OF THE SEVEN WORDS SPOKEN BY CHRIST upon the Cross, Two Books.  
Written in Latin by the most Illustrious Cardinal Bellarmine, of the Society of jesus.  
And translated into English by A. B.  
Foderunt manus meas & pedes meos.  Psal. 21. 
They have digged my hands & my feet.  
Permissu Superiorum. 1638.   

The Translator to the Reader.  
GOod Reader, in place of a Ceremonious and formal Dedicatory Epistle, I send thee these few lines. The work here translated is one the spiritual Treatises of the most Learned, and Virtuous Bellarmine of Blessed Memory, being entitled, Of the seven Words spoken by Christ upon the Cross. Prise the Contents of those words, as thou prizest thy own soul; they being in number few, in force and weight many. Take them, as so many rich Legacies, left by our charitable testator, immediately before his death, to mankind. And who is he that neglecteth the Legacies of his dying Lord and Friend?  
Most men do much regard & ponder the last words of a dying man, at that time having his senses and memory unperished, who during the whole course of his life had gained among others a great name, & reputation of Wisdom. Of what estimate then ought we to make the Words of Christ, uttered in his dying state, who w●s not only wise, but Wisdom itself; Who is the Word itself: Who is God himself. These Words hereafter following in this Treatise, Christ spoke being nailed upon the Tree of the Cross, a Tree infinitely more high (as reaching from Earth to Heaven) than the highest Cedar in Libanus. Taste of the fruits, which may be gathered from thence; since arbour bona fructus bonos facit, Matth. 7.  
Upon this Tree death became dead when life thereon did dye. This Tree was the Chair, from whence our spiritual Doctor dictated his Precepts to us Christians; It was the Pulpit, out of which our Heavenly Ecclesiastes preached to mankind; Briefly it was, and is the true Ladder of jacob (adumbrated and shadowed by that Ladder spoken of in Genesis) by which the soul of Man ascendeth up to Heaven. Thus not enlarging myself further, and humbly entreating the charitable remembrance of all good Catholics in their Devotions, I leave thee to the perusing of what followeth.  
Thine in Christ crucified. A. B.   

The Preface of the Author.  
Behold now the fourth year is passed, when as preparing myself to my End, I retire to a place of quietness and rest, exempt from negotiations, and throng of Business; but not exempt from the meditation of the sacred Scriptures, and from the writing of such things, which to me in time of meditation do occur; That if I be not able to profit others either by my own speeches, or by composing of any large and voluminous Book; at least that I may be of power to advance my Brethren in their spiritual Good, by some small devout Treatise.  
Now calling to mind, of what subject I might chief make choice, which might dispose me towards dying well, & might profit my Brethren towards living well; The death of our Lord presented itself to me, and that last Sermon of his, which consisting of seven most short (but most grave) sentences, the Redeemer of the World from the Cross, as from a high and eminent Chair, delivered to all Mankind: Since in that Sermon, or in those seven Words, all those Points are contained, of which the said Lord thus speaketh, Luc. 18. Behold, we go up to jerusalem, and all things shallbe consummate, which were written by the Prophets, of the son of Man.  
Those things, which the Prophets did foretell of Christ, are reduced to four Heads, or branches. To wit, to his Preaching and Sermons made to the People; To his Prayer directed to his Father; To the most grievous Evils which he was to suffer; To sublime and admirable Works performed by him. All which several Points did admirably shine in the life of Christ. For first, our Lord did most frequently preach in the Temple, in the Synagogues, in the fields, in desert & solitary places, in private Houses, and to conclude even out of the ship, to the People standing upon the shore.  
Furthermore, He spent for the most part, whole nights in Prayer to God; for thus the Evangelist speaketh: Luc. 6. He passed the whole night in Prayer to God, Now his admirable and astonishing working of Wonders, of which the holy Gospels are very full, doth concern the expelling of the Devils, curing the sick, multiplying of bread, and in appeasing or allaying tempests or storms all sea. To conclude, the Evils that, in recompense of the Good which he had done, were perpetrated against him, were many, not only in contumely of Words, but also in stoning of him, and in endeavouring to cast him headlong down from a fearful Precipice.  
But all these several Points were consummated and perfected most truly upon the Cross. For first, He so movingly & persuadingly preached from the Cross, as that many returned from thence, knocking their Breasts. And further, not only the hearts of men (but even the stones, as it were, through a secret compassion) were riven and torn a sunder. He in like manner so prayed upon the Cross, as that the Apostle saith thereof, Heb. 5. Cum clamore valido, & lachrimis, exauditus est pro sua reverentia, With a strong Cry, and tears, he was heard for his reverence. Now what he suffered upon the Cross, was of so high a nature, in reference to those things which he had suffered through the rest of the life; as that they alone may be thought peculiarly to belong to the Passion.  
To conclude, He never wrought greater Prodigies and signs, then when lying upon the Cross, he was brought to extreme imbecility and weakness. For at that time, he did not only exhibit Miracles from Heaven, (the which the jews had before importunely demanded of him) but also a little after, he wrought the greatest Miracle of all; When being dead and buried, by his own proper force and Virtue, he returned from Hell, and resuming his Body, restored it again to life; yea to an immortal life. Therefore we may conclude, that upon the Cross all things were truly performed and accomplished, which were written by the Prophets of the Son of Man.  
But before we descend to write of the particular Words of our Lord, I hold it conducing to our purpose, to speak some thing of the Cross itself, which was the Chair or Pulpit of the Preacher, the Altar of the Priest sacrificing; the race, or place of him that did combat and fight, the shop (as it were) of working miraculous things. First then, touching the form of the Cross, the more common Opinion of the Ancients is, that it consisted of three several parcels of Wood; One long, upon the which the Body of our Lord crucified, was laid or extended; another overthwart, in which the hands were fastened; the third was affixed and joined to the lower part, upon the which the feet did rest, but so nailed thereto, that they could not be moved from thence. This is the Opinion of the two most ancient Fathers, S. justinus, & S. Irenaeus: Who clearly show, that both his feet did rest upon the Wood, & that the one foot was not lying upon the other. From which posture of our Lord's Body it followeth, that there were four nails of Christ, and not only three, as many do imagine, who out of that conceit do paint Christ our Lord, so upon the Cross, as if he had the one foot upon the other. But Gregorius Turonensis (l. de glow. mart. c. 6.) most evidently impugneth this, and fortifieth his Opinion from ancient Pictures of Christ crucified. And I myself did see at Paris in the King's Library, certain most ancient Manuscripts of the Gospels, in diverse places whereof Christ was painted Crucified, but ever with four Nails.  
Furthermore, the long Wood did somewhat appear above that parcel of Wood, which was overthwart, 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 saith: That you may be able to comprehend with all the Saints, what is the breadth, and length, and height, and depth, (to wit of the Cross of Christ.) By which words he clearly describeth the figure of the Cross, which hath four extremities; to wit, Latitude in the overthwart or transuerse Wood; Longitude in the long Wood; Altitude, in that part of the long Wood which appeared above the overthwart; and Profundity in that part of the long Wood, which was stuck into the ground.  
Our Lord did not undergo this kind of Torment by chance, or unwillingly; but made special choice and election of it even from all Eternity, as S. Austin teacheth from that Apostolical testimony of the Acts c. 2. Him, by the determinate counsel and prescience of God, being delivered, by the hands of wicked men you have crucified & slain. And accordingly Christ himself in the beginning of his preaching said to Nicodemus joan. 3. As Moses exalted the serpent in the desert, so must the Son of Man be exalted; that every one, which believeth in him, perish not, but may have life everlasting. In like sort our Lord often speaking to his disciples of his Cross, did counsel them to imitation, saying: Matt. 16. He, that will come after me, let him deny himself, and take up his Cross, and follow me.  
Why our Lord did choose this kind of punishment, he only knoweth, who chose it: Notwithstanding there are not wanting some Mysteries thereof, the which the holy Fathers have left to us in Writing. Saint Irenaeus writeth, that the two arms of the Cross do agree under one Title, in the which was written, jesus Nazarenus Rex judeorum, that we might understand thereby, the two People (to wit the jews and the Gentiles) which before were divided, in the end were to be joined together into one Body, under one Head which is Christ. S. Gregory Nyssene writeth, that part of the Cross, which looketh towards Heaven, to signify, that by the Cross, as by a key, Heaven is opened to man; and that part of it, which declineth towards the Centre of the World, to denote that Hell was spoiled by Christ, when he descended thither. The two arms of the Cross, which are stretched towards the East, and West, to shadow, that the repurging of the whole World was after to be performed by the Blood of Christ.  
But S. Jerome, S. Austin, and S. Bernard do teach, that the chief Mystery of the Cross is briefly touched in those words 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 wisdom; in Latitude goodness; in Longitude Eternity. Again the Virtues of Christ suffering, are adumbrated and Typically figured therein; As in Latitude Charity; in Longitude Patience; in Altitude Obedience; in Profundity Humility. Lastly the Virtues, which are necessary to those, who are saved by Christ, are also here signified: In depth Faith; in height Hope; in breadth Charity; in length Perseverance. From the which we are to be instructed, that Charity (which deservedly is called the Queen of Virtue) every where hath place in God, in Christ, and in us. But touching other Virtues, some of them are in God, others in Christ, and others in us. And therefore it is less to be admired, if in those last Words of Christ, which we now undertake to explain, Charity do obtain the first Place.  
First therefore we will explicate the three first Words or Sentences, which were spoken by Christ about the sixth hour, before the Sun was obscured, and darkness covered the whole Earth. Next we will discourse of the then defect of the Sun. That done, we will explain & unfold the rest of the Words of our Lord, which were spoken about the ninth hour, as S. Matthew writeth; to wit, when the darkness did depart●, and the death of Christ drew near, or rather was even at hand.   

OF THE THREE FIRST WORDS spoken by Christ upon the Cross. THE FISRT BOOK.  

The first Word, to wit, Father, forgive them, for they know not what they do, is literally explicated. CHAP. I.  
CHrist jesus, being the Word of his Eternal Father, and of whom the Father himself thus clearly speaketh: Ipsum audite, hear him, Matth. 17. and who of himself manifestly pronounceth, One is your Master, Christ, Math. 23, to the end that he might fully perform the office taken upon him, not only living, never ceased from teaching; but even dying from the Chair of his Cross, ●reached and delivered certain few words, but those most fiery, most pro●●●able, and most efficacious; and such as are truly worthy to be imprinted in the depth of the Hart of all Christians, that there they being reserved & meditated on, might answerably in their actions be put in execution. The first Sentemce is this. Luc. 23. Father forgive them, for they know not what they do. Which sentence as being truly new & unaccustomed, the Holy Ghost would have it foretold by the Prophet Esay. c. 53. in these words: He hath prayed for the Transgressors. Now how divinely S. Paul said, 1. Cor. 13. Charity seeketh not her own, may easily be evicted even 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 & solicitude of our Lord was touching others, the last touching himself.  
Now, so far forth, as concerns the three first Sentences, which belong to others; the first is directed to our Lords Enemies, the second to his friends, the last to those of his kindred and affinity. The reason of this Order or Method is this: Charity first relieveth and helpeth such as be in want; And those, who at that time suffered most spiritual want, were his Enemies; and we also as being the disciples of so great a Master were in want, as standing in need of being instructed how to love out Enemies. Which precept is far more difficult, than to know how to love our friends or allies; since this is most easy, being (after a sort) begotten with us, and increaseth with us, and doth often prevail more than reason requireth. Therefore the Evangelist saith: jesus autem dicebat, where the word (autem) designeth the time and occasion of praying for his Enemies, and implieth an Antithesis, or opposition of words with words, and works with works. As if the Evangelist would have said: They did crucify our Lord, and divided his garments in his own sight; and others derided, traduced, and defamed him, as a seducer and Lyar. But he seeing and hearing these passages, and suffering most vehement pains, by reason of his hands & feet most cruelly pierced through with nails, did render good for evil, and said: Pater dimitte cis, Father forgive them.  
He here calleth him Father, not God, nor Lord; as well knowing, there was need of the benignity of a Father in this business, but not of the severity of a judge. And because to appease God (doubtlessly offended through such perpetrated impieties) it was convenient to interpose the comfortable Name of a Father; Therefore that word, Father, seemeth thus much in this place to signify: I am thy Son, who now suffer; I pardon them, pardon them also O Father. For my sake remit them this their offence, though they do not deserve it. Remember also, that thou art a Father unto them by Creation, through the which thou hast made them to thy own likeness and similitude; therefore impart to them thy paternal Charity; since though they be wicked, yet are they thy sons. Dimitte, forgive them: This word comprehendeth the sum of the Petition, which the Son of God, as an Advocate for his Enemies, doth exhibit to his Father. Now this Word, Forgive, may be referred both to the Punishment and to the offence. If it be referred to the punishment, than his prayer was presently heard: because whereas the jews through this wicked Crime, deserved to be instantly penished, as either to be consumed with fire falling from Heaven, or to be overwhelmed with Water, or to perish through sword and famine; yet was the Punishment due for this offence and sin, prolonged and delayed for the space of forty years, with●n which compass of time, if that Nation had done Penance, it had remained safe and in security. But because it neglected all performance of Penance, God did send against them the Army of the Romans, Vespasian then being Emperor; who overthrowing the chief City, destroyed the jewish Nation, partly through famine in beseiging the City, partly in putting to the sword many after the City was taken; partly by selling and leading them Captives; and partly by dispersing and relegating them into several Countries and Places. Which very point first by the Parable of the Vine, of the King causing a Marriage to be solemnised for his Son, and of the barren and unfruitful fig tree; and after in most express words our Lord upon Palme-sunday by his own 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 virtue of his Prayer, Grace of Compunction was given 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 Son of God: And many others more, who after the preaching of the Apostles were converted, and thereupon confessed him, whom afore they had denied, & worshipped him whom they had despised, The Reason, why Grace of Conversion was not given to all, is, because the Pra●er of Christ was conformable to the Wisdom and Will of God; Which point S. Luke writeth in other Word●, in the Acts of the Apostles, c. 13. saying: As many believed, as were preordinate to life everlasting.  
Illis, them: By this word those are understood, for whom Christ prayed, that they might obtain Pardon. And truly they seem to be the first, who actually nailed Christ unto the Cross, and who divided his garments among themselves, and then all those are understood, who were the Cause of our Lord's Passion; for example Pilate, who pronounced sentence against Christ, The People who cried, tolle, tolle, crucifige eum, away, away with him, crucify him; The chief of the Priests and the Scribes, who falsely accused him; And to ascend higher, even the First Man himself, and all his Posterity, who through sin, gave occasion of Christ his Passion. Therefore our Lord prayed for pardon, from the Cross, for all his Enemies. All of us 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 Son. Therefore every one of us, even before we were borne, are numbered in that most sacred Memento (so to speak) in the which Christ (the supreme Bishop●) prayed in that most holy Mass, which he performed upon the Altar of the Cross. What retribution therefore, O my Soul, wilt thou give to him, for all those Benefits, which he gave to thee, before thou hadst Being? Our Blessed Lord did see, that thou once wast in the number of his Enemies, nevertheless he prayed to his Father for thee (neither seeking after him, nor desiring him so to pray) that this thy madness should not be imputed to thee. Is it not then thy duty, ever to have ever imprinted in thy hart, the remembrance of so benign and loving a Patron, and not to let slip any occasion of serving of him? And is it not in like sort reasonable, that thou, as being instructed by so great an example, shouldest not only learn to pardon thy enemies and to pray for them, but also that thou shouldest persuade all others to do the same? Say therefore, O my Soul, this is most just and fitting, and I do much covet and determine to accomplish the same, and the rather, seeing he, who hath left this most remarkable Example, is ready out of his goodness to afford his efficacious hand and help, to the effecting of so great a Work.  
Non enim sciunt, quid faciunt, For they know not what they do. That this Intercession of Christ may seem more reasonable, he doth extenuate & excuse the Offence of his Enemies, in such sort as he can. Certainly he could not excuse the Injustice of Pilate, neither the Cruelty of the soldiers, nor the malice of the Chief of the Priests, nor the foolishness and unthankfulness 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 known, they never would have crucified the Lord of glory. But although neither Pilate, nor the Chief Priests, nor the People, nor the Ministers of his Passion, did know Christ to be the Lord of Glory; yet did Pilate know, that Christ was a just and holy man, and delivered over to him through the malice of the Chief Priests; As also those high Priests did know, that he was the true Christ which was promised in the Law, as S. Thomas teacheth; because they could not deny, neither did they deny, but that he did work many miracles, which the Prophets foretold the true Mes●ias was after to do.  
To conclude, the People did know, that Christ was condemned without just cause, since Pilate openly cried out, saying: I find no cause in this Man; I am innocent of the Blood of this just man. And although the jews, or the Chief of them, or the People did not know, that Christ was the Lord of Glory; Yet they might well have known the same, had not Malice blinded their Hearts; For thus S. john speaketh, cap. 12. Whereas he had done so many miracles before them, they believed not in him, because Esay the Prophet said: He hath blinded their eyes, and hardened their Heart, that they may not see with their eyes, nor understand with their Heart, and be converted etc. But yet this blinding doth not excuse the man blinded, since it is Voluntary, though not precedent; even as those, who do sin of malice, do labour indeed with some Ignorance, which Ignorance doth not excuse them, in that it doth not precede, or go before but only accompany the sin. For the Wiseman truly saith, Prou. 24. They do err, who work Evil; And the Philosopher accordeth thereto, teaching, that, Omnis malus, ignorans. And upon this ground it may be truly said of all sinners: Non sciunt, quid faciunt. For it is impossible to desire or will Evil, with reference to Evil; since the Object of the will, is not a thing either good or Evil, but only that which is good; Wherhfore those, who choose what is evil, do ever choose it, as it is represented under the show of Good; yea under the colour of the chiefest good, that then can be obtained.  
The reason hereof is the perturbation of the inferior part of the soul, which doth darken reason, and causeth it to discern that seeming Good only, which is in the thing, that is desired. For who chooseth to commmit Adultery or Theft, would never choose the same, except his mind were bend upon the Good of the delight or gain, which is in Adultery or Theft; as also except he had shut his eyes against the evil of Turpitude or Injustice, which is in Adultery or Theft. Therefore every sinner is like unto a man, who desiring to cast himself down from a great height into a River, doth first shut his eyes, and then after cast himself into the River. In like sort, who doth Evil, doth hate the light, and laboureth with voluntary Ignorance, which Ignorance doth not excuse, in that it is Voluntary. But here it may be demanded, if this Ignorance doth not excuse, why then doth our Lord say; Forgive them, for they know not what they do? To this it may be answered, that the words of our Lord may be understood chief & first of them, who crucified him; whom it is probable to have been then ignorant not only of the Divinity of Christ, but also of his Innocency, and that they simply performed the work or charge imposed upon them. Therefore for these Men our Lord did most truly say: Father, forgive them, for they know not what they do.  
Furthermore, if the Words be understood of us, before we had a Being, or of many sinners absent, which truly were ignorant of what was then done at jerusalem, our Lord with just reason said: They know not what they do. To conclude, if the words be understood of those, who were present, and were not ignorant, that Christ was the Messiah, or an innocent Man; than it is to be said, that the Charity of Christ was so great, as that he was willing to lessen the sin of his Enemies, in such manner as he could. For although that Ignorance doth not simply and absolutely excuse, yet it seemeth to pretend some reason (though weak) of excuse; because they had more grievously sinned, if they had wholly wanted all Ignorance. And although our Lord was not ignorant, that that excuse was not a real excuse, but only a shadow of an excuse, yet it pleased him to allege it for an excuse; that from thence we might be instructed of the good Will and disposition of our Lord towards sinners; & how desirous he would have been to have taken and alleged a better excuse even for Caiphas and Pilate, if a better and more warrantable could have been found, or pretended.   

Of the first fruit of the first Word, spoken upon the Cross. CHAP. II.  
WE have explicated & unfolded the construction & Sentence of the first Word pronounced by Christ upon the Cross. Now we will undertake by way of meditation, to gather from the said Word, certain fruits, and those most wholesome and profitable to us All. The first then of these fruits is, that we are instructed from this first part of the Sermon or preaching of Christ, from the Chair of his Cross, that the Charity of Christ was more ardent & fiery, than we can either understand or imagine. And this is that, which the Apostle writing to the Ephesians cap. 3. saith: To know the Charity of Christ, surpassing knowledge. For the Apostle doth intimate in this place, that from the Mystery of the Cross, we are able to learn the greatness of the Charity of Christ to be so immense, and of that measure, as that it doth surpass and transcend our knowledge, so as we are not able to comprehend it in our thought or cogitation.  
When any of us is afflicted with any vehement grief, either of the Teeth, the Eyes, the Head, or of any other Member; our mind is so busied and fixed in suffering that one pain, as that we cannot extend our thought to any other thing or negotiation; and therefore we cannot their admit Visitation of friends, or intercourse of men for the dispatch of any business, But Christ being crucified, did wear a Crown of thorns upon his Head, as most ancient Fathers (to wit, Tertullian of the Latin Church, and Origen of the Greek) do clearly teach, and therefore he could not stir or move his Head without dolour and grief. His Hands and Feet were fastened to the Cross with nails, through the piercing of which our Lord endured most sharp and intermitted torments. His naked Body being tired & spent through much whipping, and long journeys, and openly exposed to ignominy and cold, and with its own weight, enlarging the wounds of his Hands and feet, with an immane and incessant dolour, did offer several pains, and (as it were) several Crosses to our Blessed Lord. Yet nevertheless (O wonderful Charity and surmounting our apprehension) all these his afflictions sleighed by him and not weighed, as if he had suffered nothing, he was solicitous and regardful only of the health and good of his Enemies; and desiring to avert from their heads the impendent danger, cried to his Father: Father, forgive them. What would he have done, if those flagitious men had injustly suffered persocution, and not exercised it? I mean if those men had been friends, or of his kidred, or Sons, and not Enemies, Traitors, & most wicked Patricides?  
Truly, most merciful jesus, thy Charity hath overcome our Understanding; for I behold thy hart tossed to and fro among the storms of so many injuries and griefs (as a rock beaten upon with waves on each side) to remain immoveable. For thou lookest upon thy Enemies, who after so many mortal wounds by them inflicted upon thee, did deride thy Patience, and rejoiced at their own perpetrated injuries against thee: Thou lookest upon them (I say) not as an Enemy upon his cruel Enemy's, but as a Father upon his be wailing Sons, or as a Physician upon his sick and languishing Patients: Therefore thou art not offended at them, but thou takest pity of them, & commends them to thy most powerful Father, to be cured and made whole. For this is the force and Virtue of true Charity; to wit to have peace with all men, to repute not any for Enemies, but to live peaceably with those who hate peace.  
And this is that, which in the Canticles is verified of the Virtue of perfect Charity. Cant. 8. Many waters cannot quench Charity, nor floods shall overwhelm it. These many Waters are many Passions, which the Spirituals of wickedness, as so many hellish storms by the jews and gentils (as by clouds full of hate) have showered down upon Christ; and notwithstanding, this deluge of Waters (that is, of pains and vexations) could not extinguish the fire of Charity, which did burn in the breast of Christ. Therefore the Charity of Christ did (as it were) swim above that inundation of many waters, & burning said: Father, forgive them. Neither only were those many Waters not able to extinguish the Charity of Christ, but also the following floods of Persecution could not overwhelm & drown the Charity of the members of Christ. And therefore a little after, Christian Charity even boiling in the breast of S. Steven, could not be extinguished by the shower of stones cast at him; but increased its heat, crying: O Lord, lay not this sin unto them. Act. 7. And after this the perfect and invincible Charity of Christ, being dilated and spread in the Hearts of many thousands of Martyrs and Confessors, did so fight and strive against the floods both of invisible and visible Persecutors, as that it may be truly pronounced: Never to the end of the world shall the floods of Persecution put out, or extinguish the fire of Charity.  
And that we may ascend from the Humanity of Christ to his Divinity: Great was the Charity of Christ, as being man, towards his Crucifiers; But the Charity of Christ, as God, and of the Father, and of the Holy Ghost towards men, was, and even to the consummation of the world, shallbe far greater; I mean, towards such men, who with God himself did wage enmity and malice, and who (if it had lain in their power) would have detruded and thrust him out of Heaven, and have killed him. Who therefore but in thought can conceive the Charity of God, towards ungrateful and wicked men? God spared not the Angels sinning, neither gave he them place of Repentance: Yet he patiently tolerateth men, who are sinners, Blasphemers, revolting to the Devil the Enemy of God. And which is more, he doth not only tolerate them, but in the mean time doth maintain and nourish them; yea sustaineth and supporteth them. For as the Apostle speaketh, in him we live, and move, and be. Act. 17. Neither doth our merciful Lord only nourish, feed, and sustain his Enemies; but withal even heapeth benefits upon them, graceth them with wit, furnish them with riches, advanceth them to honours, placeth them in the Throne of Regal Sovereignty; ever expecting in the mean time their return from the Way of iniquity and perdition.  
But to forbear to wander in that large field of discourse, which manifesteth the Charity of God towards wicked men; and Enemies of his divine Majesty; we will hear consider only the benefit and favour of Christ. Do we not lead, God so loved the world that he gave his only begotten Son? joan. 3. The world is an Enemy to God, For in malign● positus est, as S. john saith, and, He who loveth the World, the Charity of the Father is not in him. 1. joan. 2. Again, as S. james contesteth, cap. 4. The friendship of the world is the Enemy of God; And again: Whosotuer willbe a friend of this world, is made an Enemy of God. Therefore God loving the world, did love his Enemy, thereby to make it his friend. For to that end God did send his Son into the world, who is Princeps pacis, that by him the world might be reconciled to God. And therefore at the birth of Christ, the Angels did sing: Glory in the highest to God, & in earth Peace to men. Therefore God loved the world (his Enemy) that through Christ he might procure reconciliation and atonement with it, and that it being reconciled, might avoid the punishment due to his Enemy.  
The world did not admit or receive Christ, It did augment its offence; It became rebellious against the Mediator; God inspired into the Mediator, that he should render good for evil, and that he should pray for his Persecutors, He prayed, and, was heard for his reverence. Heb. 5. The Patience of God expected, that the world through the preaching of the Apostles, do penance, and those who performed penance, received pardon; but such who would not repent, after long patience of God, were exterminated by the just judgement of God. Therefore we truly learn from the first word of Christ, the Charity of Christ surpassing knowledge; We also learn the Charity of God the Father, surpassing knowledge, Who so loved the world, that he gave his only begotten Son, that every one, who believeth in him, perish not, but may have life everlasting. joan. 5.   

Of another fruit of the same first Word, spoken by Christ upon the Cross. CHAP. III.  
AN other fruit (and that very healhfull to all tasting the same) is, if men will learn to pardon easily Injuries offered unto them, and by this means to make friends of Enemies. Now for the persuading hereto, the Example of Christ and God ought to be a most forcible argument and inducement: for if Christ did pardon his Crucifiers, and prayed for them, why should not a Christian man do the like? If God (the Creator of all) in whose power it is, as being Lord & judge, to take present revenge upon sinners, doth nevertheless expect, that a sinner should return to Penance, and doth invite him to peace and reconciliation, and stands prepared to pardon all those, who have offended his Majesty; Why should not a Creature be ready and willing to perform the same? Add hereto, that the pardonning and remitting of an Injury wanteth not a great Reward. It is written in the history of the life and death of Saint Engelbertus, Archbishop of Cullen, that when he was entrapped by his Enemies in his journey, and slain by them, and he then saying in his Hart, Pater ignosce illis, O Father pardon them; It was revealed of him, that for this one act (being in a high manner grateful to God) his soul was not only instantly taken up by the Angels to Heaven; but that being placed in the Quyre of Martyrs, obtained the Crown of Martyrs, and after his death was illustrious for many miracles. Apud Sur. die 7. Novemb.  
O! if Christians did know, how easily (if themselves would) they might be enriched with inestimable Treasure, and might be advanced to high Titles of Honour and glory, if so they would suppress and curb the perturbations and passions of their mind & with a true fortitude would spurn at small Injuries 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 seemeth to be adverse & even incompatible with the law & right of Nature, that a man should suffer himself to be betrampled and trodden upon by other men, offered wrongs and disgraces, either in word or deed: For we see even brute Beasts, who are carried only by the instinct of Nature, to assault other Beasts their Enemies, with great fierceness, and do labour to kill them. In like sort, we have experience in ourselves, that if unexpectedly we meet or fall upon our Enemy; instantly our Choler is inflamed, our Blood gins to rise and boil, and that we have a desire even naturally of Revenge.  
But he is greatly deceived, who thus disputeth, and he doth promiscuously confound a just defence, with an injust revenge. A just defence is not subject to reprehension; and this i● that, which even nature instructeth us; to wit, vim vi repellere, to repel and withstand force by force; but she teacheth us not, to revenge an injury received. No man is forbidden to resist, that a wrong be not offered him; But to revenge an Injury already committed, the divine Law prohibiteth: since this belongeth not to any private Man, but to the public Magistrate. And because God is the King of kings, therefore he crieth out, & saith: Revenge to me, and I will reward. Deut. 32. Now that Beasts with a main fierceness rush upon other Beasts their Enemies, this proceedeth, in that Beasts cannot discern between Nature, and the Vice, or imperfection of Nature; but men, who are endued with Reason, aught to make a distinction between Nature or the Person which is created good by God, and the Vice or sin which is evil, and proceedeth not from God. Therefore a man receiving an Injury, aught to love the person, but to hate the Injury; and not so much to be offended with his Enemy, as to communicate and pity him; imitating herein Physicians, who love their sick Patients, and therefore endeavour to cure them; But do hate their disease and sickness, labouring with all their skill and art to expel it.  
And this is that which our Master and Physician of our Souls, Christ jesus, did teach, when he said: Love your Enemies, do good to them, that hate you, and pray for them that persecute and abuse you. Matth. 5. Neither was our Master Christ like unto the Scribes & Pharisees, who sitting upon the Chair of Moses, did teach, but did not answerably thereunto; But he sitting in the Chair of the Holy Cross, did accordingly as he taught and preached. For he loved his Enemies, and he prayed for them, saying: Father forgive them, for they know not what they do. Now whereas the Blood beginneth to rise and boil in men, when they see them of whom they have received an injury; the reason of this, is, because such men are Homines animales, and have not yet learned to restrain with the bridle of Reason the motions of the inferior Part of the Soul, which is common to them with Beasts. But such men, as are Spirituales, to wit, spiritual, and know how not to yield to their own Passions, but to master and overule them, are not offended at their Enemies; but pitying the●●, do labour by courtesies and be●●●●s to reduce them to pear and concord.  
But this (many men say) is over harsh and ungrateful, especially to such, as being nobly borne, are solicitous (and so ought to be) of their Honour. To this I answer; that the point here enjoined is easy, for the yoke of Christ, who imposed this Law to his Disciples and followers, is sweet, and his burden easy, as we read in the Gospel, and his Commandments are not heavy, as S. john affirmeth; Now if they seem more difficult and burdensome to us, than we expect, this falleth out through our own default, in that there is but little Charity of God in us, or none at all. For nothing is difficult to Charity, according to that of the Apostle. 1. Cor. 13. Charity is patiented, is benign, suffereth all things, believeth all things, hopeth all things, heareth all things. Neither did Christ alone love his Enemies (though he did in a far more eminent degree; then any other) for even in the Law of Nature, holy joseph the Patriarch, did wonderfully love his Enemies, by whom he was sold. And in the written Law, David did patiently bear his Enemy Saul, who sought his death a long tyme. And yet when David had opportunity to kill Saul, he ever did forbear the same. Again in the law of Grace; S. Steven, the Protomartyr, did follow the example of Christ, who, when he was stoned, prayed saying: Lord, lay not this sin unto them. Act. 7. In like sort, S. james, who was cast down from a great height, by the jews, and being most near to his death, cried out: O Lord, pardon them, for they know not what they do. And the Apostle S. Paul, speaking of himself and of his fellow Apostles, thus saith: 1. Cor. 4. We are cursed, and we do bless; we are persecuted, and we sustain it, we are blasphemed, and we beseech. To conclude, many Martyrs and infinite others following the Example of Christ, have easily fulfilled this Precept.  
But some others do further urge, saying; I grant, we are to pardon our Enemies; but this is to be performed in due time; to wit, when the memory of the received injury is partly forgotten, and the mind returneth to itself, as void of Passion. But what, if it fall out, that in the mean time, thou be snatched out of this life, and happen to dye, and thou art found without the vestment of Charity, and it be said unto thee. How camest thou in hither, not having a wedding garment? Matt. 22. Wilt thou not be then dumb, when thou shalt hear the Sentence of the Lord, saying: Bind him hand and foot, and cast him into utter darkness; there shallbe weeping & gnashing of teeth? Therefore I wish thee to be diligent and attended, and to imitate the Example of thy Lord, who in that very instant, wherein he had received the injury, and when his hands and feet did yet distil down abundance of Blood, and when his whole Body was tormented with most bitter pains, said unto his Father, Father forgive them. This is the true and only Master, whom all men ought to hear, who will not be drawn into any Error. Of this our Master, God the Father thus pronounced from Heaven; Ipsum audite, Hear him. In him are all the Treasures of Wisdom, and knowledge of God. Certainly if thou wouldst take counsel of Solomon, thou mightest securely enough anchor thyself upon his advice or judgement: E● ecce plus quam Solomon, hic; And behold; more than Solomon, here. Math. 12.  
But yet I hear some refractory man or other, still impugning this doctrine, and saying: If we should render good for evil, benefits for injuries, & loving words for Contumelies; the Wicked by this means would grow insolent, and the Transgressors more bold, the just should be oppressed, & Virtue betrampled upon, and contemned. But the matter standeth not so. For often, as the wiseman speaketh: Prou. 15. A soft answer breaketh anger; and very often the Persecutor doth so admire the patience of the Just man by h●m wronged, as that thereby of an Enemy he becomes his friend. Neither are there wanting here upon earth Politic magistrates, Kings, and Princes, whose office and charge is, to chastise according to the severity of the Laws, the procacity and insolency of the Wicked, that so the Just and Virtuous may lead a quiet and peaceable life. And if Humane justice should sometimes connive, or wink at such evil deportment; yet the Providence of God is ever vigilant, which will not leave any Injustice unpunished, nor any good unrewarded; and which by a wonderful course procureth, that the Wicked whiles they think to oppress the Just, do therein exalt them, and make them more resplendent and glorious. For thus S. Leo speaketh, Serm. de S. Laurentio. O persecutor, thou hast been cruel against the Martyr, thou hast been cruel, I say; but thou hast increased his Palm, whilst thou increasest his pains; for what hath not thy wit invented for the greater glory of the Victor, when both the Triumphs, and the very Instruments of his Punishments do proclaim his Honour? The which sentence may be justified of all Martyrs, as also of the ancient Saints. For nothing hath made joseph the Patriarch, more celebrious & famous, than his Persecution coming from his own Brethren; for whiles through envy they sold him to the Madianits, they were thereby become the Cause, that he was made Prince of all Egypt, & of his Brethren.  
But passing over these points with a gentle touch; Let us briefly gather together the many and great detriments, which men suffer, who, that in the eye of man they may decline but the shadow of disgrace, do endeavour with all stiffness, and resolution of mind, to revenge the Injuries received from their Enemies. First, they discover and betray their own folly, whiles they seek to cure a lesser Evil by a greater. For it is a Principle acknowledged by all, and taught by the Apostle. Rom. 3. That Evil is not to be done, that Good from thence may rise; Even as greater Evils are not to be perpetrated, for the prevention of lesser. Who receiveth an injury, falleth into Malum Poenae: Who revengeth an Injury, falleth into malum Culpae: But malum Culpa is incomparably for greater, then malum Poenae, seeing this later maketh a man miserable but not wicked; the other maketh one both miserable and wicked; This malum poena depriveth a man of a temporal Good, but malum Culpa, depriveth him both of temporal and Eternal Good. Therefore that man who to be freed of the Evil of Punishment, falleth into the Evil of Offence, may well resemble him, who to make his  (being over short) fitting to his foot, is content to cut of part of his foot, which is evident madness.  
But there is not any man to be found so grossly exceeding the limits even of natural Reason in temporal matters; Nevertheless many are to be found so blinded, & seeled up in judgement, as that they fear not most heinously to offend God, that thereby they may avoid the shadow (as above I said) of disgrace among men, or that they may conserve the smoke of Honour with them. These men do fall into the indignation and hate of God, and if they do not recall and make a serious introversion of their own state in time, and perform great Penance, they shallbe punished with sempiternal shame and disgrace, & shall lose all eternal Honour and renown. Furthermore such men by their revengeful proceed, do a most grateful office to the Devil and his Angels; who incite and stir up their Enemies to offer to them Wrongs & Injuries, to the end that Enmity, and want of Charity may rise among them. Now how foul and unworthy a thing is it to seek rather to gratify the most cruel Enemy of mankind, than Christ jesus, I leave to the judgement & consideration of all pious men.  
But to proceed: it often falleth out, that he who hath received an injury, and seeketh revenge, doth dangerously wound or kill his Enemy, and then by the sentence of the Prince, all his goods being confiscated, he is either to suffer death, or forced to fly his Country, to the utter ruin & destruction of himself, his Children, and his whole House, and Family. Thus doth the Devil play with, and delude such men, who covet more to be Vessalls and slaves to false Honour, then to become servants and brethren to Christ, our supreme King, and Coheryes with him in his most ample and everlasting Kingdom. Wherefore since so great and heavy a loss doth expect, and wait for those foolish men, who contrary to the Precept of our Lord, refuse to be reconciled to their Enemies; let all others, who have true judgement, hear & follow Christ (the Master of us all) teaching in his Gospel, and confirming this his doctrine in works, even from the Cross.   

The second Word, which is: Amen, I say to thee, this day thou shalt be with me in Paradise. Luc. 23. CHAP. IU.  
AN other Word, or rather another Sentence spoken by Christ upon the Cross, as S. Luke witnesseth, was that bountiful and magnifical promise to the Thief, hanging upon the Cross with him: This day thou shalt be with me in Paradise. The occasion of this speech of Christ was, that when two thiefs were crucified with him (the one on his right hand, the other on his left) the one of them increased the heap of his former sins by blaspheming of Christ, and upbraiding him with imbecility and weakness, saying: If thou be Christ, save thyself and us. I grant S. Matthew and S. Mark do write, that the Thiefs crucified with Christ, did exprobrate to him his weakness▪ But it is most probable, that S. Matthew and S. Mark did take the plural number for the singular number; Which manner of speech is frequent in the sacred Scriptures, a● S. Austin observed in his book of th● Consent of the Evangelists. l. 3. c. 16. For the Apostle writing to the Hebrews, saith: They stopped the mouths of Lions, they were stoned, they were hewed, they went about in sheepskins, in Goate-skins; and yet who stopped the mouth● of Lions, was but one Daniel, and who was stoned, was but one jeremy, and who was hewed in pieces was but one Esay; Add hereto, that S. Matthew and S. Mark do not so expressly say, that both the Thiefs did upbraid Christ, as we find S. Luke expressly to write: Vnus autem de his &c. One of the thiefs, that were hanged, blasphemed him.  
For the greater probability of truth, we may further say, that ther● can be no reason alleged, why the same thief should both blaspheme, and praise Christ. And whreas some do reply, that this thief, who afore did blaspheme, did after change his judgement, and praised Christ, when he heard him say: Father forgive them, for they know not what they do: is evidently repugnant to the Gospel; for S. Luke relateth, that Christ prayed for his Persecutors to his Father, before the wicked Thief begun to blaspheme. Therefore the judgements of S. Ambrose and S. Austin are to b● embraced herein, who maintain, that of the two thiefs, the one did blaspheme, the other did praise and defend Christ. Therefore the other thief did answer to the thief blaspheming, thus: Neither dost thou fear God, whereas thou art in the same damnation? Luc. 23. This good and happy thief, partly from the virtue of the Cross of Christ, and partly from divine light and inspiration, which then did begin to shine to him, undertook to correct his Brother, and to draw him to a more safe mind & iudment. The meaning of whose words is this: Thou wouldst imitate the blaspheming jews; but they as yet have not learned to fear the judgement of God, because they are persuaded they have overcome; and they do vaunt & glory of their Victory, when they seen Christ nailed to the Cross, and themselves to be free and at liberty, suffering no evil. But thou, who for thy offences, hangest upon the Cross, and hastest towards death, why dost thou not begin to fear God? Why heapest thou sin to sin? And further, this happy Thief increasing in his good Work, and seconded with the light of the Grace of God, confesseth his sins, and preacheth the Innocency of Christ: saying: Et nos quidem iustè, and we are justly (to wit condemned to the Cross) but this man hath done no Evil. Luc. 23.  
Lastly, the light of Grace more resplendently shining, he addeth: Domine memento mei etc. Lord remember me, when thou shalt come into thy kingdom. Certainly the Grace of the Holy Ghost, which was in the hart of this Thief, is most wonderful, S. Peter the Apostle denieth Christ; the Thief nailed to the Cross confesseth him: The disciples going to Emaus, say, But we did Hope; the Thief confidently speaketh, saying: Remember me, when thou shalt come into thy kingdom. S. Thomas the Apostle denied to believe in Christ, except he saw that Christ had risen from death; The Thief being upon a Cross and seeing Christ fastened to the Cross, doubteth not ●o acknowledge, that after he was to ●e a King. But who had taught this chief so high Mysteries? He calleth that man Lord, whom he did behold ●aked, wounded, lamenting, openly derided and contemned, and hanging with him. He further saith, that jesus after his death, was to come into his kingdom. From which point we understand, that the Thief did not breame of any future temporal kingdom of Christ here upon earth, (such ●s the jews do expect) but believed that Christ after his death, was to be an Eternal King in Heaven. Who had instructed him in such sublime Sacraments? Certainly only the spirit of Truth, which did prevent him in the benedictions of sweetness. Christ after his Resurrection said to his Apostles: Christ ought to suffer these things, and so to enter into his glory. But the Thief did foreknow this after a wonderful manner, and did confess it at that time, when there appeared no likelihood in Christ to reign. King's do reign when they live, and when they cease to live, they cease to reign. But the Thief openly affirmed, that Christ by death was to come into his Kingdom.  
The which point our Lord did explain in one of his Parables, when he said: Luc. 19 A certain Noble man went into a fare Country, to take unto himself a kingdom, and to return. This our Lord said, being most near unto his Passion; signifying that by death, himself was to go into a far distant Country or Region, that is, to an other life, or unto Heaven, which is most remote from the Earth; and to go, to the end to receive a most large and everlasting kingdom; and after to return at the day of judgement, that he might make retribution either of reward or punishment to all men, according as they had deserved in this life. Therefore of this kingdom of Christ, which presently after his death he was to receive, the wise Thief said: Remember me, when thou shalt come into thy kingdom. But was not Christ a king before his death▪ Certainly he was; and therefore the Magis cried out; Vbi est, qui natus est, Rex judaeorum? Where is he that is borne king of the jews? Math. 2. And Christ himself said to Pilate: Thou sayest, that I am a King; For this was I borne, and for this came I into the world, that I should give testimony to the Truth. joan. 18. Nevertheless 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 above cited, that he was to go into a far Country, to take unto himself a kingdom; He said not, to seek, or to gain a Kingdom which did not belong to him, but to receive his own kingdom, and to return; therefore the Thief wisely said: When thou shalt come into thy kingdom.  
To proceed; The kingdom of Christ signifieth not in this place any Regal Potency or So●●raignty: For this even from the beginning he had, according to that of the Psalm 2. I am appointed king by him over Zion, his Holy Hill; And in another place! He shall rule from sea to sea, and from the River even to the ends of the world. Psal. 71. And Esay saith: cap. 9 A little one is horn to us, and a son is given to us, whose Principality is upon his shoulder. And jeremy, cap. 23. I will raise up David, a Just branch, and he shall reign a king, and shallbe wise, and he shall do judgement and justice upon the earth. And Zacharias cap. 9 Rejoice greatly O daughter of Zion, make iubilation O daughter of jerusalem: Behold thy king will come to thee, the just and Saviour, himself poor, and riding upon an Ass, and upon a Colt the foal of an Ass. Therefore of this kingdom Christ did not speak in the Parable above, neither the good thief, when he said, Remember me, when thou shalt come into thy kingdom: but both did speak of perfect Beatitude, by the which a man is exempted and freed from all servitude and subjection of things created, and only is become subject to God, whom to serve is to reign, and he is constituted by God himself over all his Works,  
This Kingdom, so fare forth as it concerned the Beatitude of the Soul, Christ received even from the beginning of his Conception; but as it concerned his Body, he had it not actually, but only by right, until after his Resurrection. For whiles he was a Pilgrim or stranger here upon Earth, he was subject to weariness, famine, thirst, injuries, wounds, and to death itself: yet because the glory of the Body was due to him, therefore after his death he did enter into his glory, as due to him. For thus our Lord himself speaketh after his resurrection: Ought not Christ to have 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 himself saith to his disciples. I dispose for you a Kingdom. It is in our power to receive glory, or a Kingdom, but not to give; and accordingly it is said to us: Matth. 2●. Enter into the joy of thy Lord, and not into thy own joy. Therefore this is that Kingdom, of which the good Thief said: when thou shalt come into thy Kingdom.  
But here the great Virtues, which shine in the prayer of this Holy Thief, are not to be passed over in silence; that thereby we may the less wonder at the answer which Christ our Lord made to him: he saith, Lord remember me, when thou shalt come into thy Kingdom. He calleth Christ Lord; by which title he acknowledgeth himself to be his servant, or rather his redeemed bondslave, and confesseth him to be his Saviour. He adjoineth: Remember me, which is a word full of hope, Faith, Love, Devotion, & Humility. He saith not, remember me, if thou canst, because he believed Christ could do all things; neither saith he, if it pleaseth thee, because he was confident of Christ's charity and goodness. He saith not, I desire the consort and participation of thy Kingdom, because his Humility would not bear this kind of speech; to conclude, he desireth nothing in particular, but only 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 turn the Eye of thy Benignity towards me, it is sufficient for me; because I am assured of thy Power and Wisdom, and upon thy goodness and Charity I wholly anchor and stay myself. He lastly addeth this, when thou shalt come into thy Kingdom; to show that his desire was not fixed upon any weak and temporary benefit, but that it aspired to things sublime and eternal.  
Hear it followeth, that we consider the Answer of Christ: he saith; Amen, I say unto thee, this day thou shalt be with me in Paradise. That particle, Amen, is a word grave and solemn with Christ, the which he was occustomed to use, when he would affirm 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 joan. Properly it is no oath, since when our Lord said in S. Matthew; I say to you, not to swear at all. And a little after: Let your speech be, yea, yea, no, no: And that, which is over and above these, is of Evil. Mat. 5. Now it is no way probable, that our Lord should have sworn so often, as he pronounted Amen, since he used this word, Amen many times; And in S. john, he saith 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 saith, I say truly to thee, he affirmeth earnestly, and an earnest affirmation is peculiar to an Oath Therefore Christ with good reason said to the Thief, Amen I say to thee; that is; I truly do affirm, but do not swear.  
And indeed there were three emergent Reasons, which might cause the Thief to waver and rest doubtful of the Promise of Christ, except he had averred it with so earnest an asseveration. The first may be drawn from the person of the Thief, who seemed not in any sort worthy of so great a Reward, or so great a gift. For who would imagine, that a Thief should from the Cross presently pass to a kingdom? The second Reason is taken from Christ promising, who at that instant seemed to be reduced & brought to extremity of want, weakness, & calamity. For the Thief might probably thus reason and discourse with himself: If this man during his life time, was not able to perform any thing in behalf of his friends, shall not he be less able, being dead? The third reason may have reference to the thing promised. For here Paradise is promised: but Paradise (as then all men took notice) did belong not to the Soul, but to the Body; since by the Word, Paradise, a terrestrial Paradise was understood by the jews. It had been more credible to the Thief, and subject to his belief, if our Lord had answered: To day thou shalt be with me in the place of repose and refreshment with Abraham, Isaac, and jacob. For these Reasons therefore did our Lord premise those words: Amen, Dico tibi.  
Hodie, to day. Our Lord saith not, In the day of judgement, when I shall place thee with the lust upon my right hand: Neither saith he, After some years of thy being in Purgatory, will I bring thee to a place of rest; Nor doth he say: I will comfort thee after certain Months, or Days; but he saith, This very day, before the sun shall set, thou shalt pass with me from the gibbet of the Cross, to the delights of Paradise. A wonderful Liberality or Bounty of Christ, and a wonderful happiness of the sinner. With just reason therefore S. Austin (following S. Cyprian herein) is of Opinion, that this good Thief might be reputed a Martyr, and therefore escaping Purgatory, did pass from this World immediately to Heaven. The Reason, why the good Thief might be called a Martyr, is, in that he publicly confessed Christ, at such time, when his Disciples were afraid to speak 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, than what these words only import, yet had it been a great benefit and reward unto the Thief: For as S. Austin writeth: tract. 5. in joan. Vbi malè poterat esse ●um illo, & ubi bene esse poterat sine illo? Where could the good thief be evil being with Christ; and where could he be well being without Christ? For no small reward and remuneration hath Christ promised to those that follow him, when he said, joan. 12. If any man minister to me, let him follow me; and where I am, there also shall my minister be. But our Lord promised to the thief not only his presence or company, but further added, that the Thief should be in Paradise▪  
What the word Paradise, in this place may signify (notwithstanding the different opinions of some) needeth not be disputed of. For it is certain, that Christ the same day after his death, was with his Body in the Sepulchre, with his Soul in Hell: for thus much the Creed of our Faith delivereth to us. It is also no less certain, that the Name either of Celestial or Terrestrial Paradise cannot be ascribed either to the Grave, or to Hell. Not to the Grave; because that was a most narrow & straight place, only fitting to receive and contain dead Bodies (to omit, that the Body of Christ & the Body of the good Thief were not put in one and the same grave;) Therefore it followeth, that if the Grave had been understood in this place, that promise had not been fulfilled, To day thou shalt be with me. Neither can the Name of Paradise be aptly applied to Hell; seeing Paradise doth signify a garden of delights. And certainly in the terrestrial Paradise, there were trees, bearing fruit and flowers; there were also most clear Waters, and an incredible sweetness of Air. And in the celestial Paradise there were, and are immortal pleasures, an inextinguible Light, and the seats of the Blessed. But in Hell, even in that place, where the souls of the holy Fathers did stay, there was no light, no sweetness, no delight. True it is, that those souls were not tormented, but rather contrariwise, seeing the hope of their future Redemption, and the Visitation of Christ to come to them, did exhilerate & comfort them: yet notwithstanding this, they were detained (as Captives) in an obscure and dark Prison. For thus doth the Apostle, (expounding the Prophet) speak: Ephes. 4. Christ ascending on high, led Captivity captive. And Zachary saith, cap. 9 Thou in the blood of thy Testament, hast let forth thy Prisoners out of the Lake wherein is no Water. Where those words, thy Prisoners, and, out of the lake in which there is no water, do not intimate any sweetness of Paradise, but the darkness of a Prison. Therefore the name of Paradise signifieth no other thing, than the Beatitude of the Soul, which is placed in the Vision of God: for that is the true Paradise of delights; not corporal or local, but spiritual and Celestial.  
And this is the reason, why the Thief beseeching and saying: Remember me, when thou shalt come into thy kingdom. Christ did not answer and say: To day thou shalt be with me in my kingdom, but, in Paradise; For Christ himself was not to be that day in his kingdom; that is, in perfect felicity of Body and soul; but he was to arrive thereto upon the day of his Resurrection, when his Body was to become immortal, impassable, glorious, and not obnoxious or subject to any servitude. Neither would Christ have the good Thief to be partaker of this kingdom before the common Resurrection of all Bodies, and the day of the last judgement. Notwithstanding our Lord most truly and properly said to him, To day thou shalt he with me in Paradise, because that very day he was to communicate to the soul of the good thief, as also to the Souls of all the Saints in Limbo Patrum, the glory of the sight of God, which himself had received from his Conception. For this glory, or felicity is essential, and it is the supreme Good in the Heavenly Paradise. And certainly the propriety of the words of Christ is to be admired. For he said not: We shall be to day in Paradise, or, to day we will go into Paradise; but, To day thou shalt be with me in Paradise; as if he would have said: Thou art this day with me upon the Cross, but thou art not with me in Paradise, in which I am, according to the supreme portion of the soul; but a little after, yea this very day, thou shalt be with me, not only freed from the Cross, but even in Paradise.   

Of the first fruit of the second Word. CHAP. V.  
FRom the second Word spoken upon the Cross, we may gather certain fruits of great worth. The first fruit is, the Consideration of the immense mercy & liberality of Christ, and how behooveful and profitable a thing it is, to serve him. Christ being oppressed with dolours, and pains, might not have heard the Thief praying to him; but Charity made choice rather to forget the sharpness of his torments, than not to hear a miserable sinner, so confessing himself to be. The same Lord, who was altogether silent at the maledictions and exprobrations of the Chief Priests, and the soldiers, would not through his Charity be so, to the cries of a poor and penitent suppliant. He was silent to the reproaches uttered against him, because he is patiented, he would not be silent to the confession of the Thief, because he is merciful.  
But what shall we may say of the Liberality and Bounty of Christ? He who serveth temporal Lords, doth often take great pains, and gain but little. Certainly we may daily see not few, who have ravelled and spent out many years in Princes Courts, and yet in their old age they return home, almost Beggars. But Christ our Prince ●s truly liberal, truly magnifical; He ●eceaued nothing from the Thief, but 〈◊〉 few good Words, and a prompt de●ire of serving and following him; and ●et behold, with how great a reward ●e was recompensed. For first eue●●hat day all his sins were fully pardoned, which he had committed du●ing the course of his whole life. Next, he was adjoined to the Princes of his People, to wit, to the Patriarches and Prophets: To conclude, he was taken up and advanced to the participation and fruition of Christ his Table, of his dignity, of his Glory, and finally of all his Goods. Our Lord said: To day thou shalt be with me in Paradise. And what our Lord had said, he presently performed: for he did not defer this his reward to another time; but that very day Christ enriched the Thief with a great reward, an abundant Reward, and a Reward amassed and heaped together of all the goods of Celestial Happiness.  
Neither did Christ proceed in this manner of munificence only with this Thief. The Apostles only left their small boats, their places of receiving Tole or Tribute, and their poor Cottages, that they might serve Christ. But in recompense of this, Christ made them, Princes over the whole Earth. Psal. 44. He also subjected to their power, the Devil, Serpents, & all kind of diseases. Matth. 10. A man hath given to the poor (for the honour and love he beareth to Christ) 〈◊〉 little bread, or but some old , o● rags, and yet in recompense hereof he shall hear Christ say at the day of judgement: I was hungry, and you gave me to eat; I was naked, and you covered me; Therefore take and possess an everlasting kingdom. Matth. 25. To conclude, that I may pretermit all other points of this Nature, Hear, and take notice of the incredible bounty and liberality of our Lord: but we must remember, He was God who thus promised: Every one, that hath forsaken house, or Brethren, or sisters, or Father, or Wife, or Children, or Lands, for my name's sake, shall receive an hundred fouled, and shall possess life everlasting. Matt. 19  
S. Hierome, and other holy Doctors do explicate this promise in this sort; To wit, that who sha' l suffer loss of any temporal● matter for Christ in this present life, shall receive a double reward, and incomparably greater, then the thing which is left for Christ. For first, he shall receive spiritual joy (being a spiritual gift) in this life, which is an hundred fouled greater & more precious, then is that which is left for the love of Christ. So as a man of a clear and perfect judgement, would sooner make choice to retain and keep that spiritual good to himself, then to change it for an hundred houses, Lands, or other such like things. Again, as if this reward were but small, and not to be much prized, that happy Merchant or Negotiatour shall receive in the world to come eternal Life, by which word is signified an immense abundance, or boundless heaping together of all goods. But this is the unlimited liberality of Christ our supreme Lord, towards those who are not afraid, or delay to bind themselves seriously to his Service. Are not then such men even distracted and deprived of their Wits, who abandoning Christ, make themselves thrall, & Vassals to Mammon, Epicurism, and Luxury?  
But some men will contest against what we here teach, and aver, as never having tasted of the Riches of Christ, saying: All which is hitherto spoken, are but naked Words, since we daily see many servants of Christ to be poor, abject, contemptible, and in state deplorable. This Hundred fouled which is here so greatly magnified, we see not. To this I answer. It is so indeed; for a Carnal man never seethe that Hundred fold promised by Christ; because his eyes are not capable of such a sight; neither doth this man at any time taste that solid and true joy, which a pure Conscience, and Seraphical Charity towards, God is accustomed to taste. But here I will produce an Example, from the which Carnality, and Sensuality may in some sort make a conjecture of spiritual delights, and riches.  
We read in the Book of Examples (distinct. 3. exempl. 26.) of the most famous men of the Cistercian Order, that one Arnulphus (noble by birth, and of great riches) leaving the World, and abandoning from him all temporal cares, became a Monk of the foresaid Order, under the famous Abbot S. Bernard. This man God did exercise and try with diverse most sharp scourges of many corporal Infirmities, especially towards the later end of his life. But at one time, when his pains began to seize upon him with greater violence then usually afore, he cried out with a great voice, and said: Vera sunt omnia, qua dixisti Domine jesu. O Lord jesus etc. all those things are true, which thou hast said. And when as those, who were about him, demanded why he spoke these Words, he replied: Dominus in Euangelio suo dicit; Qui reliquerit divitias etc. Our Lord hath said in his Gospel, He who hath left his riches, and all other things for Christ; shall receive an hundred fouled in this life, and afterwards life everlasting. Ego vim huius promissionis nunc demum intelligo etc. I now at length do see and acknowledge the truth and force of this promise; and do confess, that now I do receive an hundred fouled of all things, or goods, which I have left. For the great bitterness of these my pains is so pleasant and grateful to me, through my hope of God's good mercy of which these dolours are a pledge, as that I would not have wanted this Hope and Comfort for so much riches of the world, though a hundred times doubled, as I have left and forsaken. For certainly the spiritual joy, which now is but in hope and expectation, doth a hundred thousand times exceed all worldly joy which now actually, and in possession is. Thus far the foresaid Arnulphus his words. And I would desire the Reader maturely to weigh and consider of them, and then let him judge, how much is to be esteemed and pryaed a certain, and firm hope (infused by God) of the present obtaining of eternal Beatitude and Felicity.   

Of the second fruit of the second Word. CHAP. VI  
ANother fruit of the former second Word or Sentence, is an acknowledgement of the power of the Grace of God, and of the imbecility and weakness of man's Will. From the knowledge whereof we may learn, that it is a chief matter greatly to confide in the help of God, and greatly to distrust in our own proper force and strength. Dost thou covet to know the power of the Grace of God? Behold the good Thief. This man was a notorious sinner, continuing in that most wicked state, till he came to suffer punishment upon a Cross, that is, almost till the instant of his death: And in so great a peril of Eternal damnation, there was not any who would relieve him either with counsel, or with other help or ease. For although he was placed near to our Saviour; yet he did hear the High Priests, and the Pharisees, affirming him to be a Seducer; ambitious, and to affect the kingdom of another man. He heard his fellow Thief upbraiding Christ with the same men. There was not any man in all that Presence, who would speak one word in defence of Christ; neither did Christ himself seek to refute those blasphemies and maledictions. Yet notwithstanding all this through the most gracious & admirable favour of God, when the Thief seemed to have no help for his Salvation; and being thus most near to Hell, and most distant from eternal life, he being in a moment illustrated, and enlightened from above, and loathing his former wickedness, confesseth Christ to be innocent, and to be the king of the future World; And thus being made (as it were) a Preacher, he reprehendeth his fellow, persuadeth him to repentance, and in the eye of them all doth devoutly and humbly commend himself to Christ. To conclude, he did so bear himself herein, as that his penal torments upon the Cross, inflicted justly upon him, for his offence, was accepted and taken for his pains due in Purgatory, and thus instantly upon his death, he entered into the joy of his Lord.  
From this than we may learn, that no man ought to despair of his Salvation, seeing this poor man, who came into the Vineyard almost at the last hour, received the reward with those who came at the first. Contrariwise, the other Thief (that humane infirmity might more appear) took no correption, or admonishment from that notable Charity of Christ, who prayed for his Crucifiers in so loving a manner, neither from his own proper punishment; nor from the counsel and example of his fellow; nor from the unaccustomed darkness, and cleaving of the stones; nor from the Example of those, who (after Christ was dead) returned back beating & knocking their Breasts; All which things did fall out after the Conversion of the good Thief, that from thence we might be instructed, that the one Thief without these helps could be converted, the other with all the sam●, could not, or rather would not.  
But thou wilt here demand, why God did inspire and give the grace of Conversion to the one Thief, and did not inspire it to the other? I answer, that sufficient Grace was not wanting to either. And if the one of them did perish, he perished through his own fault; if the other was converted, he was converted through the Grace of God, but not without the cooperation of his own free will. But thou will reply; Why did not God give to both the Thiefs that efficacious Grace, which is not refused, and rejected even of hard and stony Hearts? This belongeth to the secrets of God, the which it becometh us to admire, but not to search into: since it is sufficient for us to know, that there is no Iniquity with God, as the Apostle speaketh, and that the judgements of God may be secret, but injust they cannot be, as S. Austin teacheth. It behoveth us rather to learn from this proceeding of God, not to defer or prolong our Conversion, till the end of our Life. Since though it happen to one man, to find the Grace of God at the last hour, yet to another it falleth out, to find judgement.  
And i● any man will revolve or look over Histories, and observe the daily events and chances, he shall certainly find them to be very few, who have fortunatly and happily passed out of this World, if so they lived wickedly throughout the whole course of their life; but rather after their life negligently led, have been sent to everlasting Punishment▪ As on the contrary, most few can be numbered, who have lived piously and saintly, and yet have perished unhappily and miserably: but many may be reckoned, who after a virtuous and godly life have arrived to sempiternal joys. Certainly they are over bold and over rash, who in a matter so much importing (to wit, life Everlasting, or torments everlasting) dare defer to remain in deadly and mortal sin but one day; since they may be received and deprived of this present life every moment; and that after death there is no more place left for Penance, and no Redemption in Hell.   

Of the third fruit of the second Word. CHAP. VII.  
THe third fruit of the same Sentence of our Lord may be gathered from that, if one will consider, that there were three Persons crucified in the same place, & at the same hour: One, that was Innocent (to wit, Christ) an other Penitent, the good Thief; the third, obstinate and obdurate in his sins, the bad Thief. Or otherwise we may say, There were three Persons crucified at one time; Christ, who was ever excellently good; One Thief, ever notoriously wicked; Another Thief, who was sometimes wicked, sometimes holy. From this now we may infer, that no man in this life can live without his Cross, and that those labour in vain, who hope and endeavour to avoid the same; but those are wise, who receive their Cross from ●he hand of our Lord, & do suffer the same even till death, not only patiently, but also resignedly and ●●llingly.  
That all good and Virtuous men are to have their Crosses, appeareth from those words of our Lord: Math. 16. If any man will come after me, let him deny himself, and take up his Cross, and follow me. And in another place: He that doth not bear his Cross, and come after me, cannot be my Disciple. Luc. 14. The which point the Apostle clearly teacheth, saying, 2. Tim 3. All who will live godly in Christ jesus, shall suffer persecution. To whom are concordant the holy Fathers, both Latin, and Greek. For greater brevity I will insist only in two. S. Austin who writeth: Vita ista etc. This life is a little Tribulation; If it be not a tribulation, it is not a peregrination; but if it be a peregrination, either thou little lovest thy Country, or without doubt thou sufferest Tribulation. in Psal. 137. And the same Father in another place: Si putas te etc. If thou be persuaded, that as yet thou hast suffered no tribulation, than thou hast not begun to be a Christian, in Psal. 11.  
S. john Chrysostome thus accordeth with the former Father: A Christiani vita etc. Tribulation is an indissoluble bond from the life of a Christian, hom 67. ad Pop. And again: Non potest dicere etc. Thou canst not allege any one, who is exempt from tribulation, because he is Iust. hom. 29. in Ep. ad Heb. To conclude, the force of Reason manifestly evicteth this point. Things contrary without a mutual concertation and fight cannot stand together. Fire and Water, so long as they remain in several & remote places, rest quiet, and without jarring; But when they meet together, then instantly the Water gins to evaporate and send forth smoke, to leap (as it were) and to make a noise, until either the water be spent and consumed, or the fire extinguished. Ecclesiasticus saith, cap. 33. Contra malum, bonum est; contra mortem, vira; Sic & contra virum iustum, Peccator. Against Evil, is good; against death, Life, so also against ●●iust man, is a sinner. Just men are like to fire; they shine, they burn, they ascend high, & whatsoever they do, they do it efficaciously, vigorously, and sparkily: Bu● the Injust resemble Water, they are could, they ●●de upon the earth, causing in every place dirt & filth. What wonder then is it, if all good men do suffer persecution at the hands of the Wicked? But because even to the consummation of the World, the wheat and the Darnell shall grow in the same field; the chaff and the Corn in the same Barn; good and bad Fish in the same Net; that is, Virtuous & wicked men not only in the same World, but even in the same Church; therefore it cannot be otherwise, but that virtuous and holy men shall receive from the wicked and impious, Injuries, and Tribulations.  
But neither the wicked do live in this world, void and exempt from the Cross. For although they do not suffer persecution from the Just; yet they do suffer from other wicked men; they suffer from their own Vices; they suffer from a guilty and self tormenting Conscience. Certainly the most wise Solomon, who was thought and reputed most happy (if any man could so be) could not deny, but that he suffered his Cross, when he said: Vidi in omnibus etc. I saw in all things Vanity and affliction of mind. And a little after: I have been weary of my life, seeing all things under the sun to be evil, and ●ll things Vanity, and affliction of spirit. Eccls 3 And Ecclesiasticus also cap. 40. (a man very wise) hath delivered this general Sentence: Great Business and travel is created to all men, and an heavy yoke upon the children of Adam. S. Austin saith: Inter omnes tribulationes etc. Among all Tribulations not any is greater, than the Conscience of a man's sins. in Psal. 45. S. Chrysostome in his 3. Homily upon Lazarus, teacheth, that the wicked do not want their Crosses. For if he be poor, Poverty is to him a Cross; if Poverty be absent, than his own unbridled Concupiscence doth afflict him more vehemently; If he keep his bed for any disease, he lieth upon a Cross; if he be free from diseases and infirmities of the Body, then is he inflamed with anger, which also is a Cross.  
But S. Cyprian demonstrateth, that every man even from his nativity is borne to his Cross, and to tribulation; and that he doth foretell & presage the same by his weeping, as soon as he is borne; For thus that Father writeth, serm. de patientia. Vnusquisque nostrum etc. Every one of us, when he is borne, & received into the World, taketh his beginning from tears; And although as yet he be ignorant of all things, he knoweth no other thing even at his first birth and nativity, then to weep; through a natural providence he bewaileth the anxieties and labours of a mortal life; and the poor ignorant soul presently in the beginning doth protest, and foretell with lamentation and crying, the storms of the world, into the which he is ready to enter and suffer. Thus S. Cyprian. Since then these things are so certain, who can deny, but that the Cross is common both to good and evil men?  
It yet remaineth to make it evident, that the Cross of virtuous men is ●●ort, light, and profitable; and continually the Cross of the wicked, heavy, barren, and continual. And touching the Cross of Godly men; That it is short it cannot be denied, seeing it cannot be extended beyond the term or time of this life. For just men dying: Now saith the spirit, they rest from their labours. Apoc. 14. And that, God shall wipe away all tears, from their Eyes. Apoc. 21. That this present life is most short, though whiles it is flowing away, it seems long and tedious, the sacred Scripture doth not obscurely signify, when it saith: job. 14. Breves dies hominis sunt &c The days of man are short; and man borne of a Woman, living a short tyme. And yet more: What is your life? It is a vapour appearing a little while, and after it shall vanish away. The Apostle, who may be thought to have suffered a most heavy Cross, and this for a long time; to wit, from his youth unto his old age, yet doth thus speak hereof: 2. Cor. 4. Our tribulation, which is momentary and light, worketh above measure exceedingly an eternal weight of glory in us. Where he compareth his tribulation (suffered above thirty years) to an indivisible moment of time; and he styles it but a small tribulation; to wit, to be hungry, to be thirsty, to be naked, to be strooken and buffeted, to suffer a daily persecution; to be thrice beaten with rods by the Romans; five times to be whipped by the jews; to be once stoned; to suffer shipwreck thrice; To conclude, to be conversant in many labours, to be much in prison, subject above measure to strokes and wounds, and to be often at the pit-brimme of death.  
Now what Tribulations are to be accounted heavy, if these of the Apostle be truly light and easy? But what If I should add & aver that the Cross of lust men it not only light, but sweet and pleasant, in regard of the superabundant consolation of the Holy Ghost, accompanying it? Christ himself thus pronounceth of his yoke, which may be said to be a Cross: Matth 11. My yoke is sweet, and my burden light. And in another place: You shall weep and lament, but the world shall rejoice; you shallbe made sorrowful, but your sorrow shallbe turned into joy; and your joy no man shall take from you. joan. 16. And the Apostle crieth out: I am replenished with all Consolation, I do exceedingly abound in joy, in all our Tribulation. 2. Cor. 7. To conclude, that the Cross of the Just, is not only short and light, but also fruitful and most profitable, it cannot be denied, since our Lord plainly thus speaks in S. Matthew cap. 5. Blessed are they, that suffer persecution for justice, for theirs is the kingdom of Heaven. And the Apostle in his Epistle to the Romans. cap. 8. bursteth out, saying: The Passions of this time, are not condign to the glory so come, that shallbe revealed in us. With whom agreeth his Co●postle S. Peter, when he saith: Communicating with the Passions of Christ, be glad, that in the revelation also of his glory, you may be glad, rejoicing. 1. Pet. 6.  
Now that the Cross of the wicked is most tedious, most heavy, and deprived of all reward or fruit, is easily demonstrated. Certainly the Cross of the wicked Thief ended not with his temporal life, but continueth even to this day in Hell, and shall continue for all Eternity; for the worm of the Wicked (in Hell) shall not dye, and their fire shall not be extinguished. And the Cross of the Rich Glutton, which consisted in heaping together of Riches (the which our Lord most truly compared to thorns) was not ended in his death, as the Cross of Lazarus the poor beggar was; but accompanying him even to Hell, doth burn, and torment him, and forceth him to say: I would to God, that a drop of Water might cool my tongue, because I am tormented in this flame. Thus we see, that the Cross of the wicked never findeth end. And in this very time and life, how heavy and sharp their Cross is, the words of them, whom the Book of Wisdom introduceth as lamenting, do fully witness, Sap. 5. We are wearied out in the way of iniquity and perdition, & have walked hard ways. What? Are not Ambition, Covetousness, Luxury, hard ways? Are not those hard ways, which inseparably attend upon Vice; to wit, Anger, Dissensions, Envy? Are not the works, which spring from these (that is to say, treacheries reproaches, contumelies, Wounds, and death itself) hard ways? Certainly, these are of that working Nature, at that not seldom they force men (as being desperate) to become their own Parricides and Butchers; and thus by flying from one Cross, they fall upon an other fare more insupportable, and dreadful.  
But let us see, if the Cross of the wicked do bring forth any gain or fruit. Doubtlessly it cannot produce any thing, that is good, since Thorns do not bring forth grapes, nor Thisles figs. The yoke of our Lord maketh a man quiet, and reposed, according to his own Words: Take up my yoke upon you, and you shall find rest unto your Souls. Matth. 11. But the yoke of the Devil (which is contrary to the yoke of Christ) what can it engender, but solicitude and anxiety? And which ballanceth all other respects, the Cross of Christ is a degree or step to everlasting Happiness: Ought not Christ to have suffered these things, and so to enter into his glory? Luc. 24. Whereas the Cross of the Devil affordeth a passage to eternal punishment: Go you into everlasting fire, which was prepared for the Devil and his Angels. Matth. 25. Such men, who are careful of their soul's health, let them not covet to descend down from their Cross, if so they be crucified with Christ, as the Evil Thief laboured to do; but rather let them with the good thief adhere, & cleave willingly to the side of Christ; and let them pray to God, that they may obtain Patience, but not a descending from the Cross. For thus suffering together with Christ, they shall reign together with him: Si compatimur, & conglorificabimur. Rom. 8.  
But they who suffer the Cross of the di●●ll (if they willbe careful of their own good) let them labour in all haste & speed to change their Cross. Let them change the five yoke of Oxen, for one yoke of Christ. The five yoke of Oxen seem to signify the labours and molestations, which the wicked undergo, thereby to satisfy the pleasure of the five Senses. But these five yokes are changed for that one sweet and light yoke of Christ, when a man doth turn those labours, which before he suffered for the committing of sin, through the grace of God, into labours and works of Penance. Happy is that soul, which knoweth how to crucify his flesh from all vice and concupiscence; and what riches or charges he hath heererofore wasted, in nourishing and feeding his sensuality, so much to bestow after in Alms deeds; and what time he hath lost in attending, or visiting great Persons, or in affecting of Ambition, to redeem the same time, by spending so much in Prayer, reading of devout Books, and in seeking the favour of God, and of the Princes of the Heavenly Court; for by this means th● Cross of the evil Thief, may be changed for the Cross of Christ; I mean, a Cross, which is grievous and barren, for a Cross which is light and fruitful.  
Most wisely (as S. Austin relateth) did a noble Commander in the wars, discourse with his fellow soldier, touching the commutation & change of his Cross, his words are these: Dic quaeso te &c I pray thee tell me, where do we intent to arrive by all these our labours? What end do we project in our thoughts, or seek after? To what end do we thus war and play the soldiers? Can there be any greater hope for us in the Court, then to become the Emperor's friends? But what is there, which is not fragile, uncertain, and full of dangers; and by how many dangers do men there ascend to greater dangers? And how long shall this our state continue? If I willbe a friend of God, behold I am so made at this instant. Thus much S. Austin recordeth. Lib. 8. Confess. c. 6. Hear we may see, how wisely this worthy soldier (in accounting the labours spent in seeking the favour of the Emperor, to be most troublesome, and painful, and often unprofitable) did proceed; and in endeavouring to change them into labours more sweet, more short, and more profitable, for the purchasing of the friendship and love of God. And thus accordingly these two happy Soldiers did presently turn the Current of their life; for both of them abandoning their secufar Warfare, began to be spiritual soldiers only to God. And which did more redouble their joy, was, that both of them had wives, who hearing of this unexpected change of their Husbands, did themselves most willingly and cheerfully dedicate their Chastity to God.   

The third Word, to wit, Ecce matter tua, Ecce filius tuus. Behold thy Mother, Behold thy Son. joan. 19 is literally explicated. CHAP. VIII.  
THe last Sentence of those three, which belong to the Charity of our Neighbour is this: Ecce matter tua, Ecce filius tuus. Behold thy Mother, Behold thy Son. But before we descend to these Words, certain precedent words of the Evangelist are to be explicated; for thus S. john speaketh: There stood by side the Cross of jesus his mother, and his mother's sister Mary of Cleophas, and Mary Magdalen. When jesus therefore had seen his mother, and the disciple standing, whom he loved, he saith to his mother: Woman behold thy son. After, he saith to the disciple: Behold thy Mother; And from that hour the disciple took her for his own. joan. 19 Of the three women, which stood near to the Cross of our Lord, two were most eminent and w●ll known; to wit, Marry the Mother of God, and Mary Magdalene; Touching Mary of Cleophas, there is some question or doubt. The common opinion is, that Mary of Cleophas was German-sister to the B Virgin Mother of God, borne of S. Anne by a second husband: to which two Maries, some do add a third sister, called Mary Salome. But this last Opinion is wholly to be rejected, since it is not credible, that three sisters should be called by one, & the same name. Again, the constant sentence of learned and pious men, is, that S. Anne was the mother only of the Blessed Virgin; neither is there any mention of Mary Salome in the Gospels. For where S. Mark writeth: Marry Magdalene, Mary of james, and Salome bought spices; The word, Salome, is not of the second Case, as if it signified Mary of Salome, as before it is said, Marry of james; but it is of the first Case, and of the feminime Gender, as appeareth from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
To conclude, Salome was the wife of Zebedeus, and mother of S. james and S. john the Apostles, as appeareth out of S. Matthew, and S. Mark: as Mary of james, or Cleophas, was the wife of Cleophas, and mother of S. james the yongar, and of S. jude, or Thaddaeus. Therefore the truth of this point is, that Mary of Cleophas was called the sister of Mary the mother of God, because Cleophas was the Brother of S. joseph, spouse to the B. Virgin Mary: for the wives of two Brethren may rightly be called sisters between themselves. In which respect also S. james the younger, is called the Brother of our Lord; to wit, the sister's Son, as above we said of S. joseph. This History Eusebius Caesariensis recordeth, and produceth a faithful and most credible Author Egesippus who lived in the later end of the days of the Apostles. The truth also of this point is confirmed by S. Jerome.  
There is also an other literal doubt, which here occurreth, to be solued; How S. john can say, that these three women did stand iuxta crucem Domini, by side, or near to the Cross of our Lord, seeing Mark and Luke, do write, that they did stand fare of from the Cross. S. Austin reconcileth these seeming different testimonies; saying that these holy women might be said to stand aloof from the Cross, and near to the Cross. A far off, if their standing be compared to the soldiers and other Ministers, who were so near to the Cross, as that they did touch it. near to the Cross they may be said to stand, because through their nearness they might easily hear the voice and words of Christ; the which the common People could not in regard of their greater distance. It also may be further said, that those three holy Women, during the Passion did stand fare of the Cross, as being hindered by the common People and the soldiers; but a little after the Crucifixion was accomplished, & many departing away, those three women with S. john did draw more near unto the Cross. But against this may be urged; that supposing this construction, how could then the Blessed Virgin and S. john understand, that those words of our Lord, This is thy Son, This is thy Mother, were spoken of them, seeing a great company of persons were there present, and Christ did not call either the Virgin, or the Disciple by their proper name, or appellation?  
To this I answer, that those three woman and S. john did stand so near unto the Cross, as that our Lord might easily design and point out with his eyes the persons, to whom he did speak; especially seeing it is certain he directed those words to such as were his friends, and not to strangers. Now among those, who were his own friends, there was no other man there present, to whom he could say, This is thy Mother, then S. john; nor any other Woman, who through death was deprived of her son, than the B Virgin. Therefore he said to his Mother: Behold thy Son, and to his Disciple: Behold thy Mother; Of which words this is the sense & meaning I now pass out of this World to my Father and because I know thou art my Mother, and that thou hast neither parents, nor husband, nor brethren, nor sisters; therefore not to leave thee destitute of all humane comfort and aid, I do commend thee to the charge and care of john my most dear Disciple. He shallbe to thee in place of a Son, and thou to him in place of a Mother. Which wholesome counsel, or command of Christ did greatly please them both, and each of them (as is credible) accepted thereof with a yielding submission of head and body. And S. john speaking of himself saith▪ And from that hour, the Disciple took her for his own: joan. 19 That is, he presently obeyed the words of Christ, accounting her among those Persons, whose charge, care, and provision did belong to him, and such were his Parents being old, Zebedeus, and Salome.  
But now here ariseth another literal doubt, S. john was one of those who said: Ecce nos relinquimus omnia etc. Behold, we have left all things, and have followed thee, what therefore shall we have? Matt 19 Now among those things, which they had forsaken, our Lord himself reckoneth Father & Mother, Brethren and sisters, House & Lands. And of this S. john himself, & of his Brother S. james, S. Matthew thus writeth, c. 4. Illi autem relictis retibus & patre, secuti sunt eum etc. And they forthwith left their nets and Father, and followed him. What? did he, who left one Mother, presently receive another Mother? But the Answer here is obious and facile: For the Apostles, that they might follow Christ dismissed and parted w●th Father and Mother, so far forth, as they might be any hindrance to them for the preaching of the Gospel, as also so far forth, as might concern any profit or humane delight, to be taken by conversing with them. But the Apostles did not shake of the Care, which by force of justice they were bound to exhibit unto their Parents, or which touched the direction and instruction of their Children, or help & secure of the needy and distressed.  
And this is the Reason (as Doctors generally affirm) why a son cannot ent●r ●nto a Religious Order, who hath his Father, or Mother spent or wasted through old age, or so oppressed with poverty, as that they be not able to maintain their life without the sustentation & help of their Son. In this sense therefore S. john did leave Father and Mother, when they did not stand in need of his labour and care; But he did undergo the charge and solicitude of the Blessed Virgin the Mother, at the command of Christ, because she was deprived of all humane help and consolation. God indeed could easily without man's labour, have provided by the ministry of his Angels, all things which were necessary for maintaining of her life: (for to Christ himself the Angels did minister in the desert) yet it was his good pleasure thus to proceed with S. john, that so he might leave this means of succour to the Blessed Virgin, & also thereby honour S john. For God sent Elias to provide and take care of the Widow, not that he could not nourish and feed her by the Help of the Crows, as before he had done, but that God might thereby more bless the Widow, as S. Austin admonisheth. So it pleased our Lord to commit the solicitude of his Mother to his Disciple, thereby to manifest, that S. john was more beloved of him, than any of the rest of his Disciples. For in this mutation & change of the Mother, is fulfilled that Sentence: He who hath left his Father and Mother etc. shall receive an hundred fouled, and shall possess life everlasting. Math. 19 For he truly received an hundred fouled, who left his mother, being the wife of a poor fisher, and received to his care, as Mother, the Mother of the Creator, the Lady of the World, being full of Grace, and blessed among all Women, and after to be exalted to the Celestial Kingdom, above all the Quyres of Angels.   

Of the first fruit of the third Word. CHAP. IX.  
FRom this third Word, or sentence several fruits may be gathered, if all points thereof be diligently pondered. And first is collected and manifested from thence Christ's infinite desire of suffering for our Salvation, that so our Redemption might be made most full and copious. Other men are very wary in their death, especially in a violent death, being full of dishonour and contumely, that their nearest friends be not present thereat, for fear that their own dolour and grief through their friend's sight be augmented. But Christ not content with his own sufferings (and those most cruel, and attended on with all reproach and contumely) would have his own Mother and his Disciple whom he loved, to be present, and to stand near to the Cross; that so the grief of the Compassion of his own friends, might give an increase to the grief of his Passion. Christ being upon the Cross, resembled (as it were) four fountains of Blood abundantly streaming; For his will and pleasure was, that his own Bl. Mother, his beloved disciple, Marry the sister of his Mother, and Mary Magdalene, who most ardently above all other Women loved him, should be present at his death, that from them, four fountains of tears should burst out; so as he should be almost no more troubled at the effusion of his own blood; then he was at that copious shower of tears, which the grief of them then present did extort, and force from their eyes and Ha●ts.  
It seems to me, that I hear Christ saying: The sorrows of death have compassed me. Psal. 17. For that sword foretold of good old Simeon, which should pierce the soul of my most innocent Mother with incredible grief and anxiety, doth even wound my hart. But o bitter death, dost thou separate not only the soul from the body, but also the mother, from such a Son? Therefore dolour would not suffer me to say: Mother, but, Woman behold thy Son. God so loved the World, that for the redeeming thereof, he was content to give his only begotten Son; and the Son so loved the Father, as that for his honour he was ready to shed, & pour out his own most precious blood. And not being content only with the dolour of his Passion, he added thereto the dolour of Compassion, that so he might become a most abundant satisfaction for our sins. Therefore from hence it appeareth, that both the Father and the Son do commend their Charity to us after an ineffable manner, that thereby we may not perish, but that we may obtain life everlasting. And yet man's hart doth hitherto resist so great a Charity, & maketh choice rather to try the wrath and indignation of the Omnipotent living God, then once to taste the sweetness of Mercy, & to yield to the Charity of divine Love..  
Verily we are most ungrateful, & worthy of all punishment, that since Christ loved us with such an ardent affection, as that he was content to suffer for us much more, than necessity urged. From whereas one drop of his blood was sufficient for our Redemption, he nevertheless would spend it all, and suffer innumerable other punishments beside: And yet notwithstanding all this, we are loath and forbearing (for his love, and for our own health, and good of our soul) to endure and suffer even so much, as is but needful. The cause or source of so great a sluggines and madness is, in that we do not ponder and meditate on the Passion and Charity of Christ, with that serious introversion of mind, with wh●ch we ●ught, and that we do not appoint, or design times and places, so●ting to so great a business; but only read, or hear the passion of Christ briefly, negligently, and cursorily. Therefore the holy Prophet admonisheth us, saying Threns. 1. Behold & see, if there be any grief, like to my grief. And the Apostle saith: Think upon him, who endured of sinners such contradiction against himself, that you be not wearied, fainting in your minds. Hebr. 12. But the time shall hereafter come, when fruitlessly, and in vain we shall repent ourselves of so great ingratitude towards God, and of supine negligence of our own Salvation.  
There are many, who at the last day, repenting, and sighing for anguish of spirit, shall say; The sun of justice hath not shined to us. Sap. 5. Neither shall they first then begin thus to lament, but before the day of judgement; I mean, that as soon as they shall shut and close the eyes of their body by death, the eyes of their soul shallbe opened to them, and then they shall see those things, the which when time and opportunity was, they would not once behold.   

Of the second fruit of the third Word. CHAP. X.  
AN other fruit growing from the root of this Word, may be taken from the Consideration of the mystery of the three Women, which stood near unto the Cross of our Lord. For Mary Magdalene did bear the person of the Penitents, & therein of those, who did begin to serve God. In Mary of Cleophas may be figured the state of those, who do go on forward and profit in Virtue. In Mary the Mother of Christ and a Virgin, may be personated the state of those, who are Perfect; with whom we may deservedly join S. john, who was a Virgin, and was within a short time to become Perfect, if at that present he were not. All these, and only these are found to stand near unto the Cross of our Lord: for those, who live in state of sin and never think of doing any penance for their wicked lives, stand far off from the Cross, which is the scale or ladder to Heaven.  
Furthermore, all those not without cause stand near unto the Cross, who need the aid of him, that was crucified; for such as be Penitents and Beginners in the way of justice, do wage War with Vices and Concupiscences, and stand greatly in need of the assistance of Christ our Captain, that they may be encouraged to fight, whiles they behold him combat●ing with the Old Serpent, and not descending from the Cross, until most happily he had triumphed over him. For thus doth the Apostle speak to the Collossians cap. 2. He spoiled the Principalities and Powers, leading them confidently in open show, and triumphing over them in himself. And a little before: Fastening to the Cross, the hand-writing of the Decree, which was against us.  
Those, who do profit in the way of our Lord, signified by Mary of Cleophas, who was a Woman married, and brought forth sons, which were called ●he Brethren of Christ; do also need the help of the Cross; lest otherwise the cares and anxieties of this world, with the which they are necessarily entangled do choke the good seed; or that they labouring by night, do catch nothing. Therefore such Persons ought to go on forward in spiritual profit, and to behold Christ upon the Cross; who not satisfying himself with those good works (being many and great) which before he had done, would by the means of the Cross, proceed to works of a higher Nature; from whence he would not descend, till he had overcome, and put to fight his Enemy. For nothing is more deadly or domageable to those who are in progress of Virtue, then to become weary in their course, and to cease to go forward, since as S. Bernard saith Ep. add Garinum. In via Virtutis non progredi, regredi est; In the way of Virtue not to go forward, is to go backward; who putteth the example of the Lader of jacob, upon which all do ascend or descend, but not any do stand still.  
To conclude, those who are in state of Perfection, living a single and unmarried life (especially if they be Virgins) as the B. Virgin the Mother of Christ, and S. john the Disciple of Christ, and beloved of him above other in regard of his Virginity were; these perfect Persons (I say) stand in great necessity of the aid and supportance of Christ crucified; since such, as are placed in a more eminent & high degree, ought greatly to fear the blasts of Pride, except they be founded and rooted lowly in Humility. For although Christ did often show himself to be a Master of Humility, as where he said: Learn of me because I am meek and humble of Hart: Math. 11. As also in teaching us, To sit in the lowest place: & where he repeateth so often: who so exalteth himself, shallbe humbled, and who humbleth himself shallbe exalted. Luc. 18. Yet he never manifested himself to be a Master of Humility in a more high degree, then when he was seated in the Chair of his Cross. Which point the Apostle will declared in those words: He humbled himself, made obedient unto death; even the death of the Cross. Phil. 2. For what greater humility could be imagined, than that he who was omnipotent, should suffer himself to be bound, & nailed to the Cross? Or that he, in whom are all the treasures of Wisdom and knowledge of God, should be content to be reputed, as one m●d or distracted, by Herod and his army, and through scorn to be clothed with a white garment? Or lastly, that he, who sitteth upon the Cherubims, should brook himself to be crucified in the midst of thiefs? Truly who will seriously glass himself in the mirror of the Cross, will prove over indocible, if he do not learn and confess, that as yet he is most fare from obtaining true Humility; howsoever he may be thought to have made some progress & advancement therein.   

Of the third fruit of the third Word. CHAP. XI.  
IN this third place we learn from the Chair of the Cross, and from the words of Christ spoken to his Mother, and his Disciple, what is the duty of God Parents towards their S●●nes, and reciprocally of good sons towards their Parents. We will begin with the first. Good Parents ought to love their Sons, yet to restrain and proportion their love to them, as that it may be no impediment to the Love of the Parents towards God. And this is that, which our Saviour teacheth in the Gospel; He that loveth his Son or his daughter more than me, is not worthy of me. Math. 10. This Precept the B. Virgin most precisely observed. For she stayed near to the Cross with great Grief, and with great Constancy. Her Grief did witness the extremity of her love towards her Son, hanging upon the Cross: her Constancy did testify her great observance and duty towards God, reigning in Heaven. She did behold her innocent son with great anxiety and care of mind (whom she so dear loved) suffering most bitter dolours and pains, 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 Son was to undergo all those torments, by the defined Counsel, & providence of God the Father.  
Love is the Measure of Grief; therefore the Mother did much lament, to behold her son to be so cruciated and afflicted, since she loved him much. And how could it otherwise be, but that the Virgin (the mother of Christ) should most ardently love her son; since she was well privy, that her son did exceed all the sons of men, in every degree of Praise, and that her son was in a more strict bond to her, and did more nearly belong to her, than any other sons do belong unto their Mothers. The reason why Women do love their sons, is accustomed to be twofold. The one is, in that they bore and brought their sons forth into the World; The other in that the sons become famous for their deportment and good deserts For otherwise there are not Mother's wanting, who do but little love, or rather hate their sons, if either they be of any deformity in body, or do prove wicked, or ungrateful and unnaturali towards their Parents,  
Now the B. Virgin (the mother of Christ) loved her Son for both these respects in a more intense and high degree, than any other Mother ever loved her son. For first, Other women alone do not generate children, but in the generation of them they have their husband for their Companion in that Act. But the Blessed Virgin alone did generate her son; Since a Virgin did beget, and a Virgin did bring forth. And as Christ (our Lord) in his divine 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 conceived 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 own proper substanee, which peculiarly belongeth to a Father; but he form it of the most pure blood of the Virgin. Therefore the most Holy Virgin alone, without the company of a Father, did beget and bring forth her Son. And she alone doth challenge her Son, as whole to herself; and thereupon did more love him, than any other Mother ever loved her Ospring.  
Now so far forth as belongeth to the second Reason: The son of the Blessed Virgin was, and is specious, and beautiful above the sons of men; and doth excel both men and Angels in all manner of praise. Therefore it followeth, that the Blessed Virgin, who loved her Son above all others, did also condole and deplore his death & passion more, than all others. This point is so undeniable, as that S. Bernard is not afraid to say, that the Grief of the B. Virgin, conceived touching the Passion of her Son, might be called the Martyrdom of her Hart, according to that of S. Simeon; Thy own soul shall a sword pierce. And because the martyrdom of the Hart seemeth more intolerable, than the martyrdom of the Body; S. Anselme writeth, that the dolours of the B. Virgin were more sharp and insufferable, than any corporal martyrdom. Certainly our Saviour, when praying in the garden of Gethsemani, he suffered his hart to be martyred, and strongly apprehending all the pains and torments which the next day he was to undergo, and withal giving (as it were) the reines and liberty to grief and fear, began so vehemently to be cruciated and afflicted, as that a bloody sweat distilled from his whole Body; The which is not read to have fallen out in his corporal Passion.  
Therefore the B, Virgin doubtlessly suffered most bitter pain, and acerbity of affliction, through the sword of Dolour penetrating her soul. And yet in that she was most willing, that the honour and glory of God should over weigh the love, which she did bear to the flesh of Christ; therefore she stood near unto the Cross, full of all constancy and spiritual resolution, looking without any show of impatience upon her Son then suffering. She did not fall upon the Earth, half dead (as some do imagine;) she did not tear the hair from her Head; she did not after a womanish manner bewail and cry out; but she entertained & welcomed with all eavennesse and serenity of mind, what was to be tolerated, as proceeding from the good pleasure and Will of God. She greatly loved the flesh of her son; she more loved the honour of the Father, & salvation of the World; which two points the Son himself did more love, than the safety and health of his own Body. Furthermore, the assured Faith of the Resurrection of her Son, to be after the third day (of the which she never doubted) did so animate her, and minister new spirits of Constancy, as that she did not stand in need of humane Consolation. For she knew well, that the death of her Son, was like unto a most short sleep, according to that of the Prophet: I have slept, and have been at rest; and I have risen up, because our Lord hath taken me. Psal. 3.  
All good & pious Christians ought to imitate this Example; I mean, they ought to love their Children; but not to prefer them in love before God, who is the Father of all, and who loveth them better, and in a more perfect manner, than we know how to love. And first Christians ought to love their Sons with a manly & prudent love; not boulstering or encouraging them when they do evil; but bringing them up in the fear of God; and correcting them not only with words, but even with strokes, if either they offend God, or neglect their studies, and learning. For this is the will of God, revealed in the Holy Scriptures, as Ecclesiasticus speaketh, cap. 7. Hast thou children? Instruct them, and bow them from their childhood. And we read of Toby, that, he taught his Son from his infancy to fear God, and to abstain from all sin. And the Apostle Ephes. 6. admonisheth Fathers, that they do not provoke their Children to anger, but do bring them up in discipline & correction of our Lord; that is, that they use them not as servants, but as freemen. For those who bear themselves over severely, and austerely towards their Children, continually checking or striking them for the least fault, do treat them as bondslaves; so causing them either to be of a base and dejected disposition, or else to fly away from their Parents. Now those, who are over indulgent, do make their Children wicked; nourishing & bringing them up, not for the kingdom of God, but for Hell.  
The true way for the education of Children, is, that Parents do instruct them in discipline, so as they may learn willingly and promptly to obey their Parents and masters; and when they do err and offend, that they do correct them paternally, that so the Sons may understand themselves to be chastised out of Love, not out of Hate. Furthermore, if so it shall please God to call any of them to the Clergy, or to some religious Order, let not the Parents resist so good a resolution, for fear they may resist God, who is the first Father of all men; but let them say with holy job. Our Lord gave, and our Lord hath taken away; The name of our Lord be blessed. To conclude, if children be taken from their Parents by untimely death (the which thing did chief happen to the Blessed Virgin) let them consider & ponder the judgements of God; who often taketh some out of this World by death, to prevent that malice and sin do not change their good and virtuous mind, and so perish eternally. Certainly if Parents did sometimes know, ●pon what counsel and inducements, G d thus worketh, they would not o●ly not bewail the death of their C●●ld●●n, but they would even reio●ce therea●. And if the faith & hope of the Resurrection did feelingly, and lively work in us (as it did in our B. Lady) we should no more grieve, when any of our sons or friends do dye before they arrive to old age, then when any of them begin to sleep before it be night; since the death of a faithful and pious man is a kind of sleep, as the Apostle admonisheth us, saying, 1. Thess. 4. I will not have you ignorant concerning them that sleep, that you be not sorrowful, as others are, that have no Hope. Hear he mentioneth rather Hope, than faith, because he speaks not of every Resurrection, but of a blessed and glorious Resurrection, which leadeth to true life; and such was the Resurrection of Christ. That man therefore, who firmly believeth, that there shallbe a Resurrection of the flesh, and hopeth, that his Son taken away by immature death, shall after rise to glory; hath no reason of grief, but rather of joy because the health of his son's Soul is placed in great security and safety.  
I here come to the duty of a Son towards Parents, the which Christ dying, performed in a most full and ample manner toward his Mother. It is the duty of children, to render mutual duty to their parents. 1. Tim. 5. Now, Sons do render mutual duty to their parents, when they procure all things necessary for their parents being in age: Even as the Parents have provided for their children being young, or not able to get things touching diet or apparel, Christ therefore did commit the charge of his mother (growing aged, and having not any one to take care of her, after the death of her Son) to S. john, adopting him (as it were) for her Son, saying to her, Behold thy Son, & to S. john, Behold thy Mother. Now he●re our Lord accomplished the function of a Son most fully towards his Mother; and this several ways. For first he assigned to her a Son who being of the same age with Christ (or rather a year younger) was most fitting to undergo the charge and care of the Mother of our Lord.  
He furthermore out of the twelve Apostles, made choice of him to this incumbency and labour, whom our Lord himself chief loved, and of whom he also did know himself to be greatly again beloved; therefore he might well repose greater confidence and trust in him, touching his diligence towards his Mother. Again, our Lord assigned him, whom he knew was to live very many years, and therefore without any doubt to over live his Mother. To conclude, our Lord was not wanting in his duty to his Mother even at that time, when his thoughts were to be busied, touching his own anxieties and dolours. For at that time a man might probably think, that his cogitations were only fixed upon the suffering of his corporal dolours, and injuries of his enemies, and in tasting the most better cup of his near approaching death, so as he could not turn his thoughts to any other affairs. Nevertheless his charity towards his mother overcame him, and so little regarding his own state, his care was touching the consolation and comfort of his mother; neither did the expectation of the promptitude and fidelity of S. john deceive him; for from that hour the disciple took her for his own. joan. 19  
This Providence, which Christ had towards his Parent, aught with greater reason to be performed by other Sons towards their Parents. For Christ did less owe to his Parent, than other men do their Parents. Other men are so obliged to their Parents, as that they are never able to requite it. For they own their life to them, for which the Sons cannot make any just satisfaction. Ecclesiasticus saith: remember that thou hadst not been borne, but for them. Eccl. 7. But Chri●t (and he alone) is exempted from this general rule. For he received life from his mother (I mean, a humame life;) but in lieu hereof he gave to her three lives: an Humane life, when with the Father & the holy Ghost he created her; the life of grace, when preventing her in the Benedictions of his sweetness, he did justify her in her creation, and created her in justifying of Her: he finally gave to her the life of glory, when he did advance her to eternal glory, and exalted her above the quyre of Angels. Wherefore if Christ, who gave mo●e to his mother, than he in his birth had received of her, would observe the law, to wit, to render mutual duty to her, as his Parent; how much more than are other men obliged to perform this duty towards their Parents.  
Add hereto, though in honouring of our Parents, we perform no more than duty tieth us to; Nevertheless the benignity & goodness of God hath added to it a reward, saying in the Law: Honour thy Father and thy Mother, that thou mayst be long lived upon the Earth; Exod. 20. And the Holy Ghost addeth by Ecclesiasticus: He that honoureth his Father, shall have joy in Children, and in the day of his Prayer, he shallbe heard, Eccl. 3. Neither hath God only annexed a reward to those, who honour their Parents; but also hath adjoined a Punishment to such, that do not honour them. For we read: God saith; He that shall curse Father or Mother, dying let him dye. Matth 15. And Ecclesiasticus addeth: He, who exasperateth his Mother, is accursed of God. Eccl. 3 And hence it appeareth, that the Malediction, and cursing of the Parents against their Children, hath a great force, in that God confirmeth the same. Of which point no few Examples are extant in Histories; of which, one most notorious and remarkable is recorded by S. Austin, the sum and contents whereof is this: In Caesaria a City of Capadocia, there were ten Children (to wit, seven sons, and three daughters:) who being accursed by their Mother, instantly, even by the hand of God, they were surprised with such a pain and dolour, as that all of them were horribly strooken and shaken with a trembling of their Members: In which most loathsome state they, not brooking the daily sight of their own Citizens, wandered up and down throughout the Roman Empire; Two of these at the length were cured in the presence and sight of S. Austin, by the Relics of S. Steven the Protomartyr. Aug. l. 21. de Civit. c. 8.   

Of the fourth fruit of the third Word. CHAP. XII.  
THe burden & yoke imposed by our Lord upon S. john, that he should sustain the Care of the B. Virgin his Mother, was truly a sweet yoke, and an easy burden. For who would not most willingly remain & dwell with that mother, which did bear nine Months in her Womb the Word Incarnate, and which did cohabitate with him most devoutly and sweetly for the full space of thirty years? Or who would not envy the beloved of our Lord, who in the absence of the Son of God, enjoyed the presence of the Mother of the Son of God? But if I be not deceived, even we ourselves, through the benignity of the Word Incarnate for our sake, and through the great love and charity of him, who was crucified also for our sake, may obtain in our prayers, that he would say even to us; Behold thy Mother; and to his mother concerning us; Behold thy Son.  
Our merciful Lord is no Niggard of his favours, so long as we do approach to the Throne of his Grace, with faith, confidence, and a true and sincere Hart. He that is desirous that we should become Coheyres of the kingdom of his Father, will not certainly disdain to make us Coheyres or Competitors of the Love of his Mother. Neither will the most gracious Virgin hardly, or displeasingly brook the multitude of her Sons; since she hath a most ample bosom, and greatly coveteth, that not any of them should perish, whom her Son hath redeemed with his precious Blood and Death. Let us therefore come with firm & immoveable hope to the Throne of the Grace & Favour of Christ, And let us most suppliantly, and even with tears demand & beseech him, ●at of every one of us he would say to his Mother; Behold thy Son, & to every one of us, he would say of his Mother; Behold thy Mother. O! how well would it be with us, to be under the protection of such a Mother? Who would be of power, to draw us from out her Bosom? What tribulation could be so potent and strong, as to overcome us, confiding & trusting in the Patronage of the Mother of God, and of our Mother?  
Neither shall we be the first in the obtaining of so great a Benefit: Man● have gone before us: Many (I say) have cast themselves into the arms of her Patronage and defence; and yet not any one ever returned back, confounded or frustrated of their expectation; but all cheerful and rejoicing, as securely ankering themselves upon the assistance of so great a Mother. For of her it is written. Gen. 2. She shall bruyse thy head in pieces. And those, who trust in her shall fearelesly walk upon th● Adder and Basilisk, betrampling under their feet the Lion & the Dragon. Psal. 90. Out of a great multitude let us hear the testimonies and acknowledgements of some few; especially of those, who have confidently reposed themselves in the protection of the B. Virgin, the Mother of our Lord; and then we shall credibly conjecture them to be of the number of those, to whom it is said by our Lord: Behold thy Mother; and of whom it is said to the Mother, Behold thy Son.  
Let S. Ephrem the Syrian be the first, an ancient Father, and of so great celebrity, as that (as S. Jerome witnesseth) his Books were publicly read in the Churches, after the reading of the Holy Scriptures. This Father thus speaketh: Intemerata, prorsus pura, Virgo deipara etc. Intemerate, and altogether pure is the Virgin Mother of God. Serm. de laud. Deipara. And after: Tu portus procellis etc. Thou art the Haven of those, who are tossed with storms, the Comfort of the World; the setter at liberty of those who are in Prison; the Patroness of Orphans; thou art the Redemption of the Captive; the exultation and Comfort of the sick, and the Health of All. And again: Sub alis tuis etc. Under thy wings keep me, and protect me, take mercy on me, who am contaminated and defiled with dirt. And yet more after: Non mihi alia ●iducia etc. There is no other hope for me, O Blessed Virgin; All hail to thee, who art the peace, the joy, and health of the World. To this Father let us adjoin S john Damascene, who was one of the first of those, that worshipped the most holy Virgin, and placed their Hope in her. This Doctor thus writeth, Orat. de Natiu. B. Virg. O joachim & Anna, Filia & Domina, etc. Receive the prayer of a sinner, yet ardently loving, and worshipping thee; holding thee, as the hope of his joy, the defendor of his life, reducing him into favour with thy Son, a firm and earnest pledge of salvation; unloose and dissolve the burden of my sins, suppress my temptations, govern my life piously and holily, and procure, that (thou being my guide) I may come to the celestial Beatitude.  
I will add to the former, two of the Latin Fathers, of which S. Anselme shallbe one, who thus writeth, l. de Excel. Virg. c 3. Itaque cui saltem ita concessum fuerit etc. I do conjecture, that it is a great sign to him of obtaining Saluateon, who with a sweet cogitation can often think of the B. Virgin. And after: Velocior est nonnumquam salus etc. Oftentimes Health is sooner obtained, by calling upon the name of the B. Virgin, then by invocating the name of our Lord jesus her only Son, But the reason hereof is not, because she is greater or more powerful than he (for he is not grsat and potent by her, but she is great and potent by him:) Why then is health often sooner received by the invocation of her, then of her Son? I will show my judgement of this ●oint. Her son is the Lord and judge of all men, discerning the merits of every One. Therefore whiles he is invocated (by his own name) of every man, he presently heareth not, and this he doth justly. But the name of his Mother being invocated and implored, if the merits of him that invocateth do not deserve that he should be heard, yet the merits of the Mother do so intercede, as that he may be heard.  
But S. Bernard doth after a wonderful manner, describe the pious, and indeed motherly affection of the most Blessed Virgin towards men devoted to her; as also the extraordinary and filial piety of such, who do acknowledge the Virgin, as their Mother and Patroness. Thus this Doctor saith, Serm. 2. super Missus est. O quisquis te intelligis etc. O thou, who perceivest, that in the inundation of this World thou art more tossed among the storms and tempests, than thou dost quietly walk upon the earth, do not turn thy Eyes from the brightness of this star (I mean of Mary the star of the Sea) if so thou covetest not to be overwhelmed with these storms. If thou be tossed with the waves of Pride, if of Ambition, if of Detraction, if of Emulation, turn thyself towards this star, and invocate Mary If thou be afflicted with the dreadfulness of thy own sins, if thou be confounded with the guiltiness of thy own Conscience, if thou be afraid through fear of thy judge, if thou beginnest to be absorbed in the Hell of sadness, and in the abyss of Desperation, think upon Ma●y. In thy dangers, in thy straits, in thy necessities, meditate upon Mary, invoke Mary; thou following her, dost not go abstray; thou praying to her, dost not despair; thou thinking of her dost not err. And the same Father in another Book, thus further discours●th, Serm de Nat. B. M. sive de aquae ductu. Altius intuemini etc. Call more deeply into mind, with what affection of devotion he, who hath placed all plenitude of goodness in Mary, would have Mary to be honoured of us; so as if there be any hope in us, if any Grace, if any health, we are to acknowledge, that it proceeds from her. And after. T●t is ergo medullis etc. With all the forces and desires of our Hearts, let us worship Mary, for this is the will of him, who will have us to receive all, by the mediation of Mary. And again; Filioli, haec peccatorum scala etc. My Sons, this (meaning the B. Virgin) is the Ladder of sinners, this is my greatest Confidence; this is the cause of all my Hope.  
To these two most holy Fathers, I will annex other two holy men, out of the School of Divines. S. Thomas Aquinas in his little Work of the salutation of the Angel thus saith, in opusc. 8. Benedicta tu in multeribus etc. She (meaning the Virgin Mary) it blessed among all Women, b●cause she alone hath taken away Malediction, & hath brought in Benediction, and hath opened the Gate of Paradise. Therefore the name of Mary (which is interpreted the star of the Sea) doth well agree to her: for as those who are sailing, are directed to the Port, or haven by the star of the Sea; so Christians an directed to Glory by the help of Mary.  
S. Bonaventure most fully discourseth of this subject, thus writing, in sua Pharetra l. 1. cap. 5. Sicut, O beatissima, omnis à te etc. O most B. Virgin, as of necessity every one, that is in mind averted from thee, and not respected by thee, must perish; so every one, that is converted to thee, and by thee regarded, cannot possibly be damned. The same holy Father in another of his books, thus writeth of the confidence of S. Franc●● ●n the B. Virgin (in vita D. Fran.) Matrem Domini nostri etc. S. Francis did prosecute the Mother of our Lord jesus Christ, with an inutterable Love, in that she made the Lord of Majesty to become brother to us, and by her we have obtained Mercy. He confiding in her next to Christ, made her his Advocate; and in her Honour he did fast most devoutly from the feast of the Apostles S. Peter and S. Paul, until the feast of her Assumption.  
To all these Holy Fathers I will range Pope Irnocentius the third, who was a great Worshipper of the Mother of God; and who not only in his Sermons did much magnify & praise her, but also in her Honour did build a Monastery. And which is more to be admired; He stirring the People up to repose their Hope in the most holy Mother of God, as foreknowing the event of things to come, did utter many things, which he after confirmed with his own happy experience and trial. Thus he writeth of the B. Virgin: Quis iacet in nocte Culpae etc. He who lieth in the night of Offence and sin, let him behold the Moon, let him pray to Mary, that she through her Son may illuminate his hart with compunction: For who ever did invocate her in the Night time, and was not heard of Her? Let the Reader peruse those things, which we have written of Innocentius the third, in the second book and nynth Chapter, Of the mourning of the Dove. Now from all this above set down, it is evidently collected, That of the signs of Election to Glory, a singular devotion borne to the Mother of God, the most B. Virgin, is not the last. For it should seem, that he cannot perish eternally, of whom it is said to the B. Virgin, by Christ, Behold thy Son; So as that man doth not hear with a deaf care, what Christ shall say to him, Behold thy Mother.   
The End of the first Book.   

OF THE SEVEN WORDS OF CHRIST spoken upon the Cross. THE SECOND BOOK.  

The fourth Word, to wit: Deus, Deus meus, ut quid dereliquisti me, my God, my God, why hast thou forsaken me? Matth. 27. is litteraly explained. CHAP. I.  
IN the former Book we have explicated the three first words, which our Lord pronounced from the chair of the Cross, about the sixth hour, when but a little before he was nailed to the Cross. We will in this second Book expound the other four Words; which our said Lord after the darkness of three hours, from the same Chair, and most near to his death, did with a great and fervorous voice pronounce. But it seemeth expedient, first briefly to declare, what kind of darkness that was, how it was occasioned, and to what end it was directed. The mention of which darkness happened between the uttering of the former three Words, and the four other Words hereafter to be discoursed of. For thus S. Matthew speaketh. cap. 27. From the sixth hour, there was darkness made upon the whole earth, until the nynth hour: And about the ninth hour, jesus cried with a mighty voice, Eli, Eli, Lammasabacthani. That is, my God, my God, why hast thou forsaken me? That this darkness was occasioned through the defect & Eclipse of the Sun, S. Luke expressly expressly observeth, saying; Et obscuratus est sol, and the sun was darkened.  
But now three difficulties are in this place to be discussed, and solued: for first the Sun is accustomed to suffer Eclipse of its light, in the New moon, when the moon is found to be between the Sun and the earth; the which could not be at the time of the death of Christ; seeing the moon at that time was not in conjunction with the Sun, which falleth out in the new moon; but was in the opposition which happeneth in the full moon. For all that time the Pascha, or Feast of Easter was celebrated by the jews, which according to the Law, began upon the foureteenth day of the first Month. Again admitting, that at the Passion of Christ, the Moon had been in conjunction with the Sun; yet from hence it followeth not, that there could be darkness for the space of three hours, that is, from the sixth hour to the nynth: since the Eclipse of the Sun cannot continue long, especially if it be a full Eclipse and such as may hide the whole: Body of the Sun, so as the obscurity of it may be accounted darkness. For the moon is more swift in motion, than the sun, in regard of the moons proper motion; and consequently can darken the sun but for a very short tyme. For the Moon instantly doth begin to go back, and leaveth the sun free, that so it may illuminate the Earth with its accustomed light & splendour. To conclude, it can never so fall out, that through the conjunction of the Moon, the sun should leave the whole Universal Earth in darkness. For the Moon is lesser, than the sun, yea then the Earth; & therefore it cannot by the interposition of its Body, so cover the whole Sun, as that the Universal Earth should be left in darkness.  
Now if any here should object & say, that the Evangelist speaking of the Universal Earth, meaneth only of the universal Earth of Palestines, and not of the universal Earth absolutely. This Objection may easily be refelled by the testimony of S. Dionysius Areo pagita, who in his Epistle to S. Policarpe testifieth, that himself did see that defection of the sun, and most horrible darkness in the City of Heliopolis, which is in Egypt. And Phlegon (a Greek Historian, and a Gentil) cited by Origen and Eusebius, maketh intention of this Eclipse of the sun, saying, lib. 2. Quarto anno ducentesima secundae Olympiadis etc. In the fourth year of the two hundred and second olympiad, a great and notorious defection of the Sun, in comparison of all others which afore had happened, was made; for the day at the sixth hour, was so turned into darkness, and to an obscure night, as that the stars in Heaven were then seen. Now this Historiographer did not write in judaea, as all affirm. The same Wonder is testified● by Lucianus the Martyr, saying: ●erquirite in Annalibus vestris etc. Revolve your Annals, and you shall find, that the day was interrupted with darkness, in the times of Pilate, the sun abandoning the Earth. These words of S. Lucian are related by Ruffinus, in hist. Eccl. Euseb. In fine Tertullian, Paulus Orosius, and all others (touching this Eclipse) do speak of all the parts & coasts of the World, and not only of judaea.  
But these difficulties may easily be explicated. For first, where it is said in the beginning, that the Eclipse of the sun is accustomed to be in the New moon only, & not in the full moon, this is true, when a Natural defect of the light of the sun happeneth. But at the death of Christ, the defect of the sun was universal and prodigious, which could be wrought only by him, who made the sun, the Moon, Heaven, and Earth. For S. Dionysius writeth in the place above noted, that the Moon was seen by himself, and by Apollophanes about the midtyme of the day, after an unaccustomed & most swift motion to come to the Sun, and lying under it, there remained after this manner, until the ninth hour, and then returned back towards the Orient, to its own place.  
To that, which is added above; to wit, that the defect of the sun's light could not so remain for the space of three Hours, as that during all that time the Earth should be in darkness; it may be answered hereto, that this is true, if we speak of a natural, and usual defect of the sun. But this Eclipse of the sun was not governed by the laws, or settled course of Nature, but by the Will of the Omnipotent Creator, who as he could bring the moon after a wonderful manner from the East, in a most rapid and swift motion to the sun, and after three hours ended, could bring it back to its own place in the Orient; so also was of power to cause, that the moon should remain immoveable under the sun for those three hours; and that it should not move either more slowly or more swiftly, than the sun itself.  
To conclude, where above is added, that the Eclipse and defect of the sun could not be observed & seen through out the Universal Earth, in regard that the Moon is lesser than the Earth, & fare more less in quantity then the sun; I grant this to be most true, with reference to the interposition of the moon, only. But what the moon could not perform herein, the Creator of the sun & moon performed, only in not cooperating with the sun in illustrating & lightning the Earth: For things created cannot work or perform their functions, except the Creator do assist & cooperate with them. And whereas some men say, that darkness might then be made throughout the whole Earth, through a condensation, and thickening of black and misty Clouds; this cannot be truly averred, since it is evident from the testimonies of the Ancients, that in the time of that Eclyps' and darkness, the stars were seen to appear and shine in Heaven: But thick and misty Clouds cannot only yea they are accustomed to) obscure ●he sun, but also the moon, and the stars.  
Now why God would have this sign of Darkness to happen at the Passion of Christ, several Reasons are accustomed to be alleged, but two chief. The first may be to demonstrate the most great excecation and blindness of the jewish People; which Reason is brought by S Leo Pope, and which blindness of theirs doth yet continue, and shall continue, according to the Prophecy of Isay, who thus speaketh of the beginning of the Church: Surge, illuminare jerusalem etc. Arise, be illuminated jerusalem, because thy light is come, and the glory of our Lord is ris●n upon thee; because (lo) darkness shall cover the Earth, and a mist the People. Isa. 60. To wit, most thick and palpable darkness shall cover the Land of the jews; and that darkness, which is not so gross, but may easily be dissipated and dispelled, shall cover the People of the gentils. The second Cause o● Reason of the foresaid darkness at our Saviours' Passion, may be to demonstrate the great offence and sin of the jews, as S. Jerome teacheth. In former times wicked men did persecute, molest, and trouble, yea and kill good men. But now men are arrived ro that degree of Impiety, as that they dare persecute even God himself, invested with man's flesh and nail him to a Cross. In former times suits and contentions falling out among Citizens, they fell to Words, from words to blows, Wounds, and murder itself; But now Vassals and Bonsl●u●s have entered into insurrection and ●●bellion against the King of men and Angels; nailing, with incredible boldness, his sacred hands and feet with piercing Nails to the hard wood of the Cross. Therefore the whole World was amazed, and through horror of the fact trembled; And the sun itself as unwilling to lend its light to the furtherance of perpetrating so flagitious a Crime, did with draw in its beams, covering the whole air with black and dreadful darkness.  
But let us now descend to the words of our Lord: Eli, Eli, lamma sabactani, These words are taken from the beginning of the one & twentith Psalm, where we thus read: Deus, Deus meus, respice in me, quare me dereliquisti? O God, my God, have respect to me, why hast thou forsaken me? Where those words, respice in me, which are in the midst of the Verse, were added by the Septuagint Interpreters; for in the Hebrew Text, there are no other words, but those, which our Lord did speak. In this one point the words of the Psalm, and of Christ do differ; in that the Words of the Psalm are all Hebrew words, whereas those spoken by Christ, are partly Syriach words, which kind of tongue the jews did then much use. For those words: Talitha cumi, id est, puella surge and, Ephetha, that is, ad appetite, and some others in the Ghospels, are Syriake words, and not Hebrew. But to proceed. Our Lord complaineth, that he is forsaken of God, and he complaineth crying out with a great and vehement voice; Both which Points are to be explained.  
This dereliction and forsaking of Christ by his Father may be understood in five several senses or ways, of all waith but one is true. There were five conjunctions of God in the Son. One natural and eternal; to wit, the conjunction of the Person with the Person of the Son in Essence. Another, that is, a new conjunction of the Divine nature, with the Humane nature in the Person of the Son; or, which is all one, a conjunction of the divine Person of the Son, with the humane Nature. The third, was the Union of Grace and of will; for Christ being man was full of grace and truth, joan. 1. And, the things that do please God, he did always, as himself witnesseth in S. john. cap. 8. And the Father more than once said of him: This is my believed Son, in whom I am well pleased. Matth. 3. The fourth conjunction was the Union of Glory; for the soul of Christ did see God, even from his Conception. The fifth was the Union of Protection, of which himself speaketh, when he saith: He that sent me, is with me, and he hath not left me alone, joan. 8.  
Now the first Union is altogether inseparable and perpetual; because it is an Union in Divine Essence, of which himself speaketh: I and my Father are on● And therefore Christ did not say, my Father, why hast thou left me? For the Father is not called the God of the Son, till after the Incarnation, and by reason of the Incarnation. The second Union is never dissolved, neither can it be dissolved; for what God once assumed, he never did leave; for the Apostle saith: He spared not his own Sonn, but for us all delivered him. Rom. 8. And the Apostle Peter: Christ suffered for us; And, Christ suffering in flesh. 1. Pet. 2. and 4. All which sacred testimonies demonstrate, that he, who was crucified, was not pure man, but the true Son of God, and our Lord Christ. The third Union doth in like sort ever remain, and ever shall remain: The just died for the unjust, as S. Peter speaketh 1. Pet. 3. And the death of Christ would have profited us nothing, if the Union of Grace should be dissolved. The fourth Union could not be dissolved, because the Beatitude of the Sou●e cannot be lost, since it comprehendeth an aggregation and heaping together of all goods. For the soul of Christ according to the superior part, was truly Blessed; of which Point see S Thomas 3. p. q. 46. art. 8. Therefore there remaineth only the union of Protection, which for a short time was broken, that the Oblation of the bloody Sacrifice should take place, for the redemption of mankind.  
True it is, that God the Father could have protected Christ many ways, and hindered his Passion; for according heerto Christ said in his prayer, which he made in the garden: Father, all things are possible to thee, transfer this Chalce from me; but not that which I will, but that which thou. Marc. 14. And to S. Peter Christ saith: Thinketh thou, that I cannot ask my Father; and he will give me presently more than twelve legions of Angels? again, Christ might, as God, have protected his flesh that it should not suffer; and therefore he saith, joan. 10. No man taketh my life from me, but I yield it up of myself, The which Esay prophesied, when he said. cap. 53. He what offered, because himself would. To conclude, the blessed foul of Christ could have trasmitted, and poured into its body the gift of impassibility and incorruption; but it pleased the Father, it pleased the Word, it pleased the Holy Ghost to suffer (for the execution of the common Decree) that man's force should for a time prevail against Christ. For this was that hour, of which our Lord spoke to those, who came to take him: This is your hour, and the power of darkness. Luc. 22. In this manner therefore God did leave his Son, when he suffered, that the humane flesh of his Son should suffer most bitter griefs without consolation.  
Furthermore, Christ crying with a great voice, did manifest this dereliction, that all men thereby should acknowledge the greatness of the price of the Redemption of man kind: for till that very hour he suffered all things with such incredible patience, and indifferency of mind, as if he had wanted all sense and feeling: for finding himself aggrieved and wronged by the jews, he did not charge Pilate, who prononced sentence against him, nor the soldiers who nailed him to the Cross He did not lament, he did not bewail, or show any sign of dolour. Therefore when he was approaching near to his death, to the end that mankind should understand, and particularly that we (his servants) should not be ungrateful for so great a favour; and that we should magnify the price and worth of our Redemption, he was willing that the dolours of his Passion should publicly, and openly be known. Wherefore those words, My God, why hast thou forsaken me? are not words of accusation, or indignation, or complaint; but (as I have said) they are words declaring with most just reason, and in a most fit time, the greatness of Christ his Passion.   

Of the first fruit of the fourth Word. CHAP. II.  
WE have briefly expounded those things, which belong to the fourth Word, according to the History. Now we will gather some fruits from the tree of the Cross. First that consideration doth present itself unto us; to wit, that Christ would drink up the whole Chalice of his Passion, even to the last drop. He was to remain upon the Cross three hours, from the sixth hour to the ninth. He remained full three whole hours and above; for before the sixth hour he was nailed to the Cross, and after the ninth hour, he gave up the Ghost. This point may be made evident by this Reason; the Eclyps' of the Sun began in the sixth hour, as three Evangelists do teach, Matthew, Mark, and Luke. And Mark in express words saith: when it was the sixth hour, there was made darkness until the ninth hour. The first tree Word● of our Lord were spoken upon the Cross, before the beginning of the darkness; the other four were uttered after darkness and therefore after the ninth hour, Furthermore S. Mark explicateth this point more clearly, when he saith: And it was the third hour, and they crucified him etc. And then after he subjoineth: And when it was the sixth hour, there was made darkness, cap. 14. Now where he saith, our Lord was crucified in the third hour he signifieth, that the third hour, was not then complete, when our Lord was crucified, and consequently that the sixth hour was not as then begun. For S. Mark numbereth three principal hours, which are accustomed to contain three ordinary hours. And according to this acceptance and construction the Houshoulder called the workmen to his vineyard, at the first, the third, the sixth, the ninth, and eleventh hour. Matth. 20. And we do number the Canonical hours, to wit, the first, the third, the sixth, the ninth, and the Vespers, which is the eleventh hour. Therefore in S. Mark our Lord is said to be crucified at the third hour, because as then the sixth hour was not come.  
From hence then it followeth that our Lord would drink the chalice of his Passion in a most full and copious manner; thereby to teach us to love better the cup of Penance & labour; and not to love and affect the cup of secular consolations and delights. We by the law of the flesh and the world, do desire and wish for little Penance and great Indulgence, small labour and much consolation, short Prayer and long chatting, or discourse. But certainly we know not what we desire, since the Apostle admonisheth us; every one shall receive his reward, according to his labour. 1. Cor. 3. And: He shall not be crowned, except he strive lawfully. 2. Tim. 2. Everlasting felicity is doubtlessly worth everlasting labour; but because, if everlasting labour had been absolutely necessary thereto, we should never have attained to everlasting felicity; therefore our merciful Lord was content, that only in this life (which flieth away like a shadow) we should labour according to our strength, in good works, and in obsequy and obedience towards him. And therefore those men are without hart or courage, without understanding, without judgement, and are rather infants, and children, who consume and waste this short time in idleness, and which is fare more detestable, in grievously offending, and provoking God's wrath and indignation against them. For, if Christ ought to suffer, and so to enter into his glory? how then can we enter into the glory of another, only by disporting, and spending the time in pampering and solacing of our flesh? If the Gospel were very intricate and obscure, and could not be understood without great pains, and fatigation of mind; perhaps we might shadow our negligence by some Excuse: but the Gospel is clearly expounded (as it were) & explained from the example of his life, who first gave & promulgated the gospel; so as to the very blind, it cannot lie hidden or concealed. Neither have we it explicated only by Christ himself; but there are so many clear Commentaries of it, which do lay open the sense, as there are Apostles, Martyrs, Confessors, Virgins; and finally Saints, whose praises and triumphs, we celebrate almost every day; since all these with an unanimous consent cry out, that not by pleasure, good fellowship, and humane delights, but, by matribulations, we must enter into the Kingdom of Heaven, Act. 14.   

Of the second fruit of the fourth Word. CHAP. III.  
ANother fruit may be gathered from the consideration of the silence of Christ in those three hours, which was from the sixth hour to the ninth. O my soul, what did thy Lord in those three hours? Horror & darkness did involve the universal World: And thy Lord did not repose himself upon a sof bed; but did hang upon the Cross, naked, full of dolours, & without any comforter. Thou O Lord, who only didst know, and try this, teach thy poor Servants, that they may understand how much they are obliged and indebted to thee; that at least they may compassionate thee with their tears, and learn in this their exile, sometimes to want all consolation for thy Love, if so thou shalt think it expedient.  
Say to such: O my Son, Never during the whole course of my mortal life (which was nothing, but labour and pain) did I suffer greater & more vehement straits, desolation, & anxiety, then during the space of those three hours. And never did I tolerate any pains with greater willingness and promptitude of mind, than I did at that tyme. For then by reason of the weight and weariness of my Body, my wounds were more enlarged, and the sharpness of my grief more increased. Then, even through the absence of the heat of the sun, the coldness of the air more insufferably augmented the torments of my Body, being on each side naked. Then the very darkness itself, which did take away from mine eyes the sight of Heaven, Earth, and all other things, forced my soul in a sort, more vehemently & intensely to think upon the pains and anguishs of my Body: so in regard of these aggravating Circunstances, those three Hours did seem to me to be three years. But because the ardour & desi●es of my Father's Honour (with the which my breast was inflamed) and of fulfilling my Obedience to him, and of the procuring the health of your souls, was so great, as that by how much the pains of my Body were increased, by so much that fire of my desires was mitigated. So as those three Hours (in regard of the greatness of my desire of suffering) appeared to be to me but three small moments of Time.  
O most Blessed Lord, if the matter standeth thus, then are we most ungrateful, to whom it seems painful to spend but one short hour in meditating of those thy dolours; when to thee it was not painful, to hang upon the Cross for our Redemption three whole hours, in a horror of darkness, in cold, and nakedness, in extreme thirst, and in most bitter and cruel torments. But, O Lover of mankind, tell me, whether the vehemency of thy dolour, was so forcible, as to cause thee to desist in hart from prayer, during thy long silence of those three hovers? For we being in anguish and tribulation (especially if the members of our Body labour with any violent pain) cannot without great endeavour apply our mind to pray. But I hear thee say; Not so my Son; for even in the infirmity of my flesh, I disposed my spirit prompt to prayer; yea during those three hours, in which I spoke nothing, I was still praying with the mouth of my Hart to my Father for you. Neither did I pray only in Hart, but even in wounds and blood. For behold, how many wounds there were made in my body, so many crying Voices there were to my Father for you. And how many drops of Blood there were, so many tongues they were, beseeching and begging Mercy for you, at the hands of my foresaid Father, and yours.  
But now, O Lord, thou dost even confound the impatience of thy Servant, who if perhaps wearied out with labour, or grief of Body, he do prepare himself to Prayer, can scarcely lift up his Soul to God to pray for him, or if through thy Grace he be able to raise himself to so pious an Exercise; yet he is not able to maintain his attention therein for any long time; since his mind is ever reflecting back to his labour & pain. Therefore O pitiful Lord, take mercy of thy Servant according to the great Mercy, that having so great an Example of thy Patience set before his Eyes, he may learn to tread thy steps, and may at least overcome his small troubles and molestations in time of Prayer.   

Of the third fruit of the fourth Word. CHAP. IU.  
When our Lord crying out upon the Cross, said My God, why hast thou forsaken me? he did not so say, as if indeed he were ignorant, why God had left him; for what could he not know, who knew all things? For answerably hereto S. Peter answered our Lord thus demanding: Simon of john, lovest thou me? (O Lord (saith he) thou knowest all things; thou knowest that I love thee. joan. 2. And the Apostle S. Paul speaking of Christ, addeth: In whom is all the treasures of wisdom and knowledge. Collos. 2. Therefore our Lord did not demand, thereby to learn, bu● to counsel us to seek, that by seeking and finding, we might learn many things profitable, or rather necessary unto us. Now why God did forsake his Son in molestations and most bitter dolours, five Reasons seem to occur to me, the which I will here produce, that I may give occasion to others of greater sufficiency, to find out better Reasons of Christ's dereliction.  
1. The first than may seem to be, the greatness and multitude of the offences of mankind against God, the which the Son did undertake to expiate in his own Body. S. Peter saith: Christ did bear our sins in his body, upon the tree, that being dead to sin, we might live to justice; by whose stripes you are healed. 1. Pet 2. Now the Greatness of the Offence, which Christ did cancel by his Passion, is in some respect Infinite; to wit, in regard of the Person offended, who is of infinite dignity and excellency. In like sort, the Person satisfying (who is the Son of God) is also of infinite Dignity and Excellency; and by reason hereof every pain willingly endured by the Son of God (though it were only a drop of blood) might be sufficient for the satisfaction. This assertion is most true; nevertheless that man's Redemption might be full and copious; and because it was not one Offence, but almost innumerable Offences (for the Lamb of God, who taketh away the sins of the world, did take upon him not only the first sin of Adam, but all the sins of all men) therefore it pleased God, that his Son should tolerate innumerable pains, and those most grievous. And this is signified in that dereliction, of which the Son speaketh to the Father: Why hast thou forsaken me?  
2. Another reason or cause was, the greatness and multitude of the torments of Hell, the which to make more known and evident to us, the Son of God would abate and extinguish the he●te of those flames with so mighty a shower of his own pains. How great and dreadful the fire of Hell is, the Prophet I say teacheth, saying, that it is altogether intolerable: which of you can dwell with devouring fire? which of you shall dwell with everlasting heats? Isa. 33. Therefore let us render thankes to God with all our Hart and powers of our Soul, who would forsake his only begotten Son being in most great griefs for a time, that he might free us from everlasting heats of fire. In like manner, let us render all due thankes and grateful acknowledgement to the lamb of God, who had rather be left of God under the kill sword, then that he would leave us under the teeth of the devouring and infernal beast; who is ever feeding, and yet is never with feeding satisfied.  
3. The third cause is the greatness of the price of the divine grace, which is that precious pearl, the which Christ (the most wise merchant) with sale of all he had, did buy, and restore to us, The grace of Christ, which was given to us in Adam, & which through the sin of Adam we lost, was so precious a Pearl or Margarite, as that it did wonderfully adorn us, and made us most aceptable to God, and was a pledge of eternal felicity. There was not any, who could recover this Pearl, being the sum of our riches, and taken from us by the subtlety of the Serpent, but only the son of God, who through his Wisdom overcometh the malice of the devil; but this with most great inconvenience to himself, by being exposed to many labours and pains. Thus did the Piety and Charity of the Son overcome, who committed himself willingly to a most laboursome journey, and most wearisome peregrination, thereby to redeem the Pearl for us.  
4. The fourth Cause was the most eminent greatness of the Kingdom of Heaven, to the which the Son of God opened a way, and passage for us, by his immense labours and pains; of which point the Church of God with a grateful remembrance thus speaketh: Tu devicto mortis aculeo, aperuisti credentibus regna caelorum. Thou, the sting of death being overcome, hast opened to the faithful the kingdom of Heaven. And that he might overcome the sting of death, it was needful, that he should strive, and fight in a most cruel War with death; in which War the Father did forsake him, that with greater glory he might triumph.  
5. The fifth Cause was the immense Love, with the which the Son did affect his Father; for the Son did wish & covet, that in the redemption of the World, and abolition of sin, he might satisfy the Honour of his eternal Father most copiously, and most abundantly. But this could not be effected, except the Father had forsaken his Son; that is, except the Father had suffered him to endure all those torments, which could be excogitated by the Devil, and tolerated by man. Therefore now if it be demanded, why God did (as it were) abandon his Son, suffering all Extremities upon the Cross? it may be answered, that this was done to the end, that the greatness of sin, the greatness of Hell, the greatness of divine Grace, the greatness of Eternal life, and the greatness of the Charity of the Son of God towards his Father, might more copiously and manifestly appear.  
From the consideration of which reasons, another Question takes its solution; That is, why God to many Martyrs did temper the Cup of their Passions and death, with so great abundance of spiritual consolation, as that those Martyrs had rather drink the Cup of their sufferings with the mixture of those internal Comforts, then without those comforts to want the Cup of their Passions and Tribulations; And yet contrariwise he suffered his most beloved Son to drink up even to the dregs (as I may say) his most bitter Cup, without any Consolation whatsoever? The reason of the disparity of Gods proceeding herein is, in that in the holy Martyrs not any of the former Causes did take place; which in the Passion of Christ we have above mentioned.   

Of the fourth Fruit of the fourth Word. CHAP. V.  
ANother fruit may be added to the former, not so much proceeding from the fourth Word, as from the circumstance of the time, in which it was spoken, to wit, of the horrible darkness, which immediately went before the pronouncing of the said word. Since such darkness is most strong to illuminate and enlighten the jewish nation; as also to confirm the Christians themselves in true faith, if so they will diligently apply their mind to the force of the demonstration, which we will here set down. The demonstration necessarily resulteth out of four Truths.  
The first Truth is, that when Christ was crucified the Sun was so wholly obscured that the stars were then seen in the Heavens, as they are accustomed to be seen in the night. This truth is warranted and confirmed by five witnesses, most worthy of credit and belief; who being of several nations, living at several times, and in several places, when they wrote their books, could not write what in those times happened out of any secret convention or mutual agreement among themselves. The first is S. Matthew, an Hebrew, who did write in jewry, & was one of those that saw the Sun obscured. And certainly this man being grave and wise, would never have written this in jewry (and as it is credible even in the City of jerusalem) if it had not been most true: since otherwise, in setting down things, which all men did know to be false, he might deservedly be reprehended, and derided of all the inhabitants of jerusalem, and of all jewry.  
The second witness is S. Mark, who written at Rome; and he also saw the Eclyps', because than he was in jewry with other disciples of our Lord, when it happened. The third is S. Luke, who was a Grecian, and written in Greece; and he in like sort was an cy-witnes of the Eclyps' at Antioch in his own Country. For whereas Dionysius Areopagita did see the Eclyps' at Heliopolis in Egypt, S. Luke might more easily see it at Antioch, as being more near to jerusalem, than Heliopolis was. The fourth and fifth witnesses are S. Dionysius, and Apollophanes, both Grecians, & at that time Gentiles, who in express words do testify, that the Eclipse was seen by them with a stupendious admiration. These are those five witnesses, who do warrant the truth of that Eclyps', even from their eyes, and sight thereof. To these we may adjoin the Annals of the ancient Romans, as also Phlegon the Historiographer to Adrian the Emperor, as above we noted in the first Chapter. Therefore this first Truth cannot be denied either by jews or Pagans without notorious temerity and rashness. For as concerning Christians, this verity belongeth to the Catholic saith.  
2. Another Truth is, that the foresaid Eclyps' cou●d not be effected, but by the omipotency of God; and therefore that it proceeded not in any sort from the devils, or from men seconded with the aid of devils, but only from the special Providence and will of God, the Creator and Governor of the world. This verity is thus demonstrated. The Sun cannot fail in its light, but by one of these three ways. ●yther by interposition of the moon between the Sun and the Earth; or through a most thick and mighty gross cloud; or through the retraction, with drawing, or extinction of the b●amee of the Sun. After the first manner that interposition could not naturally be; because at that time (being the Pascha of the jews) the moon was found to be opposite to the Sun; and therefore it followeth, that that Eclipse was wrought without any interposition of the moon; or that through an unusual and an astonishing Miracle the moon did move as much in few hours, as at other times it was to move in fourteen days; and again that with the like miracle it returned back with so great swiftness that in the space of ree hours it performed its motion of fourteen days. Now those cu●nts which proceed from the Celestial Orbs, cannot be accomplished but by God; since the power of the diue●s is limited under the moon: and therefore the Apostle calleth the devil. The Prince of the Power of this air. Eph. 2.  
The Eclipse could not be occasioned after the second manner; because (as we have said above) a thick and gross cloud is not of force to take from us the sight of the Sun, except with all it take from us the sight of the Stars. But it is evident from the testimony of Phlegon, that the Sun wanting its light at the Passion of Christ, stars were seen in Heaven after the same manner, as they are seen in the night. Touching the third manner, it is indisputrbly most true and acknowledged, that the beams of the Sun could not be drawn back, or extinguished, but only by the Power of God, who created the sun. From all this it then followeth, that this second Verity is no less irrefragable and certain, than the first; neither can it be impugned with less temerity and want of judgement, than the first.  
3. The third Verity is, that that darkness, of which we in this place do speak, was occasioned by reason of the Crucifixion and Passion of Christ, and did proceed from the divine Providence. This Truth taketh its demonstration from the time this darkness continued in the Air; for it continued as long as Christ our Lord did hang alive upon the Cross; that is from the sixth hour until the ninth. This is witnessed by all those, who have made mention of this defection of the sun. Neither can it be ascribed to chance, that this darkness (full of Miracles▪) could casually happen to be at the Passion of Christ; since Miracles are not wrought by chance, but by divine Providence. Neither hath there been any Author (that I know) that ever would attempt to ascribe this so wonderful an Eclyps' to any other cause. For those, who did know Christ, did confess this Miracle to be wrought for his sake; and such, as did not acknowledge Christ, remained astonished at it, confessing their ignorance of the cause thereof.  
4. The fourth Verity is, that this so prodigious a darkness could intimate and signify no other thing, but that the Sentence of Caiphas and Pilate was most injust, and that jesus was the true & proper Son of God, and the true Messiah promised to the jews. For this was the chiefest and most urging cause, why the jews thirsted after, and plotted the death of Christ. For in the Council of the High Priest, Scribes, & Pharisyes, when the high Priest discerned, that the testimonies produced against Christ prevailed not, nor proved any thing, he rose up, and said, Matth. 26. Adiuro te per Deum viwm, etc. I adjure thee by the living God, that thou tell us, if thou be Christ the Son of God. But Christ consenting thereto, and confessing himself so to be, the high Priest, rend his garments, saying, He hath blasphemed; what need we any further witness? Behold you have heard the blasphemy, what think you? And they answering said: He is guilty of death.  
And again in the presence of Pilate, who coveted to free our Lord from death, the High Priests and Ministers said: we have a law, and according to the law he ought to dye, because he had made himself the Son of Cod. joan. 19 This therefore was the chiefest cause, why our Saviour was condemned to the Cross. Which very Point was prophesied by Daniel, saying: occidetur Christus etc. Christ shall he slain, and it shall not be his People that shall deny him. Dan. 9 And this was the main motive, why God at the Passion of Christ, did power down such dreadful darkness upon the world, that thereby it might be most abundantly witnessed, the High Priests to have erred, the People to have erred, Pilate to have erred, Herod to have erred, and him who hanged upon the Cross, to be the true Son of God, and the Messiah who was promised. The truth whereof, the Centurion observing the Heavenly signs & wounders, testified in those words: Verè filius Dei erat iste. Indeed this was the Son of God. Matt. 27. And again, Indeed this man was just. Luc. 23. For the Centurion did know that those celestial and astonishing Prodigies, were (as it were) the Voice of God, retracting and condemning the Sentence of Caiphas and Pilate, and affirming, that that man (contrary to all justice) was delivered over to death; seeing he was the Author of Life, the true Son of God, and Christ promised in the Law. For what other thing could that Darkness, being accompanied with the cleaving of the stones, & renting of the veil of the Sanctuary, import, but that God was averted from a People (before his) & that he was highly offended; in that the People did not know the time of their Visitation. Luc. 19  
Certainly if the jews did maturely consider these things, and withal observe, that they are even from that time dispersed and scattered among many Nations, not having any King, or High Priest, or Altars, or Sacrifices or divine Miracles, or the Answers of Prophets among them; they would clerrely perceive themselves to be abandoned and forsaken by God, and (which is far more miserable) to be delivered over into a reprobate sense; and that to be accomplished and fulfilled in them, which Esay did prophecy, when he introduced our Lord thus speaking: Go, and thou shalt tell this People: Hear you that hear, and understand not: and see a Vision, and know it not. Blind the hart of this People, and make their ears heavy, and shut their eyes, lest perhaps they might see with their Eyes, and hear with their ears, and understand with their Hart, and be converted, and I heal them. Isa. 6.   

Of the fifth fruit of the fourth Word. CHAP. VI  
IN the first three words or Sentences, Christ our Master did recommend unto us three notable Virtues; Charity to our Enemies, Mercy to the Miserable, and Piety or duty to our Parents. In the four following Words he exhorts us to four Virtues, not more worthy, than the former, but to us no less necessary; to wit, Humility, Patience, Perseverance, and Obedience. Touching Humility. It may be truly called the Virtue of Christ (since there is no mention made thereof, in the Writings of the Wisemen of this World) for Christ throughout the whole course of his life, did really, & in his actions, practise this Virtue; and furthermore professeth himself to be a Master thereof, in plain and direct Words, saying: Learn of me, because I am meek, and humble of Hart. Math. 11. But he never more perspicuously and clearly did commend this Virtue unto us (and withal Patience, which cannot be disjoined from Humility) than when he said: My God, my God, why hast thou forsaken me? For in these words Christ showeth, that through the permission and sufferance of God, all his glory and excellency in the sight of men was wholly obscured, the which point also that darkness or Eclyps' did demonstrate. Now our Lord could ●ot without wonderful Humility and Patience tolerate so great an obscuration.  
The glory of Christ, of which S. john speaketh in the beginning of the Gospel, when he saith: We saw the glory of him; glory as it were of the only begotten of his Father, full of grace and Verity. joan. 1. was placed in the Power, Wisdom, Probity, Princely Majesty, Beatitude of the soul, and in the Divine Dignity, which he had, as he was the true and natural Son of God. All this glory his Passion did cloud, and obscure, and the darkening thereof those words do plainly signify, My God, my God, why hast thou forsaken me? The passion did obscure his Power; because being nailed to the Cross, he seemed to be of no power or ability; and therefore the chief Priests, soldiers, and the Thief did exprobate to him his impotency and weakness, saying: If thou be Christ, come down from the Cross etc. And again: He saved others, himself he cannot save. Now how great Patience, how great Humility was required, that he who was truly Omnipotent, should be wholly silent to such upbraid?  
The Passion did darken his Wisdom's; when before the chiefest of the Priests, before Herod, before Pilate he answered nothing to many Interrogatories and Questions, as if he had been deprived of judgement; by which his silence it was occasioned, that Herod & his Company contemned him, and clothed him in a white vestment by way of derision. How great Patience, how great Humility was here also required for him to tolerate these indignities, who was not only wiser than Solomon, but was the very Wisdom of God?  
His probity and Innocency of life the Passion obscured; who being crucified upon the Cross, did hang between two thief's, and was reputed a seducer of the People, and Usurper of an other man's kingdom. And the splendour of this his Innocency, that dereliction of God, which himself confessed, saying, Why hast thou forsaken me, might well seem 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 speak any thing, whereby those who hear them, may suspect that they confess any thing against their own Worth: but humble and patiented men (of which sort Christ was the King) willingly take bold of all occasion of Humility and Patience, so as they speak nothing, which is false. How great Humility, how great Patience here again is required of him to suffer these things, of whom the Apostle thus speaketh: It was fit, that we should have such a Priest, holy, innocent, impolluted, separated from sinners, & made higher than the Heavens. Heb. 7.  
Furthermore the Passion did so obscure the Regal Majesty of Christ, as that it gave to him, for a golden diadem, a Crown of thorns; for a Tribunal, a gibbet; for Princely attendance, two Thiefs. Therefore I say again; How great Humility, how great Patience was necessary for him, who was truly the king of Kings, the Lord of Lords, and the Prince of the kings of the Earth?  
Now what shall I say of the Beatitude of the soul, which Christ truly had from his Conception? And the which he was b●th of power and of Will to transfuse into the Body? How vehemently did the Passion darken this glory, since it made Christ, A man of sorrows, and knowing infirmity; despised, and the most abject of men. Isa. 53. and caused him through the acerbity of his sufferings, to cry out; My God, why hast thou forsaken me? To conclude, the Passion did so overcloud the dignity of his divine Person, as that he, who sitteth above all (not only men, but Angels) in regard of his Passion, said: I am a worm, 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: Every one that humbleth himself, shallbe exalted, the same was performed in his Person, as the Apostle witnesseth: He humbled himself, made obedient unto death; even the death of the Cross: for the which thing God hath also exalted him, and hath given him a Name, which is above all Names; That in the name of jesus, every 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 resolved into an everlasting Exaltation. The which change we also find to have happened to all the Apostles, and to all Saints. For S. Paul w●iteth, that the Apostles were, The refuse of the World, and the dross of all, meaning, most base & vile things, which are cast out by every one, and betrampled upon. This was the Humility of the Apostles; But what was their Exaltation, S. john Chrysostome teacheth (hom. 32. in Ep. ad Rom.) and showeth it, when he saith, that the Apostles are now in Heaven, and do assist near to the Throne of Christ, where the Cherubims do glorify Christ, where the Seraphims do fly; that is, they have their place with the chiefest Princes of the kingdom of Heaven, from whence they shall never fall or departed. Certainly if men would attentively consider and ruminate, how honourable a thing it is, to imitate the Humility of the son of God here upon the Earth; and with all, would make to themselves some conjecture, how great that exaltation is, to the which humility itself advanceth 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 upon 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. john. And indeed it is but one Word, to wit Sitio, I thirst. But that it should be truly (according to the present purpose) understood, it is needful to add the words of the Evangelist, both going before and after For thus S. john speaketh: Postea sciens jesus etc. Afterward jesus knowing, that all things were now consummate, that the Scriptures might be fulfilled, he saith, I thirst. A Vessel therefore stood there full of Vinegar; & they putting a sponge full of Vinegar about Hyssop, offered it to his mouth joan. 19 Of which words this is the meaning: Our Lord would have all things accomplished and fulfilled, which the Prophets (being full of the Holy Ghost) did foretell of his Life & death, and because all other Predictions being then already performed, this one yet remained; That is, that he should taste Vinegar in his thirst, according to those words of the Prophet, Psal. 68 In my thirst they gave me Vinegar to drink; Therefore he said with a clear voice) I thirst; and those, who were present, did offer to his mouth a sponge full of Vinegar, put upon a Reed, or Cane. Thus our Lord said, I thirst, that the Scripture might be fulfilled. And why to the end the Scripture should be fulfilled? Why did he not say, I thirst, because he was really, thirsty, & desired to allay his Thirst? For the Prophet did not foretell it to the end that that should fall out which he had foretold; but he did therefore foretell it, because he did foresee it after to be. And he did foresee it after to be, because the thing was truly to be, although it had not been foreseen. Therefore foresight or prediction is not the cause of a thing after to come to pass, but the thing, which is after to be, is the cause why it may be foreseen or foretold.  
Now a great Mystery is in this place revealed. Our Lord did truly labour with extremity of thirst, even from the beginning of his Crucifixion; and his thirst increased more & more; so as it was one of his chiefest torments which he suffered upon the Cross; since sheeding of much blood doth dry the body, and procureth thirst. I knew a Person, who being wounded in several parts of his body, from which great store of blood did flow, desired nothing but drink; as if his most raging thirst had been the only evil or pain he then suffered. The like is read in the life of S. Emmerammus Martyr, who being tied to a stake, and having received many wounds, only complained of thirst. (Sur. die 22. Sept.) Therefore how could it otherwise be, but that Christ who after long weariness, had shed much blood in his whipping; and after being crucified, had opened (as it were) four fountains in his body, from which great abundance of Blood did for a long time stream, should be cruciated and vexed with a most burning thirst? And notwithstanding he concealed in silence this his long torment for the space of three hours, and could have concealed it even to his death, which was present at hand: For what other reason than did our Lord hide in silence (for so long a time) this his vehemency of Pain, & now being ready to dye, did manifest it, saying, I thirst; but because it was the will of God, that all of us should know this torment of thirst not to be wanting unto Christ? And therefore the same heavenly Father would have it foretold by a Prophet in the Person of Christ, and did inspire it into our Lord jesus, to make this new and most bitter pain known to his faithful servants, for an example of Patience. He said therefore, I thirst; that is, all my moisture in my flesh is spent, my veins are dry, my tongue is dry, my palate is dry, my jaws are dry, all my inward parts are dry; if any man will comfort and refresh me, let him give me to drink.  
Now let us hear, what drink they brought him who were present at the Cross: Erat vas aceto plenum etc. There was a vessel full of Vinegar; and they putting a sponge full of Vinacre about Hyssop, offered it to his mouth. O strange consolation and refreshment! There was a vessel full of Vinegar, which is pernicious and hurtful to wounds, and is accustomed to hasten death, and to that end it was brought, thereby to hasten the death of those, who were to be crucified. S. Cyrill (cap 35. in joan.) with reference to this passage thus writeth: Pro iwante & iucundo potu etc. For a medicinable and pleasant drink, they proffered him that, which was hurtful and bitter. And by reason hereof that thing is made more credible, which S. Luke writeth in his Gospel: The soldiers mocked him, coming to him, and offering him Vinegar. Luc. 23. And although S. Luke doth write this of Christ lately nailed to the Cross; yet it is very credible, that the soldiers themselves when they heard him crying, I thirst, did give him Vinegar in a sponge upon a reed, the which they before in a mocking manner, had offered unto him. The sum and closure of all is, that as in the beginning, a little before he was nailed to the Cross, they offered him wine mixed with gall; so in the end of his life they brought him Vinegar, dangerous to his wounds; so as from the beginning to the end, the Passion of Christ was a true & vehement Passion, as not accompanied with any alleviation, or comfort at all.   

Of the first fruit of the fifth Word. CHAP. VIII.  
THe Scriptures of the Old Testament are for the most part explained by the Scriptures of the New. But touching this Mystery of the thirst of our Lord, the words of the sixty eight Psalm may well paraphraze, & comment the Gospel. We do not find clearly in the Gospel, whether those who offered Vinegar to our Lord thirsting, did it to gratify him, or rather the more to afflict him; that is, whether this their action proceeded from Love or Hate. We with S. Cyrill do interpret in a bad sense the fact of those who gave to our Lord (suffering thirst) Vinegar to drink. But the words of the Psalm are so clear and evident as that they need not any exposition; And from those we will gather this fruit, that we may learn to thirst with Christ after those things, which truly and healthfully are to be thirsted after. These are the Words of the Prophet: I expected some body, that would be grieved with me, and there was none, or that would comfort me, and I found not any. And they gave me gall for my meat, & in my thirst they gave me Vinegar to drink. Psal. 68 Therefore those men who gave to Christ our Lord a little before he was mailed to the Cross, wine mingled with gaul, and those who offered to our Lord afterwards Vinegar to drink, were of that number of whom it is said: I expected some body, that would be grieved with me, and there was none; and that would comfort me, and I found not any.  
But some may here demand, did not the most Blessed Virgin (the Mother of our Lord) and Mary of Cleophas sister of his mother as also Mary Magdalen with the Apostle S. john, standing near unto the Cross, truly and from their hart grieve and lament for our Lord? In like sort, did not those Women, who weeping followed our Lord to the Mount Caluary, truly condole with him? To conclude, were not all the Apostles much aggrieved, & lamented in the time of the Passion, when as Christ himself foretold of them. joan. 16. The world shall rejoice, but you shall be glad? All these did truly contristate and lament; but they did not lament together with our Lord, in that there was not the same reason of Grief in Christ, and in the others. For our Lord saith: I expected some body, that would be sorry with me, and there was none; and that would comfort me, and I found not any. Those persons abovesaid did grieve touching the Passion and corporal death of Christ: But Christ did not grieve touching this point, but only for a short time in the garden, to show himself to be true Man: Yea he said, Luc. 22. With desire I have desired to eat this Pasche with you, before I suffer; And in another place: If you loved me, you would rejoice, because I go to the Father, joan. 4.  
What cause then of grief was there in our Lord, in which he did not find others grieving with him? To wit, the loss of souls, for which he did suffer. And what cause of Consolation, in which he had not another to comfort and rejoice with him, except the saving of souls, after which he thirsted? This one Consolation he did seek, this he desired, of this he was even hungry and thirsty: but gall is given to him for meat, and Vinegar for drink. For the bitterness of gall doth signify and figure out sin, than the which nothing is more bitter to him, that hath the sense of Taste not infected, or depraved; The acrimony or bitterness of Vinager representeth obstination in sin: Therefore Christ deservedly did lament, because he did see for one Thief converted, not only an other thief remaining in his obstinacy; but also many others continuing in the like perversity of mind; And even then among the Apostles themselves suffering scandal, he saw S. Peter to have denied him, and judas to have despaired.  
If therefore any man will comfort and bemoan Christ, oppressed with hunger & thirst upon the Cross, and from thence greatly grieving; first let him present himself, as truly penitent, and loathing all his former sins. Next, let him conceive with Christ a great heaviness and sorrow in his hart, that so great a multitude of souls do daily perish, since so easily all men may be saved, if so they will take the benefit of the price of man's Redemption. Doubtlessly the Apostle was one of those, who deplored with Christ, seeing he thus s●yth: Psalm. 9 Veritatem dico in Christo etc. I speak the Verity in Christ, I lie not, that I have great sadness and continual sorrow in my hart: for I wished myself to be an Anathema from Christ for my Brethren, who are my kinsmen according to the flesh, who are Israelits, whose is the adoption of sons. The Apostle could not more amplify & enlarge his desire of saving souls, then by this exaggeration, of wishing himself to be an Anathema from Christ; For this sentence, according to the judgement of S. john Chrysostome, is ro be interpreted, that the Apostle was so vehemently troubled and afflicted touching the damnation of the jews, as that (if it could have been) he desired to be separated from Christ, for Christ his sake; meaning hereby, he did not covet to be separated from the Charity of Christ, of which point he had spoken a little before saying, Who shall separate us from the Charity of Christ? but to be separated from the glory of Christ; as making choice rather to be deprived of the Heavenly glory, then that Christ should be deprived of that great fruit of his Passion, which would appear in the conversion of so many thousand of jews. Therefore the Apostle did truly grieve with Christ, & did give comfort to the grief of Christ.  
But we have few men in these days, who are emulous, or imitators of him. For there are no few Pastors of souls, who more lament, if the annual rents of their Church be diminished or lost, then if a great number of souls under their charge, through their absence or negligence do perish. Patientiùs ferimus Christi iacturam, quàm nostram (saith S. Bernard.) We suffer with greater patience the loss of Christ, than our own loss; We make great search into our daily expenses; but of the daily losses of the flock of Christ we rest ignorant; Thus this holy Father l. 4. de consid. c 9 It is not sufficient for a Prelate if himself live piously, and labour privately, to imitate the Virtues of Christ, except withal he do make his own subjects (or rather his own sons) virtuous, and by the footsteps of Christ, bring them to eternal life. Therefore if such men do covet to suffer, and grieve with Christ, & to bemoan his dolours, let them watch over their flock diligently, let them not forsake their poor sheep, but let them direct them by Words, and go before and lead them the way, by good Example.  
But Christ may deservedly complain of private men, that they do not condole with him, or with his dolours. For if Christ hanging upon the Cross, did justly complain of the perfidy and obstinacy of the jews, by whom he saw all his great labour, & grief to be contemned, and so precious a medicine of his blood to be by them (as by fanatical and mad men) rejected and vilifyed; what now may he say, when he doth see (not from the Cross, but even from Heaven) his own Passion to be valued at no worth; and his sacred Blood to be betrampled upon, by those men who do believe in him, or at least say they do believe in him; and who offer to him, nothing but gall and Vinegar that is, who do multiply their sins without consideration of the divine judgement, or without fear of Hell? We read in S. Luke c. 15. that; There shallbe joy in Heaven, upon one sinner, that doth Pennance. But if that Man, who by faith and Baptism was borne in Christ, and by Penance was recalled from death to life, do presently again dye by sinning; is not the joy then turned into sorrow and grief? and is not the Milk changed into gaul, and the Vine into Vinager?  
Certainly, A woman, when she travaileth hath sorrow, (if she bring forth her child with life) she remembreth not the pain for joy, that a man is borne into the world. joan. 16. But if it happen that the child do instantly dye, or be borne dead, is not the mother afflicted with a double grief? Even so, many do labour and take pains in confessing their sins, and perhaps put in practice fasting and Almsdeeds not without some difficulty; yet because through an erroneous Conscience, or through an unwarrantable Ignorance, they do not arrive to perfect Pardon; do not these men even labour in Childbyrth, and bring forth an Abortive, and afflict their Pastors with a double grief? These therefore resemble a man that is sick, who hasteneth his own death by taking of most bitter Physic from whence he hoped for health: Or else a Husbandman, who after much labour spent in cultivating his Vineyard, or ground doth through an unexpected Hail showered down, lose all his profit, that is all his labour and toil. These Evils therefore ought with great reason to be deplored with inconsolable grief; And who bewaileth them, and is sorry for them, he doth condole with Christ upon the Cross; And when with fortitude and strength he laboureth to expel & drive away these Evils, he wonderfully compassionateth the afflictions of Christ suffering on the Cross, & shall (in recompense thereof) rejoice with Christ rejoicing in Heaven, and reign with him, there reigning for ever.   

Of the second fruit of the fifth Word. CHAP. IX.  
When attentively I ponder & consider the thirst of Christ hanging upon the Cross, another fruit (and no less profitable) is presented to my judgement. For our Lord seemeth to me to have said, Sitio, I thirst, in the same sense, when unto the Samaritan woman he said, Give me to drink; for a little after opening the mystery of this his Word, he thus subjoineth. If thou didst know the gift of God, and who he is, that saith unto thee, give me to drink, thou perhaps wouldst have asked of him, and he would have given thee living water, john 4. Now how can he thirst, who is the fountain of living water? Did not our Lord speak of himself, when he said. joan. 7. If any man thirst, let him come to me and drink? And is not he that Rock, of which the Apostle speaketh. 1. Cor. 10. They drank of the spiritual Rock, that followed them, and the Rock was Christ? To conclude is not this he, who thus speaketh to the jews by jeremy the Prophet cap. 2. They have forsaken me the fountain of living water; and have digged to themselves Cesternes, broken Cisterns, that will not hold water? Therefore it seems, I behold our Lord upon the Cross, as upon a high Turret, casting his eyes upon the whole earth ●u●l of men, thirsting, and langivishing through thirst: who through occasion of his own corporal thirst, doth commiserate the common thirst of mankind, and saith: Sitio, that is, I am truly thirsty, since all the humidity and moisture of my body is already spent and dried up; but this my thirst will quickly have an end: Therefore I do now thirst that men would begin to know from faith, me to be the true wellspring of living water, and that they would come to me and drink, that so they need not to thirst for all Eternity.  
O how happy and blessed might we be, if with a most attended hart, we would hear this Sermon of the Word Incarnate. Do not almost all men thirst with a most burning thirst of concupiscence, and with an insatiable thirst after the fading & troubled waters of transitory and floating things, which are vulgarly called goods, Riches, Honours, Pleasures? And who is he, that drinking of this water, hath his thirst thereby extinguished? And who ever hearing Christ our Master, did begin to taste and relish the living water of Heavenly wisdom & of divine charity, but that (the thirst of terrene things being presently assuaged, he begun to breath hope of eternal life; and laying aside all gnawing care of getting and heaping together earthly treasures, did not begin to thirst after Heavenly? This water of life (not rising out of the earth, but descending from Heaven) which our Lord (being the fountain of the water of life, if so we will demand it with most ardent prayers, and a fountain of tears) will give to us; this water (I say) will not only quench the thirst of terrestrial pleasures, but also will be to us never fading meat and drink, during all the time of our Peregrination. For thus the Prophet Esay speaketh: All you that thirst, come unto the waters. Isa. 55. And to prevent that thou mayst think not think it to be plain & simple water, or to be bought with a great Price, the Prophet subjoineth: Make haste, come away, buy without money, without any change, wine and milk. Water is said to be bought, because it is not obtained without labour, that is, without a true disposition of mind; but yet it is bought without money or any exchange, because it is given freely, neither can any equal price for it be found. And that, which the Prophet a little afore called water, he presently after termeth wine and milk; since it is a most precious and inestimable thing, as comprehending in itself the perfection or virtue of water, wine, and milk.  
This is true wisdom and charity, which is called water, because it doth refresh and cool the heat of concubiscence. It in also wine, in that the mind of man is therewith heated, and (as it were) become drunk with a sober ebriety; finally, it is said to be milk, because it nourisheth with a sweet and gentle food especially such, who are but infants in Christ, according to those words of S. Peter the Apostle: As infants newly borne, desire you milk. 1. Pet 2. This true wisdom and Charity being incompatible with the Concupiscence of the flesh, is that sweet yoke, and light burden, the which whosoever willingly and humbly undergo, do purchase true and stable rest to their souls; so as they shall not need to draw water from earthly and muddy Wels. This most sweet repose of mind gave way to solitude, to an Heremitical life, filled Monasteries, reform the Clergy; yea reduced married Persons to no small moderation and continency.  
Certainly the Palace or Court of Theodosius the younger, being Emperor, did much resemble a great Monastery; And the House of Elzearus (the Earl) bore the show of a small Monastery. For in neither of these two places were to be heard any contentions, or disagreements, but instead thereof the singing of spiritual Hymns and Canticles did most frequently resound. All this we own, as due to Christ, who hath extinguished our thirst with his thirst; and as a living fountain, hath so watered the fields of our Hearts with flowing streams, as that they need not fear any drought, except our Hearts depart from the fountain itself (which God forbidden) through the instigation of the Enemy.   

Of the third fruit of the fifth Word. CHAP. X.  
THe third fruit, which may be taken from the words of Christ, is the imitation of the Patience of the Son of God. For although Humility (conjoined with patience) did shine in the Fourth word, or sentence; yet in the fifth word, as in its proper and reserved place, the wonderful patience of Christ seemeth most eminently to manifest itself Patience is not only one of the chief Virtues; but among the rest it is very necessary. For thus S. Cyprian speaketh, Serm. de bono Patientia. Non invenio inter caeteras etc. Among the several ways of Celestial discipline, I do not find any thing more necessary to man's life, or more conducing to true Glory, then that we, who labour to observe the precept of our Lord with fear & devotion, should carefully devote ourselves to the practice of Patience. But before we discourse of the Necessity of Patience, it is needful, that we distinguish between true and false Patience.  
Well then, that is true Patience, which commandeth us to suffer the Evil of pain, or punishment, to the end we may not be forced to suffer the Evil of Fault, or sin. Such was the patience of the Martyrs, who made choice rather to undergo the torments of their Persecutors, then to yield unto an abnegation of their Faith in Christ, and to suffer the loss of all their temporal goods, then ●o exhibit worship and honour to false Gods. But counterfeit and false Patience is that, which persuadeth a man to suffer all Evils and Inconveniences, thereby to give satisfaction to the Law of Concupiscence, and to lose everlasting Goods for the conservation of temporal and momentary. Such is the Patience of the Martyrs of the Devil (so to style them) who easily endure hunger, thirst, cold, heat, the loss of their reputation and good name, and (which is more to be admired) the loss of the Kingdom of Heaven, that so they may increase and heap together Riches, may glut and satisfy their own Carnality, and aspire to certain steps and degrees of Honour.  
Now this is incident and peculiar to true Patience, to perfect and conserve all Virtues. And this is that, which S. james even preacheth in the praise of Patience, saying, cap. 1. Patience hath a perfect work, that you may be perfect and entire, failing in nothing. For other Virtues in regard of their difficulty, except they be supported and governed with Patience, cannot subsist or continue long; but when they are accompanied with Patience, they easily command and overrule all opposition and resistance whatsoever. For Patience doth convert, and maketh crooked things strait, and rough ways plain. Isa. 42. And this is so indisputably true, that S. Cyprian thus discourseth of Charity the Queen of Virtues, Serm. de Patientia: Charitas fraternitatis etc. Charity is the bond of fraternity, the foundation of Peace, the knitting together of Unity; It is greater than Faith, or Hope; It ever goeth before martyrdom. It shall ever remain in us with God in the Heavenly kingdom; Yet spoil and deprive it of Patience, it becomes desolate, and endures not; take from it the virtue of sustaining and tolerating, and then you do pull it quite up by the root. The which very point (I mean the necessity of Patience) the same S. Cyprian more easily proveth to be in Chastity, justice, and Peace with our neighbours, for thus he hereof discourseth: Let thy Patience be strong & immoveable in thy hart; let not thy sanctified Body, and Temple of the Holy Ghost be polluted with adultery; neither let thy Innocency (devoted to justice) be contaminated with any contagion of deceit; nor after thou hast received the most reverend Eucharist, let thy hand be dishonoured with the sword, or imbrued in blood. Ibid. Thus this Doctor; who intimateth from a contrary sense, that Chastity without the support of Patience, is not able to resist Adultery, nor justice can be void of fraud, nor the taking of the Eucharist can free a man from Homicide.  
This, which S. james above teacheth, touching the virtue of Patience, is also taught in other words by the Prophet David, by Christ himself, and by the Apostle. David's words are these, Psal. 9 The patience of the poor shall never perish. Beacuse it is a perfect work, and in this respect its reward shall not consume or waste away. Patience also is said not to perish, because it is recompensed for all eternity, in regard of its fruit: after this manner we are accustomed to say, that the labours of a Husbandman do perish, when they bear no fruit; and not perish, when they bear fruit. Now the word, Poor, is here added, because in this place it signifieth one, that is humble, who acknowledgeth himself to be poor, and that he cannot either do, or suffer any thing, without the concurrency and aid of God; and thus is this point expounded by S Austin lib. de patiented. cap. 15. Neither only the poor, but the rich, and such as do abound with affluency of temporal wealth, may have the virtue of patience, so that they do not confide and trust in their riches, but in God; of whom, as being truly poor in all divine gifts, they pray for Patience, and obtain it.  
This said point, our Lord himself signified, when he said in the Gospel, Luc. 21. In your patience, you shall possess your souls. For he only doth truly enjoy his soul, that is his life, of which no man can be bereft, who will tolerate patiently all afflictions, yea the very death of the body, so that he sinneth not against God. For although by dying he may seem to lose life, yet he looseth it not, but keeps, and reserves it for all Eternity. Since the death of the just is not death, but a sleep, and a very short sleep. But those who are impatient, that so they lose not the life of the Body, fear not to sin, either by apostating and denying of Christ, worshipping of Idols, by becoming a prey to sensuality, or by perpetrating any wickedness whatsoever; these men seem indeed for the time to preserve life, but they lose eternal life both of Body and soul. And as it is said of those who are truly patiented: Not one hair of your head shall perish. Luc. 25. So to the impatient it may be said; not one member of your Body shallbe free from the incendious heats, and burning of Hell.  
To conclude, this foresaid point the Apostle confirmeth, saying, Heb. 10, Patience is necessary for you, that doing the will of God, you may receive the Promise. Where we see, that the Apostle plainly pronounceth, that Patience is wholly necessary to us, that thereby we may always do the Will of God, and by doing it may receive the Promise; that is, the Crown of Glory, which God hath promised for them that love him, and keep his Commandments, jac. 1. For we read, If any love me, he will keep my Words; He that loveth me not, keepeth not my Words. joan. 14. Thus we observe the whole Scripture (cohering and agreeing in itself) to preach to all the faithful, the necessity of Patience. And this is the Cause, why Christ going out of this life, would testify to all men his invisible, most bitter, and most long suffering of thirst, that we being moved with so great an Example, should be inflamed to keep Patience in all our Afflictions. That this thirst of Christ was a most vehement pain, we have above shown in the explication of the word, Sitio. That it continued for a long time, it may be easily made evident.  
And that we may begin from the scourging of Christ; when Christ was whipped, he was then already spent, and wearied through prolixity of Prayer, through his Agony & effusion of blood in the garden; Also he was much tired with journeys, which that night and the day following he made; As from the Garden to the House of Annas, from the house of Annas to the house of Caiphas, from the house of Caiphas to the house of Pilate; from the house of Pilate to the house of Herod; from the house of Herod back again to the house of Pilate; which several journeys contained many Miles. Neither did our Lord (after his supper the night before) taste of any meat or drink, or took any repose and sleep; but endured many most grievous afflictions in the house of Caiphas; and then immediately after all these his pressures, followed the most barbarous & cruel whipping of him; the which was attended on with a most vehement Thirst, which Thirst much increased, when his whipping was ended. After all this succeeded his crowning with thorns, and the jews mocking him to scorn; which new vexation was also accompanied with extremity of thirst, so as the same was very much increased. Then being even wasted with so many iourne●s and labours, he was next burdened with the weight of his Cross which he bore unto Mount Caluary: That journey being ended, Wine mingled with ga●le was offered to him, the which when he began to taste, he refused to drink thereof.  
Thus his journeying to and fro received an end; but the Thirst, which vexed our Lord throughout all his travail and labour, doubtlessly increased. For presently his nailing to the Cross followed, and from hence one may easily conceive, that his Thirst grew greater and more vehement through the defluxion & streaming of his most precious blood, as from four fountains. To conclude, during the space of three hours following (to wit, from the sixth hour to the ninth) in that horrible darkness, it can hardly be believed, with what fire or ardour of thirst that most sacred body of our Lord was consumed and wasted. And although it was Vinegar, which the Ministers of his Passion offered to him; yet because it was neither Wine, nor Water, but Vinegar (that is, a sharp and ungrateful Potion) & but small in quantity, since he was to suck the same by drops out of a sponge, & was most near unto his death; therefore it is lawful to affirm, that our Blessed Redeemer even from the beginning of his Passion to his death, did suffer with wonderful patience, this doleful and most grievous torment. Now of what violence this torment is, few make trial, since they may easily find water, wherewith to quench their thirst; but such as travel diverse days in desert places (where small or little water is to be found) do fully take notice, how great a torment Thirst is.  
Q. Curtius writeth (lib. 7. the gest. Alex.) that Alexander the great passing with his Army through a long & tedious desert, his soldiers after much drought and thirst came to a certain River, of which they drank with such gust and greedmes, as that many of them by losing their wind, or breath in drinking, did presently dye, & then he thus concludeth: Multòque maior &c The number of those, by this means dying was far greater, than ever he lost in any one battle. Therefore the heat of the thirst was so intolerable, as that the soldiers had not that command over themselves, as in time of drinking, a little to breath, or take their Wind. And thus the greatest part of Alexander's Army was extinct and perished. There have been some men, who through extremity of thirst, have thought water mingled with dirt, oil, blood, and other more filthy things, to have been sweet and pleasant. From hence then, we may be instructed, how bitter the Passion of Christ was, and how great Virtue of his Patience appeared therein. And it was Gods will, that this his Patience should be known to us, that by our imitation of it, we might so compassionate & suffer with Christ, as that we may be glorified together with Christ.  
But it seems to me, that I hear diverse good and pious souls, earnestly enquiring, how they might arrive to that height, as seriously to imitate the Patience of Christ, and to say with the Apostle, I am fastened to the Cross with Christ: & with the holy Martyr S. Ignatius; Amor meus crucifixus est. My love is crucified. This point is not so difficult, as many take it to be. For it is not necessary for all men to lie upon the cold ground; to discipline & scourge their body with whips until the drawing of blood; to fast daily with bread and water; to wear continually next to their skin a rough hair cloth, or iron-chayne; or to practise other such kinds of mortification, for the taming of the body, and crucifying It, with its vices and concupiscences: these actions are laudable, and also profitable, when they are practised by such, whose bodies are able to bear them; and this by the advice and direction of their spiritual Father or Instructor. But I in this place covet to show to the pious Reader, a course or way of exercising Patience, and of imitating Christ, who was most patiented; which course may agree to all men, & in which nothing is unaccustomed; nothing tasting of novelty, nothing, which may seem to gain a vulgar praise.  
First then I say, that one who is zealous of Patience, ought willingly to be busyed in those labours which he is assured are grateful and pleasing to the will of God, according to that of the Apostle, Heb. 10. Patience is necessary for you, that you doing the Will of God, may receive the Promise. What God would have us patiently to undergo, is not hard either to learn, or to teach. First experience and daily practice telleth us, that what things the Church (our Mother) commandeth to be done, the same (though hard and difficult) are to be performed obediently and patiently. But what doth the Church command us? to wit, the fasts of Lent, the Emberdayes, and the vigil of Saints. If these be performed in such sort, as they ought to be, they than cannot be performed without Patience. For if a man upon fasting days, will seek after delicate and curious meats; and at one supper, or dinner eat as much meat, as at other times is usual to serve him both for dinner and supper; or else will prevent the hour of eating before noon, and then at night instead of a small refection or Collation, will devour so much, as may well to be termed a large and copious supper, certainly this Man will not easily suffer hunger or thirst; neither will he stand in need of Patience. But if he will constantly and seriously determine with himself, not to anticipate the hour, except some disease or other necessity force him; and to content himself with ordinary and mean diet, imposed as i● were for penance, and (avoiding all full gorging) to take it in that measure & quantity, as may seem not to exceed one ordinary meal; and to give, that to the poor, which should be taken at another meal if it were not a day of fast, according to S. Leo, saying (serm. 11. de ieiunio 10. mensis:) Refectio P●uperis, abstinentia ieiunantis. The abstinence of the faster, is the refection of the poor; and the same Father in another place: Esurianus paululum etc. Beloved, let us fast a little, th●t we may subtract and withdraw so much from our custom of eating, as may relieve the poor and needy. Serm. 9 de ieiunio 7. mensis. and to conclude, at night to make but a small Collation or drinking: This man (I say) hath need of Patience to endure his hunger & thirst. And in fasting after this manner, we in some sort may imitate the patience of Christ, & his crucifixion. But these fasts are not wholly necessary, though they be necessary for the exercise of Patience, and for the imitation of the Passion of Christ.  
Furthermore, the Church commandeth Ecclesiastical, or Regular Persons, to recite or sing the seven Canonical Hours; and that all the faithful at least in prayer do read, & recite the Lord Prayer, and the Salutation of the Angel. This religious Reading and prayer, if it be performed in that sort, which it may, and aught to be, doubtlessly will stand in need of Patience. But there are many, who that they may shake of all Patience, endeavour to take away all difficulties. For they thinking, that a heavy burden is imposed upon them, do most swiftly run all things over, that so in a very short space, they may dispatch themselves of the Burden. Next to this, they do not standing or kneeling, but either sitting or walking, read the Canonical Hours, to the end that the wearisomeness of reading or praying may be mitigated by sitting or walking. I here speak of such, who read the hours in private, not of those who sing or say the same in the Quire. Furthermore, that they may not be forced to break their sleep, they use often to say their Matins before the sun setteth.  
Touching the attention and elevation of mind in time of prayer, and of praising God, I say little, since many think of nothing less than of that, which they sing, or read. Therefore taking away the difficulty of spending much time in reading, or in Prayer, & of rising in the night to say their Matins, and omitting or neglecting the labour of standing or kneeling; as also not regarding to put a bridle on the mind, that it may not wander in distractions and unnecessary thoughts, but that it may be wholly intent upon that, which it readeth: I say, that once taking away all these things, it is no wonder, if many do not seem to stand in need of Patience. But let such negligent men hear and observe, with what solicitude and care S. Francis did read or recite the Canonical hours; and then they shall fully see and acknowledge, that this pious and Religious office and duty cannot be performed without the aid and support of Patience. For thus S. Bonauentur● writeth of him, cap. 10. vitae eius. Solitus erat vir sanctus etc. The holy man was accustomed to pay, or perform to God his Canonical Hours, with no less fear, than devotion. For although he was afflicted with a pain in his eyes, stomach, spleen, & liver; yet he would not as much as lean unto the wall, when he did sing; but ever standing straight up, and without any hood on his head, or wand'ring eyes he said his hours, & that sometimes not without swooning with the pain. He did, when he was in any journey on the way, never omit this reverend custom. He also was persuaded he offended highly, if in time of prayer he were distracted with any wand'ring of mind, or vain thoughts; and when any such thing happened, he presently canceled the same by humble Confession: He was accustomed to say the Psalms, as if he did behold God present: And when the name of our Lord did occur therein, he was wont to lick his lips, through the sweetness of that name pronounced by him. Thus S. Bonaventure writeth of S. Francis.  
Certainly, if a man would endeavour to read h●s Canonical Hours after this manner, and would rise in the night time for the saying thereof, he would then find by experience, and confess, that without labour and patience he could not perform and satisfy the divine Office of Prayer. There are many other things, which our Mother, the Church, even from the Will of God (manifested in the holy Scriptures) doth prescribe to us, the which without patience cannot be rightly performed. As for example, to distribute to the poor, what is superfluous in our riches; to pardon such as offend us, and to make satisfaction to those whom we offend or wrong; to confess a●l our sins at least once a year, to communicate and receive the most Blessed Sacrament, which requireth no small preparation of mind. All these require great Patience for the performance thereof And thus much of these few things prescribed to us, the which I set down only for an instance,  
Another thing, in which the Will of God is seen, and which cannot be performed on our part without Patience, is all that, which either the Devils or men do work, to afflict and vex us. For although bad men and the wicked Devils, when they do exercise their malice against us, do intent no good; notwithstanding God (without whose permission they can do nothing) would not permit that their vexation, except he judged it might be profitable to us. Therefore affliction is to be received ●s from the hand of God, and ●s in this respect to be suffered patiently and willingly. So job (being a plain & upright man) was not ignorant, that those Calamities which he suffered, did proceed from the malice of the Devil; to wit, when in one day, he lost all his riches, all his sons, and the health of his Body; Notwithstanding he said: Our Lord gave, and our Lord hath taken away; the name of our Lord be blessed; because he did know, that these Calamities could not have fallen upon him, without the will of God. I do not speak this, as if I would counsel men, who are afflicted either by men or Devils, that they cannot, or ought not to repair their losses, to seek to cure their Body by medicines or physic, or to defend themselves and their states: B●t only this I do admonish, that men do not study revenge against wicked men, nor render Evil for Evil; but that they do patiently suffer, what God will have them to suffer; that so doing the will and pleasure of God, they may receive the Promise.  
The last way of practising Patience consisteth, in that we do understand & conceive, that all those things, which may seem to happen either by chance or fortune, as much drought of Wether, over much rain, pestilence, Penury, and the like, do not come without the Providence and will of God; & that therefore we ought not to complain of the Elements, or of God; but that we acknowledge the punishment of God for our sins, that thus being subject to God, we may patiently bear all adversities with true Humility. For by doing so, it will come to pass, that God being appeased, will leave to us behind him his Benediction, and chastise us (as his Sons) with a paternal correction, and not deprive us (as bastards and adulterate) of our heavenly Inheritance. I will here adjoin one Example out of S. Gregory, from whence we may gather, how great the reward allotted to Patience, is. He relateth (hom. 3●. super Euang.) that a certain man called Steven, was so patiented, as that he reputed them his chiefest friends, who had been most troublesome unto him; giving them thanks for their contumelies, and esteeming the losses and detrim●nts offered to him, to be his chiefest gain and benefit; thus numbering and ranging his Adversaries among his Benefactors. This man the world (no doubt) would repute, as mad or foolish; but he listened to the Apostle of Christ not with a deaf ear, saying. 1. Cor. 3. If any man seem to be wise among you in this world, let him become a fool, that he may be wise. For as S Gregory writeth in the place above alleged, many Angels were seen to be present at the instant of his death, who did carry his soul directly into Heaven. And the holy Father feared not to range this Steven among the Blessed Martyrs, in regard of his wonderfu l Patience.   

Of the fourth fruit of the fifth Word. CHAP. XI.  
AS yet remaineth one fr●●te behind (and this most sweet) which may be gathered from the word) Sitio, I thirst. For S. Austin expounding the said word saith, That by this word was not signified only the desire of corporal drink; but a desire with which Christ did burn for the health and salvation of his Enemies. But now taking occasion from the sentence of S. Austin, we may ascend a little higher, and say; that Christ did thirst after the glory of God, and the salvation of men; and that we ought to thirst after the glory of God, the honour of Christ, our own health, & the health of our Brethren. Th●●● Christ was even thirsty of the glory of God, & health of souls, cannot be doubted; since all his works, all his Sermons or speeches, all his sufferings, and all his miracles do even preach, and proclaim the truth hereof. Therefore to us it rather belongeth to think, (to show our gratefulness to so great a Benefactor) by what means we may be inflamed, as truly to thirst after the honour of God, Who, so loved the World, as that he gave hit only begotten Son. joan. 3. and withal after the honour of Christ truly and ardently, who loved us, and delivered himself for us an oblation & host to God, in an odour of sweetness. Ephes. 5.) As also that we may so truly compassionate with our Brethren, as most vehemently to thirst after their health & salvation. But this one thing is chief and principally incumbent unto us; to wit, that we do so truly, intensely, and from the bottom of our Hart thirst after our own proper health and salvation, as that our thirst thereof may force us, according to our strength and power, to think, speak, and do every thing, which may conduce unto the purchasing thereof. For if we do not thirst after the honour of God, nor the glory of Christ, nor the health of our Neighbours, it followeth not, that God shall therefore want his due honour; or Christ be deprived of his glory, or our Neighbours shall not obtain their salvation; but it followeth, that we ourselves shall perish eternally, if we neglect to thirst after our own peculiar health and Salvation.  
From the consideration of which point, a strong admiration possesseth me, to wit, from whence it proceedeth, that we knowing Christ so ardently to have thirsted after our Health and Well fair, and acknowledging him to be the Wisdom of God; are nevertheless little moved to imitate him in so great a matter, which to us is above all things most necessary. Neither do I less wonder to observe, how greadily ourselves do thirst after temporal Goods, as if they were eternal, and yet do so negligently slight our eternal salvation, and so little thirst after it, as if it were a thing momentary and light. We may add hereto, that temporal Goods are not pure goods; but mixed with many evils and inconveniences, yet nevertheless are most solicitously & painfully sought after; whereas Eternal salvation is exempted from being accompanied with any Evil, and yet it is so neglected, & so faintly coveted, as if it had in itself no worth, solidity, or firmness. O Blessed Lord, so illuminate my interior eyes, that I may at length find the Cause of this so blind and dangerous an Ignorance.  
Certainly Love begetteth a desire; and desire, when it beginneth vehemently to burn, is called a Thirst. But who cannot love his own salvation, especially being to remain for all Eternity, and void of all Evil? And if so great a matter cannot be but beloved, why is it not vehemently desired? Why is not ardently thirsted after? Why is it not procured with all endeavour and force? Perhaps the reason hereof is, in that, Eternal salvation doth not fall under our sense, & therefore we have no experiment thereof, as we have of our Corporal health and prosperity; and therefore this we thirst after, that we but couldly desire. But if this were the reason of so great an Ignorance, from whence then did it spring, that David (being a mortal man) did so ardently thirst after the Vision of God, in which Vision eternal health consisteth, as that he cried out, Psal. 41. Ever as the Hart desireth after the fountains of Waters, so doth my soul desire after thee, O God. My soul hath this stead after God, the strong, and living; when shall I come, and appear before, the face of God? Where we see the Prophet as yet remaining here upon earth, did most burningly thir●● after the Vision of God, which is eternal health itself. And this desire di● not happen to David alone, but t● many other men, eminent for sanctity; to whom all earthly matters seemed sordid, base, and unsavoury; an● who most greedily, & withal sweetness did relish, and taste the remembrance or recordation of God.  
Therefore the Cause is not, why we do not earnestly thirst after eternal Beatitude, in that it falleth not under our sense; but by reason it is nor thought upon attentively, daily, and with a full faith: Now, it is not thought upon, as it ought to be, because we are not spiritual, but sensual: The sensual man perceiveth not those things which are of the spirit of God. 1. Cor. 2. Wherefore O my Soul, if thou dost covet to thirst after thy own health, & the health of others, and much more after the honour of God, and Glory of Christ, hear then S. james saying Cap. 1. If any of you lack Wisdom, let him ask of God, who giveth to all men abundantly, and upbraideth not, and it shallbe given him. This wisdom (being so high & perfect) is not found in the schools of this world, but only in the Auditory of the spirit of God; which spirit turneth a sensual man, into a spiritual. And it is not sufficient to demand, or pray for this wisdom once, or twice, and coldly; but we ought even to besiege the ears of God with our incessant petitions, and inutterable lamentations. For if a Carnal Father be not accustomed to deny his little child moaning, and ask some bread, How much more (saith our Lord) will your Father from Heaven give the good spirit to them that ask him? Luc. 11.   

The sixth Word: Consummatum est, It is consummate, joan. 15. literally expounded. CHAP. XII.  
THe sixth Word pronounced by our Lord upon the Cross, is related by the foresaid S. john, as almost conjoined with the fifth. For presently after our Lord had said, I thirst, & had tasted vinegar brought unto him, S. john thus addeth: When jesus therefore had taken the Vinegar, he said; It is consummate. Io. 19 And truly according to the letter, the word Consummatum est, signifieth nothing, but that the work of Christ's Passion was then consummate, perfected, and ended. For two works or labours the Father did enjoin upon his Son; One was the preaching of the Gospel; The other, his suffering for mankind. Of the first Work our Lord did spoke in S. john c. 17. I have consummated the work, which thou gavest me to do; I have manifested thy name to men. This our Lord spoke after his last and longest Sermon, made to his Disciples after his last supper. Thus he had finished then his first Work, imposed by his Father. The second Work concerned his drinking the Cup of his Passion, of which himself saith: Can you drink of the Cup, which I shall drink of? Matth. 20. and again: O Father, if it be possible, let this Cup pass from me, Matth. 26. and yet more: The Cup, which my Father hath given me, shall I not drink it? Io. 18. Therefore of this work of his Passion, our Lord being most near to his death, said; Consummatum est, It is consummate, and finished; I have drunk up this whole cup, even to the dregs; nothing is now remaining but to departed out of this life: And so bowing his head, he gave up the Ghost. joan. 19  
But because neither our Lord himself, nor S. john (as affecting brevity) did explain and set down, what that was, which was consummate, and finished, occasion thereby is given to us to apply that consummatum est, to diverse mysteries, and this not without just reason and fruit. First then S. Austin referreth the word consummatum est, to the fullfilling of the Prophecies which were delivered of our Saviour; for thus he writeth in Comment, huius loci. Our Lord knowing, that all things were consummate, that the Scripture should be consummated & accomplished said, I thirst. And taking the vinegar, he said, It is consummate. That is, that is now fulfiled which did remain to be fulfiled, From whence we gather, that our Lord's meaning was; that all those things are now consummate and finished, which the Prophets had foretold of his life and death: For example, His Conception in those words, Behold a virgin shall conceive. Isa. 7. His Nativity in Bethleem: And thou Bethleem, the land of juda, out of thee shall come forth my Captain, which shall rule my People of Israel. Micheas 5. The Apparition of the new Star, A star shall rise out of juda. Num. 2●. The adoration of the Kings: The Kings of Tharsis, and the Lands shall offer presents. Psal. 71. The Preaching of the Gospel: The Spirit of the Lord is upon me, to preach to the poor he sent me. Isa. 61. Christ Miracles. Isa. 35. God himself will come, and save us; then shall the eyes of the blind be opened, and the ears of the deaf opened: then shall the lame leap as an Hart, and the tongue of the dumb shallbe opened. His riding upon an Ass, or colt of an Ass: Zach. 9 Behold thy king will come to thee, the Just and Saviour; himself poor and riding upon an Ass, and upon a Colt, the foal of an Ass. To conclude, the Scene of his whole Passion by parts, is described by David in his Psalms, by Esay, jeremy, Zachary, and others as abovesaid. And this is that, which our Lord going towards his Passion, said Behold, we go up to jerusalem, and all things shallbe consummate, which were written by the Prophets of the Son of Man. Luc. 18. Of those things therefore, which were to be consummate, our Lord now saith, consummatum est; that is to say, all is now consummate and finished, which the Prophets foretold of me, that so they may be found to be true Prophets.  
Furthermore, according to the sentence of S. john Chrysostome, the word consummatum est, signifieth, that all the power permitted to men and the Devils against Christ, was consummated and ended in the Passion of Christ; of which power Christ himself spoke to the chief of the Pharisees, Priests, or Officers of the Temple: This is your hour, and the power of darkness. Luc. 22. Therefore this hour, and whole time, during the which (God permitting) the wicked had power over Christ, was ended, when our Lord said, Consummatum est. For then the peregrination of the Son of God among men, received its end; which peregrination, Baru●h the Prophet foretold, when he said cap. 3. This is our God, and there shall none other be esteemed against him. He found out all the way of discipline, and delivered it to jacob his servant, and to Israel his beloved; After these things he was seen upon the Earth, and was conversant with men. And the Condition of his mortal life, (according to which he was hungry, did thirst, did sleep, was spent out with injuries, whipping, wounds, and subject to death) did take its end together with his peregrination.  
Therefore when Christ said upon the Cross, consumutatum est, these words imply, that that journey was finished; of which he faith in another place: I came forth from the Father, & came into the world; again I leave the world, and go to the Father. job. 16. That laborious and painful peregrination is finished, of which jeremy speaketh, cap. 14. O expectation of Israel, the Saviour thereof in the time of tribulation; why wilt thou be a seiourner in the Land, & a wayfaring man, turning in to lodge? The mortality of Christ's humanity is consummate and ended; the power of all his Enemies against him is consummate; finally the sacrifice (greatest of all sacrifices) is consummate, to which all the Sacrifices of the old Law, (as being but types & shadows) had necessary relation, as to a true and solid sacrifice. For thus S. Leo speaketh Serm. 8. the pass. Dom. Traxisti Domine omnia ad te etc. O Lord thou hast drawn all things to thee, because the veil of the Temple being cut a sunder, the Holy of Holyes departed from the unworthy Priests; that so the figure might b● turned into the Truth, Prophecy into manifestation or clearness, and the Law into the Gospel.  
And a little after: Now the variety of Carnal Sacrifices ceasing, one Oblation of thy Body and Blood, doth fill up and include all the differences of hosts. Thus he. For in this Sacrifice the Priest was God and man; the Altar the Cross; The sacrifice the Lamb of God; the fire of the Holocaust, Charity; the fruit of the sacrifice, the Redemption of the World. I say the Priest was God as man, than whom not any can be imagined to be greater: Thou art a priest for ever according to the Order of Melchisedech. Psal. 109. And trul● according to the Order of Melchisedech, for Melchisedech is read in the Scripture so be without Father, without mother, without genealogy, & Christ was without Father upon earth, without Mother in Heaven, without Genealogy, For who shall show his generation? He was be gotten before the Daystar; and his coming forth from the beginning, from the days of Eternity. Mich. 5.  
The Altar of this great Sacrifice was (as above I said) the Cross; the which by how much it was more vile and base, before Christ was crucified thereon, by so much it was after made more illustrious, and more ennobled; and in the last day it shall appear in Heaven more bright and shining then the sun. For the Church interpreteth that of the Cross, which is said in the Gospel, Matth. 24. Then shall the sign of the son of man appear in Heaven. In like sort the Church thus singeth: This sign shallbe in Heaven, when our Lord shall come to judge. The which point is also confirmed by S. Chrysostome; who further affirmeth, that when the sun shallbe obscured, and the Moon not give her light, then shall the Cross be more splendid and radiant than the Sun.  
Furthermore the Sacrifice shallbe the Lamb of God, altogether innocent and immaculate, of whom Esay thus speaketh: cap. 55. Even as a sheep to the slaughter shall he be led; and as a lamb before his shearer he shallbe dumb, and shall not open his mouth. And the Forerunner of our Lord saith: Behold the Lamb of God, behold who taketh away the sins of the World. joan. 1. And the Apostle S. Peter: Not with corruptible things, gold or silver, are you redeemed, but with the precious blood of an immaculate and unspotted Lamb, Christ: Who also is called in the Apocalyps, cap. 13. The Lamb slain from the beginning of the World, Because his Price being foreseen of God, did profit those who went before the times of Christ. The fire burning the Holocaust, and perfecting the Sacrifice, is Charity in a high degree, being as it were, a furnace set on fire, which did burn in the hart of the Son of God, which fire many waters of his Passion were not able to extinguish. To conclude, the fruit of this Sacrifice was the expiation of all the sins of the Sons of Adam, and the reconciliation of the whole World. For thus S. john speaketh, 1. joan. 2. He is the propitiation for our sins; and not for ours only, but also for the whole World. Which very thing is signified by the words of S john Baptist: Agnus Dei, Ecce, qui tollit peccata mundi.  
But here ariseth a doubt, which is; How could Christ be both Priest & Sacrifice, since it is the function of the Priest to slaughter that, which is to be sacrificed? But Christ did not slay himself, neither could he lawfully so do; since than he should have rather perpetrated sacrilege, then offered up Sacrifice. It is true, that Christ did not slay himself; nevertheless he truly offered up sacrifice, because willingly and freely he offered himself to be slain for the glory of God, and expiation of sin, For neither could the soldiers & other Ministers have ever apprehended and taken him; neither could the nails have pierced his hands and feet; nor death could have seized upon him (though fastened to the Cross) except himself had been willing thereto. Therefore Esay most truly sayrh: He was offered, because himself would. And our Lord himself saith. Io. 10. I yield my life; no man taketh it away from me, but I yield myself. And the Apostle S. Paul most evidently: Christ loved us, and delivered himself for us, an oblation, and host to God, in an odour of sweetness. Eph. 3.  
Now what evil or sin, or rather atrocity was in the Passion of Christ, all that belonged to judas, the jews, to Pilate, and the soldiers; for these men did not offer up Sacrifice, but did commit must horrible sacrilege, deserving the name not of Priests, but of sacrilegious Persons. But what in the same Passion was good, religious, and pious, streamed from Christ; who out of the affluency and abundance of his Charity, offered himself as a Sacrifice to God, not in slaying himself, but in tollerating most patiently death; to wit, the death of the Cross; and this to the end he might appease the wrath of God, reconcile the world to God, satisfy the divine justice, 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 wickedness, they became serviceable to our Redeemer.  
Fourthly, a Great War between Christ and the Prince of this world i● consummate, and finished in the death of Christ; of which war our Lord thus speaketh in john cap. 12. Now is the judgement of the world, now th● Prince of this World shallbe cast forth And when I shall be exalted from th● Earth, I will draw all things to m● self. This war was judicial, not military: It is like to the war of those who contend in Suits and Causes, no● of soldiers who fight in the field. Fo● the Devil did contend with the Son of God, touching the possession of the World, that is, of mankind. The devil for a long time had intruded himself into the Possession of the World, because he had overcome the first man, and had made him (with all his ospring) his servant, or bondslave. Therefore S. Paul himself calleth the Devils, the Princes and Potentates of this World, and the Governors of this darkness. Eph. 6. And Christ himself (as above we have showed) calleth the Devil, the Prince of this World. The Devil would not be content to be ●eputed the Prince of the world, but also to be accounted a God, according to that in the Psalms: The devils are the Gods of the Gentiles. Psal. 95. For the devil was commonly adored by the Gentiles in engraven Idols, & was worshipped with the sacrifice of Rams, and Calves.  
Now on the other side the Son of God (as lawful here of all things) did challenge to himself the principality of the world. Therefore this war was in the end consummate, and ended upon the Cross, and the se●te n●● was given in behalf of our Lord jesus-christ: because our Lord had most abondantly satisfied the divine justice upon the Cross, for the offence of the first Man, and of all the faithful. For the Obedience exhibited to God, by the Son, was greater than the disobedience of the servant to his Lord; And the Son of God was more humbled, even to death, for the honour of his Father then the servant was puffed up in pride, through his injury of God. Therefore God being reconciled to mankind by the mediation of his Son, did violently take mankind out of the Power of the devil; and, did translate us into the Kingdom of the Son of his Love.. Coloss. 1.  
There is another reason, which S. Leo is accustomed to bring, which I will relate in his own words: Si c●udelis & superbus inimicus etc. If the proud & cruel Enemy could have known the reason of the mercy of God, he would rather have studied to temper with gentleness the minds of the jews; for fear of losing the servitude of all his Captives, whiles he did persecute the liberty of him, who was not owing to him in any thing. Serm 10. the pass. Certainly a most forcible reason. For it was reasonable, that the devil should lose his empire or command over all those whom he had conquered vn●o him by sin; because he was not afraid to stretch out his arm even unto death, against Christ, who was not his servant, and whom he could not induce to sin.  
But if the matter stand thus: If the war be consummate and ended, if the victory be in the power of the Son of God, and he willeth, That all men may be saved. 1. Tim. 2. how then cometh it to pass that so many men do remain even to this day slaves to the devil in this life, and in the next life are sent to the torment of Hell? I answer this in one word: because themselves will so. For Christ returning from the war victorious, performed two most great benefits to mankind The one, that he did open the gate of Paradise to the just; which from the fall of the first man, was ever shut even to that day. And in that very day of his victory, he said to the Thief who was justified by Faith, Hope, & Charity through the merit of the blood of the same Christ: To day thou shal● by with me in Paradise; and heerupon the Church exulting singeth: The sting of death being overcome, thou didst open the Kingdom of Heaven to believers. The other benefit; that he did institute the holy Sacramnts, which should have power of remitting sin, and confirming grace, and did send forth publishers thereof into all parts of the world, who with loud voice did proclaim & preach, He that shall believe, and be baptised, shallbe saved. Therefore our Lord being victor in this Water, did open the way to all men for the enjoying the liberty of the glory, belonging to the Sons of God. Now if any forbear to enter into this way, they perish through their own default; not through the impotency, weakness, or negligence of the Redeemer.  
Fifthly to conclude, the Word, consummatum est, may rightly be understood of the consummation of the edifice, which is the Church. That the Perfection of a building, may be called the consummation of it, Christ himself out Master, doth warrant, saying? This man began to build, but he could not consummate or finish it. Luc. 14. Now S. Epiphanius, S. Austin and other holy Fathers do teach, that, that Church was consummate and perfected in the Passion of Christ, which was begun in his Baptism. They further teach, that Eve being built or made of the rib of Adam sleeping, was a figure of the Church, which is built out of the side of Christ, whiles he began to sleep by death. And they also note, that the Scripture said not without some mystery, that Eva was edificata, non formata, built, not framed.  
Now that the Church did begin to be built from the Baptism of Christ S. Austin proveth, expounding that place of Psal. 71. He shall rule from sea to sea, and from the Rivers, even to the ends of the World. For the Kingdom of Christ in which is his Church began from the Baptism of Christ; in which he receiving the Baptism of S. john, did consecrate the water, and did institute his Baptism, which is the Gate of the Church. Which point manifestly appeared from the voice of the Father, heard from Heaven. Matth. 3. This is my beloved Son, in whom I am well pleased; hear him. And from that time, our Lord began to preach, and to assemble disciples together, who were the first that came unto the Church. For although the opening of the side of Christ was made after his death; and then blood and water came from thence, which signified two chief Sacraments of the Church, to wit. Baptism, and Eucharist; Nevertheless all the Sacraments receive their virtue from the Passion of Christ, and the flowing of blood and water from the side of Christ being then dead was a declaration of the mysteries, not an institution. Therefore most truly the consummation of the edifice of the Church was then said to be, when Christ speak this Word, Consummatum est, It is consummate: because than nothing was remaining to be effected, but his death, which instantly did follow, and which did consummate and perfect the price of our Redemption.   

Of the first fruit of the sixth Word. CHAP. XIII.  
THey are not few fruits, which may be gathered from the sixth Word, if the abundance thereof be attently considered. And first from that which above we said; to wit, that by Consummatum est, may be understood the fulfilling of the Prophecies concerning Christ, S. Austin draweth a most profitable doctrine. For as we are acertained, from the event of things, that those points were true, which the holy Prophets so long afore did foretell; so we ought be assured, that those things shall infallibly come to pass, which the same men did prophecy hereafter to be, though as yet they be not accomplished. For the Prophets did speak not out of humane Wit, but from the Holy Ghost inspiring them: and since the Holy Ghost is God, and that it is impossible, that God should either be deceived, or lie; therefore it demonstratively followeth, that all those predictions are to be hereafter fulfiled, which were foretold by the Prophets in after times to fall out, & yet are not fulfiled. Sicut usque ad hodiernum diem (saith S. Augustin in Psal. 76) Even as to this day all forwarnings, and speeches of the Prophets have had their Event; so also those, which yet remain unaccomplished, shall hereafter have. Let us then fear the day of judgement. Our Lord is to come; He came in humility, he shall come in splendour and glory. Thus he,  
But we have more forcible arguments, than the ancients had, that we should not rest doubtful of the Event of future things. Those men, who went before the times of Christ, were obliged to believe many things without any experiment aforhand, but we from the accomplishing and fullfilling of things, which already have happened, may easily believe, that the rest yet remaining, shallbe also fulfiled. Those who lived in the days of Noë, and did hear that the general deluge was after to be, (Noë being the Prophet of God and foretelling this very ●hing, not only by word, but by causing with such labour the Ark to be made) could not easily be induced to believe any such future inundation to be, because they never saw any such deluge before; & therefore the wrath of God descended upon them suddenly. But we knowing that to have been already fulfiled, which the Prophet Noë did foretell, why may we not with facility believe, that a deluge of of fire shall hereafter come, in which all those things shall be destroyed, which we now esteem and prize at so high a rate? And yet nevertheless there are very few, who so believe these things to be, as to withdraw their desire from such matters, as are hereafter to perish, and to fix their minds, where there are true and everlasting joys.  
But this very Point is prophesied of our Lord himself, that such men may rest inexcusable, who from the accomplishment of things past, can not be drawn to believe that things future shallbe fulfilled. For thus our Lord speaketh. Matth. 24. And as in the days of Noë, so also shall be the coming of the Son of man: for as they were in the days before the flood, eating and drinking, wedding and given to marriage even unto that day, in which Noë entered into the Ark, and knew not till the flood came, and over took them all: so also shall the coming of the Son of man be. Watch therefore, because you know not at what hour the Son of man will come. And the Apostle S. Peter saith: The day of our Lord shall come as a thief, in which the Heavens shall pass with great violence; but the elements shallbe resolved with heat, and the earth, & the works which are in it, shallbe burned. 1. Pet. 3. But men, who sleight these things, say: these are fare off, and of great distance from us. Be it, that they are fare of from us, yet thy death is not fare of from thee, and the hour of it is uncertain, And yet it is certain, that we must give an account of every idle word in the particular judgement, which is not fare off. And if an account must be rendered of every idle word, what reckoning must he made for false & pernicious words, for perjury & blasphemy which is so familiar & ordinary to many? & if of words, what account then is to be given of deeds? of Adulteries? of deceits in buying & selling? of murders and other grievous sins? Therefore it followeth, that the predictions of the Prophets being already fulfiled make us inexcusable, except we may certainly believe, that all things which remain, are also fulfilled.  
Neither it is sufficient to believe, what things Faith teacheth us to be practised, or to be avoided, except our faith doth stir us up efficaciously to the practising or avoiding thereof. If an Architect should say; Such a house is ruinous, and will instantly fall down, and they within the House make show to believe the Architect, yet will not come out of the house, but suffer themselves to be oppressed with the ruin and fall of the house; what credit do these men give to the words of the Architect? Which error the Apostle chargeth other like men with saying, Tit. 1. They say they know God, but in deeds they deny him. And if the Physician shall command, that the sick Patient drink no wine; and he is persuaded, that the Physician prescribeth profitably & healthfully for him; but in the mean time he demandeth for wine, and is angry if it be not given to him: what shall we here say? Certainly that the sick man is either deprived of his wit and senses, or that he giveth no credit to his Physician's directions. O would to God, there were not many among Christians, who say,, that they do believe the future judgement of God, and diverse other mysteries of Christian faith; but deny them in their deeds, and conversation.   

Of the second fruit of the sixth Word. CHAP. XIV.  
ANother fruit may be gathered from the second explication of the words of Christ, Consummatum est. For we said above with S. Chrysostome that the laboursome journey of the peregrination of Christ himself was consuumate, and finished in the death of Christ; which journey of his cannot be denied, but to have been most painful above all measure: yet the asperity of it is recompensed with the shortness of the time, with the fruit, with the glory and honour proceeding from thence. It continued thirty three years; but how can a labour of thirty three years be compared to a repose and rest for all eternity? Our Lord did labour with hunger, with thirst, with many dolours, and innumerable injuries; with stripes, with wounds, with death its self; but now he drinketh of a Torrent of pleasure, which pleasure shall never cease, but be interminable.  
To conclude, our Lord is humbled, is made the reproach of men, and the outcast of the People, Psal. 21. but in recompense hereof we read of him thus: God hath exalted him, and ha●h given him a Name, which is above all Names, that in the Name of JESUS every knee bow, of things in Heaven, in Earth, & under the Earth. Philip. 2. But now to cast our Eye on the contrary side: the perfidious jews rejoiced till the hour of Christ's Passion; judas (being become a slave to covetousness) rejoiced, till he had gained some fe● pieces of silver; Pilate rejoiced till that hour of Christ's Passion, because he lost not thereby the favour and grace of Augustus, and had recovered the friendship of King Herod. But now all these have been already tormented in Hell for the space of sixteen hundred ye●res almost, and the smoke of their flames shall arise and ascend up for all Eternity.  
From hence let all the servants of the Cross learn to be humble, gentle, patiented, and let them acknowledge how good & happy a thing it is for a man to take up his own Cross in this present life, and to follow Christ his Captain: neither let them envy those who seem in the Eye of this worrld to be happy. For the life of Christ, of the holy Apostles, and the Martyrs is a most true Commentary of the words of him, who is the Master of all Masters: Blessed are the poor in spirit, for theirs is the Kingdom of Heaven: Blessed are the meek; blessed are they that mourn; blessed are they that suffer percution for justice, for theirs is the Kingdom of Heaven. Matth. 5 But on the contrary side: Woe be to you that are rich; because you have your consolation: woe to you that are filled, because you shallbe hungry: woe to you that now do laugh, because you shall mourn and lament. Luc. 6 And although not only the words of Christ, but also the life and death of Christ (I mean, not only the Text, but the Comment also) b● understood of few, and that this doctrine is banished out of the Schools of this world; nevertheless if a man would in soul go out of this world, and use a serious introversion upon himself, and say to himself: I will hear, what our Lord God will speak in me. Psal. 84. And withal would with humble prayer and lamentation, beat at the Fares of our Heavenly Master (who is both the Text, and the Comment) he then would not with difficulty understand the Truth, and the Truth would free him from all errors; so as that should not seem hard to him, which afore seemed impossible.   

Of the third fruit of the sixth Word. CHAP. XV.  
NOw the third fruit, which we may gather from the sixth woads, is that ourselves may learn, as being spiritual Priests, to offer to God spiritual Hosts, as S. Peter speaketh, 1. Pet. 3. Or as the Apostle S. Paul teacheth us: To exhite our Bodies, a living. Host, holy, pleasing God, our reasonable service. For if those words, consummatum est, did signify, that the sacrifice of the Chief Priest was perfected upon the Cross; than it is just, that the disciples of him that was crucified, as coveting to imitate their master to their small hability, should also offer up 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 Catholic Church to offer up the Sacrifice of the Body of Christ; but spiritual Priests, that is as himself expoundeth, to offer up spiritual Hosts; not Hosts properly called, such as were in the Old Testament, as sheep, oxen, turtles, doves, and in the new Testament, the Body of Christ in the Eucharist: bu● mystical Hosts, which may be exhibited by all men, as Prayers, laudes, good works, fasting, Almesdeed● etc. Of which S. Paul thus speaketh Heb. 13. By him therefore let vi offer always the Host of prayer to God, tha● is to say, the fruit of the lips confessing his Name. But the same Apostle teacheth us in his Epistle to the Romans, most accurately, to offer a mystical sacrifice to God, even from the consideration of our Bodies: for there were four laws or necessary conditions of Sacrifices. The first, that an Host be present in the sacrifice, that is, a thing dedicated to God, the which was impiety to convert to any profane use. Another was, that it should be a living thing, as a sheep, a Goat, a Calf. The third, that it should be holy, that is, clean: for among the Hebrews some were accounted clean Creatures, others unclean. The clean living Creatures were sheep, Oxen, Goats, Turtles, sparrows, doves; and the rest were taken as impure and unclean, as Horses, Lions, Foxes, Birds living by prey, Crows, and the like. The fourth, that the Host should be enkindled and set on fire, that so it might send forth an odour of sweetness. And all these the Apostle doth reckon, when he saith: I beseech you exhibit your bodies, a living Host, holy, pleasing God, & then addeth, your reasonable service; to the end we may understand him, not to counsel us to a sacrifice properly called, as if he did mean, that our Bodies (like unto sheep sacrificed) should be truly slain, and burned; but to exhort us to a mystical sacrifice and rational; to a sacrifice only by resemblance, not proper; spiritual, not corporal. Therefore the Apostle, persuadeth us, that as Christ for our health, did offer up the Sacrifice of his own Body upon the Cross, by a true and real death; so ought we to offer up our Bodies to his honour, as a certain Host, living, holy, and perfect, and therein pleasing to God; the which Host after a certain spiritual manner, may be said to be slain, & burned.  
Let us explicate in order the several conditions. First our Bodies ought to be Hosts, that is, things consecrated to God; the which, not as our own but as the things of God, we are to use to the glory of God; to whom we are consecrated by Baptism; and who bought us with a great price, as the same Apostle saith. 1. Cor. 6. Neither ought we to be an Host of God; but withal a living Host through the life of grace, and the Holy Ghost. For those men, who are dead through sin, are not the Hosts of God, but of the Devil, who mortifieth their souls, and much glorieth therein. But our God, who ever liveth, and is the fountain of life, will not have stinking Carcases to be offered to him, which are profitable for nothing, but to be cast out to the Beasts: Therefore it is necessary, that we conserve the life of the soul with all diligence, that by this means we may exhibit to our Lord our Reasonable Service.  
Neither is it required only, that the Host be living, but also it must be holy, as the Apostle saith: living, & holy. The Host is said to be holy, when it is offered of clean living Creatures, not of unclean. Now the clean Creatures, which are four footed, as above we said, were sheep, Goats, Oxen; of Birds, Turtles, sparrows, Doves. The first sort of these living Creatures do figure out an Active life; the second a Contemplative. Therefore those men, who do lead an Active life among the faithful, if so they will exhibit themselves a holy sacrifice or Host to God, they ought to imitate the simplicity and gentleness of the Lamb, which is ignorant how to hurt its, fellow. In like sort they are to imitate the labours & pains of the Ox, which is not idle, nor wandreth here and there; but bearing his yoke, and drawing after him the plough, laboureth continually in tilling the ground. To conclude the promptitude and agility of the Goat, in clymbing of mountains, and the sharpness of eyes in beholding things a far of.  
Neither those men, who lead an Active life in the Church of God, aught to content themselves with meekness, and just labours; but it behoveth them also by their often iterated and multiplied prayers, to ascend high, and to fix their eyes upon those things, which be above. For how shall they refer their works to the glory of God, and send up the incense of their sacrifice, if seldom or never they think on God? If through Contemplation they do not burn in love towards him? For the Active life of Christians ought not to be wholly disjoined, and separated from the Contemplative life; nor the Contemplative from the Active, as presently hereafter we will show. Therefore those men, who do not imitate Sheep, Oxen, Goats, Doves, and the like, which are daily serviceable and profitable to their owner or master, but pursue & hunt after temporal benefits; these men cannot offer up to God a holy Host; but they bear themselves like to rau●nous Beasts fee●ing upon flesh, as Wolves' Dogs, Bears, Gleads, Praetors, Crows, who pamper their Bellies, & follow that Lion, which roaring goeth about, seeking whom he may devour. 1. Pet. 3.  
No● Christian men, who have chosen to themselves a Contemplative life, and who endeavour to exhibit to God a living and holy Sacrifice, are to imitate the solitude and loneliness of the Turtle, the purity of the Dove, and the prudence of the Sparrow. The solitude of th● Turtle chief belongeth to Monks and Hermits, who labour n●t to communicate with secular men, but wholly devote themselves to Contemplation, and to the praises of God. The Purity of the Dove, conjoined with fecundity, is necessary for Bishops and Clergy men; who negotiate with men, and whose function is to beget spiritual Children, and to nourish and breed them up. Which men, except they do often by Contemplation fly up to the supernal Country, as also through Charity to descend down to the Necessities of men; can hard●y couple and join purity with fecundity, but either as being given to Contemplation only, they shall become sterile and barren; or otherwise being wholly busied in the procreation of Children, they shallbe contaminated and defiled, with terrene dirt & filth; And thus while they covet to gain others, perhaps (which God forbidden) they lose themselves.  
Furthermore to both sorts of these men, whether they give themselves over to a Contemplation life, or to an Active, the Prudence of the Sparrow may very much advantage and benefit them. There are sparrows, which are bred in the Mountains; others about Houses. The Mountain Sparrows do with an incredible industry avoid and fly the snares or nets of them, that seek to take them. The domestic sparrows do make their nests about the caves of houses; but they so converse and live near men, as that they love not the sight of them, nor will easily suffer themselves to be caught by them: Even so the prudence of sparrows is necessary to all Christians, but especially to the Clergy & Monks; that they may be cautelous in avoiding the deceits and snares of the Devil, and that they so do converse with men, as they may profit them; but let them avoid overmuch sa●iliarity & acquaintance with them, especially with Women. Let them also eschew all Confabulations, & over much tattle, as also immoderate eating and drinking; Let them not be spectators of common Plays, and other public sights, except they covet to be ensnared by th● Devil.  
There remaineth the last law or Condition of sacrifices, to wit, That they be Hosts, not only living & holy; but also well pleasing, that is, sending up a most sweet Odour and smell. This point the Scripture signifieth, when it saith, Gen. 8. Our Lord smelled a sweet savour; As also when it speaketh of our Lord: Christ delivered himself for us, an oblation and Host to God, in an odour of sweetness. Eph 5. Now that an Host may send forth a mo●t grateful savour unto God, it is necessary, that it be killed and burned. This also is performed in a mystical and reasonable Sacrifice, of which we speak with the Apostle; to wit, when Carnal Concupiscence is truly mortified, and burnt away with the fire of Charity. For there is nothing, which doth mortify a man's Carnal Concupiscence more efficaciously, speedily, & perfectly, them a sincere Love of God: for it is the King and Lord of all the Affections of the Hart; and all of them are governed, and depend of it, whether it be Fear, Hope, Desire, Hate, Anger or any other perturbation of the mind. Now love itself doth not give place, except it be to a greater love; And therefore when divine love doth inwardly possess and inflame the hart of man, then at the length do carnal Concupiscences give place, and being mortified, rest quiet. Thereupon fiery desites and most pure Prayers do ascend up to God, like to aromatical wood in an odour of sweetness. This then is that Sacrifice, the which God requireth from us, and the which most promptly and diligently to perform the Apostle exhorteth us.  
But because this Oblation is a thing hard, ●nd fraught with difficulty, therefore S. Paul useth a most efficacious Argument to persuade us to it. The argument lieth in these Words: I beseech you by the mercy of God, that you will exhibit your bodies etc. Rom. 12. But which be they, and how many are the Mercies, by which the Apostle beseecheth us? First, is our Creation, by the which he made us to be something, whereas afore we were nothing. The second, when he made as his servants, he not having any need of us, but only that he might be beneficial unto us. The third, when he made us to his Image, and thereby made us capable of our knowing of him, and of his friendship. The fourth, When he adopted us his Sons through Christ, and made us Coheires with his only begotten Son. The fifth, when he made us members of his spouse, and of his Body, of both which he is the Head. To conclude, The sixth, in that he offered himself upon the Cross, an oblation and Host to God, in an odour of sweetness, that he might redeem us from servitude, and wash away all our spots, and that he might exhibit to himself, A glorious Church, not having any spot or wrinkle. Eph. 5. These are the Mercies of God, by which the Apostle beseecheth us. As if he would say; Our Lord hath conferred upon you so great benefits, you neither deserving nor ask them; Why then should it be thought grievous to you, if you offer your selves, a living, holy, and well pleasing sacrifice to God? Doubtlessly if one would attentively ponder and consider these points, it would not be thought heavy and burdensome, but light and easy, yea pleasant to serve so good and bountiful a Lord with your whole hart and strength, throughout the whole time of your life; and to the imitation and example of him, to offer yourselves, as an Host, or Oblation, yea an Holocaust in an odour of sweetness.   

Of the fourth fruit of the sixth Word. CHAP. XVI.  
THE Fourth Fruit may be taken from the fourth explication of the Word, Consummatum est. For if it be true (as it is infallibly most true) that Christ through the just judgement of God did transfer and bring us from the servitude of the devil, to the future fruition of the Kingdom of Heaven; we are then diligently to search, & not to desist, till we find, what is the cause that so great a number of men make choice, rather to deliver themselves up again to the enemy of Mankind, that with him they may eternally burn in the furnace of Hellfire, rather than to serve Christ, being a most benign Lord, yea most happily and undoubtedly to reign with him? I find no other reason hereof, then because in the service of Christ, the beginning is to be taken from the Cross; and that it is most necessarily incumbent upon us, to crucify the flesh, with its vices and concupiscences. This bitter Potion, or cup of wormwood of its own nature is most unpleasing to a sick Man; and often is the cause, why he had rather continue in his sickness, then to be cured after this manner. Truly if a man were not a Man, but a Beast, or else a man deprived wholly of his senses and wit, it might be more pardonable for him, to seek to be governed only by sensuality and corporal delights: but seeing man is partaker of reason, he understandeth or aught to understand, that he who commandeth the flesh to be crucified with its vices & concupiscences, is not ready only to command, but also to help, yea to prevent with the aid of his grace; and so to direct, that the skilful Physician ●ay know, how to temper this bitter cup, as that it may he taken & drunk up without any fastidious difficulty.  
Furthermore, if every one of us were the first to whom it was said: Take up the Cross, & follow me. Math. 16. Perhaps we might distrust of our our own force, and not be willing to touch the Cross, as fearing we could not be able to support it. But seeing many before us, not only men of full age, but even children, and ●ong virgins, have with great fortitude taken up the Cross of Christ, and have borne it constantly, and have crucified their flesh with their vices and concupiscences; why should we be afraid? why should we be disanimated & dismayed thereat? S. Austin being overborne in judgement with this argument, did master & overrule his carnal concupiscence, which for a long time he thought impossible to conquer. For he proposed to himself before the eyes of his mind, many both men and Women recorded in history, as most continent and chaste, and then in the secret of his soul, he said to himself: Cur non poteris, etc. Why art thou not able to perform, what these men and women have performed? They were not able through their own force, but through the assistance of their Lord God. Lib. 8 Confess. c. 11. And what is here spoken of the Concupiscence of the flesh, the same may be said of the Concupiscence of the Eyes (which is covetousness or avarice) and of Pride of life: since there is no Vice, which may not be crucified and mortified, through the help and aid of God. Neither is there, any danger of the want of God's good concurrency therein, seeing as S. Leo saith: justè inst at praecepto etc. He may justly command that, which he furthereth with his own assistance. Serm. 16. the pass. Dom. They truly are miserable (I may well say, mad and foolish) who, when it is in their power to undergo the sweet & light yoke of Christ, & thereby find in this life rest to the Soul, and in the next, reign with the same Christ, rather will subject themselves to the yoke of Oxen, at the command of the Devil, and to be thrall to flesh and sensuality, and finally to be tormented in Hell (with their Lord the Devil) for all Eternity.   

Of the fifth fruit of the sixth Word. CHAP. XVII.  
THe fifth fruit is to be collected out of the foresaid Words, Consummatum est; as they do signify the edification & building of the Church, to be consummate and perfected upon the Cross, & that the Church itself did proceed from the side of Christ dying, as another Eve from the rib of Ad●m sleeping. This Mystery teacheth us, that we reverence the Cross, that we honour the Cross, that we prosecute the Cross with all love and affection. For who is he, that loveth not the place, from whence his mother came out? Certainly all good Catholics are wonderfully affected towards the most sacred House of Loreto, because in it the B. Virgin, Mother of God, was borne; and because in it also jesus Christ, our Lord and God, was borne, not out, but in the Virginal Womb. For thus the Angel speaketh to joseph: That which is borne in her, is of the Holy Ghost. Matth. 1. And hereupon the Church itself, being mindful of her own birth or Nativity, doth paint and place the Cross in every place, on the forefront, of Churches, & in houses; neither doth she minister any Sacrament without the sign of the Cross; nor doth she sanctify or bless any Creature without the Cross.  
But we then especially do manifest our great love to the Cross, when we patiently suffer adversity for the love of him, who was nailed, and died upon the Cross. For this is to glory in the Cross; to wit, ●o do that, which the Apostles did, They went from the sight of the Council, rejoicing, because they were accounted worthy to suffer reproach for the Name of jesus. Act. 5. And the Apostle S. Paul explicateth, what it is to glory in the Cross, when he saith, Rom. 5. We glory in tribulations, knowing that tribulations worketh Patience; Patience, Probation; and probation, Hope: And Hope confoundeth not, because the Charity of God it poured forth in our Hearts, by the Holy Ghost, which is given us. And from hence it is, that S. Paul writing to the Galathians thus concludeth, cap. 6. God forbidden, that I should glory, saving in the Cross of our Lord jesus Christ, by whom the world is crucified to me, and I to the World. This is the triumph of the Cross, if the world with all its delights be (as it were) dead to a Christian soul, loving Christ crucified; and the Christian soul itself become dead to ●●e world, loving tribulation and con●●mpt (which the World hateth) and ●osecuting with contempts carnal ●easures, and temporal glory, which ●e world much loveth and admireth; ●nd thus it is brought to pass, that ●e servant of God is consummated & perfected; so as it may be said of him ●so, Consummatus est.   

Of the sixth fruit of the sixth Word. CHAP. XVIII.  
THe last fruit remaining, is to be gathered from the Example of the Perseverance of our Lord upon the Cross; since from that word, Consummatum est, we gather, that our Lord had consummated and finished the whole Work of his Passion, even from the beginning to the End; so as nothing more thereto could be desired or wished. The works of God (saith Moses') are perfect, Deut. 32. And even as the Father did perfect in the sixth day the work of man's Creation, and upon the seaventh did rest; So the Son in the sixth day did consummate the work of man's Redemption, and upon the seaventh did also rest. In vain did the jews cry out before the Cross, If he be the king of Israel, let him now come down from the Cross. But S. Bernard saith more aptly Serm. 1. de Resurrect. Immò, quia Rex Israel est, etc. Yea because he is the King of Israel, let him not lose the title of his Kingdom. And a little after: Non tibi dabit occasionem etc. Christ will not give occasion of depriving thee of perseverance, which alone is crowned. He will not cause the tongues to be silent of Preachers, persuading and comforting the faint hearted and weak, and saying to every of them: Look thou dost not forsake thy Place or Station; the which doubtlessly would follow, if they might reply, Christ hath forsaken his Place. Christ therefore persevered upon the Cross, till i end of his life, that he might so consummate, and perfect his own Work, as that nothing should be wanting thereto, and that he might leave after him a most admirable Example of Perseverance.  
Truly it is an easy matter to persever and continue in sweet places, and in doing pleasing Actions; but to persever, and constantly to remain long in labour and dolour, is most difficult. But if we did know, what induced Christ to persever upon the Cross; perhaps ourselves would learn to bear our Cross perseverantly; yea if it were lawful to hang upon it even until death. If a man do cast his eyes only upon the Cross, the Instrument of so lamentable a death (being but seen) it cannot but beget an horror in his hart. But if he look up with the eyes, not so much of his body, as of his soul, towards him who commandeth us to bear the Cross, and towards the place, whither the Cross leadeth, and to the fruit or benefit, which the said Cross produceth; than it is not a thing hard or ungrateful, but easy & pleasant to persever in kissing of the Cross, and perseverantly to hang upon the Cross.  
What therefore moved Christ so incessantly, without complaining, to hang upon the Cross even until death? The first cause hereof was i love towards his Father: The cup, which my Father hath given me (saith he) will't not thou, that I do drink it? joan. 18. Christ did love his Father with an ineffable love; and with the like love was beloved of him. Therefore when Christ did see that cup to be prepared for him, by his most good & loving Father, he could not in any sort suspect, but that it was given to him for a most happy end, and to him most glorious. Was it then any strange thing if he did drink up all the cup most willingly? Furthermore, the Father made a marriage for his Son, and espoused to him the Church, but then bespotted, and wrinkled; the which nevertheless if he would diligently wash in the hot bath of his blood, he should easily make it to be glorious, Not having either spot, or wrinkle. Ephes' 5 Therefore Christ loved his spouse given to him by his Father● in regard whereof it was not painful to him, to wash away all her spots with his blood, that so she might appear beautiful and glorious  
For i● jacob for the love of Rachel laboured seven years in looking unto the flooke and sheep of Laban, so as he was almost consumed away with heat and frost, and want of sleep; and if those so many years seemed to him, but a few days in respect of the greatness of his love, Gen 2. I say if jacob little prized the labour and toil of sea●en years for one Rachel; what wonder then is i●, if the Son of God would persever & continue three hours upon the Cross for his Spouse (the Church)) which was to become mother of many thousand holy Sons of God? To conclude, Christ did not respect only the love of his Father, and of his Spouse, when he was ready to drink the cup of his Passion; but also he had a regard to that most eminent glory, and greatness of joy never to be ended, ●o the which he was to ascend by the means and instrument of the Cross, according to that sentence of his Apostle, Philip. 1. He humbled himself, made obedient to death, even the death of the Cross, For the which thing God also hath exalted him, and hath given him a Name, which is above all Names; that in the Name of jesus every knee shall bow, of things in Heaven, in earth, and under the Earth.  
We may adjoin to the Example of Christ the Example of the Apostles. Saint Paul reckoning the Crosses of himself, and of the other Apostpostles, thus contesteth: Rom. 8. Who then shall separate us from the Charity of Christ? Tribulation? or distress? or Famine? or Nakedness? 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 sheep for the slaughter. And then the Apostle answereth: But in all these things we have overcome, because of him, that hath loved us. Thus the Apostles during their continuing in their punishments, had not their eyes so much fixed upon the punishments, as upon the love of God, who loved us, and gave his Son for us. In like sort they had respect to Christ himself, Who loved us, & gave himself for us. The same Apostle writing to the Corinthians saith: I am replenished with consolation; I do exceedingly abound in joy, in all our Tribulation. 2. Cor. 7. But from whence cometh so great consolation, from whence so great joy, as that it almost taketh away the sense and feeling of Tribulation? The Apostle answereth to this demand in an other place, saying: Because, that our tribulation, which is momentary and light, worketh above measure, exceedingly an eternal weight of glory in us 2. Cor. 4. Therefore the Contemplation of eternal glory, which he did place before the eyes of his mind, was the cause, why tribulation did appear to him to be but momentary and light. Has cogitationes etc. (saith S. Cyprian) What persecution can overcome 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 Cross (whereupon he hanged two days) not as an unpleasant Cross, but saluted it, as a friend. And when the People endeavoured 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 wise, and full of the Holy Ghost.  
Now from these examples of Christ, and his Apostles, all Christians may learn, how they ought to bear themselves, when they cannot descend from their Cross; that is, when they cannot be freed of their Tribulation without sin. In the number of these are first Regular Persons, whose life being tied to the vows of Poverty, Chastity, and Obedience, is reputed like unto Martyrdom. In like sort married Persons, when through divine Providence the husband hath gotten a harsh, choleric, unquiet (and almost intolerable) wife: or the wife hath a husband of a fierce, & rough disposition; and such was the husband of S. Monica, as S. Austin witnesseth. Again, those that are slaves, condemned to perpetual prison, or to the Galleys. In like sort, sick Persons who labour with some incurable disease. And poor men, who cannot aspire to riches but by stealth and thievery. All these (and such others in like case) if they desire to suffer their Cross, with spiritual joy, and great reward, let them not look upon the Cross, but upon him who hath laid the Cross upon their shoulders. But he doubtlessly was God, who is our most loving Father, and without whose Providence nothing in this world is done. Now the pleasure and will of God is best, & aught to be most grateful unto us.  
Furthermore, all men ought to say with Christ; The Cup which my Father hath given me, will thou not, that I should drink? And with the Apostle: In all those things we overcome for his sake, who loved us. Moreover all men ought, and may consider who cannot depose and lay aside their Cross without sin, not so much the present labour, as the future reward, which doubtlessly doth surmount all labour and grief of this present life, the Apostle saying: Rom. 8. The sufferings of this time are not condign to the glory to come, that shallbe revealed in us. Who speaking of Moses in an other place, thus writeth: Moses esteemed the reproach of Christ greater riches, than the treasure of the Egyptians; for he looked into the remuneration. Hebr. 11.  
To conclude, we may produce for the comfort of those men who are constrained to undergo a heavy Cross for a long time, the example of two men, who did lose their perseverance, and thereupon did find incomparably a fare greater Cross. judas the Betrayer of Christ, when he reflected upon himself, did detest his sin of Treachery, and not enduring the confusion and shame which he must suffer, if he would converse with the Apostles and Disciples, did hang himself. So as he changed only, but avoided not the Cross of the Confusion, which he did fly; Since greater Confusion shall follow him at the day of judgement, in the presence & sight of all the Angels, and of men, when he shallbe declared to be not only the Betrayer of Christ, but withal his own Homicide or Butcher. And how great blindness than was it in him, to avoid a small confusion among a few persons; who being the Disciples of Christ, were mild and gentle, & who ever would have been ready to exhort him to hope well of the Mercy of the Saviour of the world; but not to avoid the infamy and confusion of his betraying of Christ, & hanging himself in the Theatre and eye of all men and Angels?  
The second example may be taken out of the Oration of S. Basill in 40. Mart. The sum whereof is this. In the persecution of Licinius the Emperor, fo●rty soldiers being resolved to continue in the Faith of Christ, were condemned, that openly in the air, without any shelter, in a most cold time and place, they should spend the whole ●ight, and so through a most long and sharp Martyrdom, should perish through cold and frost, There was prepared near unto the place when they were, a hot & comfortable Bath, to receive such of the soldiers, as would deny their Faith. Of the whole number of the soldiers thirty and nine, setting before their eyes not so much the present punishment of being frozen to death (which would in a short time be ended) as the Eternity of glory and happiness, persevered in their Faith, & received from the hands and bounty of our Lord, most glorious Crowns, Our soldier, who had his mind fixed only upon the present torment, could not persevere in his Christian faith, did thereupon leap into the warm Bath. But he had no sooner gotten thereinto, but that several parts of his flesh being already congealed, did fall asunder and the poor wretch breathed out his Soul, and as denier of Christ, descended into Hell and to perpetual torments. Thus he flying death, he found death, and changed a short and light Cross or tribulation, for an everlasting and most grievous Cross.  
Now all those do imitate these two most unhappy men who do forsake the Cross of a religious Course of life; who do cast off a sweet yoke and easy burden; and when they least think thereof, they do find themselves to be tied to a fare more grievous yoke of diverse Concupiscences and Passions, which they can never satisfy; and thus being pressed down with the most heavy weight of their sins, they are not able to breath, or take wind. The like reason is of all those, who refuse to bear their Cross with Christ, and yet through sinning are forced to bear a far more grievous Cross with the Devil.   

The seaventh Word; to wit, Pater, in manus tuas commendo Spiritum meum: Father, into thy hands, I commend my Spirit. Luke 23. is literally explained. CHAP. XIX.  
WE are now come the last Word or Sentence of Christ, which being ready to dye upon the Cross he spoke, not without great clamour, saying: Pater in manus tuas commendo spiritum meum, Father into thy hands I commend my spirit. We will explicate in order every word, Pater, he deservedly calleth him Father, because himself was an obedient Son to him, even to death; and therefore most worthy that he should be heard. In manus tuas, into thy Hands. The Hands of God in the Scriptures are said to be his Intelligence and Will, or Wisdom and Power; Or (which is coincident herewith) the Understanding of God knowing all things, and his Will, being able to perform or do all thinks: For with these two, God as not wanting Instruments otherwise, doth all things; because as S. Leo speaketh: In Deo Voluntas, Potentia est: In God his Will is his Power. Serm. 2 de Natiu. Therefore with God, to will a thing is to do a thing, according to that: He hath done all things, whatsoever he would. Psal. 113. Commendo, That is, I do commend or deliver up in pledge, that it may be restored with trust, when the time of restitution shall come.  
Spiritum meum, Touching this word, how it is here to be taken, there is no small Controversy. The word, Spiritus, is accustomed to be taken for the Soul, which is the substantial form of the Body, as also it is taken for life itself: and the reason hereof is, because breathing is a sign of life; and who do breath, do live; and who cease to breath, do dye. And certainly if by the word Spirit, we understand in this place the Soul of Christ, we are to take heed, that no man should imagine there were any danger for that soul to go out of its body: As when other men are in dying, their soul is accustomed to be commended to God, through many Prayers, and great Care, in that it goeth to the Tribunal of the judge, ready to receive for its good, or wicked works, Glory, or Punishment. Such a Commendation as this, the soul of Christ did not need; both in that it was blessed from the beginning of its Creation; as also because it was joined in Person with the Son of God, and might be called, the Soul of God: and lastly by reason, as victorious and triumphing, it went out of its Body, and was a terror to all the Devils, but they could be no terror to it. Therefore if the Spirit be taken in this place for the Soul, than these words of our Lord, Commendo spiritum meum, do signify, that the Soul of Christ, which was in its Body, as in a Tabernacle, was to be in the hands of the Father, as in deposito, until it did return to the Body; according to that, Sap. 3. The souls of the Just are in the hands of God.  
But it is much more credible, that by the word Spirit, in this place corporal life is understood, so as the sense is to be this: I do now deliver up the spirit of my life, and therein I cease to breath and to live: But this spirit, this life (O Father) I commend to thee, that within a short time thou mayst restore it to my Body: For to thee nothing is lost, but all things do live to thee; who in calling out that which is not, makest it be; and in calling out that, which doth not live, makest it to live. That this is the true meaning of this place, may first be gathered out of the 30. Psalm, from whence our Lord did take this Prayer. For thus David doth there pray: Thou wilt bring me out of this snare which they have hid for me, because thou art my Protector; Into thy hands I commend my spirit. In which place the Prophet by the spirit, most evidently understandeth life; for he prayeth to God, that he will not suffer him to be slain by his Enemies but that he will preserve his life. Furthermore the same point is deduced as true, even from this place of the Gospel. For after our Lord had said; Father into thy hands I do commend my spirit, the Evangelist did subjoine: And saying this, he gave up the Ghost; For to give up the Ghost signifieth to cease to draw spirit or wind, which is proper to those Creatures which are living; the which thing cannot be said of the soul, the substantial form of the Body; but it is said of the air which we breathe, whilst we live; and we do cease to breath, when we die.  
Last●y the foresaid exposition is gathered from those words of the Apostle, Hebr. 5. Who in the days of his flesh, with a strong cry and tears, offering prayers and supplications to him, that could save him from death, was heard for his reverence. This place some do understand of the prayer, which our Lord made in the garden, saying: Father, if it be possible, transfer 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 have been heard, that he should be free & exempted from the death. For he prayed that the Chalice of his Passion might pass from him, thereby to show a natural desire of not dying, and himself to be true man, whose nature doth abhor 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 maintain, that that prayer of Christ mentioned by S. Paul, is the same, which our Lord made for his Crucifiers upon the Cross, saying: Father forgive them, for they do not know what they do. Luc. 23. But at that time our Lord did not use any strong cry, neither did he pray for himself, that he might be saved from death; both which two points are evidently expressed by the Apostle to the Hebrews. For being upon the Cross, he prayed for his Crucifiers, that that most grievous and heavy sin might be pardoned to them. Therefore it remaineth, that those words of the Apostle be understood of that last prayer, which our Lord made upon the Cross, saying, Father into thy hands I commend my spirit; the which prayer he made with a strong cry, S. Luke saying: And jesus crying with a loud voice, said etc. Where we see, that S. Paul and S. Luke do clearly herein agree together.  
Furthermore our Lord prayed, t●at he might be saved from death, as S. Paul doth witness, but the meaning hereof cannot be● that he should not dye upon the Cross; for therein he was not heard, & yet S. Paul testifieth that he was heard; but the meaning is, that he prayed, that he might not be wholly absorbed up by death, but only might taste death, and presently return to life; For thus much is implied in those words: He offered up prayers to him, that could save him. For our Lord could not be ignorant, but that he was to dye, especially being then most near to death; but he covered to be safe from death, in this sense; to wit, that he might not be detained long by death; which was nothing else, but to pray for a speedy Resurrection; in which hi● prayer he was fully heard, since he did rise most gloriously the third day. This explication of the testimony of S. Paul evidently convinceth, that when our Lord said, Into thy hands I command my spirit, the spirit is taken for Lyfa, not for the ●oule. For he was not solicitous of his soul, the which he did know to be in safety, since it was most blessed, and did see God face to face even from its Creation; but he was solicitous and careful of his Body, which he saw was to be depriu●d of life through death; and therefore he prayed, that his Body might not long remain in death, the which petition (as above we said) he in a most full manner obtained.   

The first fruit of the seaventh Word. CHAP. XX.  
NOw according to our former Method, I will gather some fruits from this Last word of Christ, & from his death presently ensuing. And first, even from that thing, which seemeth to be most full of infirmity, weakness, and simplicity, the great Power, Wisdom, and Charity of God is demonstrated. For in that our Lord gave up the Ghost, crying with a great Voice, his Power and strength is manifestly discerned; since from this we may gather, that it was in his power not to dye, and that he died willingly. For those men, who die naturally, do lose by degrees their force and voice; and in their last agony & fight with death, they are not able to cry out with any great and vehement speech or Voice. Therefore not without cause the Centurion seeing, that jesus after so much profusion of Blood, with a great and loud voice died, said: Certainly, this was the Son of God. Mar. 15. Christ is a great Lord, who even dying showeth his ●ower, not only by crying out with a great Voice at his last breathing; but also in cleaving the Earth, cutting a sunder the stones, opening the Monuments, and in rending the Veil of the Temple, all which things to have fallen out even at the very time, when Christ died, the Evangelist witnesseth.  
Furthermore all these strange Events have their mystery, by which the Wisdom of Christ is manifested. For the concussion of the Earth, as also the cleaving of the stones did signify, that by the Passion and death of Christ, men were moved and stirred up to penance, and the hearts of the obstinate were even cut a sunder, which Effects at that very time to have happened, S. Luke writeth, when he saith, that many returning from that spectacle and sight, did knock their breasts. The opening of the graves & sepulchres doth design the glorious Resurrection of the dead to succeed after that of Christ. The tearing or rending of the Veil (whereby was discovered the Sancta Sanctorum) was a sign that through the merits of the death of Christ, the Celestial Sanctuary was to be opened, and that all the Saints were after to be admitted to see the face of God. Neither only in the signification of these Mysteries did Christ show his Wisdom; but also in that he did produce & draw life from death; in figure whereof Moses caused water to flow out of a stone. And Christ himself for the same Cause said, he resembled a grain of wheat, in that by dying, he brought forth much fruit. For as a grain of wheat by being corrupted, doth bud forth an care of living Corn; so Christ by dying upon the Cross, enriched multitudes of Nations with the life of Grace, & S. Peter most manifestly thus speaketh of Christ: He swallowing death, that we might be made heirs of life everlasting. 1. Pet. 3. As if he would have said; The First man swallowing the forbidden sweet apple, condemned all his posterity to death; But the second Man swallowing down the bitter apple of death, brought all those to etern●●l life, who were borne again of him.  
To conclude, Christ manifested & opened his Wisdom in dying, because he made the Cross, (than the which nothing was before more despicable and contemptible) most honourable and glorious; so as even Kings themselves do account it an honour to sign their Foreheads therewith. Neither is the Cross made only honourable, but also sweet to the lovers of Christ; Whereupon the Church thus singeth: Dulce lignum, dulces clavos, dulce pondus sustinuit. The which very point S. Andrew demonstrated by his own example, when beholding the Cross, unto which he was to be fastened said: Salue Crux preciosa etc. All hail, O precious Cross, which hath received honour and beauty from the members of our Lord; Thou art long desired, and carefully sought after; thou art loved without any intermission, and comes prepared to a willing mind. I approach to thee with security and joy, that thou exulting mayst receive me, being the disciple of my Master jesus Christ, who did hang upon thee.  
Now what shall we speak of Charity? The sentence of our Lord is this: Greater Charity than this no man hath, that a man yield his life for his friends. joan. 15. This Christ performed upon the Cross; since no man could against his Will, deprive him of life. For himself thus saith hereof: No man taketh my life from me, but I yield it of myself. joan. 10. Therefore as above is said, no man hath greater Charity, than he, that yieldeth his life for his friends, because nothing can be found more precious, and to be beloved, than Life, it being the foundation of all goods. For what doth it profit a man (saith our Lord) if he gain the whole world, and sustain the damage of his soul, that is, of his life? And from hence it is, that all things labour to resist with all their strength (yea above their strength) those, who do endeavour to take away their life. And we read in job: Skin for skin, and all things, which a man hath, he will give for his life. But these passages are general, we will descend to particulars.  
Christ did ineffably show by many means to all mankind, and to every one of us, his Charity by dying upon the Cross. First because his life was the most precious of all lives; as being the life of man, who was God; the life of the most potent King of Kings; the life of the most wisest of all the Doctors. Furthermore he gave his life for his Enemies, for wicked men, for ungrateful men. Again, he laid down his life, that he might deliver these his Enemies, wicked & ungrateful men, from the burnings, and torments of Hell, to the which they were already condemned. Lastly, he gave his life, that he might make these, men to become his Brethren and Coheyres, and mo●● happily place them in the kingdom of Heaven for all Eternity. And is there any man of that flinty, or savage nature, who from this time will not love Christ jesus with all his Hearts, and will not suffer any adversity for his sake? O merciful God, avert and turn such a stony and iron hart, not only from our Brethren, but from all men whosoever, either Infidels, or Atheists.   

The second fruit of the seaventh Word. CHAP. XXI.  
AN other fruit (and that most profitable) is, if we learn to use frequently that prayer, which our Lord taught us, when being ready to go to his Father, he said: Into thy hadst I commend my spirit. But because he was not pressed and urged with that Necessity, with the which we are urged, since he was the Son, and Holy, we but servants and sinners: Therefore our Mother and Mistress (the Church) instructe●h us to frequent, and often use it, but as it is entire and whole in the Psalm of David, and not divided, as our Lord pronounced it. In the Psalm it is thus read: Into thy hands I commit my spirit: Thou hast redeemed me, O Lord God of Truth. Psal. 30. Christ did omit the later port, because himself was the Redeemer, and not the party redeemed; but we; who are redeemed with his most precious blood, ought not to pretermit this part of the Psalm. Christ also prayed to his Father, as his only begotten son; We pray to Christ, as our Redeemer: therefore we say not, Father into thy hands I commend my spirit; But, into thy hands O Lord I commend my spirit, thou hast redeemed me O Lord God of Truth. According to which manner of speech S. Steven (the first Martyr) being ready to dye, said: Lord jesus receive my spirit. Act. 7.  
Furthermore our Mother (the holy Church) teacheth us to say this Prayer at three several times. First, every day at the Complyme, as those well know who read the Canonical Hours. Again, when we approach to the most holy Eucharist, after those words are said: Domine non sum dignus, the Priest first for himself, and after for the Communicants doth say: In manus tuas commendo spiritum meum. Lastly at our departure out of this life, all the faithful are admonished, that they say, In manus tuas comm●nd● spiritum meum. As concerning the Complyme, it is not to be doubted, but that there is said, In manus tuas Domine etc. because the Complime is accustomed to be read towards the end of the day; and as S. Basill speaketh, Primis se intendentibus tenebris etc. Assoon as darkness cometh: & because it may so fall out, that in the night time unexpectedly death may surprise us; therefore we commend our soul to our Lord, that if so sudden death might happen to us, it might not happen to us unforseene, in Reg. fusius explic. q. 37. That at the time of receiving the most Blessed Eucharist, is said: In manus tuas commendo etc. the reason is, because that action is very dangerous, and withal very necessary, so as without peril it cannot often be frequented or intermitted: For he, that eateth the Body of our Lord unworthily, eateth judgement to himself. 1. Cor. 11. That is, he eateth condemnation to himself. And again, He that eateth not the body of our Lord, eateth not the bread of life, and life itself. joan. 9 Thus we are brought to straits on each side; being partly like to those men, who suffer extremity of hunger, and yet are uncertain, whether that which is brought to them to eat, be meat or poison. Therefore with just reason we say with fear and trembling: O Lord, I am not worthy that thou shouldest enter into my house, except out of thy ineffable goodness thou wilt make me worthy; therefore, say the word, and my soul shallbe 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 business thou mayst be present to my soul, which thou hast redeemed with thy precious Blood.  
If men would ponder these things maturely, they would not so greedily approach to receive Priesthood, that by daily celebrating: they might maintain their corporal state; For such men are not accustomed to be much careful (as they ought to be) whether they come with due preparation, since their End is rather the meat of the Body, than the meat of the Soul. There are also many, who attend upon Prelates and Princes, who perhaps do not come rightly prepared to this dreadful table; yet they approach to it, as drawn through a humane fear lest they may displease their Prince or Prelate, if at the appointed, and accustomed time, they be not present among, and one of those who are t● communicate. What ●herefore is to be done? It may be, it were more profitable to come to that table more rarely. Yea but it is more profitable often to frequent that table, so it be with reverence & due preparation: For by how much one cometh more rarely, by so much he is made less apt to participate of that Heavenly Table, as S. Cyril hath wisely admonished. lib. 4. in joan c. 17.  
There now remaineth the time of near approaching or imminent death, at what time it is necessary with great fervour of mind, frequently and often to repeat and say: Into thy hands I commend my Spirit; thou hast redeemed me, O Lord God of truth. That is the time, in which the chiefest business of all is handled: for if it should so happen, that the soul departing out of the Body, cometh into the hands of the Devil, there is no hope left of Salvation. And contrariwise, if it have its passage to the paternal Hands of God, no power of man's Ghostly Enemy is after to be feared. Therefore with an inutterable moaning, with true and perfect Contrition, with a strong faith and confidence in the infinite mercy of God, it is again, and again to be iterated and repeated; Into thy hands, O Lord, I commend my spirit: And because at that instant of time, those who have led a negligent and careless life, do suffer no greater temptation, then of despair, as if the time of Penance and repentance were then past; Let such oppose against this temptation the buckler of Faith, since it is written: In what day soever the sinner shall repent, I will not remember his sins: Ezech. 33. Let them also take the Helmet of Hope, which trusteth in the boundless Mercy of God, and let them often repeat: 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 will restore to Christ his innocent blood? who will repay back to him the price with which he bought us? For so S. Austin speaketh, teaching us in those words, to confide much in our Redemption, which is in jesus Christ; which cannot be in vain, and fruitless, except ourselves do put a bar or hindrance thereto, through Impenitency, or Desperation.   

The third fruit of the seaventh Word. CHAP. XXII.  
THe third fruit is placed, in that we may learn, that death near approaching, we are not much to confide in the Almsdeeds, Fast, or the prayers of our kindred & friends. For there are many, who during the whole course of their life, are wholly forgetful of their soul; busying their minds with nothing else, but how to leave their wife, children, and Kinsfolks rich, & of great estate. But when themselves come to dye, than (& not before) they begin to think of their own soul; And because they have distributed and divided their goods & faculties among their foresaid friends they commend the charge of their souls to them, that by their means their souls might be helped with Almsdeeds, Prayers, masses, and other good works. Christ did not teach us this by his example, since he commended his soul not to his kinsmen, but to his Father. Neither doth S. Peter admonish us, that we should commend our souls to our Children, or kinsfolks, but to the faithful Creator, by good deeds 1. Pet. 4.  
I do not say this, as reprehending those who either procure, or desire Almsdeeds, or sacrifices of the holy mass to be offered up for them after their death: But I much blame those, who repose too much trust in their Children and kinsfolks; since daily experience teacheth, that they quickly forget their dead Ancestors. I further reprehend them, because in a matter of so great importance, they will not provide for themselves; and that they will not give and perform the Works of Charity, and Almsdeeds, by which they may purchase many friends, by whose means as we read in the Gospel, they may be received into the Eternal Tabernacles. Luc. 16. I also greatly blame them, who do not obey the Prince of the Apostles, commanding us, as is above said, to commend our souls to our faithful Creator, and to commend them not only in words, but also in good Works. Since good works sent before to God, are those, which efficaciously and truly commend the souls of Christians to God.  
Let us hear, what voice sounded from Heaven to S. john, Apoc. 4. I heard a voice from Heaven, saying to me, Writ: Blessed are the dead, which die in our Lord from hence now, saith the spirit, that they rest from their labours, for their works follow them. Therefore good works performed by ourselves, whilst we live (and not to be done after our death by our Children, or kinsfolks) are those, which certainly do follow us: especially if those works be of their own nature not only good, but as S. Peter, not without mystery hath expressed: for thus he speaketh, In bene factis commendent animas suas fideli Creatori: let them commendent their souls to their faithful Creator, 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 hours of prayers for many years, their fast of Lent continued in like sort for many years, their Almsdeeds, and those not in number few. But when these come to the divine ballacing & examination, and are precisely to be discussed, whether they were well done; to wit, with right intentions, with due attention, in fitting time and place, proceeding from a man grateful to God; O how many things, which did appear to be gains to the soul, will rather be accounted, as losses and detriments unto it! And how many things, which seemed in man's judgement to be gold, silver, and precious stones, built upon the foundation of faith, will be found to be wood & straw, which the fire will instantly consume!  
The consideration of this point doth not a little terrify me, & by how much I draw more near to my end (for as the Apostle speaketh, Heb. 8. That which groweth ancient, and waxeth old, is nigh unto utter decay) so much the more evidently I see, that the admonition and Counsel of S. john Chrysostome is necessary to me, who counsel us, not to weigh and prise to much our own good works; because if they be good works indeed (that is, works well & piously done) they are registered by God in his book of Accounts, and there is no danger, that they shallbe defrauded of their due reward: but let us daily think (saith he) of our evil & bad works, and labour with a contrite hart and spirit, with many tears, and serious penance, to wash them away. For such men, who perform his advice herein, shall say at the close and end of their life with great confidence and Hope: Into thy hands I commend my spirit; thou hast redeemed me, O Lord God of Truth.   

Of the fourth fruit of the seven Word. CHAP. XXIII.  
THere followeth the fourth fruit, which may be gathered from the most happy hearing of the prayer of our Lord, that from so comfortable an Event all of us may be much animated and encouraged to commend our spirits to God with greater vehemency and ardour of devotion. For the Apostle did most truly write, that our Lord jesus Christ was heard, for his reverence Heb. 5. Our Lord prayed to his Father for a speedy Resurrection of his Body, as above we have showed. His prayer was heard, so as his Resurrection was no longer delayed, than it was needful to prove, that his Body was truly dead. For except it could be infallibly demonstrated, that his Body did truly departed out of this life, both the Resurrection, as also the whole Christian Faith might be doubted of, and called into question. Therefore our Saviour was to remain in the grave for the space at least of forty hours; especially seeing the figure of jonas the Prophet was to be accomplished, which (as our Lord himself taught in the Gospel) was to premonstrate and foreshow his death.  
But to the end, that the Resurrection of Christ might be accelerated & hastened so fare forth, as it was convenient; and that it might be more manifestly proved, that the prayer of Christ was heard, the divine Providence would, that the three days and three nights, during which time jonas 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 days; which time not properly (but by the figure intellectio) might be said to contain three days & three nights. Neither did the Father hear the prayer of Christ only in shortening the time of his Resurrection, but also in restoring incomparably a better life, then before he enjoyed. Since the life of Christ before his death, was mortal; but it is restored to him immortal: Christ rising again from the dead, now dieth no more; death shall no more have dominion over him, as the Apostle speaketh. Rom. 6. The life of Christ before his death, was passable, that is, subject to hunger, thirst, weariness, wounds; but being restored impassable, it stands not obnoxious to any injury. The Body of Christ was before death Animale; but after the resurrection it became spiritale; that is, so subject to the spirit, as that in a twinkling of an Eye; it might be carried into any place, where the spirit itself would.  
Now the reason, why the Prayer of Christ was so easily heard, is subjoined by the Apostle, when he saith, pro sua reverentia, for his reverence. The Greek word here used, (to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifieth a reverential fear, which was most eminent in Christ towards his father. Therefore Esay describing the gifts of the Holy Ghost, which were in the soul of Christ, of other gifts thus saith: The spirit of wisdom and Understanding shall rest upon him: the spirit of Counsel and Strength: the spirit of Knowledge and Piety; but of reverential Fear, the said Prophet thus speaketh: And the spirit of the Fear of our Lord shall replenish him. Isa. 11. Now because the soul of Christ was most full of reverential Fear towards his Father, therefore the Father did take most great pleasure in him, according to that we read in S. Matthew: This is my beloved son, in whom I am well pleased. Matth. 3. & 17. And even as the Son did ever reverence the Father in a most high degree, so did the Father ever hear him praying, and granted whatsoever he desired.  
Now from hence may we learn, that, if we expect ever to be heard by our heavenly Father, and to obtain whatsoever we demand of him, we ought to imitate Christ herein, in prosecuting our said heavenly Father with supreme Reverence, and in preferring nothing before his honour. For so it willbe effected, that whatsoever we pray for, we shall obtain, and peculiarly, that, in which consisteth the chiefest good of our state; I mean, that when death shall approach, God may receive our soul passing out of the Body, commended unto him, when the roaring Lion standeth near unto us, as being ready for a prey. Neither let any man think, that Reverence is exhibited to God only in genuflection, or in bowing of the knee, in uncovering of the Head, or in any other worship and honour of such like nature. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or timor reverentialis, doth not signify only this external honour, but it chief denotes a great fear of offending of God, and an inward & continual horror of sin, and this not through dread of punishment, but through love of our Celestial Father. He is truly endued with reverential Fear, who dare not think of offence or sin, especially mortal sin: Blessed is that man (saith David) who feareth our Lord; He shall have great delight in his Commandments: That is, he truly feareth God (and in that respect may be called Blessed) who with all bent of Will and Endeavour, studies to keep all the Commandment of God. And from hence it proceeded, that that holy widow judith, timebat Dominum valde, as we read in her Book cap. 8. For she being but a young Woman, and of great beauty, and very rich, lest she should (after the death of her husband) either give or take any occasion of sinning, did remain shut up with her maids in a secret chamber, and wearing a haircloth about her body, fasting all days, excepting the feasts of the house of Israel. Behold here with what great zeal even in the old Law (which permitted far more liberty, than the Gospel doth) a young, rich and beautiful Woman did take heed of Carnal sins, for no other reason, then that she greatly feared our Lord.  
The sacred Scripture doth mention and commend the same thing in Holy job. For he made a covenant with his eyes, that he would not so much as think of a Virgin, that is, he would not look upon a Virgin, to prevent thereby that no unchaste thought might creep into his mind. And why did job so warily and diligently avoid such allurements? Because he greatly feared our Lord: for thus it there followeth: For what part should God from above have in me? that is, if an unclean cogitation should in any sort defile my mind, I should not be God's portion, nor God should be my Portion. There were no end, if I should insist in examples of Saints during the time of the New Testament. This therefore is the Fear, wherewith the Saints were endued, of which if ourselves were full, there were nothing, the which we could not most easily obtain of our Heavenly Father.   

The last fruit of the seaventh Word. CHAP. XXIV.  
THere remaineth the last fruit, which is gathered from the consideration of the Obedience of Christ, manifested in his last words, and in death itself. For whereas the Apostle saith: He humbled himself, made obedient unto death, even the death of the Cross. Philip. 2. This was chief performed, when our Lord pronouncing those Words, Father into thy hands, I commend my spirit, did presently give up the Ghost. But it will be convenient to repease, & ponder more deeply what may be said of the Obedience of Christ; that so we may gather a most precious fru●te from the tree of the holy Cross. Therefore Christ (our Ma●ster and Lord of all Virtues) did exhibit such Obedience to God his Father, that a greater cannot be conceived or imagined.  
First, the Obedience of Christ took its beginning from his Conception, and continued without intermission even to his death, Thus the whole life of our Lord jesus Christ was but one Act, or Course of a continuated, and unintterrupted Obedience. Truly the soul of Christ even in the first moment of its Creation, had the use of freewill, and withal was replenished with Grace and Wisdom; and therefore even from that first moment, Christ being as yet enclosed in the womb of his mother, began to exercise Obedience. Where we read in the 39 Psalm, in which it is said in the Person of Christ: In the head of the book it is written of me, that I should do thy will: my God, I would, and thy law in the midst of my Hart. That, in the head of the book, signifieth no other thing, but in the sum of the divine Scripture that is, throughout the whole Scripture, it is chief preached of me, that I am peculiarly chosen and sent to this end, that I should do thy Will. I, my God, will, & I have most willingly accepted thereof, and thy law, tha● is thy commandment I have placed in the midst of my hart, that I might ever think thereof, and might most diligently perform and execute it.  
And hither also those words of our said Lord have reference: My meat is to do though will of him that sent me, to perfect his work. joan. 4. For as meat is not taken once or twice through a man's life, but is taken daily & with pleasure: so our Lord himself did continually, and with a willing mind practise all Obedience to his Father. And hereupon he said: I descended from Heaven, not to do my own will, but the will of him, that sent me. joan. 6. And more clearly 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 always. joan. 8. And because Obedience is the most excellent Sacrifice of all Sacrifices, according to the judgement of Samuel; therefore it followeth, that how many works Christ did all the time, that he lived as Pilgrim upon the Earth, so many Sacrifices did he offer up, and those most grateful to God. This therefore is the first Prerogative 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 work, as we commonly see it is among men; but it was extended to all those things, which it should please God his Father to command him. And from hence so great variety is seen in the life of Christ our Lord, as that one while he would stay in the desert, neither eating nor drinking, & perhaps not sleeping, but living with beasts, as S. Mark not●th. c. 1. At another time he was in the frequency & sight of men, eating and drinking: Then, he remained obscure and secret at home, and that for no few years. At an other time appearing excellent for wisdom and Eloquence, working most great and stupendious Miracles: Now, with great authority casting buyers and sellers out of the Temple; At an other time latent, & (as it were) weak, declining from the multitude and company of men; All which things require and exact a m●nd free from all proper free will. For neither would our Lord have said: Math. 16. He that will come after me, let him deny himself; that is, let him renounce his proper will, and proper judgement: Neither except Christ himself had performed it before, he would have persuaded his disciples to the perfection of Obedience, when he said: Luc. 14. If any man cometh to me, and hateth not hi● Father and mother, and wife, & chilsdrens, and brethren and sisters, yea and his own life beside, he cannot be my Disciple. Thus according hereto did Christ himself forsake all things, which are accustomed to be so ardently beloved, yea his own life; the which he was so prepared to lose, as if he did hate it.  
This is the true root and Mother of Obedience, which shined most admirably in Christ our Lord. And who want this, shall hardly ever come to the reward of Obedience. For how is it possible that one should promptly obey an other man's Will, who is wholly devoted to his own will, and his own judgement? This is the Cause why the Celestial Orbs do not resist or withstand the Angels moving them, whether they be carried towards the East, or West; because they have not any peculiar and proper propension either to one part, or to the other. And the same reason is, why the Angels themselves stand at a beck obedient unto God, as holy David singeth in the 102. Psalm. To wit, because they have no proper Will, repugnant and refractory to the will of God; but being most happily conjoined with God, they are one spirit with him.  
Furthermore, the Obedience of Christ is not only largely on each side diffused; but withal by how much it is depressed down by Patience and Humility, by so much, through the excellency of its merits, it is elevated and advanced on high. Therefore the third Propriety of the Obedience of Christ is, that it descendeth to an incredible Patience and Humility. Christ being an Infant, to fulfil the Obedience of his Father, began (though full of knowledge and prudence) to inhabit in a dark prison. Other Infants, who want Reason in their mother's Womb, suffer no grief or molestation: But Christ enjoying in his mother's womb the use of Reason, would have had no doubt a horror to remain in that straight Prison nine Months, had not the obedience towards his Father and love to mankind caused him for the setting us at liberty (as the Church singeth) that he did not abhor the womb of the Virgin.  
To proceed, no small Patience & Humility was necessary, that Christ during all the time of his Infancy (who then was more wise than Solomon, since in him were all the treasures of Wisdom and Knowledge) should accommodate and apply himself to the manners & weakness of Infants: But tha● Continency, Modesty, Patience, and Humility was altogether most admirable, that during the space of eighteen years (to wit, from the twelfth year, to the thirtieth) he by the command of his Father, remained so obscurely in S. josephs' bowse, as that he was reputed but the Son of a Carpenter, ignorant in learning, and perhaps indocible; when notwithstanding he did transcend all men and Angels in wisdom. I may here next allege his great glory, rising from his preaching and working of miracles, but yet accompanied with extreme poverty and daily labours: The foxes have their holes, and the fowls of the air nests; but the Son of man hath not where to repose his head. Luc. 9 And he being wearied through ●●urneying, did sometimes rest himself by sitting upon the side of a fountained; and preaching the kingdom of Heaven, went on foot to Cities and castles. Yet notwithstanding it had been most easy, for him (if so it had stood with his Obedience to his Father) to abound with all things, through the help and ministry of men or Angels.  
What shall ●now speak of Christ's persecutions, of his reproaches, and maledictions, spittings, buffeting, whipping, and finally of his sufferings and pains upon the Cross? For in all these his humble Obedience did take such deep root, as that it may plainly seem to be inimitable. But yet there remaineth a greater profundity and depth of his Obedience, which concerned the last of all terrible things; & to this Abysmall profundity the Obedience of Christ descended, when crying with a loud voice, he said: Father into thy hands I commend my spirit; and saying this, he gave up the Ghost. Luc. 23. The Son of God may be thought and supposed to speak to his Father in this sort. O Father I have received commandment from you, that I should lay down my life, and after receive it, now the time cometh, that I accomplish this your last command. And although the disjunction of my soul from my flesh (both which even from the beginning of their union to this hour have remained together in great peace and charity) be most bitter; and also although death, introduced through the Envy of the devil, be very adverse to nature, and the last of all terrible things; notwithstanding your commandment being most deeply into the midst of my hart, doth overbalance all other things. Therefore I now stand prepared even to swallow down death, and to exhaust & drink up this most bitter chalice given to me by you. And because your commandment was, that I should after resume & take it again; therefore into your hands I commend my spirit, that you may restore it to me in the next conveniency of tyme. And thus licence of departing being taken of his Father, his head being inclined to obedience, he gave up the Ghost. Thus Obedience became victorious & triumphant. Neither did it receive a most ample reward only in Christ himself, that he, who descended lower than any man, and obeyed all men for his love towards his Father should ascend above all, and command over all: But it also obtained, that all men, who would imitate his obedience and humility, should themselves ascend above all the Heavens, & ●hould be committed and placed over ●he goods of their Lord, and in the end ●●ould be made partaker of the Celestial Throne and Kingdom. To con●●●de, Christ did take so remarkable a Triumph over the rebellious, disobedient, and most proud Spirits, as that all of them do stand affrighted, and fly at the very sign of the Cross.  
All those, who cover to aspire to true glory, and to the rest and peace of their soul, aught to behold and imitate this example. Neither only Regular men, who through the vow of obedience to their Superiors (who preside in the place of God,) but also all men, who labour to be the disciples and Brethren of Christ, aught to aspire to the prize and reward of this most worthy victory, except they will rather make choice to bewail and lament for all eternity, with the proud devils, under the feet of the Saints. For Obedience, which is due by divine precepts, and which God himself commandeth to be given to those who rul● upon Earth, is most necessary to all men. For Christ said to all: Take up my yoke upon you. Matth. 11. And the Apostle preacheth to all, saying: Obe● your Prelates, and be subject to them. Heb. 13. And Samuel instructeth herein all Kings, when he saith: Will 〈◊〉 Lord have Holocausts and victim, 〈◊〉 not rather that the voice of our Lord ●t obeyed? Better is obedience than Victim▪ 1. Reg. 15. And then he addeth to sherbet the greatness of the Sin of disobedience, Because it is (as it were) the Sin of enchantement, to resist; meaning to resist the commandments of our Lord, and of those, who do govern in the place of our Lord.  
But for the benefit of those, who willingly subject themselves under the Obedience of their superiors, I will here add some few points touching their happy state; and this not out of my private judgement, but from the words of jeremy the Prophet, who guided by the Holy Ghost, thus saith: It is good for a man when he beareth the yoke from his youth: He shall sit solitary and hold his ●eace, because he hath lifted himself above himself. Threns. 3. Certainly a wonderful felicity is signified by that word, It is good for a man: since from the words following it evidently is gathered, that Good, in this place, is taken for that, which is profitable, honourable, pleasant, and on each side blessed. For he that shall accustom himself to bear the yoke of Obedience from his youth, shallbe 〈◊〉 during all his life from a most a●●●auy and servile yoke of Carnal Cubedditi●● and desires. S. Austin deposeth the truth of this point, showing in his ●. Book of Confessions, how difficult a matter it is, to cast of the yoke of Concupiscence from ones self, who for diverse years hath been enthralled to the law of the flesh, as on the contrary, how pleasant and easy it is, to bear the yoke of our Lord, before the soul hath been defiled, or ensnared with Vice.  
Furthermore, how great again is it, to merit in every work in the sight of God? For he, who doth nothing out of his own proper will, but from Obedience to his Prelate and superior, this man in every work performed by him, sacrifizeth to God a most grateful Sacrifice, because as Samuel speaketh; Obedience is better, than Sacrifice 1. Reg. 15. And S. Gregory giveth a reason of this disparity, saying: By bloody Sacrifices the flesh of an other, by Obedience the proper will is immolated and offered up. l. 35. mor. cap. 10. Add hereto, as a thing most admirable, that if so be the Prelate should fortune to sin in commanding, the subject sinneth not, but meriteth in obeying, so that that which is commanded be not a manifest and evident sin. The Prophet jeremy doth add: He shall sit solitary, and hold his peace. What signifieth here, he shall sit, but that he shall remain quiet, because he shall find the rest of his soul? For whosoever abandoneth his own will, devoting himself wholly to fulfil the will of God, coveteth nothing, seeketh after nothing, is ambitious of nothing; but remains free from all Cares, and sitteth with Mary Magdalen, at our Lords feet, hearing his word; Luc. 10. And indeed he sitteth truly solitary, both because he doth converse with those, who are one Hart, and one Soul; as also in that he affecteth no man with a private and peculiar Love, but loveth all in Christ, and for Christ. And hence it is, tha● he is quiet, as not contending with any one, or having any peculiar negotiation or business with others. And the reason of so great a tranquillity and quietness is, because, he hath lifted himself above himself, that is, he hath transcended and passed from the Order of men, to the Order of Angels.  
There are many men, who do cast themselves under themselves, and descend to the Order of Beasts; To wit, those men, who even breath nothing but earthly matters, and prise nothing but what is grateful to the flesh, and senses of the Body; And these are Covetous men, lascivious, and even enslaved to good cheer, fellowship, and drunkenness. There are others, who live the life of men, and after a certain manner remain in themselves; such are Philosophers, who either search the secrets of Nature, or deliver precepts touching manners. To conclude, there are some others, who do lift themselves above themselves; and this not without a peculiar privilege and assistance of God, leading not an humane, but Angelical life. These are those, who renouncing all things, which the world affords, and denying their own will, can say with the Apostle: Our conversation is in Heaven. Phil. 3. For the Angels are not defiled wi●h any filth of sin, and they do ever contemplate the face of the Father which is in Heaven; and omitting all other affairs, they are wholly busied, and intent in executing the Commandments of God, according to that of the 102. Psalm: Bless our Lord all ye his Angels, doing his word, that fear the Voice of his words.  
This is the felicity of a Regular life, the which if it do seriously imitate the purity and Obedience of the Angels, will doubtlessly participate of their Glory in Heaven; especially if they follow Christ their Captain and master, Who humbled himself, made obedient unto death; even the death of the Cross. Phil. 2. And when as he was the Son of God, learned obedience from those things he suffered. Heb. 5. That is, he experimentally learned, that true Obedience was tried by Patience. And thus he did not only teach Obedience by his own Example, but withal taught the principles and foundation of true and perfect Obedience, which are Humility and Patience. For who freely and willingly obeyeth his superior, commanding honourable and pleasing things to be done, may be much doubted of. whether the virtue of Obedience, or some other Allective draweth him to obey: But he, who with all alacrity and therefulnes of mind obeyeth in things vile and laborious (where Humility and Patience are necessary) declareth that as a true Disciple of Christ, he hath learned perfect Obedience.  
S. Gregory notably showeth the difference between true and forged Obedience, who thus speaketh, l. 35. mor. c. 10. Quia nonnunquam nobis etc. Because sometimes things pleasing to this world, at other times things displeasing are commanded to be done; therefore we are chief to know, that sometimes Obedience, if it have nothing of itself in it, is no obedience; And sometimes except it hath something of itself, it is less. For example, when pleasing things of this world are commanded, when the higher and more worthy place is commanded to be taken; he, who obeyeth these Commands, evacuateth and frustrateth in himself the virtue of Obedience, if out of a secret desire he affecteth them. For he suffereth not himself to be governed by Obedience, who in undertaking the prosperous things of his life, serveth his own humour of Ambition. Again, When adverse and distasteful matters are commanded, when it is commanded to receive obloquys, and contumelies; except the mind of itself doth desire these things, the merit of obedience is lessened; because he descendeth unwillingly to such things, as are abject and vile in this life. For Obedience suffereth detriment, when no desires of any part do accompany the mind, prepared to receive disgraces or contumelies. Therefore Obedience touching things adverse and displeasant, aught to have something of itself; and again touching things prosperous and graceful, it ought to have nothing of itself. And Obedience, when the subject of it, is a thing displeasing, is so much the more glorious and worthy, by how much the desire of him that obeyeth is more firmly conjoined to the divine will; As on the contrary, where the subject is pleasant and sweet, Obedience is so much the more true by how much the mind is estranged from all vain and humane complacency.  
But the weight of this Virtue of Obedience, we may more clearly balance, if we call to mind the memorable Acts of two men, now reigning in Heaven. Moses, when he fed sheep in the desert, was called by our Lord speaking to him, by the ministry of an Angel in the fiery Bush, that he should govern over all the multitude of the Israelits. Exod. 3. But because he was humble and lowly in himself, he was afraid of the proffered glory of so great a government; saying: I beseech thee, O Lord I am not eloquent from yesterday, and the day before, and since thou hast spoken to thy servant, I have more impediment and slowness of tongue etc. I beseech thee, O Lord, send whom thou wilt send. Behold here, how Moses discourseth and debateth with the Author of the Tongue; and acknowledged himself to be of imperfect speech, that thereby he might avoid the power of so great a sovereignty and government. In like sort, S. Paul was admonished from Heaven (as himself testifieth in his 2. Epistle to the Galathians) that he ought to ascend to jerusalem; Who meeting with the Prophet Agabus in his journey, was advertized, how great adversity and trouble did expect and wait for him in jerusalem. For it is thus written: Agabus took Paul's girdle, & binding his own hands and feet, he said: Thus the man whose girdle this is, so shall the jews bind in jerusalem, Act. 22. But S. Paul instantly answered: I am ready not only to be bound, but to dye also in jerusalem, for the name of jesus.  
Thus S. Paul through a command of divine Revelation going towards jerusalem, knoweth afore hand, what vexations were there to afflict him; nevertheless he willingly desireth them: He heareth of troubles, of which he might well be afraid; yet he coveteth with all endeavour oo aspire to them. Thus Moses hath no part of his own desire touching his command; and therefore he partly laboureth against the coommand, thereby to eschew his government over the Israelites. But S. Paul is drawn to undergo adversities out of his own desire; who foreseeing imminent evils, boileth in devotion of spirit to sustain fare greater. The former man was willing to decline the glory of present Power, though God commanded him to accept thereof: This later (God preparing for him asperity and molestations) thirsteth after more violent afflictions, yea even death itself. Now from the immoveable Virtue of these two worthy Captains leading us the way, we may be instructed, that if we desire earnestly to gain the palm and reward of Obedience, we must play the soldiers, in performing things prosperous only by command though with some reluctation of our own Nature; but things adverse & distasteful, to execute even out of our own devotion and Zeal.  
Thus fare S. Gregory Which doctrine Christ our Lord & Master, even from his own example most clearly approved. For when he knew the multitude would come and take him, that they might make him a King, we read; That he fled into the mountain, himself alone. But when he saw that the jews & the soldiers with judas, were to come to apprehended him, & draw him to punishment, then according to the command, which he received from his Father, he of his own accord did presently meet them, and suffered himself to be taken and bound. Therefore Christ not in words did vaunt of Obedience; but in works, and in earnest, exhibited Obedience unto his Father, grounded in true Patience and Humility. Upon this example of the most noble virtue of Obedience, all those aught to have their eyes fixed, who aspire to the high reward, due for a voluntary abnegation of ones proper Will, and imitation of Christ.    

THE TABLE  

The first Book.  

THe first Words explicated literally. pag. 14.  
The second Words explicated. pag. 47.  
The third Word explicated. pag. 89.    

The second Book.  

THe fourth Word explicated literally. pag. 131.  
The fifth Word explicated. pag. 193.  
The sixth Word explicated. pag. 238.  
The seaventh Word explicated. p. 292.    
FINIS.