in want as standing in neede of being instructed hovv to loue out Enemies Which precept is far more difficult theÌ„ to know how to loue our friends or allies since this is most easy being after a sort begotten with vs and increaseth with vs and doth often preuaile more then reason requireth Therefore the Euangelist saith Iesus autem dicebat where the word autem designeth the time and occasion of praying for his Enemies and implyeth an Antithesis or opposition of words with words and vvorkes with workes As if the Euangelist would haue said They did crucify our Lord and deuided his garments in his ovvne sight and others derided traduced and defamed him as a seducer and Lyar. But he seing and hearing these passages and suffering most vehement paines by reason of his hands feete most cruelly pierced through vvith nailes did render good for euill and said Pater dimitte cis Father forgiue them He heere calleth him Father not God nor Lord as vvell knowing there vvas need of the benignity of a Father in this busines but not of the seuerity of a Iudge And because to appease God doubtlesly offended through such perpetrated impieties it was conuenient to interpose the comfortable Name of a Father Therefore that vvord Father seemeth thus much in this place to signify I am thy Sonne vvho now suffer I pardon them pardon them also O Father For my sake remit them this their offence though they do not deserue it Remember also that thou art a Father vnto them by Creation through the which thou hast made them to thy owne likenes and similitude therefore impart to them thy paternall Charâ—ty since though they be wicked yet are they thy sons Dimitte forgiue them This word comprehendeth the summe of the Petition vvhich the Sonne of God as an Aduocate for his Enemies doth exhibite to his Father Novv this VVord Forgiue may be referred both to the Punishment and to the offence Yf it be referred to the punishment then his prayer was presently heard because whereas the Ievves tâ—rough this vvicked Crime deserued to be instantly penished as either to be consumed vvith fire falling from Heauen or to be ouervvhelmed vvith Water or to perish through svvord and famine yet was the Punishment due for this offence and sinne prolonged and delayed for the space of forty yeares vvithâ—n vvhich compasse of time if that Nation had done Pennance it had remained safe and in security But because it neglected all performance of Pennance God did send against them the Army of the Romans Vespasian then being Emperour vvho ouerthrovving the chiefe Citty destroyed the Ievvish Nation partly through famine in beseiging the City partly in putting to the svvord many after the Citty vvas taken partly by selling and leading them Captiues and partly by dispersing and relegating them into seuerall Countries and Places VVhich very point first by the Parable of the Vine of the King causing a Mariage to be solemnized for his Sonne and of the barren and vnfruitfull fig tree and after in most exprâ—sse words our Lord vpon Palme-sunday by his owne weeping and lamentation did foretell Now so far as belongs to the fault and offence his prayer was also heard because through the merit and vertue of his Prayer Grace of Compunction was giuen to many from God Among whom those were Who returned knocking their breasts as also the Centurion who said In very deed this was the Sonne of God And many others more who after the preaching of the Apostles were conuerted and therevpon confessed him whom afore they had denied worshipped him whom they had despised The Reason why Grace of Conuersion was not giuen to all is because the Praâ—er of Christ was conformable to the VVisdome and Will of God VVhich point S. Luke writeth in other VVordâ— in the Acts of the Apostles c. 13. saying As many belieued as were preordinate to life euerlasting Illis them By this word those are vnderstood for whom Christ prayed that they might obtaine Pardon And truly they seeme to be the first who actually nayled Christ vnto the Crosse and who deuided his garments among themselues and then all those are vnderstood who were the Cause of our Lords Passion for example Pilat who pronounced sentence against Christ The People who cryed tolle tolle crucifige eum away away with him crucify him The chiefe of the Priests and the Scribes who falsly accused him And to ascend higher euen the First Man himselfe and all his Posterity who through sinne gaue occasion of Christ his Passion Therefore our Lord prayed for pardon from the Crosse for all his Enemies All of vs were in the number of his Enemies according to that of the Apostle Rom. 5. When we were Enemies we were reconciled to God by the death of his Sonne Therefore euery one of vs euen before we were borne are numbred in that most sacred Memento so to speake in the which Christ the supreme Bishopâ— prayed in that most holy Masse which he performed vpon the Altar of the Crosse VVhat retribution therefore O my Soule wilt thou giue to him for all those Benefits which he gaue to thee before thou hadst Being Our Blessed Lord did see that thou once wast in the number of his Enemies neuerthelesse he prayed to his Father for thee neither seeking after him nor desiring him so to pray that this thy madnes should not be imputed to thee Is it not then thy duty euer to haue euer imprinted in thy hart the remembrance of so benigne and louing a Patrone and not to let slip any occasion of seruing of him And is it not in like sort reasonable that thou as being instructed by so great an example shouldest not only learne to pardon thy enemies and to pray for them but also that thou shouldest perswade all others to do the same Say therefore O my Soule this is most iust and fitting and I do much couet and determine to accomplish the same and the rather seing he who hath left this most remarkable ExaÌ„ple is ready out of his goodnes to affoard his efficacious hand and help to the effecting of so great a VVorke Non enim sciunt quid faciunt For they know not what they do That this Intercession of Christ may seeme more reasonable he doth extenuate excuse the Offence of his Enemies in such sort as he can Certainly he could not excuse the Iniustice of Pilate neither the Cruelty of the souldiers nor the malice of the Chiefe of the Priests nor the foolishnes and vnthankfulnes of the Common People nor finally the false testimonies of those who swore against him Only this remained that he did excuse the Ignorance of them all For truly as the Apostle speaketh 1. Cor. 2. If they had knowne they neuer would haue crucified the Lord of glory But although neither Pilate nor the Chiefe Priests nor the People nor the Ministers of his Passion did know Christ to be the Lord of Glory yet did Pilate know that
in this place corporall life is vnderstood so as the sense is to be this I do now deliuer vp the spirit of my life and therein I cease to breath and to liue But this spirit this life O Father I commend to thee that vvithin a short tyme thou mayst restore it to my Body For to thee nothing is lost but all things do liue to thee who in calling out that vvhich is not makest it be and in calling out that which doth not liue makest it to liue That this is the true meaning of this place may first be gathered out of the 30. Psalme from whence our Lord did take this Prayer For thus Dauid doth there pray Thou wilt bring me out of this snare which they haue hid for me because thou art my Protectour Into thy hands I commend my spirit In vvhich place the Prophet by the spirit most euidently vnderstandeth lyfe for he prayeth to God that he will not suffer him to be slayne by his Enemies but that he will preserue his lyfe Furthermore the same point is deduced as true euen from this place of the Gospell For after our Lord had said Father into thy hands I do commend my spirit the Euangelist did subioyne And saying this he gaue vp the Ghost For to giue vp the Ghost signifieth to cease to draw spirit or wynd which is proper to those Creatures which are liuing the vvhich thing cannot be said of the soule the substantiall forme of the Body but it is said of the ayre which vve breath vvhilst we liue and we do cease to breath vvhen we dye Lastâ—y the foresaid exposition is gathered from those words of the Apostle Hebr. 5. Who in the dayes of his flesh with a strong cry and teares offering prayers and supplications to him that could saue him from death was heard for his reuerence This place some do vnderstand of the prayer which our Lord made in the garden saying Father if it be possible transferre this Chalice from me Mar. 14. But in that place our Lord did not pray with a strong cry neither was he heard neither would he haue beene heard that he should be free exempted from the death For he prayed that the Chalice of his Passion might passe from him thereby to shew a naturall desire of not dying and himselfe to be true man whose nature doth abhorre death But he added Not that which I will but that which thou let thy Will be done Thus we see that the prayer of Christ in the garden cannot be that Prayer of which the Apostle speaketh to the Hebrews Others maintaine that that prayer of Christ mentioned by S. Paul is the same vvhich our Lord made for his Crucifiers vpon the Crosse saying Father forgiue them for they do not know what they doe Luc. 23. But at that time our Lord did not vse any strong crye neither did he pray for himsâ—lfe that he might be saued from death both which two points are euidently expressed by the Apostle to the Hebrews For being vpon the Crosse he prayed for his Crucifiers that that most grieuous and heauy sinne might be pardoned to them Therefore it remaineth that those words of the Apostle be vnderstoode of that last prayer which our Lord made vpon the Crosse saying Father into thy hands I commend my spirit the which prayer he made with a strong crye S. Luke saying And Iesus crying with a loud voice said c. Where vve see that S. Paul and S. Luke do clearely herein agree togeather Furthermore our Lord prayed tâ—at he might be saued from death as S. Paul doth witnesse but the meaning herâ—of cannot beâ— that he should not dye vpon the Crosse for therein he vvas not heard yet S. Paul testifieth that he was heard but the meaning is that he prayed that he might not be vvholy absorpt vp by death but only might tast death and presently returne to life For thus much is implied in those words He offered vp prayers to him that could saue him For our Lord could not be ignorant but that he was to dye especially being then most neare to death but he couered to be safe from death in this sense to wit that he might not be detayned long by death which was nothing else but to pray for a speedy Resurrection in which hiâ— prayer he was fully heard since he did rise most gloriously the third day This explication of the testimony of S. Paul euidently conuinceth that when our Lord said Into thy hands I command my spirit the spirit is taken for Lyfa not for the â—oule For he was not sollicitous of his soule the vvhich he did knovv to be in safety since it was most blessed and did see God face to face euen from its Creation but he was sollicitous and carefull of his Body which he savv vvas to be depriuâ—d of lyfe through death and therefore he prayed that his Body might not long remaine in death the vvhich petition as aboue we said he in a most full manner obtayned The first fruite of the seauenth Word CHAP. XX. NOw according to our former Method I wil gather some fruits from this Last word of Christ from his death presently ensuing And first euen from that thing which seemeth to be most full of infirmity weakenes and simplicity the great Power Wisdome and Charity of God is demonstrated For in that our Lord gaue vp the Ghost crying with a great Voyce his Power and strength is manifestly discerned since from this vve may gather that it vvas in his povver not to dye and that he dyed willingly For those men vvho dye naturally do lose by degrees their force and voyce and in their last agony fight vvith death they are not able to cry out with any great and vehement speach or Voyce Therefore not without cause the Centurion seeing that Iesus after so much profusion of Bloud vvith a great and lovvd voyce dyed said Certainly this was the Sonne of God Mar. 15. Christ is a great Lord vvho euen dying sheweth his â—ower not only by crying out with a great Voyce at his last breathing but also in cleauing the Earth cutting a sunder the stones opening the Monuments and in rending the Veyle of the Temple all vvhich things to haue fallen out euen at the very tyme vvhen Christ dyed the Euangelist witnesseth Furthermore all these strange Euents haue their mistery by which the Wisdome of Christ is manifested For the concussion of the Earth as also the cleauing of the stones did signify that by the Passion and death of Christ men vvere moued and stirred vp to pennance and the harts of the obstinate vvere euen cut a sunder vvhich Effects at that very time to haue happened S. Luke writeth when he sayth that many returning from that spectacle and sight did knock their breasts The opening of the graues sepulchers doth designe the glorious Resurrection of the dead to succeed after that of Christ The tearing or rending of the Veyle
sort for many yeares their Almes-deeds and those not in number few But when these come to the diuine ballacing examination and are precisely to be discussed whether they were well done to wit with right intentions with due attention in fitting tyme and place proceeding from a man gratefull to God O how many things which did appeare to be gaines to the soule will rather be accounted as losses and detriments vnto it And how many things which seemed in mans iudgment to be gould siluer and precious stones built vpon the foundatiō of fayth will be found to be wood straw which the fire will instantly consume The consideration of this point doth not a litle terrify me by how much I draw more neare to my end for as the Apostle speaketh Heb. 8. That which groweth ancient and waxeth old is nigh vnto vtter decay so much the more euidently I see that the admonition and Counsell of S. Iohn Chrysostome is necessary to me who councels vs not to weigh and prize to much our owne good works because if they be good works indeed that is works vvell piously done they are registred by God in his booke of Accounts and there is no danger that they shal be defrauded of their due reward but let vs daily thinke sayth he of our euill bad works and labour vvith a contrite hart and spirit vvith many teares and serious pennance to wash them away For such men vvho performe his aduise herein shall say at the close and end of their life vvith great confidence and Hope Into thy hands I commend my spirit thou hast redeemed me O Lord God of Truth Of the fourth fruite of the seauen VVord CHAP. XXIII THere followeth the fourth fruite which may be gathered from the most happy hearing of the prayer of our Lord that from so comfortable an Euent all of vs may be much animated and encouraged to commend our spirits to God with greater vehemency and ardour of deuotion For the Apostle did most truly write that our Lord Iesus Christ was heard for his reuerence Heb. 5. Our Lord prayed to his Father for a speedy Resurrection of his Body as aboue we haue shewed His prayer was heard so as his Resurrection was no longer delayed then it was needfull to proue that his Body was truly dead For except it could be infallibly demonstrated that his Body did truly depart out of this lyfe both the Resurrection as also the whole Christian Fayth might be doubted of and called into question Therefore our Sauiour was to remaine in the graue for the space at least of fourty houres especially seeing the figure of Ionas the Prophet was to be accomplished which as our Lord himselfe taught in the Ghospell was to premonstrate and foreshew his death But to the end that the Resurrection of Christ might be accelerated hastened so farre forth as it was cōuenient and that it might be more manifestly proued that the prayer of Christ was heard the diuine Prouidēce would that the three dayes and three nights during which tyme Ionas was in the Belly of the Whale should be reduced in the Resurrection of Christ to one entire and whole day and two parts of two dayes which time not properly but by the figure intellectio might be said to contayne three dayes three nights Neither did the Father heare the prayer of Christ only in shortning the tyme of his Resurrection but also in restoring incomparably a better lyfe then before he enioyed Since the lyfe of Christ before his death was mortall but it is restored to him immortall Christ rising againe from the dead now dieth no more death shall no more haue dominion ouer him as the Apostle speaketh Rom. 6. The lyfe of Christ before his death was passible that is subiect to hunger thirst wearines wounds but being restored impassible it stāds not obnoxious to any iniury The Body of Christ was before death Animale but after the resurrection it became spiritale that is so subiect to the spirit as that in a twinkling of an Eye it might be caryed into any place where the spirit it selfe would Novv the reason why the Prayer of Christ was so easily heard is subioyned by the Apostle when he sayth pro sua reuerentia for his reuerence The Greeke word here vsed to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a reuerentiall feare vvhich was most eminent in Christ tovvards his father Therefore Esay describing the guifts of the Holy Ghost which were in the soule of Christ of other guifts thus sayth The spirit of wisdome and Vnderstanding shall rest vpon him the spirit of Counsell and Strength the spirit of Knowledge and Piety but of reuerentiall Feare the said Prophet thus speaketh And the spirit of the Feare of our Lord shall replenish him Isa 11. Novv because the soule of Christ was most full of reuerentiall Feare towards his Father therefore the Father did take most great pleasure in him according to that we read in S. Matthew This is my beloued sonne in whom I am well pleased Matth. 3. 17. And euen as the Sonne did euer reuerence the Father in a most high degree so did the Father euer heare him praying and granted whatsoeuer he desired Novv from hence may we learne that if vve expect euer to be heard by our heauenly Father and to obtaine whatsoeuer we demaund of him we ought to imitate Christ herin in prosecuting our said heauenly Father with supreme Reuerence and in preferring nothing before his honour For so it wil be effected that whatsoeuer we pray for we shall obtaine and peculiarly that in which consisteth the chiefest good of our state I meane that vvhen death shall approach God may receaue our soule passing out of the Body commended vnto him vvhen the roaring Lyon standeth neere vnto vs as being ready for a prey Neither let any man thinke that Reuerence is exhibited to God only in genuflection or in bovving of the knee in vncouering of the Head or in any other worship and honour of such like nature The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or timor reuerentialis doth not signify only this externall honour but it chiefly denotes a great feare of offending of God and an invvard continual horrour of sinne and this not through dread of punishment but through loue of our Celestiall Father He is truly indued with reuerentiall Feare who dare not thinke of offence or sinne especially mortall sinne Blessed is that man sayth Dauid who feareth our Lord He shall haue great delight in his Commandements That is he truly feareth God and in that respect may be called Blessed who with all bent of Will and Endeauour studies to keep all the Commandement of God And from hence it proceeded that that holy widdow Iudith timebat Dominum valde as we reade in her Booke cap. 8. For she being but a yong Woman and of great beauty and very rich lest she should after the death of her husband either giue
This is the Opinion of the two most ancient Fathers S. Iustinus S. Irenaeus Who clearely shew that both his feete did rest vpon the Wood that the one foote was not lying vpon the other From which posture of our Lords Body it followeth that there were foure nayles of Christ and not only three as many do imagine who out of that conceit do paint Christ our Lord so vpon the Crosse as if he had the one foot vpon the other But Gregorius Turonensis l. de glo mart c. 6. most euidently impugneth this and fortifieth his Opinion from ancient Pictures of Christ crucified And I my selfe did see at Paris in the Kings Library certaine most ancient Manuscripts of the Gospells in diuers places wherof Christ was painted Crucified but euer with foure Nayles Furthermore the long Wood did somwhat appeare aboue that parcell of Wood which was ouerthwart as S. Austin and S. Gregory Nyssenus do write And this seemeth also to be gathered from the words of the Apostle who writing to the Ephesians c. 3. thus sayth That you may be able to comprehend with all the Saintes what is the breadth and length and height and depth to wit of the Crosse of Christ By which wordes he clearly describeth the figure of the Crosse which hath foure extremities to wit Latitude in the ouerthwart or traÌ„suerse Wood Longitude in the long Wood Altitude in that part of the loÌ„g Wood which appeared aboue the ouerthwart and Profundity in that part of the long Wood which was stucke into the ground Our Lord did not vndergoe this kind of Torment by chance or vnwillingly but made speciall choice and election of it euen from all Eternity as S. Austin teacheth from that Apostolicall testimony of the Acts c. 2. Him by the determinate counsell and prescience of God being deliuered by the hands of wicked men you haue crucified slaine And accordingly Christ himselfe in the beginning of his preaching said to Nicodemus Ioan. 3. As Moyses exalted the serpent in the desert so must the Sonne of Man be exalted that euery one which belieueth in him perish not but may haue life euerlasting In like sort our Lord often speaking to his disciples of his Crosse did counsell them to imitation saying Matt. 16. He that will come after me let him deny himselfe and take vp his Crosse and follow me Why our Lord did choose this kind of punishment he only knoweth who chose it Notwithstanding there are not wanting some Misteries therof the which the holy Fathers haue left to vs in Writing Saint Irenaeus writeth that the two armes of the Crosse do agree vnder one Title in the which was written Iesus Nazarenus Rex Iudeorum that we might vnderstand thereby the two People to wit the Iewes and the Gentils which before vvere deuided in the end were to be ioyned togeather into one Body vnder one Head which is Christ S. Gregory Nyssene writeth that part of the Crosse vvhich looketh towards Heauen to signify that by the Crosse as by a key Heauen is opened to man and that part of it which declineth towards the Center of the World to denote that Hel was spoiled by Christ when he descended thither The two armes of the Crosse which are stretched towards the East and West to shaddow that the repurging of the whole World was after to be performed by the Bloud of Christ But S. Ierome S. Austin and S. Bernard do teach that the chiefe Mistery of the Crosse is briefly touched in those vvords of the Apostle Quae sit latitudo longitudo sublimitas profundum Since say these Fathers that first the Attributs of God are signified in these Word to wit Power in height In depth wisdome in Latitude goodnes in Longitude Eternity Againe the Vertues of Christ suffering are adumbrated and Typically figured therein As in Latitude Charity in Longitude Patience in Altitude Obedience in Profundity Humility Lastly the Vertues vvhich are necessary to those who are saued by Christ are also here signified In depth Faith in height Hope in breadth Charity in length Perseuerance From the which we are to be instructed that Charity vvhich deseruedly is called the Queene of Vertue euery where hath place in God in Christ and in vs. But touching other Vertues some of them are in God others in Christ and others in vs. And therefore it is lesse to be admired if in those last Words of Christ which vve now vndertake to explaine Charity do obtaine the first Place First therefore we will explicate the three first Words or Sentences which were spoken by Christ about the sixt houre before the Sunne was obscured and darknes couered the whole Earth Next we will discourse of the then defect of the Sunne That done we vvill explaine vnfould the rest of the Words of our Lord which were spoken about the ninth houre as S. Mathew writeth to wit when the darknes did departâ— and the death of Christ drew neare or rather was euen at hand OF THE THREE FIRST WORDS spoken by Christ vpon the Crosse THE FISRT BOOKE The first Word to wit Father forgiue them for they know not what they do is literally explicated CHAP. I. CHrist Iesus being the Word of his Eternall Father and of whom the Father himselfe thus clearely speaketh Ipsum audite heare him Matth. 17. and vvho of himselfe manifestly pronounceth One is your Maister Christ Math. 23 to the end that he might fully performe the office taken vpon him not only liuing neuer ceased from teaching but euen dying from the Chaire of his Crosse â—reached and deliuered certaine fevv vvords but those most fiery most proâ—â—â—able and most efficacious and such as are truly vvorthy to be imprinted in the depth of the Hart of all Christians that there they being reserued meditated on might ansvverably in their actions be put in executioÌ„ The first SenteÌ„ce is this Luc. 23. Father forgiue them for they know not what they do Which sentence as being truly new vnaccustomed the Holy Ghost would haue it foretould by the Prophet Esay c. 53. in these words He hath prayed for the Transgressours Now hovv diuinely S. Paul said 1. Cor. 13. Charity seeketh not her owne may easely be euicted euen from the order of these Sentences of our Lord since of these Sentences three of them belong to the good of others Other three to a peculiar and proper Good and one of them is promiscuous or common Thus the first care sollicitude of our Lord vvas touching others the last touching himselfe Novv so far forth as concernes the three first Sentences vvhich belong to others the first is directed to our Lords Enemies the second to his friends the last to those of his kinred and affinity The reason of this Order or Method is this Charity first relieueth and helpeth such as be in want And those who at that tyme suffered most spirituall waÌ„t were his Enemies and we also as being the disciples of so great a Maister vvere
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 incoÌ„patible with the law right of Nature that a man should suffer himselfe to be betrampled and trodden vpon by other men offered wroÌ„gs 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 iâ— 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 vpoÌ„ 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 theâ—â— do labour by curtesies and beâ—â—â—â—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 Protâ—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 shal be weeping gnashing of teeth Therefore I wish thee to be diligent and attent and to imitate the Example of thy Lord vvho in
is frequent in the sacred Scriptures aâ— S. Austin obserued in his booke of thâ— Consent of the Euangelists l. 3. c. 16. For the Apostle writing to the Hebrews sayth They stopped the mouthes of Lyons they were stoned they were hewed they went about in sheepskins in Goate-skins and yet who stopped the mouthâ— of Lyons was but one Daniell and who was stoned was but one Ieremy and vvho was hewed in peces vvas but one Esay Add hereto that S. Mathew and S. Marke do not so expresly say that both the Theeues did vpbraid Christ as we find S. Luke expresly to vvrite Vnus autem de his c. One of the theeues that were hanged blasphemed him For the greater probability of truth we may further say that therâ— caÌ„ be no reason alledged why the same theefe should both blaspheme and praise Christ And whreas some do reply that this theefe who afore did blaspheme did after change his Iudgement and praysed Christ when he heard him say Father forgiue them for they know not what they do is euideÌ„tly repugnant to the Gospell for S. Luke relateth that Christ prayed for his Persecutours to his Father before the wicked Theefe begunne to blaspheme Therefore the iudgements of S. Ambrose and S. Austine are to bâ— imbraced heerin who mantaine that of the two theeues the one did blaspheme the other did prayse and defend Christ Therfore the other thiefe did answere to the thiefe blaspheming thus Neyther dost thou feare God whereas thou art in the same daÌ„nation Luc. 23. This good and happy thiefe partly from the vertue of the Crosse of Christ and partly from diuine light and inspiration which then did begin to shyne to him vndertooke to correct his Brother and to draw him to a more safe mynd iudment The meaning of whose words is this Thou wouldest imitate the blaspheming Iewes but they as yet haue not learned to feare the iudgment of God because they are persuaded they haue ouercome and they do vaunt glory of their Victory when they seeÌ„ Christ nayled to the Crosse and themselfes to be free and at liberty suffering no euill But thou who for thy offences hangest vpon the Crosse and hastest towards death why dost thou not begin to feare God Why heapest thou sinne to sinne And further this happy Thiefe increasing in his good VVorke and seconded vvith the light of the Grace of God confesseth his sinnes and preacheth the Innocency of Christ saying Et nos quidem iustè and vve are iustly to vvit condemned to the Crosse but this man hath done no Euill Luc. 23. Lastly the light of Grace more resplendently shining he addeth Domine memento mei c. Lord remember me when thou shalt come into thy kingdome Certainly the Grace of the Holy Ghost which vvas in the hart of this Thiefe is most wonderfull S. Peter the Apostle denieth Christ the Thiefe nayled to the Crosse confesseth him The disciples going to Emaus say But we did Hope the Thiefe confidently speaketh saying Remember me when thou shalt come into thy kingdome S. Thomas the Apostle denied to belieue in Christ except he saw that Christ had risen froÌ„ death The Thiefe being vpon a Crosse and seing Christ fastened to the Crosse doubteth not â—o acknowledge that after he was to â—e a King But who had taught this â—heefe so high Mysteries He calleth that man Lord whom he did behould â—aked wounded lamenting openly derided and contemned and hanging with him He further sayth that Iesus after his death was to come into his kingdome From which point we vnderstand that the Theefe did not â—reame of any future temporall kingâ—ome of Christ here vpon earth such â—s the Iewes do expect but belieued that Christ after his death was to be an Eternall King in Heauen Who had instructed him in such sublime Sacraments Certainly only the spirit of Truth which did preuent him in the benedictions of sweetnes Christ after his Resurrection said to his Apostles Christ ought to suffer these things and so to enter into his glory But the Theife did foreknow this after a wounderfull manner and did confesse it at that tyme when there appeared no likelyhood in Christ to raigne Kings do reigne vvhen they liue and when they cease to liue they cease to reigne But the Theefe openly affirmed that Christ by death was to come into his Kingdome The vvhich point our Lord did explaine in one of his Parables vvhen he said Luc. 19. A certaine Noble man went into a farre Country to take vnto himselfe a kingdome and to returne This our Lord said being most neare vnto his Passion signifying that by death himselfe was to goe into a far distant Country or Region that is to an other life or vnto Heauen which is most remote from the Earth and to goe to the end to receave a most large and euerlasting kingdome and after to returne at the day of iudgment that he might make retribution either of reward or punishment to all men according as they had deserued in this lyfe Therefore of this kingdome of Christ which presently after his death he was to receaue the wyse Theefe said Remember me when thou shalt come into thy kingdome But was not Christ a king before his death Certainly he was and therefore the Magi cryed out Vbi est qui natus est Rex Iudaeorum Where is he that is borne king of the Iewes Math. 2. And Christ himselfe said to Pilate Thou saist that I am a King For this was I borne and for this came I into the world that I should giue testimony to the Truth Ioan. 18. Neuerthelesse he was a king in this world as a stranger among his Enemies and therefore he was acknowledged as a king only of few but contemned and badly entreated by many And in regard thereof he said in the Parable aboue cited that he was to goe into a far Country to take vnto himselfe a kingdome He said not to seeke or to gaine a Kingdome which did not belong to him but to receaue his owne kingdome and to returne therefore the Theefe wisely said VVhen thou shalt come into thy kingdome To proceede The kingdome of Christ signifieth not in this place any Regall Potency or Soâ—â—raignty For this euen from the beginning he had according to that of the Psalme 2. I am appointed king by him ouer Sion his Holy Hill And in another place He shall rule from sea to sea and from the Riuer euen to the ends of the world Psal 71. And Esay sayth cap. 9 A litle one is horne to vs and a sonne is giuen to vs whose Principality is vpon his shoulder And Ieremy cap. 23. I will rayse vp Dauid a Iust branch and he shall reigne a king and shal be wise and he shall do iudgement and iustice vpon the earth And Zacharias cap. 9. Reioyce greatly O daughter of Sion make iubilation O daughter of Ierusalem Behold thy king will come to thee the iust and Sauiour himselfe poore and
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
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 shal be humbled and who humbleth himselfe shal be 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 obedieÌ„t vnto death euen the death of the Crosse Phil. 2. For what greater humility could be imagined theÌ„ 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 mâ—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 aduancemeÌ„t 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 Sâ—â—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 SoÌ„ne 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
himselfe to be a Maister thereof in plaine and direct Words saying Learne of me because I am meeke and humble of Hart. Math. 11. But he neuer more perspicuously and clearely did commend this Vertue vnto vs and withall Patience which cannot be disioyned from Humility then when he said My God my God why hast thou forsaken me For in these words Christ sheweth that through the permission and sufferance of God all his glory and excellency in the sight of men was wholy obscured the which point also that darkenes or Eclyps did demonstrate Now our Lord could â—ot without wonderfull Humility and Patience tollerate so great an obscuration The glory of Christ of which S. Iohn speaketh in the beginning of the Gospell when he sayth We saw the glory of him glory as it were of the only begotten of his Father full of grace and Verity Ioan. 1. was placed in the Power Wisdome Probity Princely Maiesty Beatitude of the soule and in the Diuine Dignity which he had as he was the true and naturall Sonne of God All this glory his Passion did cloud and obscure and the darkning thereof those words do plainly signify My God my God why hast thou forsaken me The passion did obscure his Power because being nayled to the Crosse he seemed to be of no power or ability and therefore the chiefe Priests souldiers and the Thiefe did exprobate to him his impotency and weakenes saying Yf thou be Christ come downe from the Crosse c. And againe He saued others himselfe he cannot saue Now how great Patience how great Humility was required that he who was truly Omnipotent should be wholy silent to such vpbraydings The Passion did darken his Wisdomâ— when before the chiefest of the Priests before Herod before Pilate he answered nothing to many Interrogatories and Questions as if he had bene depriued of iudgment by which his silence it was occasioned that Herod his Company contemned him and cloathed him in a white vestment by way of derision How great Patience how great Humility was heer also required for him to tolerate these indignities who was not only wiser then Salomon but was the very Wisdome of God His probity and Innocency of life the Passion obscured who being crucified vpon the Crosse did hang betweene two thiefes and was reputed a seducer of the People and Vsurper of an other mans kingdome And the splendour of this his Innocency that dereliction of God which himselfe confessed saying Why hast thou forsaken me might well seeme more more to obscure Since God is accustomed to forsake not pious men but such as be wicked Certainly haughty and proud men are very cautelous to speake any thing wherby those who heare them may suspect that they confesse any thing against their owne Worth but humble and patient men of which sort Christ was the King willingly take bould of all occasion of Humility and Patience so as they speake nothing which is false How great Humility how great Patience here againe is required of him to suffer these things of whom the Apostle thus speaketh It was fit that we should haue such a Priest holy innocent impolluted separated from sinners made higher then the Heauens Heb. 7. Furthermore the Passion did so obscure the Regall Maiesty of Christ as that it gaue to him for a goulden diademe a Crovvne of thornes for a Tribunall a gibbet for Princely attendance two Thieues Therefore I say againe How great Humility how great Patience was necessary for him who vvas truly the king of Kings the Lord of Lords and the Prince of the kings of the Earth Now vvhat shall I say of the Beatitude of the soule which Christ truly had from his Conception And the vvhich he was bâ—th of povver and of Will to transfuse into the Body How vehemently did the Passion darken this glory since it made Christ A man of sorrowes and knowing infirmity despised and the most abiect of men Isa 53. and caused him through the acerbity of his sufferings to crye out My God why hast thou forsaken me To conclude the Passion did so ouercloud the dignity of his diuine Person as that he vvho sitteth aboue all not only men but Angels in regard of his Passion said I am a worme and no man A reproach of men and the outcast of the People Psal 21. To this lowest place therefore Christ did descend in his Passion but this his descending was accompanied with great merit and exaltation For what our Lord did often promise in words saying Euery one that humbleth himselfe shal be exalted the same was performed in his Person as the Apostle witnesseth He humbled himselfe made obedient vnto death euen the death of the Crosse for the which thing God hath also exalted him and hath giuen him a Name which is aboue all Names That in the name of Iesus euery knee bow of the Celestials terrestrials and Infernals Phil. 2. Therefore he who was the last is pronounced and declared to be the first and a most short Humiliation resolued into an euâ—râ—aâ—ting Exaltation The which change we also find to haue happened to all the Apostles and to all Saints For S. Paul wâ—iteth that the Apostles were The refuse of the World and the drosse of all meaning most base vile things which are cast out by euery one and betrampled vpon This was the Humility of the Apostles But what was their Exaltation S. Iohn Chrysostome teacheth hom 32. in Ep. ad Rom. and sheweth it when he sayth that the Apostles are now in Heauen and do assist neere to the Throne of Christ where the Cherubims do glorify Christ where the Seraphims do fly that is they haue their place with the chiefest Princes of the kingdome of Heauen from whence they shall neuer fall or depart Certainly if men would attentiuely consider and ruminate how honourable a thing it is to imitate the Humility of the sonne of God heere vpon the Earth and with all would make to themselues some coÌ„iâ—cture how great that exaâ—tation is to the which humility it selfe adâ—anceth them we should find very few proud men But because most men do measure all things by the false yard of the senses of the flesh humane cogitation therefore it is no wonder if Humility can so hardly be found vpon the Earth and that the Multitude of proud men be infinite The fifth Word Sitio I thirst is explicated according to the Letter CHAP. VII THe fifth Word followeth which we read in S. Iohn And indeed it is but one Word to wit Sitio I thirst But that it should be truly according to the present purpose vnderstood it is needfull to adde the words of the Euangelist both going before and after For thus S. Iohn speaketh Postea sciens Iesus c. Afterward Iesus knowing that all things were now consummate that the Scriptures might be fulfilled he sayth I thirst A Vessel therefore stood there full of Vineger they putting a sponge full of Vineger
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 LaÌ„be 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 trulâ— 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 Day-star 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 shal be 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 shal be obscured and the Moone not giue her light then shall the Crosse be more splendid and radiant then the Sunne Furthermore the Sacrifice shal be 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 shal be 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 patieÌ„tly 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 iâ— 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 thâ— Prince of this World shal be cast forth And when I shall be exalted from thâ— Earth I will draw all things to mâ— selfe This warre was iudiciall not military It is like to the war of those who contend in Suites and Causes noâ— of souldiers who fight in the field Foâ— 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 â—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 seâ—te nâ—â— 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
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 buâ— mysticall Hoasts which may be exhibited by all men as Prayers laudes good workes fasting Almesdeedâ— c. Of which S. Paul thus speaketh Heb. 13. By him therefore let vi offer alwaies the Hoast of prayer to God thaâ— is to say the fruite of the lips confessinâ— 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 conâ—lude the promptitude and agility of the Goate in clym ng of mountaines and the shâ—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 rauâ—nous Beasts feeâ—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. Noâ— 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
should be wanting thereto and that he might leaue after him a most admirable Example of Perseuerance Truly it is an easy matter to perseuer and continue in sweet places and in doing pleasing Actions but to persâ—uer and constantly to remaine long in labour and dolour is most difficult But if we did know what induced Christ to perseuer vpon the Crosse perhaps our selfes would learne to beare our Crosse perseuerantly yea if it were lawfull to hang vpon it euen vntill death If a man do cast his eyes only vpon the Crosse the Instrument of so lamentable a death being but seene it cannot but beget an horrour in his hart But if he looke vp with the eyes not so much of his body as of his soule towards him who commandeth vs to beare the Crosse and towards the place whither the Crosse leadeth and to the fruit or benefit which the said Crosse produceth then it is not a thing hard or vngratefull but easy pleasant to perseuer in kissing of the Crosse and perseuerantly to hang vpon the Crosse What therefore moued Christ so incessantly without complaining to hang vpon the Crosse euen vntill death The first cause heerof was che loue towards his Father The cup which my Father hath giuen me sayth he wilt not thou that I do drinke it Ioan. 18. Christ did loue his Father with an ineffable loue and with the lyke loue was beloued of him Therefore when Christ did see that cup to be prepared for him by his most good louing Father he could not in any sort suspect but that it was giuen to him for a most happy end and to him most glorious Was it then any strange thing if he did drinke vp all the cup most willingly Furthermore the Father made a mariadge for his Sonne and espoused to him the Church but then bespotted and wrinkled the which neuerthelesse if he would diligently wash in the hoate bath of his bloud he should easily make it to be glorious Not hauing eyther spot or wrinkle Ephes 5 Therefore Christ loued his spouse giuen to him by his Fatherâ— in regard whereof it was not painefull to him to wash away all her spots with his bloud that so she might appeare beautifull and glorious For iâ— Iacob for the loue of Rachel laboured seauen yeares in looking vnto the flooke and sheep of Laban so as he was almost consumed away with heate and frost and want of sleep and if those so many yeares seemed to him but a few dayes in respect of the greatnes of his loue Gen 2. I say if Iacob litle prized the labour and toyle of seaâ—en yeares for one Rachel what wonder then is iâ— if the Sonne of God would perseuer continue three houres vpon the Crosse for his Spouse the Church which was to beâ—ome mother of many thousand holy Sonnes of God To conclude Christ did not respect only the loue of his Father and of his Spouse when he was ready to drinke the cup of his Passion but also he had a regard to that most eminent glory and greatnes of Ioy neuer to be ended â—o the which he was to ascend by the meanes and instrumeÌ„t of the Crosse according to that sentence of his Apostle Philip. 1. He humbled himselfe made obedient to death euen the death of the Crosse For the which thing God also hath exalted him and hath giuen him a Name which is aboue all Names that in the Name of Iesus euery knee shall bow of things in Heauen in earth and vnder the Earth We may adioyne to the Example of Christ the Example of the Apostles Saint Paul reckoning the Crosses of himselfe and of the other Apostpostles thus contesteth Rom. 8. Who then shall separate vs from the Charity of Christ Tribulation or distresse or Famine or Nakednes or Danger or Persecution or the Sword As it is written for we are killed for thy sake all the day we are esteemed as sheepe for the slaughter And then the Apostle answereth But in all these things we haue ouercome because of him that hath loued vs. Thus the Apostles during their continuing in their punishments had not their eyes so much fixed vpon the punishments as vpon the loue of God who loued vs and gaue his Sonne for vs. In like sort they had respect to Christ himselfe Who loued vs gaue himselfe for vs. The same Apostle writing to the Corinthians sayth I am replenished with consolation I do exceedingly abound in ioy in all our Tribulation 2. Cor. 7. But from whence commeth so great coÌ„soâ—ation from whence so great ioy as that it almost taketh away the sense and feeling of Tribulation The Apostle answereth to this demaund in an other place saying Because that our tribulation which is momentary and light worketh aboue measure exceedingly an eternall weight of glory in vs 2. Cor. 4. Therefore the Contemplation of eternall glory which he did place before the eyes of his mynd was the cause why tribulation did appeare to him to be but momentary and light Has cogitationes c. sayth S. Cyprian VVhat persecution can ouercome these thoughts what torments are able to daunt them l. de mart To all this may be referred the Example of S. Andrew who beheld the Crosse whereupon he hanged two daies not as an vnpleasant Crosse but saluted it as a friend And when the People endeauoured to take him off from thence he would not in any case suffer them but continued hanging thereupon till death Neither was this man imprudent and foolish but most wyse and full of the Holy Ghost Now from these examples of Christ and his Apostles all Christians may learne how they ought to beare themselues when they cannot descend from their Crosse that is when they cannot be freed of their Tribulation without sinne In the number of these are first Regular Persons whose life being tyed to the vowes of Pouerty Chastity and Obedience is reputed like vnto Martyrdome In like sort married Persons when through diuine Prouidence the husband hath gotten a harsh cholerick vnquiet and almost intollerable wyfe or the wyfe hath a husband of a fierce rough disposition and such was the husband of S. Monica as S. Austin witnesseth Againe those that are slaues condemned to perpetuall prison or to the Gallyes In like sort sicke Persons who labour with some incurable disease And poore men vvho cannot aspire to riches but by stealth and thieuery All these and such others in like case if they desire to suffer their Crosse with spirituall ioy and great reward let them not looke vpon the Crosse but vpon him who hath layed the Crosse vpon their shoulders But he doubtlesly was God who is our most louing Father and without whose Prouidence nothing in this world is done Now the pleasure and will of God is best ought to be most gratefull vnto vs. Furthermore all men ought to say with Christ The Cup which my Father hath giuen me will thou not that I should drinke And with the
frequented or intermitted For he that eateth the Body of our Lord vnworthily eateth iudgment to himselfe 1. Cor. 11. That is he eateth condemnation to himselfe And againe He that eateth not the body of our Lord eateth not the bread of lyfe and life it selfe Ioan. 9. Thus vve are brought to straits on ech syde being partly like to those men who suffer extremity of hunger and yet are vncertaine whether that which is brought to them to eate be meate or poyson Therefore with iust reason we say with feare and trembling O Lord I am not worthy that thou shouldest enter into my house except out of thy ineffable goodnes thou wilt make me worthy therefore say the word and my soule shal be healed But because of this I also doubt whether thou wilt vouchsafe to cure my wounds I commend my spirit into thy hands that so in this terrible busines thou mayst be present to my soule which thou hast redeemed with thy precious Bloud Yf men would ponder these things maturely they would not so greedily approach to receaue Priesthood that by daily celebrating they might maintaine their corporal state For such men are not accustomed to be much carefull as they ought to be whether they come with due preparation since their End is rather the meate of the Body then the meate of the Soule There are also many who attend vpon Prelats and Princes who perhaps do not come rightly prepared to this dreadfull table yet they approach to it as drawne through a humane feare least they may displease their Prince or Prelate if at the appointed and accustomed tyme they be not presenâ— among and one of those who are tâ— communicate What â—herefore is to be done It may be it were more profitable to come to that table more rarely Yea but it is more profitable often to frequent that table so it be with reuerence due preparation For by how much one commeth more rarely by so much he is made lesse apt to participate of that Heauenly Table as S. Cyril hath wisely admonished lib. 4. in Ioan c. 17. There now remaineth the tyme of neare approaching or imminent death at what time it is necessary with great feruour of mind frequently and often to repeate and say Into thy haÌ„ds I commend my Spirit thou hast redemed me O Lord God of truth That is the tyme in which the chiefest busines of all is haÌ„dled for if it should so happen that the soule departing out of the Body commeth into the hands of the Deuill there is no hope left of Saluation And contrariwise if it haue its passage to the paternall Hands of God no povver of mans Ghostly Enemy is after to be feared Therefore with an inutterable moaning vvith true and perfect Contrition with a strong fayth and confidence in the infinite mercy of God it is againe and againe to be iterated and repeated Into thy hands O Lord I commend my spirit And because at that instant of tyme those vvho haue led a negligent and carelesse life do suffer no greater temptation then of despayre as if the tyme of Pennance and repeÌ„tance were then past Let such oppose against this temptation the buckler of Fayth since it is written In what day soeuer the sinner shall repent I will not remember his sinnes Ezech. 33. Let them also take the Helmet of Hope which trusteth in the boundles Mercy of God and let them often repeate Into thy hands I commend my spirit neither is that reason which is the foundation of our Hope to be omitted to wit Because thou hast redeemed me O Lord God of Truth For who vvill restore to Christ his innoceÌ„t bloud who vvill repay backe to him the price with which he bought vs For so S. Austin speaketh teaching vs in those words to confide much in our Redemption which is in Iesus Christ which cannot be in vayne and fruitles except our selues do put a barre or hindrance therto through Impenitency or Desperation The third fruite of the seauenth Word CHAP. XXII THe third fruit is placed in that we may learne that death neare approaching we are not much to confide in the Almes-deeds Fastings or the prayers of our kinred friends For there are many vvho during the vvhole course of their lyfe are wholy forgetfull of their soule busiyng their mynds with nothing els but how to leaue their wife children and Kâ—nsfolks rich of great estate But when themselfes come to dye then not before they begin to thinke of their ovvne soule And because they haue distributed and deuided their goods faculties among their forsaid friends they commend the charge of their soules to them that by their meanes their soules might be helped with Almes-deeds Prayers masses and other good workes Christ did not teach vs this by his example since he commended his soule not to his kinsmen but to his Father Neyther doth S. Peter admonish vs that we should commend our soules to our Children or kinsfolkes but to the faythfull Creatour by good deedes 1. Pet. 4. I do not say this as reprehending those who either procure or desire Almes-deedes or sacrifices of the holy masse to be offered vp for them after their death But I much blame those vvho repose too much trust in their Children and kinsfolkes since daily experience teacheth that they quickly forget their dead Ancestours I further reprehend them because in a matter of so great importance they will not prouide for themselues and that they will not giue and performe the Workes of Charity and Almes-deeds by which they may purchase many friends by whose meanes as we read in the Gospell they may be receaued into the Eternall Tabernacles Luc. 16. I also greatly blame them wâ—o do not obey the Prince of the Apostles commanding vs as is aboue said to commend our soules to our faythfull Creatour and to commend them not only in words but also in good Workes Since good works sent before to God are those which efficaciously and truly commend the soules of Christians to God Let vs heare what voyce sounded from Heauen to S. Iohn Apoc. 4. I heard a voyce from Heauen saying to me Write Blessed are the dead which dye in our Lord from hence now sayth the spirit that they rest from their labours for their works follow them Therefore good works performed by our selfes whilst we liue and not to be done after our death by our Children or kinsfolkes are those which certainly do follow vs especially if those works be of their owne nature not onely good but as S. Peter not without mistery hath expressed for thus he speaketh In bene factis commendent animas suas fideli Creatori let them commendent their soules to their faythfull Creatour by good deeds meaning in works well done For there are many who can number many good Works by them done as many Sermons preached many Masses daily celebrated their howers of prayers for many yeares their fast of Lent continued in like
or take any occasion of sinning did remaine shut vp with her maids in a secret chamber and wearing a haire-cloath about her body fasting all dayes excepting the feasts of the house of Israel Behould here with what great zeale euen in the old Law which permitted far more liberty then the Ghospell doth a yoÌ„g rich and beautifull Woman did take heed of Carnall sinnes for no other reason then that she greatly feared our Lord. The sacred Scripture doth mention and commend the same thing in Holy Iob. For he made a couenant with his eyes that he would not so much as thinke of a Virgin that is he vvould not look vpon a Virgin to preuent therby that no vnchast thought might creep into his mind And why did Iob so warily and diligently auoid such allurements Because he greatly feared our Lord for thus it there followeth For what part should God from aboue haue in me that is if an vncleane cogitation should in any sort defile my mind I should not be Gods portion nor God should be my Portion There were no end if I should insist in examples of Saints during the tyme of the New Testament This therefore is the Feare wherewith the Saints were endued of which if our selfes were full there were nothing the which we could not most easily obtaine of our Heauenly Father The last fruite of the seauenth Word CHAP. XXIV THere remaineth the last fruite which is gathered from the consideration of the Obedience of Christ manifested in his last words and in death it selfe For wheras the Apostle sayth He humbled himselfe made obedient vnto death euen the death of the Crosse Philip. 2. This was chiefly performed when our Lord pronouncing those Words Father into thy hands I commend my spirit did presently giue vp the Ghost But it will be conuenient to repeaâ—e ponder more deeply what may be said of the ObedieÌ„ce of Christ that so we may gather a most precious fruâ—te from the tree of the holy Crosse Therefore Christ our Maâ—ster and Lord of all Vertues did exhibit such Obedience to God his Father that a greater cannot be conceaued or imagined First the Obedience of Christ tooke its beginning from his Conception and continued without intermission euen to his death Thus the whole life of our Lord Iesus Christ was but one Act or Course of a continuated and vnintterrupted Obedience Truly the soule of Christ euen in the first moment of its Creation had the vse of freewill and withall was replenished with Grace and Wisdome and therefore euen from that first momeÌ„t Christ being as yet inclosed in the wombe of his mother began to exercise Obedience Where we read in the 39. Psalme in which it is said in the Person of Christ In the head of the booke it is written of me that I should do thy will my God I would and thy law in the middest of my Hart. That in the head of the booke signifieth no other thing but in the summe of the diuine Scripture that is throughout the whole Scripture it is chiefly preached of me that I am peculiarly chosen and sent to this end that I should do thy Will I my God will I haue most willingly accepted thereof and thy law thaâ— is thy commandement I haue placed in the middest of my hart that I might euer thinke thereof and might most diligently performe and execute it And hither also those words of our said Lord haue reference My meate is to do tho will of him that sent me to perfect his worke Ioan. 4. For as meate is not taken once or twice through a mans life but is taken daily with pleasure so our Lord himself did continually and with a willing mind practice all Obedience to his Father And hereupon he said I descended from Heauen not to doe my owne will but the will of him that sent me Ioan. 6. And more clearely in another place He that sent me is with me and he hath not left me alone because the things that please him I do alwayes Ioan. 8. And because Obedience is the most excellent Sacrifice of all Sacrifices according to the iudgment of Samuel therefore it followeth that how many works Christ did all the tyme that he liued as Pilgrime vpon the Earth so many Sacrifices did he offer vp and those most gratefull to God This therefore is the first Prerogatâ—ue of the Obedience of Christ to wit in that it endured from his Conception to the end of his life Furthermore the Obedience of Christ was not determinable to any one kind of worke as we commonly see it is among men but it was extended to all those things vvhich it should please God his Father to command him And from hence so great variety is seene in the life of Christ our Lord as that one vvhile he would stay in the desert neither eating nor drinking perhaps not sleeping but liuing with beasts as S. Marke notâ—th c. 1. At another tyme he vvas in the frequency sight of men eating and drinking Then he remained obscure and secret at home and that for no few yeares At an other tyme appearing excellent for wisdome and Eloquence working most great and stupendious Miracles Novv with great authority casting buyers and sellers out of the Temple At an other tyme latent as it were weake declining from the multitude and company of men All which things require and exact a mâ—nd free from all proper free will For neither would our Lord haue said Math. 16. He that will come after me let him deny himselfe that is let him renounce his proper will and proper iudgment Neither except Christ himselfe had performed it before he would haue persuaded his disciples to the perfection of Obedience when he said Luc. 14. If any man commeth to me and hateth not hiâ— Father and mother and wife chilsdren and brethren and sisters yea and his owne life besides he cannot be my Disciple Thus according hereto did Christ himselfe forsake all things which are accustomed to be so ardently beloued yea his owne life the which he was so prepared to lose as if he did hate it This is the true roote and Mother of Obedience vvhich shyned most admirably in Christ our Lord. And who want this shall hardly euer come to the revvard of Obedience For how is it possible that one should promptly obey an other mans Will who is wholy deuoted to his ovvne will and his owne iudgment This is the Cause why the Celestiall Orbes do not resist or withstaÌ„d the Angels mouing them vvhether they be caried towards the East or West because they haue not any peculiar and proper propension either to one part or to the other And the same reason is why the Angels themselfes stand at a becke obedient vnto God as holy Dauid singeth in the 102. Psalme To wit because they haue no proper Will repugnant and refractary to the will of God but being most happely conioyned vvith God they are one