Light, Life, and Love Part 4

How plainly dost Thou declare in this, that Thou desirest not the death of a sinner, but rather that he should be converted and live.

Now Thou hast manifested and fulfilled what Thou didst promise aforetime by Thy prophet: "When the wicked man shall mourn for his sins, I will remember his iniquity no more." Thou didst not impose upon him many years of severe penance, nor many sufferings in purgatory for the expiation of his sins; but just as if Thou hadst quite forgotten his crimes, and couldst see nothing in him but virtue, Thou didst say: "This day shalt thou be with Me in paradise." O immeasurable compa.s.sion of G.o.d! Our tender Lord forgot all the countless crimes which that poor thief had done, and forgave him when he repented, and gave so great and splendid a reward to the good which there was in him, small indeed though it was. Our loving G.o.d is very rich; He needs not our gifts; but He seeks for a heart which turns to Him with lowliness and resignation, such a heart as He found in this poor thief. For He says Himself: "turn to Me, and I will turn to you." And so when this thief so courageously and effectively turned to G.o.d, his prayer was at once not only accepted but answered. For our Lord did not reject his prayer, or say to him: "See how I hang here in torment, and I behold before My eyes My mother in sore affliction, and I have not yet spoken one word to her, so that to hear thee now would not be just." No, our Lord said nothing of this kind to the thief. Rather, He heard his prayer at once, and made answer in that sweet word, "Amen, I say unto thee, this day shalt thou be with Me in paradise." O tender goodness, O marvellous mercy of G.o.d! O great wisdom of the thief! He saw that the treasures of Christ were wide open, and were being scattered abroad. Who then should forbid him to take as much as would pay what he owed to his Lord? And O the accursed hardness of the impenitent thief, whom neither the rebuke of his a.s.sociate, nor the patience of Christ, nor the many signs of love and mercy that shone forth in Christ, could melt or convert! He saw that alms were plentiful at the rich man's gate, that more was given than was asked for, and yet he was too proud and obstinate to ask. He saw that life and the kingdom of heaven were being granted, and yet he would not bend his heart to wish for them: therefore he shall not have them. He loved better revilings and curses, and they shall come unto him, and that for all eternity. These new first-fruits of the grape, which our Lord gathered on the wood of the Cross from our barren soil, by much sweat of His brow and much watering with His own precious blood, He sent with great joy as a precious gift to His heavenly Father, by His celestial messengers the holy angels. But if there is joy among the angels of G.o.d over one sinner that repenteth, how must they rejoice and exult at the salvation of this thief, of whom they had almost despaired? We can picture to ourselves with what joy the Father of heaven received these first-fruits of the harvest of His Son's Pa.s.sion. But Christ Himself, though He felt some joy at the thief's conversion, was still more afflicted thereby, for by His wisdom He foresaw that this thief would be the cause of perdition to many, who would resolve to pa.s.s their whole lives in sin, hoping to obtain pardon and grace at the moment of death. Truly a most foolish hope, for nowhere in the Scriptures do we read that it has so happened to any man. In truth, they who seek after G.o.d only when they must, will not, it is to be feared, find Him near them in their time of need. In the meantime, none can trust too much in G.o.d, and no one has ever been forsaken by Him, who has turned to Him with his whole heart, and leant upon Him with loving confidence.

THE THIRD WORD

THERE stood also by the Cross of Jesus His most holy and ever-virgin mother Mary; not in order that His sufferings might thereby be lessened, but that they might be greatly augmented. For if any creature could have given consolation to the Lord while He hung on the Cross, no one could have done it so fitly as His blessed mother.

But since it was G.o.d's will that Christ should die the most bitter of deaths, and end His Pa.s.sion without any comfort or relief, but with true resignation, His mother's presence brought Him no consolation, but rather added to His sufferings, for her sufferings were thereby added to His, and this added yet more to His affliction. Who then, O good Jesus can discover by meditation how great was Thy inward grief, for Thou knowest the hearts of all, when Thou sawest all the body of Thy holy mother tortured by inward compa.s.sion, even as Thou wast tortured on the Cross, and her tender heart and maternal breast pierced with the sword of sharp sorrow, her face pale as death, telling the anguish of her soul, and almost dead, yet unable to die. When Thou beheldest her hot tears, flowing down abundantly like sweet rivers upon her gracious cheeks, and over all her face, all witnesses to Thee that she shared in Thy sorrow and love; when Thou heardest her sad laments, forced from her by the weight of her affliction; when Thou sawest that same tender mother, melted away with the heat of love, her strength quite failing her, worn out and exhausted by the pains of Thy Pa.s.sion, which wasted her away; all this, truly, was a new affliction to Thee on the Cross; it was itself a new Cross. For Thou alone, by the spear of, Thy pity, didst explore the weight and grievousness of her woes, which to men are beyond comprehension. All this, indeed, greatly increased the pain of Thy Pa.s.sion, because Thou wast crucified not only in Thy own body, but in Thy mother's heart; for her Cross was Thy Cross, and Thine was hers. O how bitter was Thy Pa.s.sion, sweet Jesus! Great indeed was Thy outward suffering, but far more grievous was Thy inward suffering, which Thy heart experienced at Thy mother's anguish. It was now, beyond doubt, that the sword of sorrow pierced her through, for the queen of martyrs was terribly and mortally wounded in that part which is impa.s.sible--that is, the soul; she bore the death of the Cross in that part which could not die, suffering all the more her grievous inward death, as outward death departed further from her. Who, O most loving mother, can recount or conceive in his mind the immeasurable sorrows of thy soul, or thine inward woes? Him whom thou didst bring forth without pain, as a blessed mother free from the curse of our first mother Eve, who instead of the pains of labour wast filled with joy of spirit, and who for thy refreshment didst listen to the sweet songs of the angels as they praised thy Son, thou hast now seen slain before thine eyes with the greatest cruelty and tyranny. How manifold was that sorrow of thine, which thou wast permitted to escape at His birth, when thou sawest thy blessed and only Son hanging in such torment on the Cross, in the presence of a cruel and furious crowd, who showered upon Him all the insults and contumely and shame that they could think of; when thou sawest Him whom thou didst bear in thy pure womb without feeling the burden, so barbarously stretched on the Cross, and pierced with nails; when thou sawest His sacred arms, with which He had so many times lovingly embraced thee, stretched out so that He could not move them, and covered with red blood, His adorable head pierced with sharp thorns, and His whole body one streaming wound, while thou wast not able to staunch or anoint any of those wounds. What must thy grief have been when thou sawest Him whom thou hadst so often laid on thy virgin bosom that He might rest, without anything on which to lean His sacred head; and Him whom thou hadst nourished with the milk of thy holy b.r.e.a.s.t.s, now vexed with vinegar and gall. O how thy maternal heart was oppressed when thou beheldest with thy pure eyes that fair face so piteously marred, so that there was no beauty in it, and nothing by which He could be distinguished. How did the wave of affliction beat against and overflow and overwhelm thy soul! Truly, if even a devout man cannot without unspeakable sorrow and pity revolve in his mind the Pa.s.sion of thy Son, what must have been thy Cross, thy affliction, who wast His mother and sawest it all with thine eyes? If to many friends of G.o.d and to many who love Him, thy Son's Pa.s.sion is as grievous as if they suffered it themselves, if by inward pity they are crucified with thy Son, how terribly, even unto death, must thou have been crucified inwardly, when thou didst not only ponder and search into the outward and inward pains of thy Son in thy devout heart, but sawest them with thy bodily eyes? For never did any mother love her child as thou lovedst thy Son. And if St Paul, who loved so much, could say, out of his ardent love and deep pity for thy Son, "I am crucified with Christ; and I bear in my body the marks of the Lord Jesus," how much more wert thou crucified with Him, and didst inwardly receive all His wounds, being made, in a manner, an image and likeness of thy crucified Son?

THE FOURTH WORD

ABOUT the ninth hour our Lord Jesus cried with a loud voice, "My G.o.d, My G.o.d, why hast Thou forsaken Me?" He cried with a loud voice, that He might be easily heard by all, and also that by this wondrous word He might shake off from our souls the sleep of sloth, and cause them to wonder and marvel at the immeasurable goodness of G.o.d to us.

Therefore He saith, "My G.o.d, My G.o.d, why hast Thou forsaken Me?" For the sake of vile sinners, for evil and thankless servants, for sinful and disobedient deceivers, Thou hast forsaken Thy beloved Son and most obedient Child. That Thy enemies, who are vessels of wrath, might be changed into children of adoption, Thou hast slain Thine own Son, and given Him over to death like one guilty. "O my G.o.d, why, I pray Thee, hast Thou forsaken me?" For the very cause why men ought to praise and give thanks to Thee, and love Thee with an everlasting love; because Thou hast delivered Thy dear Son to death for their redemption, and sacrificed Him willingly, for this reason they will find ground for blasphemy and reproach against Thee, saying, "He saith He is the Son of G.o.d. Let G.o.d deliver Him now if He will have Him." Why, O my G.o.d, hast Thou willed to spend so precious a treasure for such vile and counterfeit goods? Besides, this word may be understood to have been spoken by Christ against those who seek to diminish the glory of His Pa.s.sion, by saying that it was not really so bitter and terrible, owing to the great support and comfort which He drew from His G.o.dhead. Let those who speak and think thus know that they renew His Pa.s.sion and crucify Him afresh.

It was to prove the error of such men that our Lord cried with a loud voice, and said, "My G.o.d, My G.o.d, why hast Thou forsaken Me?"

It is as if He had said these words to His own Divine nature, with which He formed one Person--for the G.o.dhead of the Father and of the Son is all one--wondering, Himself, at His own love, which had so cast Him down and worn Him out and humbled Him, and that He who brings help to all mankind should have forsaken Himself, and offered Himself to suffer every kind of pain, impelled thereto by conquering love alone. Again, we should not be wrong, if we were to interpret this word which Christ spoke out of the exceeding bitterness of His sorrow in the following way--namely, that His spirit and inward man, taking upon itself the severe judgment of G.o.d upon all sinners, and at the same time discerning clearly and feeling and measuring in Himself the intolerable weight of His Pa.s.sion, on this account cried out in a sorrowful voice to His Father, and complained tenderly to Him because He had been cast into these dreadful torments; as if the goodness of His Father had become so embittered against the sins of men, that in the ardour of His justice He had quite forgotten the inseparable union between His pa.s.sible humanity and His impa.s.sible G.o.dhead, and therefore in the zealousness of His justice had quite given up His pa.s.sible nature to the cruelty and malice of fierce men, that they might waste it away and destroy it. For this reason, therefore, He said, "My G.o.d, My G.o.d, why hast Thou forsaken Me?"

This word has besides an inward meaning, according to which Christ, in His sensitive parts, complained to His Father that He had been forsaken by Him. For as many as contend for His honour, and endure patiently the troubles of this world, our merciful G.o.d so moderates and tempers their crosses and afflictions by the inpouring of His divine consolation, that by His sensible grace He makes their crosses hardly felt; but He left His own beloved Son quite without any comfort, and so deprived Him of all consolation and light, that He endured as much in His human nature as had been ordained by the Eternal Wisdom, according to the strictness of justice, as much as was needed to atone for so many sins. And indeed our salvation was the more n.o.bly and perfectly achieved, in that it was done and finished without any light at all, in absolute resignation and abandonment. For a chief cause of the Pa.s.sion was to show clearly how great was the injury and insult brought upon His most high G.o.dhead by the sins of the human race. Now as the knowledge of Christ was greater and more acute than that of all other beings, in heaven or in earth, so much the greater and heavier was His sorrow and agony. Nay more--what is more wonderful than anything--whatever afflictions have been endured by all the saints, as members of Christ, existed much more abundantly in Christ their Head; and this I wish to be understood according to the spirit and reasonably. For all the saints have suffered no more than flowed in upon them through Christ, joined to them as His members, who communicated to them His own afflictions. For He took upon Himself the afflictions of all the saints, out of His great love for His members, and wondrous pity, and He suffered far greater internal anguish than any of the saints, nay, more even than the blessed Virgin, His mother, felt her own sharp sorrow and sickness of heart. For if an earthly father loves his child so much, that in fatherly pity he takes upon himself the sorrows of his child, and grieves for them as if he suffered them himself, what must have been Christ's Cross and compa.s.sion for the affliction of His members, and above all, of those who suffered for His name's sake? Truly He bore witness to His members, how much He suffered from their afflictions, and how great was His inward pity for their sufferings, when He took all their debt upon Himself, and abolished all the penalties which they had merited, so that they might depart free. The same is most amply proved by the words which He spoke to St Paul, when He said, "Saul, Saul, why persecutest thou Me?" For the persecution which Saul had stirred up against the disciples, the members of the Lord, was not less grievous to Him than if He had suffered it Himself. Therefore He says to His friends and members, "He who touches you, touches the apple of Mine eye." For is there anything suffered by the members, which the Head does not suffer with them, He whose nature is goodness, and whose property is always to have mercy and to forgive?

THE FIFTH WORD

OUR most tender Lord was so worn out and parched by the extreme bitterness of His pain and suffering, and by the great loss of blood, that He cried, "I thirst." A little word, but full of mysteries.

In the first place it may be understood literally. For it is natural for those who are at the point of death to feel thirst, and to desire to drink. But how great was the drouth felt by Him who is the fountain of living water, but who was now worn out and parched by the heat of His ardent love, when he could truly say, "I am poured out like water," and "My strength is dried up like a potsherd." For not only did He shed all His own blood, and pour out moisture by tears, but the very marrow of His bones, and all His heart's blood, were consumed for our sakes by the heat and flame of love. Therefore He said rightly, "I thirst."

But, secondly, the word may be understood spiritually, as if Christ said to all men, "I thirst for your salvation." Hence St Bernard says: "Jesus cried, I thirst, not, I grieve. O Lord, what dost Thou thirst for? For your faith, your joy. I thirst because of the torments of your souls, far more than for My own bodily sufferings.

Have pity on yourselves, if not on Me." And again, "O good Jesus, Thou wearest the crown of thorns; Thou art silent about Thy Cross and wounds, yet Thou criest out, I thirst. For what, then, dost Thou thirst? Truly, for the redemption of mankind only, and for the felicity of the human race." This thirst of Christ was a hundred times more keen and intense than His natural thirst. And, besides, He had another sort of thirst--that is to say, a thirst to suffer more, and to prove to us still more clearly His immeasurable love, as if He said to man, "See how I am worn out and exhausted for thy salvation. See how terrible are the pains and anguish which I endure. The fierce cruelty of man has almost brought Me to nothing; the sinners of earth have drunk out all My blood, and yet I thirst.

Not yet is My heart satisfied, nor My desire accomplished, nor the fire of My love quenched. For if it were possible for Me, and according to My Father's will, that I should be crucified again a thousand times for your salvation and conversion, or that I should hang here, in all this pain and anguish, till the day of judgment, I would gladly do it, to prove to you the immeasurable love which I bear you in My heart, and to soften your stony hearts and rouse you to love Me in return. This is why I hang here so thirsty by the fountain of your hearts, that I may watch the pious souls who come hither to draw from the deep well of My Pa.s.sion. Therefore, the maiden to whom I shall say, 'Give Me to drink a little water out of the pitcher of thy conscience'--the water of devotion, pity, tears, and mutual love--and who shall let down to Me her pitcher, and shall say, 'Drink, my Lord; and for Thy camels also--that is, Thy servants, who carry Thee about daily on their bodies, and who by night and day are held bound fast by Thy yoke, I will draw the water of brotherly love'--that is the maiden whom the Lord hath prepared for the Son of My Lord, even the bride of the Word of G.o.d, united to My humanity. And she shall be counted worthy to enter, like a bride with her bridegroom, into the chamber of eternal rest, when the Bridegroom invites her, saying, 'Come, My blessed bride, inherit the Kingdom of My Father. For I was thirsty, and thou gavest Me drink.'"

Thirdly, we may apply this word to the Father, as if Christ said to His Father: "Father, I have declared Thy name to mankind; I have finished the work which Thou gavest Me to do; and in Thy service I have spent My whole body as Thine instrument. Behold, I am all worn out and exhausted; and yet I still thirst to do and suffer more for Thine honour. This is why I hang here, extended to the furthest breadth of love, for I long to be an everlasting sacrifice, a sweet savour to Thee, and at the same time an eternal atonement and salvation to mankind." Thus, too, might this strong Samson have said: "O Lord, Thou hast put into the hand of Thy servant this very great salvation and victory, and yet behold, I die of thirst." As if He would say: "Father, I have accomplished Thy gracious will; I have finished the work of man's salvation, as Thou didst demand; and yet I still thirst; for the sins by which Thou art offended are infinite. And so I desire that the love and merits of My Pa.s.sion, by which Thou wilt be appeased, may be infinite too. And as I now offer myself as a peace-offering and a living sacrifice for the salvation of all men, so through Me may all men appease Thee, by offering Me to Thee as a peace-offering to Thine eternal glory, in memory of My Pa.s.sion, and to make good all their shortcomings." O how acceptable to the Father must this desire of love have been! For what was this thirst but a sweet and pleasant refreshment to the Father, and at the same time the blessed renovation of mankind? Or what other language does this burning throat speak to us, save that of Christ's burning love, without measure and without limit, out of which He did all His works? This truly is the most n.o.ble sacrifice of our redemption, this is that peace-offering which will be offered even to the last day, by all good men, to the Holy Ghost, to the highest Father, in memory of the Son, to the eternal glory of the adorable Trinity, and to the fruit of salvation for mankind. Here, certainly, is the inexhaustible storehouse of our reconciliation, which never fails, for it is greater than all the debts of the world. This is that immeasurable love, which is higher than the heavens, for it has repaired the ruin of the angels; deeper than h.e.l.l, for it has freed souls from h.e.l.l; wider and broader than the earth, for it is without end and incomprehensible by any created understanding. O how keen and intense was this thirst of our Lord! For not only did He then say once, "I thirst," but even now He says in our hearts continually, "I thirst; woman, give me to drink." So great, so mighty, is that thirst, that He asks drink not only from the children of Israel, but from the Samaritans. To each one He complaineth of His thirst. But for what dost Thou thirst, O good Jesus? "My meat and drink," saith He, "is that men should do My Father's will. Now this is the will of My Father, even your sanctification and salvation, that you may sanctify your souls by walking in My precepts, by doing works of repentance, by adorning yourselves with all virtues, in order that, like a bride adorned for her husband, you may be worthy to be present at My supper in My Father's kingdom, and to sleep with Me as My elect bride, in the chamber of My Father's heart." O how Christ longs to bring all men thither! This is the meaning of His words: "Where I am there shall also My servant be"; and again: "Father, I will that they may be one even as We are one." O, how incomprehensible is this thirst of Christ! What toil and labour He endured for thirty and three years, for the sake of it! For this His very heart's blood was poured out.

See what our tender Lord says to His Father: "The zeal of Thine house hath even eaten Me." Truly, He would have submitted to be crucified a thousand times, rather than allow one soul to perish through any fault of His. O how this inward thirst tormented Him, when He thought that He had done all that He could, and even a hundredfold more than He need have done, and yet that so few had turned to Him, and been won by Him. His whole body was now worn out; all His blood was shed; nothing remained for Him to do; and therefore He was constrained to confess, "It is finished"; and yet by all His labours, afflictions, and sufferings, He had brought no richer harvest to the Father than this. Truly, this was the most bitter of all His sorrows, that after so hard a battle His victory had not been more glorious, and that He returned a conqueror to His Father with so few spoils. Therefore, all those who do not refresh Him by performing His will, and doing all that is pleasing and honourable to Him, and withstanding all that reason tells them to be displeasing to Him, will one day hear Him say, "I was thirsty, and ye gave Me no drink. Depart, ye cursed, into everlasting fire."

Fourthly, there is yet another inward meaning of this word--namely, that Christ spoke it out of the love which inwardly draws Him towards all men, thus making known to us His ardent love, and opening His own heart, as a delightful couch, on which we may feed pleasantly, and inviting us to it, saying, "I thirst for you." For as the liquid which we drink is sent down pleasantly through the throat into the body, and so pa.s.ses into the substance and nature of our body, so Christ out of the ardent thirst of His love, takes spiritual pleasure in drinking in all men into Himself, swallowing them, as it were, and incorporating them into Himself, and bringing them into the secret chamber of His loving heart. Therefore He says: "I, if I be lifted up from the earth, will draw all men unto Me"--all men, that is, who allow themselves to be drawn by Me, and submit to Me as obedient instruments, suffering Me to do with them according to My gracious will. But those who resist Him quench not His thirst, but give Him a bitter draught instead, even the deeds of their own self-will. These, when our Lord tasteth them, He straightway rejects.

THE SIXTH WORD

WHEN Christ had tasted the draught of vinegar and gall, He spoke the sixth word: "It is finished." Thereby He signified that by His Pa.s.sion had been fulfilled all the prophecies, types, mysteries, scriptures, sacrifices, and promises, which had been predicted and written about Him. This is that true Son of G.o.d, for whom the Father of heaven made ready a supper in the kingdom of His eternal blessedness; and He sent His servant--that is the human nature of Christ, coming in the form of a servant, to call them that were bidden to the wedding. For Christ, when He took human nature upon Him, was not only a servant but a servant of servants, and served all of us for thirty and three years with great toil and suffering.

Indeed, He spent His whole life in bidding all men to His supper. It was for this that He preached, and wrought miracles, and travelled from place to place, and proclaimed that the kingdom of heaven was at hand, and that all should be prepared for it. But they would not come. And when the Father of the household heard this, He said to His Servant: "Compel them to come in, that My house may be filled."

Then that Servant thought within Himself: "How shall I be able without violence to compel these men to come, that rebellion may be avoided and yet that their privilege and power of free will may remain unimpaired? For if I compel them to come by iron chains, and blows, and whips, I shall have a.s.ses and not men." Then He said to Himself: "I perceive that man is so const.i.tuted as to be p.r.o.ne to love. Therefore I will show him such love as shall pa.s.s all his understanding, love than which no other love can be greater. If man will observe this, he will be so caught in its toils, that he will not be able to escape its heat and flame, and will be constrained to turn to G.o.d, and love Him in return. For, turn where he will, he will always be met by the immeasurable benefits, the infinite goodness, and the wonderful love of G.o.d; and at the same time he will feel more and more compelled to return love for love, till he will be no more able to resist it, and will be gently constrained to follow." When this was done, Jesus Christ, this faithful and wise Servant, said to His Lord and Father, "It is finished. I have finished the work which Thou gavest Me to do. What more could I have done, and have not done it? I have no member left that is not weary and worn with toil and pain. My veins are dry, My blood is shed; My marrow is spent, My throat is hoa.r.s.e with crying. Such love have I shown to man, that his heart cannot be human, cannot even be stony, or the heart of a brute beast, but must be quite devilish and desperate, if it be not moved by the thought of these things."

Moreover, this word of our Lord Jesus is a word of sorrow, not of joy. He spoke it not as if He had now escaped from all His suffering. No; when He said, "It is finished," He meant all that had been ordained and decreed by the eternal Truth for Him to suffer.

Besides, all the sufferings which had been inflicted upon Him by degrees and singly, He now endures together with immeasurable anguish. Who can have such a heart of adamant as not to be moved by such torment as this? How short were the words which our Lord Jesus spoke on the Cross, yet how full of sacramental mysteries! Now were fulfilled the words of Exodus: "And all things were finished which belonged to the sacrifice of the Lord."

Moreover by this word our Lord declared the glorious victory of the Pa.s.sion, and how the old enemy, the jealous serpent, was overcome and thrown down; for this was the cause for which He suffered. For this He had taken upon Himself the garment of human nature, that He might vanquish and confound the enemy, by the same weapons wherewith the enemy boasted that he had conquered man. This was the chief purpose of His Pa.s.sion, and now He confesses that it is finished. O how wonderful are the mysteries, and the victories, included in this little but deep word: "It is finished!" All that the eternal Wisdom had decreed, all that strict justice had demanded for each man, all that love had asked for, all the promises made to the fathers, all the mysteries, types, ceremonies in Scripture, all that was meet and necessary for our redemption, all that was needed to wipe out our debts, all that must repair our negligences, all that was glorious and loving for the exhibition of this splendid love, all that we could desire, for our spiritual instruction--in a word, all that was good and fitting for the celebration of the glorious triumph of our redemption, all is included in that one word, "It is finished."

What, then, remains for Him, but to finish and perfect His life in this glorious conflict; and, because nothing remains for Him to do, to commend His precious soul into His Father's hands, seeing that He has fought the good fight, and finished His course in all holiness?

It is meet, then, that He should obtain the crown of glory which His heavenly Father will give Him on the day of His exaltation.

Lastly, by this word Christ offered up all His toil, sorrow, and affliction for all the elect, as the Apostle saith: "Who in the days of His flesh offered up prayer and supplications with strong crying and tears unto Him who was able to save Him from death, and was heard in that He feared. For if the blood of bulls and of goats and the ashes of a heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to G.o.d, purge our conscience from dead works to serve the living G.o.d?"

THE SEVENTH WORD

OUR Lord Jesus cried again with a loud voice, and said, "Father, into Thy hands I commend My Spirit." O all ye who love our Lord Jesus Christ, come, I beseech you, and let us watch, with all devotion and pity, His pa.s.sing away. Let us see what must have been His sorrow and agony and torment, when His glorious soul was now at last forced to pa.s.s out of His worthy and most sacred body, in which for thirty and three years it had rested so sweetly, peacefully, joyfully, and holily, even as two lovers on one bed. How hard was it for them to be rent asunder, between whom no disagreement had ever arisen, no strife, or quarrel, or treachery. How unspeakably grievous was that Cross, when His sacred body was compelled to part with so faithful a friend, so gentle an occupant, so loving a teacher and master; and how great was the sorrow with which His glorious and pure soul was torn away from so faithful a servant, which had ever served obediently, never sparing any trouble, never shrinking from cold or heat or hunger or thirst; always enduring labour and sorrow in gentleness and patience. O how great was this affliction! For, as the philosopher says: "Of all terrible things death is the most terrible, on account of the natural and mutual affection, which is very great, between soul and body." How much greater must have been the anguish and sorrow, when the most holy soul and body of Christ were sundered, between which there had always been such wonderful harmony and love. Therefore, with inward pity and anxious sorrow, let us meditate on this sad parting; for the death of Christ is our life.

Let us meditate devoutly how His sacred body, the instrument of our salvation, was steeped in anguish, when all His members, as if to bid a last farewell, were bowing themselves down to die! Who can look without remorse and sorrow and pity upon the most gracious face of Christ, and behold how it is changed into the pallor and likeness of death; how tears still flow from His dimmed eyes; how His sacred head is bent; how all His members prove to us, by signs and motions, the love which they can no longer show by deeds. Let us pity Him, I pray you, for He is our own flesh and blood, and it is for our sins, not His own, that He is shamefully slain. O ye who up till now have pa.s.sed by the Cross of Jesus with tepid or cold hearts, and whom all these torments and tears, and His blood shed like water, have not been able to soften; now at last let this loud voice, this terrible cry, rend and pierce your hearts through and through. Let that voice which shook the heaven and the earth and h.e.l.l with fear, which rent the rocks and laid open ancient graves, now soften your stony hearts, and lay bare the old sepulchres of your conscience, full of dead men's bones--that is to say, of wicked deeds, and call again into life your departed spirits. For this is the voice which once cried: "Adam, where art thou; and what hast thou done?" This is the voice which brought Lazarus from Hades, saying, "Lazarus, come forth: arise from the grave of sin, and let them free thee from thy grave-clothes." Truly it was not so much the grievousness of His sufferings, as the greatness of our sins, which made our Lord utter this cry. He cried also, to show that He had the dominion over life and death, over the living and the dead. For though he was quite worn out, and dest.i.tute of strength, and though He had borne the bitter pangs of death so long, beyond the power of man, yet He would not allow Death to put forth its power against Him, until it pleased Him.

With a loud voice He cried, that earthly men, who care only for the things of earth, might quake with fear and trembling, and to cause them to meditate and see how naked and helpless the Lord of lords departed from this life. With a terrible voice He cried, to stir up all those who live in wantonness, and who have grown old in their defilement, and send forth a foul savour, like dead dogs, so that at last these miserable men may rise from their l.u.s.ts and pleasures and sensual delights, and see how the Son of G.o.d, who was never strained with any spot of defilement, went forth to His Father; and with what toil and pain and anguish He departed from the light of day, and what He had to suffer before He reached his Father's Kingdom. He also cried with a loud voice, that He might inflame the lukewarm and slothful to devotion and love.

Moreover He cried with a loud voice as a sign of the glorious victory which He had gained, when after a single combat with His strong and cruel enemy, and having descended into the arena--the battlefield of this world--He had routed him on Mount Calvary and stripped him bare of his spoils. This victory, this glorious triumph, Christ proclaimed with a loud voice, and thus departing from the battlefield triumphant and victorious, He departed to the place of all delights, to the heart and breast of G.o.d, His Father, commending to it, as to a safe refuge, both Himself and all His own, with the words, "Father, into Thy hands I commend My Spirit."

We may learn from these words that the eternal Word, our Lord Jesus Christ, had been let down like a fis.h.i.+ng-hook or great net, by the Father of heaven, into the great sea of this world, that He might catch not fish but men. Hear how He says: "My word, that goeth forth out of My mouth shall not return unto Me void, but shall execute that which I please, and shall prosper in the thing whereto I send it." And this net is drawn by the Father out of the salt sea, to the peaceful sh.o.r.e of His fatherly heart, full of the elect, of works of charity, of repentance, patience, humility, obedience, spiritual exercises, merits and virtues. For Christ drew unto Himself all the afflictions and good deeds of the good; just as St Paul says, "I live; yet not I, but Christ liveth in me." Even so, Christ lives in all the good, and all who have been willing and obedient instruments in the hands of Christ. In all such Christ lives and suffers and works. For whatever good there is in all men, is all G.o.d's work.

Therefore Christ, feeling His Father drawing Him, gathered together in Himself in a wonderful manner all the elect with all their works, and commended them to His Father, saying, "My Father, these are Thine; these are the spoils which I have won by My conquest, by the sword of the Cross; these are the vessels which I have purchased with My precious blood; these are the fruits of My labours. Keep in Thine own name those whom Thou hast given Me. I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil." Thus did Christ commend Himself and all His own into His Father's hands. Come therefore, O faithful and devout soul, and contemplate with great earnestness the coming in and the going out of thy Lord Jesus; follow Him with love and longing, even to the chamber and bed of joy, which He has prepared for thee in thy Father's heart. Happy would he be, who could now be dissolved with Christ, and die with the thief, and hear from the lips of the Lord that comfortable word, "This day shalt thou be with Me in paradise."

And though this is not granted to us, yet whatever we can here gain by labours and watchings and fastings and prayers, let us commend it all with Christ to the Father; let us pour it back again into the fountain, whence it flowed forth for us; and let nothing be left in us of empty self-satisfaction, no seeking after human praise or honour or reward. But whatever our G.o.d hath been willing to do in us, let us return it back into His own hands and say, "We are nothing of ourselves. It is He who made us, and not we ourselves.

All good was made by Him, and without Him was not anything made.

When therefore He taketh with Him what He made Himself, we are absolutely nothing."

Lastly, Christ commended His soul into His Father's hands, to show us how the souls of good and holy men mount up after Him to the bosom of the eternal Father, who must otherwise have gone down to h.e.l.l; for it is He who has opened to us the way of life, and His sacred soul, by making the journey safe and free from danger, has been our guide into the kingdom of heaven.

SUSO

SUSO AND HIS SPIRITUAL DAUGHTER

AFTER this, certain very high thoughts arose in the mind of the servitor's spiritual daughter, concerning which she asked him whether she might put questions to him. He replied, Yea verily: since thou hast been led through the proper exercises, it is permitted to thy spiritual intelligence to enquire about high things. Ask then whatever thou wilt. She said: Tell me, father, what is G.o.d, and how He is both One and Three? The servitor replied, These be indeed high questions. As to the first, What is G.o.d, you must know that all the Doctors who ever lived cannot explain it, for He is above all sense and reason. Yet if a man is diligent, and does not relax his efforts, he gains some knowledge of G.o.d, though very far off. Yet in this knowledge of G.o.d consists our eternal life and man's supreme happiness. In this way, in former times, certain worthy philosophers searched for G.o.d, and especially that great thinker Aristotle, who tried to discover the Author of Nature from the order of nature and its course. He sought earnestly, and he was convinced from the well-ordered course of nature that there must of necessity be one Prince and Lord of the whole universe--He whom we call G.o.d. About this G.o.d and Lord we know this much, that He is an immortal Substance, eternal, without before or after, simple, bare, unchangeable, an incorporeal and essential Spirit, whose substance is life and energy, whose most penetrating intelligence knows all things in and by itself, whose essence in itself is an abyss of pleasures and joys, and who is to Himself, and to all who shall enjoy Him in a future life, a supernatural, ineffable, and most sweet happiness. The maiden, when she heard this, looked up, and said: These things are sweet to tell and sweet to hear, for they rouse the heart, and lift the spirit up far beyond itself.

Therefore, father, tell me more about these things. The servitor said: The Divine Essence, about which we speak, is an intelligible or intellectual Substance of such a kind, that it cannot be seen in itself by mortal eyes; but it can be discerned in its effects, even as we recognise a fine artist by his works. As the Apostle teaches us, "The invisible things of G.o.d from the creation of the world are clearly seen, being understood by the things that are made." For the creatures are a kind of mirror, in which G.o.d s.h.i.+nes. This knowledge is called speculation, by which we contemplate the great Architect of the world in His works. Come now, look upward and about thee, through all the quarters of the universe, and see how wide and high the beautiful heaven is, how swift its motion, and how marvellously its Creator has adorned it with the seven planets, and with the countless mult.i.tude of the twinkling stars. Consider what fruitfulness, what riches, the sun bestows upon the earth, when in summer it sheds abroad its rays unclouded! See how the leaves and gra.s.s shoot up, and the flowers smile, and the woods and plains resound with the sweet song of nightingales and other birds; how all the little animals, after being imprisoned by grim winter, come forth rejoicing, and pair; and how men and women, both old and young, rejoice and are merry. O Almighty G.o.d, if Thou art so lovable and so pleasant in Thy creatures, how happy and blessed, how full of all joy and beauty, must Thou be in Thyself? But further, my daughter, contemplate the elements themselves--Earth, Water, Air, and Fire, with all the wonderful things which they contain in infinite variety--men, beasts, birds, fishes, and sea-monsters. And all of these give praise and honour to the unfathomable immensity that is in Thee. Who is it, Lord, who preserves all these things, who nourishes them? It is Thou who providest for all, each in his own way, for great and small, rich and poor. Thou, O G.o.d, doest this; Thou alone art G.o.d indeed! Behold, my daughter, thou hast now found the G.o.d whom thou hast sought so long. Look up, then, with s.h.i.+ning eyes, with radiant face and exulting heart, behold Him and embrace Him with the outstretched arms of thy soul and mind, and give thanks to Him as the one and supreme Lord of all creatures. By gazing on this mirror, there springs up speedily, in one of loving and pious disposition, an inward jubilation of the heart; for by this is meant a joy which no tongue can tell, though it pours with might through heart and soul. Alas, I now feel within me, that I must open for thee the closed mouth of my soul; and I am compelled, for the glory of G.o.d, to tell thee certain secrets, which I never yet told to any one. A certain Dominican, well known to me, at the beginning of his course used to receive from G.o.d twice every day, morning and evening, for ten years, an outpouring of grace like this, which lasted about as long as it would take to say the "Vigils of the Dead" twice over.[40] At these times he was so entirely absorbed in G.o.d, the eternal Wisdom, that he would not speak of it.

Sometimes he would converse with G.o.d as with a friend, not with the mouth, but mentally; at other times he would utter piteous sighs to Him; at other times he would weep copiously, or smile silently. He often seemed to himself to be flying in the air, and swimming between time and eternity in the depth of the Divine wonders, which no man can fathom. And his heart became so full from this, that he would sometimes lay his hand upon it as it beat heavily, saying, "Alas, my heart, what labours will befall thee to-day?" One day it seemed to him that the heart of his heavenly Father was, in a spiritual and indescribable manner, pressed tenderly, and with nothing between, against his heart; and that the Father's heart--that is, the eternal Wisdom, spoke inwardly to his heart without forms.[41] Then he began to exclaim joyously in spiritual jubilation: Behold, now, Thou whom I most fervently love, thus do I lay bare my heart to Thee, and in simplicity and nakedness of all created things I embrace Thy formless G.o.dhead! O G.o.d, most excellent of all friends! Earthly friends must needs endure to be distinct and separate from those whom they love; but Thou, O fathomless sweetness of all true love, meltest into the heart of Thy beloved, and pourest Thyself fully into the essence of his soul, that nothing of Thee remains outside, but Thou art joined and united most lovingly with Thy beloved.

To this the maiden replied: Truly it is a great grace, when anyone is thus caught up into G.o.d. But I should like to be informed, whether this is the most perfect kind of union or not? The servitor answered: No, it is not the most perfect, but a preliminary, gently drawing a man on, that he may arrive at an essential way of being carried up into G.o.d. The maiden asked him what he meant by essential and non-essential. He answered: I call that man essential or habitual (so to speak), who by the good and persevering practice of all the virtues, has arrived at the point of finding the practice of them in their highest perfection pleasant to him, even as the brightness of the sun remains constant in the sun. But I call him non-essential, in whom the brightness of the virtues s.h.i.+nes in an unstable and imperfect way like the brightness of the moon. That full delight of grace which I described is so sweet to the spirit of the non-essential man, that he would be glad always to have it. When he has it, he rejoices; when he is deprived of it, he grieves inordinately; and when it smiles upon him, he is reluctant to pa.s.s to doing other things, even things that are pleasing to G.o.d; as I will show you by an example. The servitor of the Divine Wisdom was once walking in the chapter-house, and his heart was full of heavenly jubilation, when the porter called him out to see a woman who wished to confess to him. He was unwilling to interrupt his inward delight, and received the porter harshly, bidding him tell the woman that she must find some one else to confess to, for he did not wish to hear her confession just then. She, however, being oppressed with the burden of her sins, said that she felt specially drawn to seek comfort from him, and that she would confess to no one else. And when he still refused to go out, she began to weep most sadly, and going into a corner, lamented greatly. Meanwhile, G.o.d quickly withdrew from the servitor the delights of grace, and his heart became as hard as flint. And when he desired to know the cause of this, G.o.d answered him inwardly: Even as thou hast driven away uncomforted that poor woman, so have I withdrawn from thee my Divine comfort. The servitor groaned deeply and beat his breast, and hurried to the door, and as he did not find the woman there, was much distressed. The porter, however, looked about for her everywhere, and when he found her, still weeping, bade her return to the door. When she came, the servitor received her gently, and comforted her sorrowing heart. Then he went back from her to the chapter-house, and immediately G.o.d was with him, with His Divine consolations, as before.

Then said the maiden: It must be easy for him to bear sufferings, to whom G.o.d gives such jubilation and internal joys. And yet, said the servitor, all had to be paid for afterward with great suffering.

However, at last, when all this had pa.s.sed away, and G.o.d's appointed time had come, the same grace of jubilation was restored to him, and remained with him almost continuously both at home and abroad, in company and alone. Often in the bath or at table the same grace was with him; but it was now internal, and did show itself outside.

Then the maiden said: My father, I have now learned what G.o.d is; but I am also eager to know where He is. Thou shalt hear, said the servitor. The opinion of the theologians is that G.o.d is in no particular place, but that He is everywhere, and all in all. The same doctors say that we come to know a thing through its name. Now one doctor says that Being is the first name of G.o.d. Turn your eyes, therefore, to Being in its pure and naked simplicity, and take no notice of this or that substance which can be torn asunder into parts and separated; but consider Being in itself, unmixed with any Not-Being. Whatever is nothing, is the negation of what is; and what is, is the negation of what is not. A thing which has yet to be, or which once was, is not now in actual being. Moreover, we cannot know mixed being or not-being unless we take into account that which is all-being. This Being is not the being of this or that creature; for all particular being is mixed with something extraneous, whereby it can receive something new into itself. Therefore the nameless Divine Being must be in itself a Being that is all-being, and that sustains all particular things by its presence.

It shows the strange blindness of man's reason, that it cannot examine into that which it contemplates before everything, and without which it cannot perceive anything. Just as, when the eye is bent on noticing various colours, it does not observe the light which enables it to see all these objects, and even if it looks at the light it does not observe it; so it is with the eye of the soul.

When it looks at this or that particular substance, it takes no heed of the being, which is everywhere one, absolute and simple, and by the virtue and goodness of which it can apprehend all other things.

Hence the wise Aristotle says, that the eye of our intelligence, owing to its weakness, is affected towards that being which is itself the most manifest of all things, as the eye of a bat or owl is towards the bright rays of the sun. For particular substances distract and dazzle the mind, so that it cannot behold the Divine darkness, which is the clearest light.

Come now, open the eyes of thy mind, and gaze if thou canst, on Being in its naked and simple purity. You will perceive that it comes from no one, and has no before nor after, and that it cannot change, because it is simple Being. You will also observe that it is the most actual, the most present, and the most perfect of beings, with no defect or mutation, because it is absolutely one in its bare simplicity. This is so evident to an instructed intellect, that it cannot think otherwise. Since it is simple Being, it must be the first of beings, and without beginning or end, and because it is the first and everlasting and simple, it must be the most present. If you can understand this, you will have been guided far into the incomprehensible light of G.o.d's hidden truth. This pure and simple Being is altogether in all things, and altogether outside all things. Hence a certain doctor says: G.o.d is a circle, whose centre is everywhere, and His circ.u.mference nowhere.

When this had been said, the maiden answered: Blessed be G.o.d, I have been shown, as far as may be, both what G.o.d is, and where He is. But I should like also to be told how, if G.o.d is so absolutely simple, He can also be threefold.

The servitor answered: The more simple any being is in itself, the more manifold is it in its energy and operation. That which has nothing gives nothing, and that which has much can give much. I have already spoken of the inflowing and overflowing fount of good which G.o.d is in Himself. This infinite and superessential goodness constrains Him not to keep it all within Himself, but to communicate it freely both within and without Himself. But the highest and most perfect outpouring of the good must be within itself, and this can be nought else but a present, interior, personal and natural outpouring, necessary, yet without compulsion, infinite and perfect.

Other communications, in temporal matters, draw their origin from this eternal communication of the Divine Goodness. Some theologians say that in the outflow of the creatures from their first origin there is a return in a circle of the end to the beginning; for as the emanation of the Persons from the G.o.dhead is an image of the origin of the creatures, so also it is a type of the flowing back of the creatures into G.o.d. There is, however, a difference between the outpouring of the creatures and that of G.o.d. The creature is only a particular and partial substance, and its giving and communication is also partial and limited. When a human father begets a son, he gives him part, but not the whole, of his own substance, for he himself is only a partial good. But the outpouring of G.o.d is of a more interior and higher kind than the creature's outpouring, inasmuch as He Himself is a higher good. If the outpouring of G.o.d is to be worthy of His pre-eminent being, it must be according to personal relations.

Now, then, if you can look upon the pure goodness of the highest Good (which goodness is, by its nature, the active principle of the spontaneous love with which the highest Good loves itself) you will behold the most excellent and superessential outpouring of the Word from the Father, by which generation all things exist and are produced; and you will see also in the highest good, and the highest outpouring, the most holy Trinity, Father, Son, and Holy Ghost, existing in the G.o.dhead. And if the highest outpouring proceeds from the highest essential good, it follows that there must be in this Trinity the highest and most intimate consubstantiality or community of being, and complete equality and ident.i.ty of essence, which the Persons enjoy in sweetest communion, and also that the Substance and power of the three almighty Persons is undivided and unpart.i.tioned.