CHAP. I. Pater ignosce illis , quia nesciunt quid faciunt .

THe sonne of God spake these words at the houre of his death vpon the altar of the crosse , as if he would say . O my eternal , iust , & holy father , the first thing that I request of thee on this crosse is that thou wouldest forgiue all these , which take my life from me , seeing they know not how highly they offend thy goodnes & clemencie . Super inimicos mees prudent em me fecist● , saith king Dauid in his Psalmes , as if hee would say . O great God of Israell , I giue thee many thanks , for that thou hast endued me with the vertue of prudence , by the which I haue learned to doe my selfe good by the enemies which persecute me , and forgiue them the iniuries which they haue done vnto me . For the better understanding of that which Christ said vpon the crosse , and of that which Dauid vttered in this Psalme , it is to bee vnderstood , that amongst all the Cardinall vertues , the first and chiefest is , Prudence , because that without her , iustice endeth in cruelty , temperancie in weakenesse , sloth and idlenesse ; fortitude in tyranny , might and power in pride , boldnesse in folly and madnesse , and knowledge and skill in malice . Plate said , that Prudence was such a great gift , that with her alone the wise man amer●●l●th that wh●●h is past ; strengthe●●th that which is broken , ruleth and gouerneth that which is present , prouideth for that which is to come , redresseth that which is amisse , and mainteineth that which is well done . Eschines the great orator sayth , I haue known many Grecians of my time which were eloquent in that which they spake , subtile in that they inuented , bold in that which they tooke in hand , wary in their doings , close and dissembled in that they went about to haue , and also modest in their behauior , which notwithstanding for want of a little wisedome and prudence lost all in one houre . Socrates said oft vnto his schollers , that they were not tied and bound wholly vnto the letter of that which he taught them : for I am your maister said he , to tell you only what you are to doe , but prudence must afterward teach you when you are to doe it , and how you are to doe it , and whether you are to doe it or not ; and if you are to doe it , then why are you to doe it . Cicero to Atticus sayth , Thou art not to call him wise which hath seene much , read much , and knoweth much , but him onely who knoweth how to vse it well , and apply it in time and place : for there is nothing more preiudicial to a Commonwealth then to be gouerned by one which hath great knowledge and small wisedome . The famous S. Augustine sayth in an epistle , when the sonne of God said , Estote prudentes sicut serpentes , Be yee wise like serpents : what else would hee say , but that simple and wise men were better for the gouernment of his church than the learned & arrogant . Seneca in a booke De virtutibus , sayth , The wise man loueth with moderation , serueth with care , suffereth with patience , speaketh with measure , visiteth without disquietnesse , promiseth that which hee is able to performe , concealeth his intention , trusteth whome hee ought , holdeth his tongue in that he knoweth , and neuer striueth with him which is mightier than himself . Noui Dauid viru● bellic●sum & prudentem verbis , said a knight of the Iewes vnto king Saul being possessed with the diuell , as if he had said ; I know one of Isaies sons called Dauid , who can deliuer thee of this euill , who is in age a youth , in bloud noble , in countenance shining & bright , red heared , low of stature , strong in forces , and aboue all very considerate and wise in his words . It is much to bee noted that the holy scripture doth not commend Dauid , for that he shewed wisdome in his behauiour and countenance or in gouernment , but only in speaking , because there is no one thing whereby a man is knowne to bee endued with the vertue of prudence and wisdome more than by the words he vttereth with his mouth . Seneca sayth , That all the things of this life haue a place of remaining , & a being , in which they are maintained , and time in which they are made , a qualitie and condition vnto which they incline , and an end where they rest : which wee say by reason of speaking , in the which also is required a conuenient time for that which we are to vtter , and order in knowing how to speake . Vae mihi quia tacui , said the Prophet Ieremy , as if hee would say , Woe be to me , woe bee to me O mighty God of Israell , for all the sins which I haue known , and all the naughtinesse which I haue concealed and dissembled , the which if I had reuealed would haue been amended , and the which if I had discouered should haue ben punished . Also the wicked Cain said , Maior est iniquitas mea , quam vt veniam mer●ar , the which words it had beene better for him neuer to haue spoken than to haue vttered , for he did sinne much more in not acknowledging mercy in God , than in depriuing his brother Abel of his life : behold then how Ieremy was found fault with for holding his tongue , and Cain rebuked for speaking , whereof we may inferre , what great need we haue of the vertue of prudence , because she may instruct vs what to say , and aduise vs likewise what wee ought not to vtter . Salomon said like a very wise man , Yempus tacendi , & tempus loquendi , in which words he giueth vs license to speak , and brideleth vs to hold our tongue , because it is an extremity to be alwaies silent , and the signe of a foole to talke ouermuch . Cicero in an epistle sayth , That a man is knowne to bee good or bad by the workes he doth , but he is knowne to be wise or a foole by the words hee speaketh . To come then to our purpose , all this long discourse which we haue made is to proue , that the sonne of God was very patient in holding his peace , and very discreet in speaking : for he neuer spake vnlesse therby hee thought hee should doe good , nor did neuer hold his peace , vnles he thought that scandale should rise of his speech , B●de sayth vpon these words , d●r●ine verba vitae habes , That the son of God was so discreet and wary in his words , that he neuer opened his mouth vnlesse it were to preach , nor neuer held his peace vnlesse it were to pray . Christs owne enemies reported openly of him , Quòd nunquàm homo sic loquutus est , that no man euer spake as hee spake : for he neuer murmured against any man , he neuer accused any man , nor iniuried any for iniury done vnto him . S. Barnard sayth ; O sweet Iesus , redeemer of my soule , the Prophet saith very well of thee , Ignitum eloquium tuum , considering that all thy holy words moued vs to pitty , stirred vs to charity , inuited vs to goodnes , trode downe wickednesse , prouoked teares , conuerted Commonwealths , lightened our consciences , and made our hearts meeke and gentle . They presented Christ before foure seats of iudgement the day of his holy passion , that is before Pilate , before Herod , before the high priests houses , the Pontife Caiphas , and the tree of the crosse before his father , before whom he spake onely , and in the presence of the others was for the most part alwaies silent , and that for certaine not without a high mistery and hidden secret . The mistery then of this secret is , that he wold not answer , in the first two Tribunals when they accused him of wickednesse and scandale : but vpon the crosse where he was an aduocate , he began presently to speake and plead for vs , saying . Pater ignosce illis , Father forgiue them , in so much that for to excuse my offences , he omitteth to answere for himselfe . What meaneth this O good Iesus , what meaneth this ? Thou doest not answer when thou art spoken vnto in that that toucheth thy selfe , and in that that concerneth mee doest thou answere not spoken vnto ? Doest thou make intercession for my fault , & doest thou not remember thy owne life ? Who but thou did euer excuse those which accused him , and defend them which condemne him ? Anselmus in his meditations sayth , O quam ignitum est eloquium tuum , My sweet Iesus seeing that on the crosse thou diddest excuse mee which was in the fault , and returnedst no answere for thy self being without fault , the which thou didst being enflamed with loue , and very full of griefe : Now that thou doest intreat , now that thou doest craue , why doest thou not entreat thy good father that hee would mitigate thy griefes , as well as forgiue sinners ? Hast thou no pittie of thy owne holy members which are loosed one from another , and hast thou it towards thy enemies which are not as yet conuerted vnto thee ? Seeing thou art aswell bound to defend the innocent , as make intercession for the wicked , why hast thou no pittie vpon thy owne innocent flesh , aswell as of my enormious crimes ? Vbertinus sayth , O quam vehementer est ignitum eloquium tuum , My good Lord , seeing thou doest excuse him who is culpable , entreatest without entreaty , forgiuest without satisfaction , heapest vp for those which will not repay thee , and also diest for those which haue put thee to death : Seeing the law of Moses commandeth that the malefactor should pay a tooth for a tooth , a hand for a hand , foot for foot , eie for eie , and life for life , why doest thou O mighty redeemer giue thy hands vnto those which bind them , thy feet vnto those which pierce them with nailes , thy eies vnto those which make thee blind , and thy life vnto those which take thy life from thee ? If thou wilt not reuenge thy iniuries , why doest thou not let iustice doe iustice vpon thy enemies ? S. Barnard sayth in a sermon , from the time that our Sauiour was taken in the garden , vntill hee was crucified on the crosse , the works which he did were many , but the words which he spake were very few ; whereby hee gaue vs to vnderstand , that in time of great vexations and persecutions , it is fitter for vs to helpe our selues with patience than with eloquence . In this first praier which the sonne made vnto the father , it is to be noted who the father is , what that is that he asketh , of whom he asketh , when he asketh , from whence he asketh , how hee asketh , and for whome hee asketh ; for by so much the more one businesse is greater than another , by how much the inconueniences are greater which it draweth after it . He who asketh is the sonne , he of whom he asketh is the father , that which he asketh is pardon , the place from whence hee asketh is the crosse , the time is when hee dieth , those for whom are his enemies , the maner how is with many teares ; in so much that a praier offered with all these circumstances , ought of great reason to be heard . This praier of Pater ignosce illis , Father pardon them , is a very high praier , seeing that he which made it was the sonne of God , who saith , Si quid petieritis patrem in nomine meo dabit vobis , And if this bee so , how is it possible , that the father should not graunt all that which the sonne requesteth , seeing hee promiseth to giue all things that shall be demanded in his name ? If this be a great praier by reason of him which maketh it , it is also a very great & high praier by reason of him vnto whom it is made , which is , Pater misericordiarum & deus totus consolationis , The father of mercies and the God of all comfort : the which eternall father created vs with his power , guideth and gouerneth vs with his wisedome , sustaineth and vpholdeth vs with his essence , and forgiueth vs with his elemency , how is it possible that a sonne which hath such a father , or a father which hath such a sonne should not grant his demand ? This praier of Pater ignosce illis , was also very great because of the place where it was made , which was in the mount of Caluarie , and on the altar of the crosse , where the wrath of the eternall father was appeased , his blessed sonne put to death , the wicked deuil ouercome , the old sinne forgiuen , and all the world there redeemed . S. Ambrose vpon S. Luke sayth , how much the Iewes dishonoured the holy temple , so much Christ honored the Mount of Caluary ; for they made a den of theeues of the house of praier , and the sonne of God made a house of praier , of a den of theeues . O good Iesus what is there now that thou doest not make cleane , what doest thou not renue , what doest thou not sanctifie , what doest thou not make holy , seeing thou wentest to the Mount of Caluary to pray for sinners , which before was infamous , by reason of execution done there vpon malefactors ? The sonne of God praying on the infamous and stinking place of the Mount of Caluary , giueth all men license to pray vnto God , where they will , and how they will , and for whome so euer they will , because the perfection of praier , doth not consist of the place where wee pray , but of the small or great deuotion with the which wee pray : According vnto that which the Samaritane woman said vnto Christ . That many Iews would not pray but within the temple ; and it may bee to take away this error wee doe read that the son of God did not pray there , but preach only ; which our blessed Sauiour did because no man should excuse himselfe from praier & deuotion , saying that the temple was shut vp . Vbertinus saith , that the sonne of God is not ashamed to pray , Pater ignosce illis , on the dunghill of the Mount of Caluary ; and art thou ashamed to pray alone in thy house ? O what a high charge and office the office of meditation and praieris , considering that Christ his being naked on the crosse with his handes bound and tied , his feet peirced with nailes , his head crowned with thornes , his mouth seasoned with vineger , did not hinder him to pray , Pater ignosce illis , Father forgiue them : and seeing hee pardoned and forgaue with his heart , and praied with his tongue .

CHAP. II. How the sonne of God said vnto his father , that those which crucifie him , be not his enemies but his friends .

QVid sunt plagae istae in medio manuum tuarum , his plagatus sum in dom● eorum qui me diligebant , said God by the Prophet Zachary in the thirteenth chapter , as if he would say , Who hath giuen thee these cruell wounds in the middest of thy hands ; the Prophet answered and said , Lord , they wounded mee thus , in the house of those which loued mee much . These words were not spoken voluntarily , nor of euery man , seeing they cannot be applied , neither to the nature of mankind nor of angell , because men are not wont to receiue stripes and words in their friends houses , but in their enemies . The Prophet toucheth a new thing , and a high mystery , in saying that he was whipped and wounded in the house of his well-willers , and therefore it is needfull for vs to lift vp our vnderstanding , to discouer and reach vnto this high secret , because that high mysteries are fit only for heroicall and high persons . This demand and this answere , passed on the altar of the crosse , betwixt the eternall father which asked , and his blessed sonne which answered : who [ not being content to entreat only for his enemies , saying : Pater , Father forgiue them ] would also haue excused them , and take all blame from them , in saying , Nesciunt quid faciunt , They know not what they doe : the father said vnto him , Quid sunt plagae istae ? so said the father vnto his son , which is as much as to say , O my son if thou doest say , that none of these Iewes , are guiltie and culpable of thy death and passion , I pray thee tell me , who made these cruell wounds in the midst of thy tender hands ? The son answered his father , His plagatus sum , in domo eorum qui me diligebant , which is as much as to say ; O holy and eternall father , I receiued these wounds which thou seest in my tender hands , in the house of those which were my friends : and if I be ioifull in receiuing them , why art not thou glad in forgiuing them ? Thou knowest well O my father , that nothing can be called an iniury in this world , but only that which is done against our proper will . If I die by thy commandement , and to obey thy will , and because so it is needfull for the world , why should I call them enemies which execute thy commandements ? Giue me leaue O my father , giue me leaue seeing I must die , to sell my death deerely , giue me leaue , seeing I lose my life to employ it well , which I shall thinke well bestowed , if thou pardon those which take my life from mee , and haue pitie on those which offend thee : for what doth it auaile , that I die for sinners , if thou wilt not forgiue them their sinnes ? Thou knowest O my good father , that by pardoning and suffering , the redemption of the world must bee wrought . If thou shouldest not be satisfied with the death which I suffer , and with the life which I offer thee ; in giuing mee another life , I would offer it vnto thee , & giuing me another death , I would accept it , to the end O my good father , that thou shouldst be wholly appeased , and all mankind pardoned . O euerlasting goodnesse , O infinite charitie , O inspeakable clemency showne in this answere , calling that a house of friends which was a fortresse of enemies , and going about to excuse those which he should accuse , and in purposing to appease him , whome hee should haue stirred vp to wrath and indignation . Fulgencius vpon this place sayth , Notwithstanding all the enemies and persecutors which the sonne of God had in this world , yet he neuer vsed this word Enemie : which is euident by this demand of his fathers , who asking him where hee had ben so euilly handled and wounded , sought out a new deuise because he would auoid this word of enemy , and lay the fault vpon his friend rather than confesse that he had any enemies , because God was wont to haue many familiar friends in the house of the synagogue , which were holy men : our blessed sauiour would not account of the iniuries which the Iewes did presently vnto him , nor of the wounds which they gaue him , but respected rather the seruices which the old Patriarkes had done vnto him . It is greatly to be noted and weighed , that in the answere which the sonne gaue vnto the father , he did not say that he had been wounded in the house of those which then loued him , but in the house of those which were wont to loue him , for hee sayth , In domo eorum qui me diligebant , and not qui me diligunt , & yet notwithstanding all this , he doth not only , not call them enemies , but telleth his father that they did vnto him the works of friends . What meaneth this O sweet Iesus , what meaneth this ? If those of the house of Israell were thine , in times past , I pray thee diddest not thou vnto them more good turns than they did seruices vnto thee ? If thou doest reckon of the seruices which the fathers did vnto the●● a thousand years agoe , why doest thou not make account of the wounds , which their children gaue thee not longer than one houre agone ? O good Iesus , O redeemer of my soule what humane iudgement , yea what angels vnderstanding is able to conceaue or reach vnto this , why thou shouldest rather respect old seruices , which ordinarily other men forget , than thy owne iniuries which run freshly from thy blood like streames ? Seeing we haue already told you who praied , which was the son ; and vnto whome he praied , which was the father ; and where hee praied , to wit vpon the crosse : it is time now to tell you what praier he made , and for whom he praied , for seeing the sonne of God betooke himselfe to praier in such a narrow extremitie , it is to be thought , that hee entreated some great and weighty matter . Vbertinus sayth , That when the diuine word was nailed vpon the crosse , as it were almost dead , hauing his flesh pierced with nailes , & his bowels burning with the loue of charitie , forgetting his owne selfe , and hauing his enemies in remembrance , lifting vp his holy eies vnto heauen , said , Pater ignosce illis , qui nesciunt quid faciunt , which is as much as to say , O my eternall and blessed father , in recompence of my comming into the world , preaching thy name , appeasing thy wrath , reconciling thee vnto the world , I desire of thee this one thing for a spiritual guerdon , and reward of all my trauailes , that is , that thou wouldest pardon these sinfull Iewes , father I am very well pleased , that thou wouldest not yeeld vnto my naturall desire of life , when I praied vnto thee in the garden , if it would now please thee to heare mee in praying for them : for I thinke it a farre greater benefit that they liue in their soules , than a hurt vnto me to die in body . Pater ignosce illis , Father forgiue them , for I die because they sinned , and if I die it is because they may liue : and in so difficult a matter as this , it is far greater reason that thou haue more regard vnto my new death , than vnto their old fault . Father forgiue them , seeing the death which preuailed on the wood , I haue here crucified with mee vpon the crosse , the which being so it is far greater reason , that thou esteeme more of the charitie with the which I die for them , than of their malice with the which they put me to death . Father forgiue them , for if thou wilt punish these Iewes with all rigour of iustice , it will bee but a small punishment to condemne them for euer to hell : but if thou doest otherwise , as there was neuer any wickednesse done like vnto this , so likewise thou shalt neuer bestow thy accustomed mercy like as in forgiuing these their offences . Father forgiue them , for if my death be sufficient to redeeme all those which shall hereafter be borne , or be already borne , it is not reason that these vnhappy Iewes should want the benefit of it , and so much the more because that if my blood be shed by thy holy will and consent it would be reason that it should bee well emploied by thee . Forgiue them O my father forgiue them , for seeing the partie iniuried ( which am I ) do pardon the iniury , why wilt not thou O my father pardon that which concerneth thy iustice ? What hath iustice to doe there , where there is no complaint of one against another ? Father forgiue them , seeing the time is now come whereof the Prophet speaketh , Tempus miserendi deus tempus miserendi , Time of forgiuing good Lord , a time of forgiuing : it is neither iust nor reasonable that rigor should take place there , where mercie by thee hath ben publickely proclaimed . If it be true as true it is , that , misericordia & veritas obuiuerunt sibi , and also that iusticia & pax osculatae sunt , Why wilt thou execute iustice vpon this people , seeing the Prophet sayth , that peace and iustice haue embraced one the other . Father forgiue them , seeing I aske it in the end of my life , and intreat thee at the houre of my death , thou must thinke my father that it behooueth me very much , that they be pardoned , because that by my example none should presume to call himselfe my seruant , in my church , if he doe not reconcile himselfe first vnto his brother . Father forgiue than , for seeing the old law endeth when I shal say , Consummatum est , All is finished ; and the new law beginneth when I shall say , Commendo spiritum meum , I commend my spirit , it would not be reasonable that vnder the law of Grace , we should consent that any thing should be vnfitting or vnsit , nor that vnder the law of Loue , wee should permit ranckor and malice . Father forgiue them ; for if in the wildernesse of Aaron , when thou wast angry with all the Iewes , thou diddest forgiue them , and reconcile them vnto thee for no other cause but only because Moses and Aaron did offer a little incense vnto thee : why wilt thou not forgiue them now , seeing I doe now offer for them , not incense , but my selfe crucified ? Father forgiue them , for seeing they bee thy creatures by creation , thy clients by law , my children by redemption , my brethren by bloud , my acquaintance by education , my followers in doctrine , and so neare of kindred vnto my disciples ; why should I consent to their losse and condemnation ? Father forgiue them , seeing I came not into the world to procure thee enemies , but to giue thee new friends , and to take thy old griefes and sorrowes from thee : for otherwise if by my death , this people should remaine in thy disgrace and hatred , it would seeme that my death , would rather moue thee to indignation , than appease thy wrath . If my death make not an attonement betwixt you , who is able to doe it ? O my good father when thou diddest command me to come downe from heauen , and also to die vpon the crosse , diddest not thou promise and agree , that thy anger and my life , and my life and thy anger should haue an end at the same houre ? Father forgiue them , and fulfill thy agreement , giue that which thou hast promised , and seeing in thy presence my life is deerer vnto thee than thy anger , I am glad and willing to die , if by that meanes thy ire may bee appeased . O blessed praier , O holy wish and request , neuer heard of before ! O happie petition , which thou madest sweet Iesus in thy last houre , wherein thou diddest shew by deeds all that thou haddest preached with words , seeing thou diddest entreat for those which put thee to death , & aske pardon for those which crucified thee . Let all the praiers bee brought forth , that euer were made in the world , and we shall easily perceiue , that there was neuer any equall vnto this praier of Christs : for there was neuer any which had that intent which hee had , nor asked that which hee asked , nor compassed that which hee compassed . What did the great Patriarch Iacob request of Laban his father in law , but only his faire daughter Rachel for his spouse ? What did the women of Israell demaund of the women of Aegypt saue only their siluer and gold ? What did Anna Helcans wife and Samuels mother , request of God in the temple , sauing only that it would please him to giue her a son ? What did the Iew maid called Axa aske of her father Calaph but only the pasture which held water , because the other which hee had giuen her was drie ? What did the mother of the Zebedees require of Christ , but onely that hee would make them the greatest lords of his kingdome ? Which of all these doe aske any thing of God for their enemies , or yet for their friendes ? Euery man did aske for that which was fittest for his owne turn , euery man sought for that which was good for himselfe , no man entreated for his neighbour , no man remembred his enemie , no man made intercession for another , no man loaded himselfe with other mens faults . Only the son of God made man , praieth for his enemies in the last supper , saying ; Pater , keepe those which beleeue in me : and praieth also vpon the crosse for his enemies , saying : Pater ignosce illis , so that like a mercifull lord he defendeth the good , and pardoneth the wicked .