry and teares, offering prayers and ſupplications to him, that could ſaue him from death, was heard for his reuerence. This place ſome do vnderſtand of the prayer, which our Lord made in the garden, ſaying: Father, if it be poſsible, tranſferre this Chalice from me. Mar. 14. But in that place our Lord did not pray with a ſtrong cry, neither was he heard, neither would he haue beene heard, that he ſhould be free & exempted from the death. For he prayed that the Chalice of his Paſsion might paſſe from him, thereby to ſhew a naturall deſire of not dying, and himſelfe to be true man, whoſe nature doth abhorre death: But he added; Not that which I will, but that which thou let thy Will be done. Thus we ſee, that the prayer of Chriſt in the garden cannot be that Prayer, of which the Apoſtle ſpeaketh to the Hebrews.

Others maintaine, that that prayer of Chriſt mentioned by S. Paul, is the ſame, vvhich our Lord made for his Crucifiers vpon the Croſſe, ſaying: Father forgiue them, for they do not know what they doe. Luc. 23. But at that time our Lord did not vſe any ſtrong crye, neither did he pray for himſ • lfe, that he might be ſaued from death; both which two points are euidently expreſſed by the Apoſtle to the Hebrews. For being vpon the Croſſe, he prayed for his Crucifiers, that that moſt grieuous and heauy ſinne might be pardoned to them. Therefore it remaineth, that thoſe words of the Apoſtle be vnderſtoode of that laſt prayer, which our Lord made vpon the Croſſe, ſaying, Father into thy hands I commend my ſpirit; the which prayer he made with a ſtrong crye, S. Luke ſaying: And Ieſus crying with a loud voice, ſaid &c. Where vve ſee, that S. Paul and S. Luke do clearely herein agree togeather.

Furthermore our Lord prayed, t • at he might be ſaued from death, as S. Paul doth witneſſe, but the meaning her • of cannot be • that he ſhould not dye vpon the Croſse; for therein he vvas not heard, & yet S. Paul teſtifieth that he was heard; but the meaning is, that he prayed, that he might not be vvholy abſorpt vp by death, but only might taſt death, and preſently returne to life; For thus much is implied in thoſe words: He offered vp prayers to him, that could ſaue him. For our Lord could not be ignorant, but that he was to dye, eſpecially being then moſt neare to death; but he couered to be ſafe from death, in this ſenſe; to wit, that he might not be detayned long by death; which was nothing elſe, but to pray for a ſpeedy Reſurrection; in which hi • prayer he was fully heard, ſince he did riſe moſt gloriouſly the third day. This explication of the teſtimony of S. Paul euidently conuinceth, that when our Lord ſaid, Into thy hands I command my ſpirit, the ſpirit is taken for Lyfa, not for the • oule. For he was not ſollicitous of his ſoule, the vvhich he did knovv to be in ſafety, ſince it was moſt bleſſed, and did ſee God face to face euen from its Creation; but he was ſollicitous and carefull of his Body, which he ſavv vvas to be depriu • d of lyfe through death; and therefore he prayed, that his Body might not long remaine in death, the vvhich petition (as aboue we ſaid) he in a moſt full manner obtayned.

The firſt fruite of the ſeauenth Word. CHAP. XX.

NOw according to our former Method, I wil gather ſome fruits from this Last word of Chriſt, & from his death preſently enſuing. And firſt, euen from that thing, which ſeemeth to be moſt full of infirmity, weakenes, and ſimplicity, the great Power, Wiſdome, and Charity of God is demonſtrated. For in that our Lord gaue vp the Ghoſt, crying with a great Voyce, his Power and ſtrength is manifeſtly diſcerned; ſince from this vve may gather, that it vvas in his povver not to dye, and that he dyed willingly. For thoſe men, vvho dye naturally, do loſe by degrees their force and voyce; and in their laſt agony & fight vvith death, they are not able to cry out with any great and vehement ſpeach or Voyce. Therefore not without cauſe the Centurion ſeeing, that Ieſus after ſo much profuſion of Bloud, vvith a great and lovvd voyce dyed, ſaid: Certainly, this was the Sonne of God. Mar. 15. Chriſt is a great Lord, vvho euen dying ſheweth his • ower, not only by crying out with a great Voyce at his laſt breathing; but alſo in cleauing the Earth, cutting a ſunder the ſtones, opening the Monuments, and in rending the Veyle of the Temple, all vvhich things to haue fallen out euen at the very tyme, vvhen Chriſt dyed, the Euangeliſt witneſſeth.

Furthermore all theſe ſtrange Euents haue their miſtery, by which the Wiſdome of Chriſt is manifeſted. For the concuſſion of the Earth, as alſo the cleauing of the ſtones did ſignify, that by the Paſſion and death of Chriſt, men vvere moued and ſtirred vp to pennance, and the harts of the obſtinate vvere euen cut a ſunder, vvhich Effects at that very time to haue happened, S. Luke writeth, when he ſayth, that many returning from that ſpectacle and ſight, did knock their breasts. The opening of the graues & ſepulchers doth deſigne the glorious Reſurrection of the dead to ſucceed after that of Chriſt. The tearing or rending of the Veyle (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 Wi • 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 Natiōs 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 etern •• 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 friēds, 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 alread • condemned. Laſtly, he gaue his lyfe, that he might make theſe, men to become his Brethren and Coheyres, and mo •• 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) inſtructe • h vs to f • 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 hāds 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 comm • nd • 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 ſhalbe 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 preſen • among, and one of thoſe who are t • communicate. What • 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 hāds 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 hādled: 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 repētance 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 innocēt 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 K • 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, w • o do not obey the Prince of the Apoſtles, commanding vs, as is aboue ſaid, to commend our ſoules to our faythfull Creatour, and to commend them not only in words, but alſo in good Workes. Since good works ſent before to God, are thoſe, which efficaciouſly and truly commend the ſoules of Chriſtians to God.

Let vs heare, what voyce ſounded from Heauen to S. Iohn, Apoc. 4. I heard a voyce from Heauen, ſaying to me, Write: Bleſſed are the dead, which dye in our Lord from hence now, ſayth the ſpirit, that they rest from their labours, for their works follow them. Therefore good works performed by our ſelfes, whilſt we liue (and not to be done after our death by our Children, or kinsfolkes) are thoſe, which certainly do follow vs: eſpecially if thoſe works be of their owne nature not onely good, but as S. Peter, not without miſtery hath expreſſed: for thus he ſpeaketh, In bene factis commendent animas ſuas fideli Creatori: let them commendent their ſoules to their faythfull Creatour, by good deeds; meaning in works well done. For there are many, who can number many good Works by them done, as many Sermons preached, many Maſſes daily celebrated, their howers of prayers for many yeares, their faſt of Lent continued in like ſort for many yeares, their Almes-deeds, and thoſe not in number few. But when theſe come to the diuine ballacing & examination, and are preciſely to be diſcuſſed, whether they were well done; to wit, with right intentions, with due attention, in fitting tyme and place, proceeding from a man gratefull to God; O how many things, which did appeare to be gaines to the ſoule, will rather be accounted, as loſſes and detriments vnto it! And how many things, which ſeemed in mans iudgment to be gould, ſiluer, and precious ſtones, built vpon the foundatiō of fayth, will be found to be wood & ſtraw, which the fire will inſtantly conſume!

The conſideration of this point doth not a litle terrify me, & by how much I draw more neare to my end (for as the Apoſtle ſpeaketh, Heb. 8. That which groweth ancient, and waxeth old, is nigh vnto vtter decay) ſo much the more euidently I ſee, that the admonition and Counſell of S. Iohn Chryſoſtome is neceſſary to me, who councels vs, not to weigh and prize to much our owne good works; becauſe if they be good works indeed (that is, works vvell & piouſly done) they are regiſtred by God in his booke of Accounts, and there is no danger, that they ſhalbe defrauded of their due reward: but let vs daily thinke (ſayth he) of our euill & bad works, and labour vvith a contrite hart and ſpirit, vvith many teares, and ſerious pennance, to waſh them away. For ſuch men, vvho performe his aduiſe herein, ſhall ſay at the cloſe and end of their life vvith great confidence and Hope: Into thy hands I commend my ſpirit; thou hast redeemed me, O Lord God of Truth.

Of the fourth fruite of the ſeauen VVord. CHAP. XXIII.

THere followeth the fourth fruite, which may be gathered from the moſt happy hearing of the prayer of our Lord, that from ſo comfortable an Euent all of vs may be much animated and encouraged to commend our ſpirits to God with greater vehemency and ardour of deuotion. For the Apoſtle did moſt truly write, that our Lord Ieſus Chriſt was heard, for his reuerence Heb. 5. Our Lord prayed to his Father for a ſpeedy Reſurrection of his Body, as aboue we haue ſhewed. His prayer was heard, ſo as his Reſurrection was no longer delayed, then it was needfull to proue, that his Body was truly dead. For except it could be infallibly demonſtrated, that his Body did truly depart out of this lyfe, both the Reſurrection, as alſo the whole Chriſtian Fayth might be doubted of, and called into queſtion. Therefore our Sauiour was to remaine in the graue for the ſpace at leaſt of fourty houres; eſpecially ſeeing the figure of Ionas the Prophet was to be accompliſhed, which (as our Lord himſelfe taught in the Ghoſpell) was to premonſtrate and foreſhew his death.

But to the end, that the Reſurrection of Chriſt might be accelerated & haſtened ſo farre forth, as it was cō uenient; and that it might be more manifeſtly proued, that the prayer of Chriſt was heard, the diuine Prouidēce would, that the three dayes and three nights, during which tyme Ionas was in the Belly of the Whale, ſhould be reduced in the Reſurrection of Chriſt, to one entire and whole day, and two parts of two dayes; which time not properly (but by the figure intellectio) might be ſaid to contayne three dayes & three nights. Neither did the Father heare the prayer of Chriſt only in ſhortning the tyme of his Reſurrection, but alſo in reſtoring incomparably a better lyfe, then before he enioyed. Since the lyfe of Chriſt before his death, was mortall; but it is reſtored to him immortall: Christ riſing againe from the dead, now dieth no more; death ſhall no more haue dominion ouer him, as the Apoſtle ſpeaketh. Rom. 6. The lyfe of Chriſt before his death, was paſſible, that is, ſubiect to hunger, thirſt, wearines, wounds; but being reſtored impaſsible, it ſtāds not obnoxious to any iniury. The Body of Chriſt was before death Animale; but after the reſurrection it became ſpiritale; that is, ſo ſubiect to the ſpirit, as that in a twinkling of an Eye; it might be caryed into any place, where the ſpirit it ſelfe would.

Novv the reaſon, why the Prayer of Chriſt was ſo eaſily heard, is ſubioyned by the Apoſtle, when he ſayth, pro ſua reuerentia, for his reuerence. The Greeke word here vſed, (to wit, 〈 in non-Latin alphabet 〉 ) ſignifieth a reuerentiall feare, vvhich was moſt eminent in Chriſt tovvards his father. Therefore Eſay deſcribing the guifts of the Holy Ghoſt, which were in the ſoule of Chriſt, of other guifts thus ſayth: The ſpirit of wiſdome and Vnderstanding ſhall reſt vpon him: the ſpirit of Counſell and Strength: the ſpirit of Knowledge and Piety; but of reuerentiall Feare, the ſaid Prophet thus ſpeaketh: And the ſpirit of the Feare of our Lord ſhall repleniſh him. Iſa. 11. Novv becauſe the ſoule of Chriſt was moſt full of reuerentiall Feare towards his Father, therefore the Father did take moſt great pleaſure in him, according to that we read in S. Matthew: This is my beloued ſonne, in whom I am well pleaſed. Matth. 3. & 17. And euen as the Sonne did euer reuerence the Father in a moſt high degree, ſo did the Father euer heare him praying, and granted whatſoeuer he deſired.

Novv from hence may we learne, that, if vve expect euer to be heard by our heauenly Father, and to obtaine whatſoeuer we demaund of him, we ought to imitate Chriſt herin, in proſecuting our ſaid heauenly Father with ſupreme Reuerence, and in preferring nothing before his honour. For ſo it wilbe effected, that whatſoeuer we pray for, we ſhall obtaine, and peculiarly, that, in which conſiſteth the chiefeſt good of our ſtate; I meane, that vvhen death ſhall approach, God may receaue our ſoule paſſing out of the Body, commended vnto him, vvhen the roaring Lyon ſtandeth neere vnto vs, as being ready for a prey. Neither let any man thinke, that Reuerence is exhibited to God only in genuflection, or in bovving of the knee, in vncouering of the Head, or in any other worſhip and honour of ſuch like nature. The word 〈 in non-Latin alphabet 〉 , or timor reuerentialis, doth not ſignify only this externall honour, but it chiefly denotes a great feare of offending of God, and an invvard & continual horrour of ſinne, and this not through dread of puniſhment, but through loue of our Celeſtiall Father. He is truly indued with reuerentiall Feare, who dare not thinke of offence or ſinne, eſpecially mortall ſinne: Bleſſed is that man (ſayth Dauid) who feareth our Lord; He ſhall haue great delight in his Commandements: That is, he truly feareth God (and in that reſpect may be called Bleſſed) who with all bent of Will and Endeauour, ſtudies to keep all the Commandement of God. And from hence it proceeded, that that holy widdow Iudith, timebat Dominum valde, as we reade in her Booke cap. 8. For ſhe being but a yong Woman, and of great beauty, and very rich, leſt ſhe ſhould (after the death of her husband) either giue 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 yōg, 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 repea • e, & ponder more deeply what may be ſaid of the Obediēce of Chriſt; that ſo we may gather a moſt precious fru • te from the tree of the holy Croſſe. Therefore Chriſt (our Ma • 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 momēt, 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, tha • 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 Prerogat • 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 not • 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 m • 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 hi • 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 withſtād 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 ſpirit vvith him.

Furthermore, the Obedience of Chriſt is not only largely on ech ſyde diffuſed; but withall by how much it is depreſſed downe by Patience and Humility, by ſo much, through the excellency of its merits, it is eleuated and aduanced on high. Therefore the third Propriety of the Obedience of Chriſt is, that it deſcendeth to an incredible Patience and Humility. Chriſt being an Infant, to fulfill the Obediēce of his Father, began (though full of knowledge and prudence) to inhabite in a darke priſon. Other Infants, who want Reaſon in their mothers Wombe, ſuffer no griefe or moleſtation: But Chriſt enioying in his mothers wombe the vſe of Reaſon, would haue had no doubt a horrour to remaine in that ſtraite Priſon nyne Months, had not the obedience towards his Father and loue to mankind cauſed him for the ſetting vs at liberty (as the Church ſingeth) that he did not abhor the wombe of the Virgin.

To proceed, no ſmall Patience & Humility was neceſſary, that Chriſt during all the time of his Infancy (who then was more wiſe then Salomon, ſince in him were all the treaſures of VViſdome and Knowledge) ſhould accommodate and apply himſelfe to the manners & weakenes of Infants: But tha • Continency, Modeſty, Patience, and Humility was altogether moſt adm • r • ble, that during the ſpace of eighteene yeares (to wit, from the twelfth yeare, to the thirtith) he by the command of his Father, remained ſo obſcurely in S. Ioſephs bowſe, as that he was reputed but the Sonne of a Carpenter, ignorant in learning, and perhaps indocible; when notwithſtanding he did tranſcend all men and Angels in wiſdome. I may here next alledge his great glory, riſing from his preaching and working of miracles, but yet accompained with extreme pouerty and daily labours: The foxes haue their holes, and the foules of the ayre neſts; but the Sonne of man hath not where to repoſe his head. Luc. 9 And he being wearied through •• urneying, did ſometimes reſt himſelfe by ſitting vpon the ſide of a fountaine • ; and preaching the kingdome of Heauen, went on foote to Cityes and Caſtells. Yet notwithſtanding it had beene moſt eaſy, for him (if ſo it had ſtood with his Obedience to his Father) to abound with all things, through the help and miniſtery of men or Angels.

What ſhall • now ſpeake of Chriſts perſecutions, of his reproaches, and maledictiōs, ſpittings, buffeting, whipping, and finally of his ſufferings and paines vpon the Croſſe? For in all theſe his humble Obedience did take ſuch deepe roote, as that it may plainly ſeeme to be in-imitable. But yet there remaineth a greater profundity and depth of his Obedience, which concerned the laſt of all terrible things; & to this Abyſmall profundity the Obedience of Chriſt deſcended, whē crying with a loud voyce, he ſaid: Father into thy hands I commend my ſpirit; and ſaying this, he gaue vp the Ghost. Luc. 23. The Sonne of God may be thought and ſuppoſed to ſpeake to his Father in this ſort. O Father I haue receaued commandement from you, that I ſhould lay downe my lyfe, and after receaue it, now the tyme commeth, that I accompliſh this your laſt command. And although the diſiunction of my ſoule from my fleſh (both which euen from the beginning of their vnion to this houre haue remained together in great peace and charity) be moſt bitter; and alſo although death, introduced through the Enuy of the diuell, be very aduerſe to nature, and the laſt of all terrible thinges; notwithſtanding your commandment being moſt deeply into the middſt of my hart, doth ouerballance all other things. Therefore I now ſtand prepared euen to ſwallow downe death, and to exhauſt & drinke vp this moſt bitter chalice giuen to me by you. And becauſe your commandement was, that I ſhould after reſume & take it againe; therefore into your hands I commend my ſpirit, that you may reſtore it to me in the next conueniency of tyme. And thus licence of departing being taken of his Father, his head being enclined to obedience, he gaue vp the Ghoſt. Thus Obedience became victorious & triumphant. Neyther did it receaue a moſt ample reward onely in Chriſt himſelfe, that he, who deſcended lower then any man, and obeyed all men for his loue towards his Father ſhould aſcend aboue all, and command ouer all: But it alſo obtayned, that all men, who would imitate his obedience and humility, ſhould themſelues aſcend aboue all the Heauens, & • hould be committed and placed ouer • he goods of their Lord, and in the end •• ould be made partaker of the Cele •••• l Throne and Kingdome. To con ••• de, Chriſt did take ſo remarkable a Triumph ouer the rebellious, diſobedient, and moſt proude Spirits, as that all of them do ſtand affrighted, and flye at the very ſigne of the Croſſe.

All thoſe, who couer to aſpire to true glory, and to the reſt and peace of their ſoule, ought to behould and imitate this exemple. Neyther only Regular men, who through the vow of obedience to their Superiours (who preſide in the place of God,) but alſo all men, who labour to be the diſciples and Brethren of Chriſt, ought to aſpire to the prize and reward of this moſt worthy victory, except they will rather make choyce to bewaile and lament for all eternity, with the proud diuels, vnder the feete of the Saincts. For Obedience, which is due by diuine precepts, and which God himſelfe cō mandeth to be giuen to thoſe who rul • vpon Earth, is moſt neceſſary to all men. For Chriſt ſaid to all: Take vp my yoake vpon you. Matth. 11. And the Apoſtle preacheth to all, ſaying: Obe • your Prelats, and be ſubiect to them. Heb. 13. And Samuel inſtructeth heerei • all Kings, when he ſayth: VVill 〈◊〉 Lord haue Holocauſts and Victimes, 〈◊〉 not rather that the voyce of our Lord • t obeyed? Better is obedience then Victime▪ 1. Reg. 15. And then he addeth to ſhe • • et the greatnes of the Sinne of diſobedience, Becauſe it is (as it were) the Sinne of enchantement, to reſist; meaning to reſiſt the commandements of our Lord, and of thoſe, who do gouerne in the place of our Lord.

But for the benefit of thoſe, who willingly ſubiect themſelues vnder the Obedience of their ſuperiours, I will here adde ſome few points touching their happy ſtate; and this not out of my priuate Iudgment, but from the words of Ieremy the Prophet, who guyded by the Holy Ghoſt, thus ſayth: It is good for a man when he beareth the yoake from his youth: He ſhall ſit ſolitary and hould his • eace, becauſe he hath lifted himſelfe aboue himſelfe. Thren. 3. Certainly a wonderfull felicity is ſignified by that word, It is good for a man: ſince from the words following it euidently is gathered, that Good, in this place, is taken for that, which is profitable, honourable, pleaſant, and on ech ſyde bleſſed. For he that ſhall accuſtome himſelfe to beare the yoke of Obedience from his youth, ſhalbe 〈◊〉 during all his life from a moſt a ••• auy and ſeruile yoake of Carnall Cubedditi •• and deſires. S. Auſtin depoſeth the truth of this point, ſhewing in his • . 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 mā with a priuate and peculiar Loue, but loueth all in Chriſt, and for Chriſt. And hence it is, tha • 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 Natu • 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 wi • 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 thing • 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 cō 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 moūtaine, himſelfe alone. But whē he ſaw that the Iewes & the ſouldiers with Iudas, were to come to apprehēd him, & draw him to puniſhmēt, 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.