✚ I H S. MEDITATIONS of the whole History of the Passion of CHRIST. Written by the Reverend Father, F. Francis Costerus, Doctor of Divinity, of the Society of JESUS. Translated out of Latin into English by R.W. Esquire. 1. Pet. 4.1. Christo igitur passo in carne, & vos eadem cogitatione armamini. Christ therefore having suffered in the flesh, be you also a●med with the same cogitation. Printed at Douai. 1616. The Preface. To the Sodality of the most blessed Sacrament in Aquicincts College, in the University of Douai. Of the best manner of Meditation of the Passion of Christ. IT is manifest, that the end, for which Almighty God created Man, was, that being endowed not only with that inferior part, which is common to him with other Creatures; but also with the peculiar privilege and pre-eminence of a Celestial mind; he should only employ his exterior senses in the managing of outward and transitory things, and with his minds surpassing all human affairs should aspire wholly to God, and be carried to him, as to his first beginning. Wherefore it is wonderful, and much to be lamented, that some being unmindful of their condition and end, do with such earnestness follow these temporal Vanities, as if they wanted this divine understanding; having not their minds elevated on high, but fixed on the earth, and creeping like Worms upon the ground, so as the very bru●e Beasts accuse them of ingratitude, which by a certain instinct of Nature seem to retain a memory of the benefit they have received. Whom lest you should seem (dear brethren) to resemble, you are accustomed together with the frequent participation of the holy Sacraments, to give yourselves daily to the pious meditation of Heavenly things: That although in your bodies you be here on Earth, yet your mind is transported into Heaven, where you converse with the blessed Saints, and with Christ himself, labouring to unite your mind to him, from whom at first it did proceed. This Godly endeavour both of you, and all pious persons, that I might in some sort promote and further, I have gathered together divors Meditations of the Passion of our blessed Saviour, which may minister unto you occasion and matter of many devout and profitable contemplations. Which Meditations I have thought good to commend unto you for divers reasons: First, because nothing is of such force to move men's minds, and to inflame them with the fire of the love of God, as the serious cogitation of benefits, especially such as are so great, and proceed from so great a Lord and God. Some indeed, whose consciences are oppressed with the burden of sin, are oftentimes reclaimed from their wickedness with the horror of Death, judgement, and the pains of Hell: b●t the virtuous sort, and such as serve Almighty God rather for love than fear, are wholly set on fire with the love of their Redeemer through the remembrance and meditation of his Death and Passion. Secondly, because nothing doth so easily present itself unto our understanding, as the meditation of the pains, torments, sorrows, and tribulations, wherewith in our whole life we are environed, and beset on every side. As for Heaven, Hell, and the last judgement, because they are not subject to our sight, and seem to be a far off, we do not sufficiently conceive or apprehend the same: but for the afflictions of the body and the anguishs of the mind, we understand oftentimes by experience more than we would. Thirdly, because I know no meditation to be more acceptable to our blessed Saviour, then that which we conceive of the bitter passion, that he suffered for us. For as a Conqueror doth rejoice at the remembrance of his battle, so we may well think, that Christ our Lord is delighted, when we do often remember his Passion; both because by so bloody a combat he hath obtained a perpetual and renowned victory both for himself and us; and also because herein he seethe our thankfulness which we render unto him for so great a benefit. Fourthly, because I perceived that the meditation of no other thing could be so necessary for Mankind, as of that, from which alone is derived unto us the remission of our sins, our justification, our works of merit, and our whole salvation. Which certainly is the principal cause, why the Catholic Church, according to the institution of the Apostles, hath ordained that the memory of this Passion should by sundry ways be so often iterated; as, by making the sign of the Cross with our hands: by Pictures and Images of the Passion, which the Say people are accustomed to use in stead of Books; by fasting on Fridays and Saturdays; by the yearly celebritry of the Passion in the end of Lent; by Sermons, by Lessons, by sounding of Bells and such like, yea Christ himself hath instituted a most sacred and daily remembrance of his Passion, to wit the holy Sacrifice of the M●sse, wherein his death, and shedding of his blood is most clearly represented unto us. Fiftly, because greater utility redoundeth unto us by these Meditations, then by the contemplation of any other thing whatsoever. For as all good things are purchased for us by the merits of our saviours Passion, so in the same as in a well furnished shop all precious wares of virtues and good examples are to be found. But that you may more easily reap these fruits, I think it requisite to propose unto you certain advertisements touching the best manner of Meditation. For many are deceived, which think it is sufficient to repeat in their minds the history of the Passion, or by consideration thereof to feel an inward delight; whereas notwithstanding, that availeth little to their salvation, if withal, the affection and wil● be not thereby moved. For meat never satisfieth a man, if he only look upon it, and do not put it into his mouth, chew it with his teeth, and let it down into his stomach. The knowledge indeed of the History is the ground of Meditation, and the discourses of the understanding do afford the matter, but all the profit consisteth in this, that the will, which beareth the greatest sway in man, be moved with many affections: for she only meriteth, she only loveth, she only directeth all our thoughts, and actions towards God. Therefore to comprehend all in few words, those which have treated best of this matter of Meditation, have designed and set down unto us seven affections of the mind, which may be moved with this consideration of the Passion: To wit; Compassion, Compunction, Imagination, Thanksgiving, Admiration, Hope, and the Love of God. Which I will explicate unto you briefly and in few words, to the end you may understand, after what manner you may be employed with profit in these ensuing Meditations. For by these seven ways, as by seven teeth, the matter ministered by these Meditations may be chewed, and with the affection tasted, and d ●gested. The first therefore is Compassion, Compassion. that is, an affection of the mind, by which we participate of other men's griefs, and afflictions, feeling the same though not in body yet in mind: by which affection, the grief of the Patient seemeth to be divided and communicated with another, and is thereby greatly mitigated and assuaged; as on the contrary side it is much augmented and increased, if either we ●eride him, or be not moved with his afflictions. Chr st our Saviour, to diminish our sorrows, would suffer for us, and condole also wish us, as the Apostle saith: We have not a High Priest, that cannot have compassion on our infirmities, but tempted in all things by similitude, except sin. And truly although we cannot lessen by this our sorrow the most grievous and excessive sorrows that our Saviour suffered for us; yet this our compassion is most grateful to him, whereby we make his dolours ours, and apply his sufferings unto ourselves. Wherefore the Apostle hath said very rightly: We are coheirs of Christ, yet if we suffer with him, that we may be also glorified with him. For he that will not be a partaker with Christ in his sufferings, cannot be a partaker with him in his kingdom. There are two things which are most available to provoke this commiseration. First the condition of the person, that is to say, his nobility, his goodness, his piety towards men, and such other things, which do aggravate the indignity of his inflicted misery. Secondly, the cruelty and immanity of his torments. If therefore we desire to feel in our hearts this commiseration, we must consider in every article, First, who it is that suffereth: As first, that it is God, who with his Majesty filleth Heaven and Earth; secondly, a most honourable man, descended of the house of David, and conceived by the holy Ghost in the womb of the Virgin; thirdly, one most learned in his understanding, and most holy in his will, who by no error or sin, did ever offend either God or man; four, most grave and sober in his conversation, being never seen to laugh, but often to weep, and that for our sins; fifthly, more beautiful in his body then all the sons of men, and of a more tender and delicate complexion. Secondly we must set before our eyes the greatness of his torments, and with what particular pain every member was afflicted. Considering first, that all the senses of his body, and all the powers of his soul sustained their proper and peculiar tortures. Secondly, that his tormen●s were most grievous, both by reason of the most tender constitution of his body, and also because he wanted all interior comfort to endure the same. Certainly it is the undoubted opinion of all Divines, that never any creature endured such pains and torments as our blessed Saviour did. If we see a wicked man suffer such punishment, as he hath most justly deserved, we cannot but be moved to compassion and grief: and if we see but a Dog or an Ass cruelly whipped or beaten, we are presently touched with commiseration. Ought we not then to condole with the Son of God, suffering so unspeakable tortures, and that for our sakes? The second affection is, Compunction, Compunction. or sorrow for our sins, when we are induced to an horror and detestation of our sins by the remembrance of our saviours passion: which may easily be done, if we ponder what the malice of sin is, and what torments it hath drawn upon Christ our Saviour. As God is infinite, so the malice of sin, which is committed against God, is also infinite: and this malice in the justice of God (which ought not to be violated) could not by any satisfaction be taken away, but by that, which was infinite. Wherefore either an infinite pain was to be endured, which no finite creature could endure; or for an infinite time, which the damned in hell endure; or by an infinite person, which is God himself. Hence let us proceed, and consider, what it was that drew God from Heaven to earth, and induced him to undergo his passion; which was nothing else but our sins. For if man had never sinned, God had never been incarnated, n●uer suffered, never died. Wherefore, like as for the sinner, his sins prepare a place in hell; & for the thief, his theft prepareth his punishment: so for our blessed Saviour our grievous sins have procured a necessity of suffering death. The malice therefore of sin is above all things to be detested, which caused even our Lord God himself to be crucified. But lest thou shouldest imagine perhaps, that the grievousness of sin is hereby extenuated, because Christ did not suffer for thy sins alone, but for the sins of all the world; be thou assured of this, that the malice of sin is not thereby diminished or impaired, but the singular virtue of our saviours passion is declared, which hath washed away the sins not of this or that man, but of all the men in the world. For the merit of his passion is infinite, and no malice whatsoever is able to countervail it: which thing alone doth sufficiently discover the grievousness of sin, because without the infinite merit of Christ it could not be forgiven. As therefore if one only man see the Sun, it will shine no more to him alone, than it would do to him, and all other men together; and as a man doth no less kill another when alone he stabbeth him to the heart, then if he should take ten or twelve others to assist him in the same: so even one mortal sin (for redeeming whereof the death and passion of the Son of God was necessary) is no less the cause of our saviours death, than all the sins of the world joined together. Neither doth the passion of our Saviour bring us less profit, being undertaken for the universal salvation of the world, then if it had been undertaken for me alone. The third affection is Imitation, Imitation. whereby we desire to follow and imitate those rare excellencies, which we discover in Christ, as the Apostle teacheth us: Christ suffered for us, 1 Pet. 2. leaving you an example, that you may follow his steps. And again: Christ having suffered for us in the flesh, be you also armed with the same cogitation. 1 Pet. 4 There are two things principally to be imitated in our saviours Passion. The one is a desire to suffer for us. The other is, a great heap of virtues, which appeared so plainly in this his Passion, that though our Saviour spoke nothing, yet by his example from the Pulpit as it were of the Cross he taught all kind of virtues; yea and taught them most perfectly, both for that he was destitute of all interior comfort, which doth ordinarily accompany our virtuous acts; and also because there wanted not means, whereby he might have resisted his Passion. Wherefore in every Meditation we must search out, First, what virtue is chief commended unto us therein; Secondly, how our Saviour exercised the same; And lastly we must stir up a desire, and firm purpose to obtain that virtue, devising the means wherehy it may be acquired, & imploring the assistance of our Saviour to accomplish our intent. Christ in his Passion gave us a pattern of all virtues, but especially of those which the Scriptures do so often commend unto us. Of which the first is Humility, whereby being most bitterly scoffed at, clothed in a white and purple garment, crowned with a crown of thorns, less esteemed than the murderer Barrabas, crucified betwixt two thieves, and suffering many other mockings and contempts, he always humbly behaved himself. The second is Meekness, whereby he ever showed himself mild and gentle to all men, endured torments most patiently, was silent in all reproaches and injuries; never used any excuses, never offended any body with his language or froward actions. The third is Obedience, which then deserveth greatest commendation, when hard things are commanded, & by wicked men. Christ was not only obedient to his Father even unto death, Phil. 2. yea the death of the Cross; but also to wicked judges and torturers, whom he obeyed simply, cheerfully, and constantly, when he put off his garments, put on the purple, received the Crown of Thorns, carried his own Cross, stretched out his hands and feet to be nailed, and did many other things that they commanded him. The fourth is Charity, which then only seemeth to be perfect, when as for God's sake we love, not only our friends, but also our enemies, esteeming them not our enemies, but our friends. Which our Lord seemeth to have performed most abundantly, when speaking of his most perfect love towards us, he said, No man hath greater charity than this, that a man give his life for his friends. For albeit, it may seem greater charity to yield our life for our enemies; yet that charity is indeed most perfect which acknowledgeth no enemies, but reputeth those for our friends, which are our enemies, and doth good no less to them then to our friends. Now Christ was so tenderly affected towards his enemies, that the more injuries and wrongs he received at their hands, the more his love increased towards them, and the greater benefits he bestowed upon them; like unto fire, which the more it is blowed, the hotter it burneth. Therefore in the whole time of his passion he prayed unto God his Father for his enemies: For this that they should love me, Psal. 108 they detracted from me, and I prayed in mind but not in voice, But when he was fastened to the Cross, and the blood ran out of the four fountains of his hands & feet, then with a loud voice he prayed for them that crucified him: & at the last when he yielded up his spirit, he moved with exceeding charity the hearts of the standers by to faith and penance. The first is Mercy, which is the daughter of charity. By this our Lord gave unto us his garments, honour, fame, estimation, flourishing age, strength, health, & life. The sixth is Contempt of the world, by which he refused all things which the world admireth, and accounteth good; and took upon him those things which the world abhorreth; for riches choosing poverty, for honour's contempt, for pleasures pains, for come dations mockings. The seventh is Perseverance, through which being neither overcome by his Mother's sorrows, nor moved by the heaviness of his friends, nor conquered by the derision of his enemies, nor wearied with the torments of his body, he would not come down from the Cross, which he had ascended for thy salvation. The fourth is Thanksgiving, Thanksgiving. by which, pondering the benefits bestowed upon us, we break forth into praises, not in words only, which is the least praise, and action of thanks, but rather in heart and works; that weighing in our minds the great benefit bestowed upon us, we should esteem much thereof, and take heed of all offending our Benefactor, and omit no occasion in all things to requite it. There are five things, which do move much unto this thankfulness. First, the evil, which we have escaped. Secondly, the good, which we have received by the benefit. Thirdly, the worthiness of our Benefactor. Fourthly, the manner of the benefit bestowed. And fifthly, the condition of the person upon whom the benefit is bestowed. Therefore that we may be moved to thankfulness, we must consider: first, the evils, which we have escaped through this passion of Christ; as sin the greatest of all evils; blindness of mind; hardness of heart; bondage of the devil; foulness of the soul; the present peril of eternal fire, so grievous, as cannot be conceived; so long, as it hath no end; so certain, as without Christ it cannot be avoided. Secondly, the goods, which we have gained; as grace, justice, the adoption to be the sons of God, Sacraments, Sacrifice, virtues, the promise of everlasting life, and to be brief, all the goods both of body and mind. For there is no good thing in man's life, which the passion of Christ hath not either given or preserved. Thirdly, the dignity of the person: for even as we use to allow a greater stipend to a Nobleman, or Doctor, for a smell office, then to a plain country man, for a great labour: so we ought to be more thankful to the more worthy person. How thankful then shall we be to Christ, who is of infinite dignity? Fourthly, the manner of the benefit bestowed, to wit, gratis, and not without great labour. God made Heaven and Earth without any trouble by his only word: but thee he redeemed with pains, blood, and his own life: and for all these benefits he requireth nothing of thee, but praise and thankfulness. Fiftly, the condition of the person, upon whom the benefit is bestowed; if base, if an enemy, if ingrateful. What are we then? If (as the wise man sayeth) The whole world before God is as a drop of the morning dew, Eccle. 11. which falleth upon the earth: What in comparison of God shall one silly man be, who being compared with the whole world, & with all the multitude of men is nothing. Holy job hath expressed our baseness: I said to rottenness, thou art my Father; job. 17. and to the worms, my Mother & my Sister. Now, we are not only base, but we were also enemies, estranged, & averted from God, neither seeking, nor desiring his grace, but rather rejecting it, when it was offered. When therefore thou shalt consider, first, that thou art delivered from the greatest, most certain, & everlasting miseries; secondly, that thou art endued with most high and infinite goods: thirdly, by the most mighty God, of infinite majesty; four, with so great labours and pains, as never any mortal creature sustained: thou canst not choose but think, whether it is fit that so abject a creature should be dissolved into praise & thanksgiving. The fift is conceiving Hope. Hope. By the consideration of three things our hope is much shaken and weakened. First of the purity which is required for eternal life, Apoc. 21. into which nothing defiled or unclean shall enter. Secondly, of the strict examination of the judge, who will demand an account of every idle word, and will reach even unto the division of the soul and the spirit, and will search out the cogitations & intentions of the heart. Thirdly, of our baseness, who both offend the justice of God with our daily sins & live full of concupiscence & imperfections, & do not enter into the inward cogitations of our hearts. Heb. 4. And if I be simple (saith job) ●uen this my soul shall not know. job. 6. To this diffidence the Passion of Christ giveth help and remedy, and lifteth up the heart of a sinner to confidence and hope. For first, as the glory of eternal life requireth great cleanness: so the Passion & blood of Christ washeth away all our iniquities; it causeth our souls to be more bright than the Sun; it maketh us the sons of God, it giveth us right unto everlasting life, that now we go not into a strange, but into our own inheritance. Secondly, the judgement of Christ is very strict; but the merits of the Passion of Christ can well bear the severity thereof; because the satisfaction is greater than the debt; and our sins being in number infinite, his merits are in value infinite; and to be brief, he shall be our judge, which was our Advocate, Mediator, and Redeemer, who, that he might give us heaven, paid the price thereof for us, that is to say, his blood, which he shed for our sins, being not ignorant of the value and dignity of that which he shed with so great pain and labour. Thirdly our baseness is very great, being able to do nothing of ourselves; but his grace being communicated unto us through the merit of his Passion, addeth an admirable splendour and brightness to our souls, remitteth all our sins, giveth us strength and power to work, and addeth such dignity to our works, as to be able to merit everlasting life. Therefore our hope will be much confirmed, if we consider, that all the wealth of Christ, all his merits, all his fastings, labours, pains, and, to be brief, all that ever he did, or suffered, is ours, no less than the goods of the husband belong unto the wife, which she may use for the payment of her debts, and her other necessities. The sixth is, the Love of God. Love of God. And first the nobility & beauty of the thing beloved stirreth up the affection of Love; even as we are inflamed with the desire of virtues and sciences through their beauty and excellency. Secondly, Love, when we see ourselves first beloved. And to increase this Love, it availeth much: First if we see the love of our Lover proved, not only by word●s, but also by great benefits. Secondly, if he procured these benefits for us by his own great labour and discommodity. T●irdly, if we often repelled him, and did him injuries, and yet his love was not diminished thereby. Fourthly, if by all his labours & troubles he desireth nothing but to be beloved again. All these hath Christ done for us in his Passion. First he loved us in deed and truth, and gave us all good things. Secondly, he to his great discommodity became poor, that he might enrich us; and took upon himself all evils, that he might replenish us with all goodness. Thirdly, being so often repelled by us, he abated nothing of his love. Fourthly, he requireth nothing of us, but our love. Love (saith he) and it is enough. Moreover, that thou mayest love, thou must observe the Laws and conditions of a Lover, which Christ expressed in this his Passion. The first is, that we always think of that which we Love; and this by the example of Christ himself, who, because he would never forget us, engraved us in his own hands. Secondly, that we speak often of it: for Out of the abundance of the heart the mouth speaketh: Mat. 12. and this also by the example of Christ, who on the very Cross spoke to his Father of us, and prayed unto him for us. Thirdly, that we fear nothing more, then to offend him whom we love, as Christ hath taught us, who referred his Passion, and all that he had to this end, that he might induce us to love him. Fourthly, that we bestow all our labours and endeavours to help our friend: for Christ laboured not for himself, but for us. Fiftly, that we should desire to be always with our friend: for The delight of Christ is, to be with the sons of men, who hath sought us, in Sea and Land, in the Air, & in Hell; that having found us he might join us with him in everlasting bliss, and communicate his Divinity unto us. The seventh and last manner of meditating upon the Passion proceedeth from Admiration. Admiration. This Admiration is commonly provoked by some new, strange, and incredible accident. Now, there are four things, which show the Passion of our Saviour Christ to be exceeding admirable. First, because he suffered, whose Majesty cannot suffer, who is the glory and joy of saints, whose dignity is infinite, whose life is eternal, & whose Power is incomprehensible. Secondly, because he suffered for them, by whom he was punished, base men enemies, and ungrateful persons. Thirdly, because he suffered so many torments, as never any mortal man endured, aswell if you consider the torments themselves as also his ignominies, his irrisions, his poverty, and other miseries of his life. Fourthly, because when he redeemed Mankind by his Passion, he used admirable means for the fulfilling thereof. For first, with the great weakness of his body he joined great power, wherewith he beat down and overthrew the Devil the Prince of this world. Secondly, he joined perfect justice with perfect Mercy: for taking compassion upon man, he suffered the rigour of God's justice upon himself. Thirdly, his excellent Wisdom shined forth in that, which to men seemed exceeding folly: For the Cross of Christ to the jews is a scandal, 1 Cor. 2. and to the Gentiles folly. Great wisdom also it was; First, to overcome his most subtle enemy by Art and suffering, and to cast him down with the same weapons, by which he had overcome. Secondly, to deliver us by such a kind of punishment, in which he might lay up for us a medicine for all diseases, and set before our eyes an example of all virtues, and kindle the flames of Love in us. For nothing doth so much incite us, either to the imitation of Christ, or to the love of God, as this bitter Passion of our Lord. And thus much shall suffice to have spoken of affections. Now that we may use these Meditations with fruit & profit for the salvation of our souls, these few things ought to be observed. First, that we come not unprepared to meditate, but (as the wise man adviseth us) Let us prepare our soul before prayer. Eccl. 18. Which preparation consisteth in this, that laying away all will to sin, we commit ourselves wholly into the hands of God, and put out of our mind all external cares and cogitations, and pray unto Christ very earnestly for his grace, that we may obtain wholesome fruit by this meditation. Secondly, that first of all we read the evangelical text of that Meditation; & then th● meditation itself either in whole or in part. Thirdly, that we lay aside the book, and repeat in our memory, what we have read; and consider what affections may be stirred up thereby, and labouring to excite, and move them in ourselves. Fourthly, that we break forth into some speech and prayer unto God, through that affection, which is now stirred up in us; and that we either praise, or admire God, or pray for the forgiveness of our sins, or for some other benefit: or (to be brief) that we speak those things, which our mind so moved shall dictate unto us. It will profit us also to begin first at the beginning of these Meditations; both because we shall better understand the History of the Passion; and also that by little and little we may proceed from the lesser to the greater. Also to the end that these Meditations may be more grateful and profitable, I have inserted nothing, which is not sound and approved, because the uncertainty shall not diminish the authority, nor be a hindrance to devotion. For nothing is affirmed in this History, but what the Scriptures say, or the Fathers confirm, or tradition undoubtedly delivereth. The documents themselves, which are joined to these meditations, are for the most part taken out of the ancient Fathers, or out of the later Writers, which have written best of the manner of meditating upon the Passion of our Lord. I have drawn out some Meditations of purpose somewhat long, especially such, as are either of great force to move our affections, or may be used severally for Sermons; as namely, those of the seven words, which our Lord spoke upon the Cross. For I was desirous in this Book, not only to set forth the manner of contemplation, but also to help the Preachers themselves, that they may teach the people profitably, and stir up their minds with divers Meditations. And I have thought good to dedicate this my labour to you, my best beloved brethren & fellows, as to those, whose peculiar institute is to honour and receive the blessed body of Christ our Lord in the most holy Eucharist, and to defend the honour thereof against the blasphemies of wicked Heretics: that coming to Christ his most Holy table, you may (according to the Commandment of our Lord) repeat in your memory his Passion, Death and Burial; and make your bodies sit sepulchres for the body of our Lord; & with your minds render unto him praise, and thanksgivings: and to be short, being inflamed with the love of him, who gave himself wholly for you, you may likewise employ yourselves wholly in his service, and the help of your neighbours. To conclude, I pray you that in recompense of this my Labour, ye will vouchsafe to offer up your prayers to our Blessed Saviour for me, that by his grace I may be partaker of those benefits, which by his Death and Passion he hath purchased for us. Farewell. Your Servant in Christ. Francis Costerus. ✚ IHS. Of the Passion of our Lord. The first Meditation of his going out of the house from supper. The Hymn being said jesus went forth beyond the torrent Cedron according to his custom, Mat. 26. Mar. 14. Luc. 22. joan. 18. and his disciples followed him. CHRIST began his passion first from prayer: Secondly from his going out of the place of supper, both because he would not be apprehended as an eater & drinker, but as one praying unto God, and the patron of mankind, and also because his Host with whom he supped should sustain no damage by his passion, which ought to profit all men and to hurt none. Thirdly, 2 Reg. 15. he went beyond the torrent Cedron, by which way in old time David fled from his son Absalon: A torrent in the holy Scriptures signifieth the incommodious things of this life, as in this place, My soul hath passed the torrent: Psal. 125 all which calamities being very great, our Saviour overcame with exceeding constancy of mind. Fourthly, he went into the Mount Olivet: Mount signifieth excellency, and Olive Charity. Hear do thou consider that Christ began his passion with great, earnest, and fervent prayer, with much constancy of mind, and exceeding charity, in which virtues he was well exercised, as appeareth by these words (according to his custom.) He inviteth thee likewise to the same virtues when he carried his Apostles with him: For except thou be'st diligent in prayer, except thou avoydest the perils of evil occasions, except thou makest a resolute purpose, except thou be'st inflamed with the love of God, and, to be brief, except thou dost diligently use virtues, thou shalt never overcome thy temptations. Fellow then our Lord with his Apostles, and pray him that he never leave nor forsake thee. Then he said to his Disciples all ye shall suffer scandal in me in this night. Mat. 26. For it is written, I will strike the Shepherd and the Sheep of the flock shallbe scattered: Mar. 14. but after I shall rise again I will go before you into Galilee. CHrist in his passion took the beginning of his griefs from his Disciples, who seeking to save themselves by flight, did all either waver in faith, or openly deny our Lord: Consider every word, (All) First not one shall stand for me, (ye) Secondly, whom I have bestowed so many benefits upon, & loved so dearly (shall suffer scandal) that is, shall sin being estranged from me, and none of you in this time of my passion shall be free from sin: ye shall suffer scandal, but I will not give it (in me) of whose words and deeds after the sight of so many miracles ye can justly take no manner of offence: (in this night) that is, by and by, or in the night of ignorance. Now call thy wits unto thee, and mark whether these same things may not happen unto thee, I say, unto thee, on whom God hath bestowed so many good things at whose counsels & deeds nevertheless thou takest offence, for that trouble of thy vicious mind in adversity is referred unto Christ our lord, who either sendeth them, or at the least permitteth them. But such kind of scandal riseth always in the night, that is, from thy blindness; for if thou wouldst all at once look upon the benefits received at God's hands, & the rewards prepared for thee, and the evils which thou hast committed, thou wouldst resolve in thy mind never to be moved with any adversity. Consider here the cause of thy offence and scandal, I say, thine own evil and troubled will, and pray unto God; that he will lighten thy darkness, because thou hast never any just cause of anger & discontent: Christ promiseth that he will go before them into Galilee, in which promise he declareth his own goodness, who never foretelleth any afflictions, without hope of consolation. Admire here the benignity of Christ, and pray him that he never suffer thee to be tempted above thy power, but that he will increase his grace in thy temptation, that thou mayst be able to sustain it. And Peter answering said unto him, Mat. 26. Mar. 14. although all shall be scandalised in thee I will never be scandalised: jesus said unto him Amen, I say unto thee, O Peter, that in this night before the Cock shall twice give forth his voice, thou shalt deny me thrice: Peter said unto him, although it behoved me to die with thee I will not deny thee: and all the disciples said the like. THe Apostles after the Communion of the body of our Lord had made a firm resolution to live well, and were fervent, and followed Christ, as thou often times, especially after the receiving of the holy Eucharist dost seriously resolve to amend thy life, but in time of consolation thou must also think of the time of desolation, and of the expectation of contrary things, lest thou shouldst desist from prayer through vain confidence; resolve therefore to do well, but before God, & praying for his help, be vigilant and observe all thine own actions; be not rash nor negligent, for if the prince of the Apostles did slip being the foundation & rock of the Church, who spoke confidently out of his love and charity, how can he stand that through pride and ambition, or for some other cause hath too much confidence in himself, & that doth seldom resolve to amend his life, nor set God before his eyes? Contemplate here also that the sorrow of Christ was not small, to leave his Disciples whom he loved so dearly, troubled & sorrowful for his departure. This place is very fit to meditate upon those things which a man feeleth in time of consolation, as quietness of mind, joy, illustration of the understanding etc. And contrariwise on such things as he feeleth in time of desolation, as perturbation, sourness, and darkness of understanding, to the end that he may in time of prosperity propose unto himself such good things, as in adversity he shall not change. Pray unto Christ that he never forsake thee in time of adversity. The second Meditation of his entry into the Garden. Then came jesus with them into a village which is called Gethsemani, Mat. 26. Mar. 14. joan. 18. where was a garden, into which he entered and his disciples. BEhold the place where Christ began his passion: First near unto a village or farm: Secondly, in Gethsemani, which signifieth a fat valley: Thirdly in the Garden: For through sin we got an unclean village, that is, worldly and frail things, which by their own instinct and nature slide down to the earth again, and Christ would begin our redemption from thence, whence we were fallen through sin. Gethsemani or the fat valley as it doth rightly signify the valley of mercy, so it doth plainly declare that the passion of Christ had need of great mercy and clemency, which changed this world being full of miseries, into a place flowing with mercy. Consider then that this world is like unto a dirty valley, in which is much dirt and filth, with which men being polluted do forsake God, but to such men as follow Christ, this fame world is like a shop of the mercies of God, & of our merits, in which so long as we live mercy is offered abundantly, and such rewards gotten by good works as never shall have end: But it was a garden, wherein Christ prayed; for Adam sinned in a garden, & in a garden we have all offended: For what is the world but a little garden, pleasant to behold, wherein divers herbs and fair flowers do delight the eyes, but not the mind: All things which the world admireth are buds & flowers, which, as they take their beginning from the earth, so in a short time they whither away: to be brief, Christ carried his Disciples forth to the place of his passion, being the last place to which he lead his Apostles, that thou mayst know thereby that Christ doth earnestly require of thee that with great diligence and study thou shouldst meditate and imitate his passion. Pray unto thy Lord that thou mayst despise this world, which was all the cause of the passion of Christ. Mat. 26. Mar. 14. Luc. 22. Then he said unto his Disciples, sit here, whilst I go yonder and pray, pray ye lest ye enter into temptation. COnsider, that if thou wilt not enter into temptation, that is, if thou wilt not be overcome and swallowed up by temptation, thou must sit down and pray; but we sit when we enjoy quietness of mind, and that inward peace which true humility bringeth, (for he which sitteth humbleth his body that he may rest in quiet) we must pray, because by prayer victory is obtained against the Devil, and we must pray as long as Christ prayerh for us. Hear again consider thine own sloth and sluggishness, which art not touched in conscience when as Christ is careful for thee how thou mayst be saved, and sitting at the right hand of his Father prayeth still for thee: To enter into temptation is, to be occupied and drowned in wickedness both inwardly & outwardly; for he which is overcome by temptation hath neither inward peace, nor can enjoy any true outward comfort, where every thing oppresseth the mind, but nothing can satisfy it; whereupon also it followeth, that he which in this world entereth into temptation, shall in the next enter into Hell, even as he which in this world is in God's favour shall afterwards enter into the joy of God. And he took Peter, & james, and john with him. Mar. 14. COnsider with what great grief our sorrowful lord left his other sorrowful Disciples, he took these three for his companions with him, that he might open his heaviness unto them, who only amongst all his disciples saw his glory in the Mount Thabor, and who were present at the wonderful miracle of the daughter of jairus the Arch-synagogue being raised unto life, Mat. 17. Mar. 9 for by how much a man is more perfect, and nearer joined unto God, so much the more he feeleth the force of the passion of our Lord in himself, as Saint Paul confesseth of himself: Consider therefore what manner of men these were whom Christ chose for his companions, Peter the Pastor of the Church, john a Virgin, who afterwards should be the keeper or the Virgin his Mother, and james the first Martyr of the Apostles: That hereby thou mayst understand that nothing doth so much lighten our cares, ease the labours of any office, encourage us to chastity and to other virtues, to be brief, nothing helpeth man so much in all his labours undertaken for Christ's sake as the memory of the passion of Christ: he took unto him also his two Cousins, that thou mayst see, to what dignities our Saviour exalteth his best friends, to wit, to suffer innumerable calamities in this life that hereafter they may have the greater rewards in the life, to come. Do thou desire rather to be afflicted in this world for thy sins, then after thy death to be separated from Christ with everlasting punishment. The third Meditation of the great perplexity of Christ in the Garden. Mat. 26. Mar. 14. And he began to fear, to wax weary, to be sorrowful, and to be sad. BEcause that sins are first committed in heart before they be done in work, Christ would suffer the sorrows of heart before the pains of body, that thou mayst know that he was grievously afflicted not only in body, but also in mind, and there are four principal kinds of sorrows assigned by the Evangelists, which Christ admitted of his own will in the Garden, and retained them even till his death: The first was a certain terror and fear of the most grievous pains now at hand, and also of a most terrible death, which nature always abhorreth beyond measure, & also of the sins of all mankind which he took upon him in the Garden, and clothed himself therewith as with a garment woven of all kind of filthiness, with which in the person of all sinners he must suffer the severity of God. The second grief was loathsomeness, being weary of all things in this life, seeing himself forsaken not only of all men, but also of his heavenly Father. The third was sorrowfulness first, for the grievous sins which the jews should commit in his death, and also for the small number of them which should be partakers of this his so great affliction, and likewise for the unfaithfulness of thee and of other Christians, who by their blasphemous words and grievous sins should shed and defile the most precious blood which he was now ready to offer for them. The fourth was sadness, that is, a grievous trouble or anxiety of mind, when he saw there was no means for him to escape: For of the one side the commandment of his Father, and the great love of mankind encouraged and pricked him forward; and on the other side nature feared and repugned. These four affections Christ took upon him, that he might prepare a medicine for sinners who are troubled with the like passions: For they which are not content with any estate live in continual weariness and loathsomeness; & they which are always pricked in conscience live in perpetual sorrow; and they which are troubled with the remembrance of death live in continual fear; and they pass their life in sadness and doubtfulness which know that their sins shall be examined by the strict judgement of Christ, which happenneth chiefly at the hour of death, when Christ our judge standeth at our doors. Do thou pray unto our Lord that those his afflictions may bring unto thee fortitude, joy, alacrity, and security. Mat. 26. Mar. 14. And he said unto them, my soul is sorrowful even unto death. LEt us weigh every word wisely: for he doth not say, my soul is fearful, or I am weary of life, or my soul is doubtful, least; he should seem to go to his passion rather against his will, then willingly: but he saith (it is sorrowful) not only for the sundry causes of sorrow, but that thereby he might show that he was very man that suffered. (my soul) he doth not say I am sorrowful, because his will rejoiced and was desirous to die, but, my soul, that is my nature, which never moved his will. Again, (my soul) that is, grief hath inwardly entered into my soul; lest perhaps you might think through the continual contemplation of his divine nature, that he felt no grief in his soul. (Even unto death) that is, either because that sorrow continued until his death, and no longer, or else because it was so vehement that man's nature could endure no more without peril of death. Pray unto our Lord that this his sorrow may bring life unto thy soul. Mat. 26. Mar. 14. Luc. 22. Stay ye here and watch with me, and he was drawn away from them, and he went as far as the cast of a stone. COnsider first what every one must do in his troubles, to wit, he must stay, that is, expect patiently, and he must watch, that is, he must be careful that no evil happen unto him; for to an unquiet & troubled man many vicious and evil things are suggested. Consider secondly how unwillingly Christ left his disciples. For this word (drawn away) describeth a violent pulling, and going, he went not far, but (as far as the cast of a stone) like as mothers are wont to go a little way from their young children, when they teach them to go, so as they may catch them again, when they are ready to fall. All these things declare the love of Christ, & his grievous inward sorrows, by which he was moved to pray unto his Father, that he might have some comfort from him. Be thou moved with the sorrows of Christ thy Lord, who was forsaken of all men, & because he loveth nothing better than to be with thee, apply all thy endeavours, that he may always remain with thee. The fourth Meditation of the first prayer of Christ. And kneeling down he fell on his face upon the ground, and prayed, Mat. 26. Mar. 14. Luc. 22. if it might be, that, that hour might pass from him: Saying, O my Father, if it may be, let this cup pass from me: but yet not as I will, but as thou wilt. COnsider first the ceremony which Christ used in this prayer: For he kneeled down on the ground, as one guilty of death for thy sins; he fell down upon the earth, prostrating himself to be sacrificed for thy salvation, & representing (whose person he had now taken upon him) the most abject estate of sinners, who as they are unworthy to look up to Heaven, so lying upon the earth with the weight of their sins, they are worthy to be trodden & trampled upon by all men. Consider secondly his wonderful affection in this prayer, and the force of every word, (My Father) that is, I am thy Son, that must suffer most bitter pains for most wild men: O father, wilt thou not spare me thy only begotten Son? (If it may be) he understandeth that saving God's justice, there was no other means left for the redeeming of mankind, but only by the death of the son of God. Consider here in thy mind the love of God, who spared not his own Son, that he might spare thee. (Let pass from me) This prayer was to escape so cruel a kind of death. Yet in these words there lieth hidden some secret meaning, as if he should say, I would not that this affliction should remain in me, but that the fruit thereof may pass unto all Christians: I will drink, and they shall be satisfied: (This cup) he calleth his passion a cup, as that which containeth the cause of all our joy. And even as those torments made Christ as it were drunken with the greatness of his love, so all just men are made drunk with the heat of the love of God through the mediation & merit of the passion of Christ. In this place we may call to mind the qualities of excellent wine, when men drink plentifully thereof: for by wine the inward parts of man are warmed, it maketh men merry, it causeth sleep, it lifteth up the heart, it maketh men eloquent, & it is drunken with ease and pleasure: Apply all these things to the passion of our Lord, which Christ begun with great charity, sustained with cheerfulness, & as one beside himself became foolishness to the Gentiles, & scandal to the jews, and so his charity was not only diminished by his pains (as in men it often happeneth,) but rather inflamed, even as stones by rubbing wax hot: And to be brief, our Lord was laid asleep in death. If thou, when thou sufferest any thing for Christ's sake, dost feel the like affections in thyself: be thou assured that the passion of Christ shall bring much profit unto thee. Consider thirdly the forsaking his own will in so hard a case, and offer thyself ready for all things, and desire of God to grant thee a will indifferent in all occasions. Mat. 26. Mar. 14. Luc. 22. And when he was risen, from his prayers, he came to his disciples, and found them sleeping, and he said to Peter, Simon, sleepest thou? couldst thou not watch one hour with me? COnsider first: Christ was troubled, & his disciples slept, the Church suffereth, and we grieve not thereat. Thou also how slack art thou oftentimes in the service of God, & how earnest in thy private business. Consider secondly that after a short prayer, our Lord rose presently up, as if for grief of mind he could not stay long in one place, desirous to have some comfort, sometimes of his Father, and sometimes from his disciples. Every word spoken unto Peter hath force: (Simon) he saith not, Peter, which new name signifieth constancy, but Simon, his ancient name: So in every Christian may be found a new name of the sons of God, with which being endued they sin not; and a name of nature, by which they are accounted frail men, and subject to many vices. (Dost thou sleep?) Peter is reprehended, not for any great fault, but because he slept: and believe thou, that God valueth much the least faults, which thou dost commit. (Couldst thou not?) he teacheth us to labour, & be diligent in doing good works though they be hard, seeing that temptations, infirmity of nature, and such like, which we pretend for excuses, shall not excuse us. (Our hour) he toucheth the shortness of time, wherein we must labour: And where he saith (watch) he showeth the easiness of the service of God, in which is only required of thee, that thou shalt watch, that is, that thou be'st watchful in all thy actions, to wit, that in all thy senses thou be'st careful, and watchful, lest the Devil creep into thy mind: (with me) that is, not alone, but having me for thy guide. Hear examine thy conscience what hitherto thou hast done for Christ, and what labours thou hast taken for the world, and now at the least refer all things to the glory of God, which thou dost for the world, and pray him that he will be thy guide in thy spiritual warfare. Why do you sleep? watch and pray, Mat. 26. Mar. 14. Luc. 22. lest ye enter into temptation, the spirit truly is ready, but the flesh is weak. COnsider first the sharp reprehension of the disciples after the admonition of Peter: for thou shalt not therefore be excused, because thou dost offend in imitation of thy Superior. Consider secondly that thou must watch & pray, for except thou dost work with God, & God with thee, thou shalt do nothing Consider thirdly what that spirit is which is said to be ready, and how the flesh is weak; First, the spirit, that is the will of a good man is ready, & doth often apprehend very notable things. Secondly, the holy Spirit is prompt & ready, but men being alured by the pleasures of the flesh do not always follow and obey it. Thirdly, the evil spirit is always busy and ready to hurt; but we are weak to make resistance. These things may worthily move thee to watch and pray, for it is a matter of great moment not to be dejected in time of adversity. Pray unto Christ to give thee not only a ready and willing desire; but also power to effect, and to grant unto thee whatsoever he commandeth, & command what he will. The fift Meditation of the second & third prayer of Christ. He went away again the second time, & prayed the same speech, saying, Mat. 26. Mar. 14. Luc 22. Abba father all things are possible unto thee: if thou wilt, transfer this cup from me, but yet not mine, but thy will be done. CHRIST, acknowledgeth, that he hath not yet obtained that, which he prayed for, therefore he prayeth the second time: because thou shalt not be grieved, if thou art not heard by & by, which art neither so worthy a person, nor so earnest a prayer, Mark every word of this prayer, (Abba pater) that is, Father, father, which repetition is a sign of a most vehement calling to him which is far off. God truly is far off from sinners; wherefore we must say with David (Out of the depth I have cried unto thee O Lord, O lord hear my voice:) And because Christ in this place did represent the person of all sinners, which he had now taken upon him, know thou that our heavenvly Father is a loving Father of all sinners, that whensoever thou shalt fall into sin, thou shalt not be dismayed therewith. And he doth not a little comfort us, when he addeth (all things are possible unto thee) for nothing is impossible or hard unto God: & this word (if thou wilt) doth express that God can easily help us, and that he needeth not to work or labour, because by his will only he can do all things. And the reason why he will not, when we pray unto him, is, because through his continual love towards us, he guideth all things to our salvation. Now join these three together (Father) which word importeth the love of God: (All things are possible) whereby is declared his omnipotency: (if thou wilt) by which thou seest the easiness to perform it, & thereby thou shalt take great comfort of thy sorrows: It is the surest way in all prayer to lay aside our own will, for God will guide thee much better according to his will, when thou dost not interpose thine own judgement & senses. Pray therefore unto God that he will direct thee like unto a plough Ox, without thine own will. And he came again & found them sleeping, Mat. 26. Mar. 14. for their eyes were very heavy, and they knew not what to answer him, and leaving them he went away again. COnsider first how often Christ doth visit his Disciples, whereby he showeth the passing grief of his mind, who received no comfort by his prayer, though he prayed with great affection, nor yet could be refreshed by the presence of his Disciples, even as sick folks are wont to turn this way, and that way to ease their weariness. Consider secondly that Christ was never so troubled with any occasions, no not now, when he was ready to suffer, but that he always thought upon thy salvation: Yea & even now, when he is in Heaven, he hath his eyes always bend favourably towards thee. Consider thirdly how little man can do without Christ, how soon he falleth a sleep, how soon he fainteth if jesus departed never so little from him. Consider four what it is to have our eyes heavy, that is, when we are not so apt & ready to meditate on divine and heavenly things; by reason of earthly cares which hinder the mind: As the immoderate desire of honour & riches, ambition, the vanities of this world, & such like affections of the mind: Therefore thou must pray unto God to take from thee that slothfulness & heaviness, and accommodate thee to his own will. Consider fifthly how much ashamed the Apostles were, who being admonished now the second time, could not yet contain themselves from sleep; wherefore amongst themselves they did carefully both accuse, and excuse their own infirmity: Note also this, (they did not know, what they should answer unto him.) For if the Apostles themselves, being men excelling others in sanctity, & holiness of life, in a matter of no great fault, wherein they might have alleged their own frailty, were so sorrowful, & knew not to answer: what answer wilt thou give to Almighty God, when thou shalt be cited before him for matters of great moment, and many grievous sins shall be objected against thee, which thou hast committed, not only by frailty, but also craftily & maliciously. Consider sixtly that our Lord did not complain, that he was left alone in prayer and labour: Because thou shouldest resolve not to be grieved, if at any time thou be'st enforced to take great pains, whilst others be idle. And pray unto our Lord, that he will stir thee up, when thou art slothful. And he prayed the third time, Mat. 26. & prayed the same speech, saying, O my Father, if this cup cannot pass from me, but that I mmst drink thereof, thy will be done. COnsider first that Christ runneth again to his Father, and craving still one and the same thing is not heard. This prayer comprehendeth the wonderful submission of Christ, yielding himself, and all that he had into the hands of his Father, taking it in no evil part, that he was not hard. Learn thou hereby not to be troubled in thy mind, when things succeed not according to thy desire, when thou hast done thy best endeavours. Consider secondly the great necessity that Christ should suffer: For the eternal Father would never have suffered his son to have prayed so often unto him, if thy salvation might have been gotten by any other means. Consider thirdly this manner of speaking (if it cannot pass, except I drink it) for he would be understood; that all the benefit of our Lord's passion should pass unto us, who are the members of his body, but as it were drawn through our mouth, that is, through Christ, who is our head. Moreover as a potion is bitter & unsavoury to the taste, yet very profitable for the members of the body: So the dolours of Christ were bitter unto him, and profitable unto us. And the passion of Christ passeth unto us, partly because his merit is communicated and imparted unto us, and partly because our tribulations & labours are sanctified. Therefore so often as thou shalt suffer any adversity, so often do thou think, that thou dost participate with the passion of Christ. And pray him to mitigate thy miseries through his dolours, which he endured. The sixth Meditation of his agony, & bloody sweat. And there appeared unto him an Angel from heaven, comforting him. Luc. 22. COnsider first, that though in Christ the divine nature was joined with humane nature, into the same person; yet in this time of his passion he took no comfort at all from thence. Consider secondly how great and grievous those torments were, that man was not sufficient to mitigate them, but that it was necessary for an Angel to come from Heaven. Consider thirdly what was the cause why Christ would be comforted by an Angel; to wit, because he would know to suffer with us, when we are afflicted, and teach us not to have recourse to frail & vain delights, such as are commonly drawn from creatures; but unto spiritual, angelical, & heavenly things. Consider four that God never forsaketh them, that trust in him. For although he do not always free us from our troubles, yet he doth ever give us his grace and strength, that we may be able to bear them. Consider fifthly that Angels are always present at our prayers, therefore thou must be careful and diligent to worship them being present, in a religious and comely manner, and pray unto God according to the Psalm (in the fight of Angels I will sing unto thee.) Epiph: in an corato & Haeresi. 69. Consider sixtly how the Angel did comfort Christ; for he did it not by any inward comfort or grace, (because Christ admitted no comfort in all the time of his passion) but used some outward words, wherein he propounded unto him, both the absolute necessity of such bitter pains, and the great profit, that shall come thereby, and also the resolute will of his Father, & the oracles of the Prophets, etc. Consider seventhly whether there be any thing, wherein thou mayest comfort and confirm Christ, and encourage him to do something for thy sake: which will be effected, if he shall see thee behave thyself well, & wisely to employ the talent, which he hath delivered unto thee, and that thou dost endure thy labours courageously: For than he will behold thee lovingly & exalt thee to higher honour. In the mean time do thou pray unto Christ, to comfort and instruct thee, not only in outward words, but especially in inward virtue and wisdom. Luc. 22. And being in an agony, he prayed longer. THis agony was a certain inward striving, not of the flesh against the spirit, but of nature against Death: and in all this bitter time Christ was to fight in three several conflicts, and he was superior in every one. First with nature abhorring to die so cruel a death: Secondly with the justice of his Father, exacting grievous punishment: Thirdly with the most cruel enemy of mankind. But he began with the battle against nature, that thou mayest know how to behave thyself in thy conflict for thy salvation: that is, that first of all thou must endeavour to subdue thy inclination. & to restrain thy desires, which being overcome, thou shalt find God pacified, and the Devil will fly from thee. Consider first with what contention, & with how great labour Christ thy Captain doth fight; and dost thou hope to be saved without fight? Consider secondly that in this agony he prayed longer, because thou must continued longest in prayer in time of affliction. Consider thirdly what that is, which he desired in his long prayer? not that the cup might be taken from him (for he had before used shorter words to that end) but, since he must needs suffer, that thou mightest obtain profit by his torments. Admire here that excellent love of Christ, who alone is the true comfort of Angels. Lament for thy sins which were the cause of his suffering, stir up also in thyself the other affections of love, confidence, & commiseration, whereof this place administereth abundant cause. And his sweat was made like drops of blood, Luc. 22. running down to the ground. COnsider first by the quality and quantity of his sweat the great grief, of thy Spouse, without which neither the blood could issue with the sweat, nor yet so great plenty, as should fall down to the ground. Consider secondly that our Lord both began, & ended his passion with a prodigious effusion of blood & water: That thou shouldest know, that the divine nature did bring this chiefly unto Christ, at that time, that he might the longer be able to suffer those most bitter torments, which human nature all alone could never have endured. Consider thirdly that blood issued out of every part, both because every member of the Church, of which number thou art one should lament the death of Christ; and also because every Christian might gather one drop of his blood, to wash away their sins, and also that thou mayest know, how liberally he offereth his blood for thee, by as many fountains, as he hath members. Consider four how much this great effusion of blood and water did weaken the most tender body of Christ. Consider fifthly that it ran down upon the earth, to take away the sins of men, which are addicted too much to the pleasures of the world. Consider sixtly that the drops ran down upon the ground, that thou mayest understand, that thou must make haste, if thou wilt be partaker of this precious blood, which no sooner issueth forth, but that it runneth away most swiftly. Therefore except in this life thou dost gather, and lay up some of this blood, it will all run away after thy death, so as none will be left for thee. The seventh Meditation of the coming of judas with the Soldiers. And he came the third time, and said unto them, Mat. 26. Mar. 14. sleep now, and rest, it sufficeth: the hour is come: Behold the Son of man shall be delivered into the hands of sinners, arise, let us go: behold he, that shall betray me, is hard by. COnsider first that Christ having three times visited his Apostles, and found them sleeping, did the first time reprehend them, the second time held his peace, and the third time bade them sleep on: That thou mayest learn, first to bear with the infirmity of another; Secondly to assent presently to divine inspirations; for if Christ perceive that thou dost contemn his admonitions, he will afterwards hold his peace, and more sparingly suggest these things, which tend to thy salvation. Thirdly that when thou hast begun any good work, thou shouldest not waver, nor change thy mind: for Christ after he had subdued the inclination of nature, & had resolved even against nature to die, did not at any time after, show any sign of sorrow, inconstancy, or doubt. Consider secondly that Christ framed himself to take a little rest or sleep with his Disciples, but that could neither be great, nor long, especially in a man so over wearied, & shortly after to be apprehended. Consider thirdly this word (It suffereth) as though he taught us to use a mean or measure in our rest and humane commodities. Consider four that this word (behold) is twice repeated because it was a strange thing that any man could be found, which would betray the Son of God & man. Consider fifthly (Arise let us go.) It is not enough for thee, if thou dost not sleep, when God's glory is in hand; but thou must arise, go forward, & prevent evils, & suffer all adversities courageously for God's cause. Hear shake off thy sleep, and pray unto God, to stir thee up effectually to labour for his name's sake. As he was yet speaking, behold judas one of the twelve came: And judas, Mat. 26. joan. 18 which betrayed him, knew the place, because jesus had come thither often with his Disciples. COnsider first that judas had no need to be warned to watch; for it happeneth commonly, that when mischief is to be done, wicked men never sleep. Consider secondly (behold judas one of the twelve) It is a strange thing, that he, who had received so great a benefit at Christ his hand, could ever come to that malice, and ingratitude, that he would betray his Lord & benefactor. Thou mayest learn hereby not to trust in gifts freely bestowed upon thee, but how much the more God hath bestowed upon thee, so much the more to fear, because God in the hour of death will weigh all his gifts, as the Scripture here with great emphasis saith. (Behold judas one of the twelve.) Consider thirdly that an evil man feareth not to abuse good things as judas came to the place of the prayer of Christ to betray him: how much better had it been for him to have left his treason, & to have joined himself with Christ & his Apostles in prayer: Consider four that the knowledge of many, yea of divine things, shall not help a wicked man, but rather shall condemn him, even as it did not help judas to have known Christ, and the time & place of the prayer of Christ, etc. In this place if thou dost consider thine own ingratitude, who having received many good benefits, dost restore nothing but wickedness, thou wilt admire & detest thyself, & thou wilt pray unto Christ not to suffer thee to perish with wicked judas. Therefore judas, joan. 18. Mat. 26. Mar. 14. Luc. 22. when he had received, his company & the ministers, from the Priests & Pharisees: he came thith r with lanterns & torches, with sword and staves & armour, sent from the chief Priests & Seniors of the people, and he, which was called judas, went before him. COnsider first what a great company of men assembled together to apprehend Christ: First a company of the Gentiles, with their tribune, perhaps five hundredth soldiers; then no small number of the ministers of the jews, with some of the chief Priests, Seniors, and Magistrates of the people: there were therefore two companies, one of the Gentiles, and another of the jews, armed with sundry weapons, & prepared to hurt: the ringleader & captain of all these was he (who was called judas) that is that famous judas, who was known to all those jews and Gentiles. Consider secondly what they talked among themselves as they came, what minds they bore towards Christ, & how they thirsted after his blood. Consider thirdly this title of judas (who was called judas) that is, he which a little before was known to the Disciples, and to good people, when by the commandment of Christ he distributed the alms, when he wrought miracles, when he followed Christ, he is now renowned amongst knaves, and famous amongst thieves. Be thou careful to celebrate thy name in Heaven, rather than in the world or in hell. Consider four what a grief it was to Christ, to see him, who was one of the principal of the Church to become chief among knaves: & do thou take heed, lest by the like change of thyself, thou givest him cause of sorrow, by falling from being the son of God to be a slave unto the Devil; and pray with all thy heart, that it never hap unto thee. The eight Meditation of the falling of the jews to the earth. jesus therefore knowing all things which should come upon him, went forward, and said, whom seek ye? they answered him, jesus of Nazareth. CHRIST went forward to meet them, that he might teach thee, first that he was not ignorant of the practises of the wicked: Secondly that he made haste to die of his own free will: Thirdly that he is ready to receive a sinner, if he will reclaim himself. Wherefore stir up thyself to the love of Christ: and offer thyself wholly unto him, who yielded himself cheerfully into his enemy's hands for thy sake. (whom seek ye?) as if he should say, consider I pray ye whom ye seek, a just & innocent man, who hath used to do every man good, & to hurt no man, who for your salvation descended down from heaven, & who at last shall come to be judge over all creatures. Do thou consider these things, whensoever thou shalt be tempted to offend God. Heb. 10. For as the blessed Apostle St. Paul saith: By sinning the son of God is trodden upon, & ignominiously used. (jesus of Nazareth) they knew not that he was present, for they did not say we seek thee, but jesus of Nazareth. Note that for thee jesus is sought for, to be put to death, that is a Saviour, and, of Nazareth, that is flourishing and adorned with all virtue, for none else by his death could deliver thee from the flames of hell fire: Therefore in all thy necessity thou must seek for him, and pray him that thou mayest not seek him to his shame and death, but to thine own salvation, and in seeking thou mayst find him, and having found him, thou mayest always keep him. joan. 18. jesus answered them: I am he: and judas, who betrayed him, stood with them: Therefore as he said unto them I am he, they went backward, and fell upon the ground. COnsider first the power of Christ, overthrowing a whole company by his word only. His wrath therefore is to be feared, when he shall come to judge, which showed so great power being ready to suffer. Learn hereby to esteem much the word of God, which bringeth salvation to the believer, & perdition to the incredulous. Consider secondly the miserable change of judas, who a little before sat at our Lord's table with the Apostles, & is now overthrown amongst the wicked: For neither shall the dignity of thy order, or religion excuse thee, nor the goodness of others defend thee, nor the piety of thy former life profit thee, whensoever thou shalt forsake Christ, and follow his enemies and sin. Consider thirdly, that one and the same word is a comfort to the good, and a terror to the wicked: This word (I am he) did comfort the Apostles sailing on the sea, Mat. 26. joan. 18 provoked the Pharisees to watch, and here overthrew the armed men. Thou therefore, if thou be'st good land, wilt receive the word of God with plentiful fruit; but if thou be'st nought, thou wilt take hurt by the best seed. Consider four, the difference between the ruin of wicked men, and the fall of the just: the wicked man falleth back, & not upon his face because when he suddenly goeth out of this life, he falleth shamefully upon things which he seethe not, and unto punishments, which he was ignorant of: For to fall upon the face, is to acknowledge our sins in this life, & by penance to lament them: D. Greg. lib. 31. Mora, ca: 18. & ho. 9 in Ezechielem. The wicked man falleth backward because he becometh worse by that, which should amend him, that even against his will he shall be compelled to look up to heaven. Do thou admire the goodness of Christ, who by so many means sought the salvation of his enemies; and pray him that he will so strike thy heart with his word that falling upon thy face thou mayest by humility reconcile the Majesty of God, who is offended with thy sins. Therefore he asked them again: whom seek ye? they say unto him, jesus of Nazareth: he saith unto them: I have told you that I am he: If therefore ye seek me, suffer these men to go away, that the Speech may be fulfilled, which said: Because, whom thou gavest unto me; I have not lost any of them. COnsider first the malice of the wicked, which is pacified, neither with sweetness, nor punishment. For the blindness of indurate malice doth increase: as in these men who being taught & admonished who Christ was, did not yet acknowledge him: For they answered not, we seek thee, but, speaking as it were of another, they said jesus of Nazareth. Consider secondly the great care, which Christ had of his people, of whom in so great perils he was more careful, than of himself. This is the perfect love of our neighbours to help them though it be to our own loss. Thirdly if in so great adversity he had care of a few Apostles, will he not now being free from all perils, & quiet, be careful in heaven for his only beloved spouse the whole Church? Yes verily he is careful & desirous to help every particular member thereof. This place is full of comfort, to consider that our Lord thinketh on thee. Consider four how our Lord doth glory in this, that he had not lost any any of his Disciples. In like manner how much cause of joy mayest thou conceive, if no man be the worse by thy words, example, or negligence; but thou hast rather gained, and preserved many. Lastly pray thou unto Christ, that he will never cease to have care over thee. The ninth Meditation of the kiss of judas. Mat. 26. Mar. 14. And the Traitor had given them a sign, saying, whom soever I shall kiss, that is he, hold him, and carry him warily. THe great name of an Apostle wherewith judas was honoured, is now turned into the name of a Traitor, and so this name, judas, which amongst the ancient Israelites was most honourable, is become through detestation of that sin almost ignominious amongst Christians. This is the fruit of sin, that good men avoid all conversation with the wicked. Consider the careful diligence of this traitor, who lest he should not have his money, taught them the way how to apprehend him, and also how to keep him, and so of a master of virtue, he became a master of iniquity: He was before sent, for the conversion of people, now he teacheth others to destroy the Author of life. Thou dost learn hereby the quality of sin, which resteth not in this, to make a man a sinner, but proceedeth further, to make him also a teacher of wickedness. Pray thou unto God, that he never suffer thee to be drawn from him, lest thou fall into sin like judas. Luc. 22. Mat. 26. Mar. 14. judas went before them, and drew near, that he might kiss him, and coming presently he said, hail Rabbi: & he kissed him. Here admire the goodness of Christ, who admitted him to kiss him, whom he knew to be a traitor. Neither do thou flatter thyself, if thou be'st called into Religion, or by God's permission exalted to divine mysteries, Ecclesiastical offices, or Holy functions & dignities; because Christ doth suffer thee, as he suffered the kiss of judas. It seemeth that the Apostles used to kiss Christ, when they came from any strange place: For otherwise judas would not have dared to do it, & Christ objected unto the Pharisee, saying (thou hast not given me a kiss.) Luc. 7. Hear thou mayest learn the facility of Christ in admitting sinners, and his great desire to be with the sons of men. Come therefore with great confidence, for he will never reject thee, who addmitted a traitor. Secondly do all things sincerely, for he betrayeth Christ with a kiss, which under pretence of holiness deceiveth his neighbours; and he which receiveth the body of our Lord in the Eucharist, with an unclean heart, is guilty of the body & blood of our Lord, which he putteth into the fowl sink of his naughty conscience. And jesus said to him: Friend wherefore art thou come? Mat. 26. Luc. 22. O judas, dost thou betray the Son of man with a kiss? Mark every word, (Friend.) First hitherto thou hast been a friend: Secondly thou comest in the habit of a Friend, offering a kiss, a token of love: Thirdly I do not hate thee, but offer thee reconciliation, & am ready to shed my blood & to offer my death also for thy sake, which I must now suffer, if thou thyself wilt. I desire not that thou shouldst deliver me out of the hands of these jews for I am borne to that end to suffer death, but that thou shouldest repent thee, of this thy great sin, & return into grace and favour. (Wherefore art thou come.) First I am not ignorant with what mind thou art come hither, I have searched already into the bottom of thy heart: return again therefore unto thyself, for I thy judge am not ignorant of thy fraud. Thou wretch, whither art thou fallen? Late an Apostle now a traitor; of late a principal pillar of the Church, now chiefest amongst thieves: behold thine own baseness, & now at least repent thee of thy fault. (judas) If thou likest not thy name of a friend, because thou wilt not be a friend, yet hear me calling thee in my accustomed manner. Secondly remember thy ancient parents, judas the Patriarch, and judas Machabeus, from whose manners thou dost degenerate. (The Son of man) him who is admirably the son of man, begotten in heaven by his only Father, & borne in earth by his only mother, who did never any evil unto thee, but laboured three & thirty whole years for thy sake, & is now ready to die for thee: what cause have I given thee, that thou shouldest betray me an innocent? (with a kiss) thou dost abuse the sign of peace, & turn it to a mark of treason; as joab in times past kissing Amasa, 2 Reg. 20. killed him. Thou knowest, that nothing is more dear to me, then to be joined in firm love with thee, & dost thou convert this conjunction of love to my death? (dost thou betray) dost thou give me to them, that hate me deadly, which will do me all manner of hurt, & which will never be satisfied with my miseries? Admire in all these things the benignity of Christ & imitate it: suffer with thy Lord, who suffered so many indignities by his servant, on whom he had bestowed so many benefits, and never hurt him in any thing; & considering what, & how effectually he spoke for the conversion of the wicked traitor, thou mayst be assured he will never forsake thee, if thou comest unto him with a contrite heart. Pray therefore to Christ, that he will remain thy friend, and give thee grace to suffer all injuries patiently, and to love them, that offer any unto thee. The tenth Meditation of the ear of Malchus being cut off They which were about him, seeing what would come, Luc. 22. Mat. 26. joan. 18. said unto him: Lord if we strike in the sword? & behold one of those standers by, which were with jesus, Simon Peter, drew his sword, and striking the servant of the chief Priest, cut of his right ear, & the name of the servant was Malchus. COnsider first: the fervour of the Disciples, who being but a few in number, feared not to oppose themselves against two companies; and to adventure present danger in defence of their Lord: that thou spare not thyself when soever Christ his cause shallbe handling. Secondly: (And behold,) a new thing that the Apostle of our Lord should use his sword: Christ taught mildness, not fight, which nevertheless is to be undertaken, when God's glory is in danger. Thirdly Peter the chief of the Apostles drew his sword, whose office is to cut off the rotten members from the body of the Church with his spiritual sword. Fourthly, he cut of the right ear, because all which are excommunicated by Peter, are excluded from the divine premises of heavenly things, & they keep the left ear with which after the pleasures of this life, they may hear the malediction of the severe judge. Fiftly: (Malchus) (which name signifieth King) is the servant of the wicked Priest: for they which in this world are delighted with vain titles of honours, are indeed the bondslaves to vices. Consider sixtly the power of Christ's word (suffer these men to go away:) For by the power thereof all that great company of men did his disciples no hurt at all. Consider seventhly the goodness of Christ, who would not suffer Peter to do any more harm, least by his passion which ought to profit all men, he should seem to have hurt some man. Pray thou unto Christ never to deprive thee from the hearing of heavenvly things, nor to shut thy ears against good things, but rather to open the ears of thy heart, that thou being deaf to the babbling of wicked men, mayst hear what our Lord shall say unto thee. And jesus answering said, suffer now: Luc 22. Then jesus said unto Peter, put thy sword into thy scabbard: Mat. 26. For all which take the sword shall perish with the sword: 2. Dost thou think that I cannot ask my Father, joan. 18 and he will give me more than twelve legions of Angels? 3. The cup which my Father hath given unto me, wilt thou not that I shall drink it? Fourthly, joan. 18. how then shall the Scriptures be fulfilled? because so it must be done. COnsider, first (suffer now) that is, it is enough, proceed no further with thy sword and defence. He doth not reprehend the fact of Peter, but he saith it is enough, that thou in thy defence and in thy wrath mayest keep a mean: according to that, Be angry, and sin not: Secondly consider these four reasons, by which he admonished Peter not to go about to hinder his passion. Thou mayst learn hereby the willingness of Christ to suffer, who used so many reasons that he might be permitted to suffer. But thou dost avoid all troubles for Christ's sake, & seekest out all reasons that thou mayst suffer nothing. Thirdly (which shall take the sword) that is, they which by their own authority shall use the sword, not receiving it from God, deserve by the law to be put to death; and although they escape the sword of men in this world, yet they shall perish with that sword which keepeth the entry into Paradise: Learn to leave all revenge unto God. Fourthly consider the great multitude of Angels, which are always ready to help good men, that thou mayst learn to trust in God, which hath assigned so many Angels to have care over thee: For Helizeus had experience in himself of that which Christ here affirmeth of himself: 4 Reg. 6. Consider fifthly (the Cup which my Father hath given unto me:) He calleth his passion a cup, thereby diminishing rather then increasing the greatness thereof, that thou shouldest not lightly complain of the grievousness of thy miseries: He acknowledgeth that his father gave it him; because thou shalt not ascribe thy afflictions to men or to devils, but to God alone, which blessed job, who was vexed both by devils & men; job. 1. Our Lord hath given, our Lord hath taken away & know that God doth not leave to be a father, when he doth afflict, but rather showeth himself to be a Father, when he chastiseth. Sixtly consider that the Scriptures are fulfilled by the passion of Christ, & are likewise fulfilled by thy passions: For through many tribulations we must enter into the kingdom of God. Give thanks to Christ; who with so ready & so prepared a mind came to his passion for thy sake. Stir up his love in thee, & pray him that he will stir up in thee a desire to suffer for his name, and that in all things, which shall happen unto thee, thou mayst find out the reasons that it was just which thou didst suffer. And when he had touched his ear, he healed it. Luc. 22. COnsider first, with what great benignity Christ cured the Ear of this malapert Soldier, and cruel enemy, whom he foresaw would be never the better for such a benefit, that thou mayst learn to be readier to mercy, then to severity; and to do good for evil, though thy adversary deserve it not. Secondly the force of the touch of our saviours hand, that thereby thou mayst know the virtue of the body of Christ: For if the only touch of his hand did restore his enemies ear, will not his whole body received in the Eucharist cure both the body & soul of his friend? Thirdly that Christ being ready to suffer, did heal the ear; for this is one of the chief fruits of the passion of our Lord, to make our souls capable of the word of God, & to cure them through Faith and Sacraments. Therefore God would admonish his enemies by this his last miracle before his death to open their ears to hear the word of God, and by hearing to lay aside all malice. To be brief, admire the bounty of God, & pray him that he will show thee the like mercy, for thy innumerable sins. The eleventh Meditation of the captivity of our Lord. In that hour jesus said unto the multitude, & to those, Mat. 26. Mar. 14. which came to him, the chief Priests, the Magistrates of the people, and the elders; ye went forth as to a thief with swords and staves to apprehended me: I was daily with you in the Temple, & I sat teaching, & you did not hold me, Luc. 22. nor stretch your hands against me: But this is your hour, & the power of darkness: And all this was done that the scriptures of the Prophets might be fulfilled. COnsider first what account was made of thy Lord, to wit, as of a thief, for the suppressing of whom there needed so great an army Secondly how he showed that he was no thief, as he which had hurt no man nor lain hid like a thief, but had done good, and had taught nothing in secret, but always publicly, and called those men for witnesses thereof whom he saw stand ready to be the officers for his death, therefore he admonisheth them to call to remembrance the doctrine which he had taught them, & to change their minds; for they should find nothing in it but holy, learned, & wholesome counsel. Consider thirdly by what words he gave his adversaries power to rage against him, without which they could have done nothing, and every word hath his force: (this is) as if he said, you care only for the present, & respect not the time to come, which is the property of sinners, not of just men: (hour) all present time is short, all the pleasure of sinners passeth like an hour, also all the affliction of the just passeth away: (your) this this short time is granted unto you to do every thing either for your salvation or damnation: I say this precious time which after this life will not remain, (and the power of darkness) that is to say a dark power, both because they deserve it through the darkness of their sins, & also because they, which use it, are carried to the darkness of Hell, & also because darkness remaineth in the power of the wicked, and, to conclude, because power was given to the Devils, the princes of darkness to do all mischief unto Christ. Consider therefore the multitude of the pains of Christ, and their greatness when it was permitted to wicked Spirits being practised & most ready in doing hurt, to persecute Christ by these his most willing ministers. Admire here also this most willing permission of Christ, give him thanks & offer thyself ready to endure all labours and torments, for his sake, & pray him that thy power may not be in darkness, but that all thy actions may be perfected with the light of faith and of his divine grace. Then came the company and Tribune, Mat. 26. Mar. 14. Luc. 22. & the Ministers of the jews & laid hands upon jesus, and so they held & bound him. COnsider first the wonderful insolency of these men in taking thy Lord, & think of the greatness of their envy, whereby they desired to do all mischief unto Christ, and that our lord had given them power to satisfy their desires. Acts. 22 The Apostle Paul was taken with great cruelty, pulled out of the Temple by force; presently beaten with their fists, & almost killed with stripes, but it was nothing to this cruelty, which surpassed all cruelty: Consider the ancient predictions of this his captivity: Many clogs compassed me about, they took me as a Lion prepared for his prey, Psal. 11 Psal. 16. casting me down, they compassed me now about: they compassed me like Bees, and they burned like fire in the thorns: being pushed I was overthrown, that I fell. Secondly mark the words of the Evangelists: (a company, the tribune & the Ministers) not a few, but the whole army laboured for this captivity, every one went about some thing, (they came) they leapt with great violence as blessed Gregory Nazianzene affirmeth. (Laid hands on him) not only apprehending him, but grievously beating him. (They held him) as St. Leo saith, In Christo patiente ser. 7. de pas domini. they pulled him hither & thither, (and they bound him) O how many cords were pulled, not by one, but by many, both because he should not escape, and also because being seen in such habit he might be judged worthy of death by all men. These bands were due unto thee for thy sins, & except thou be'st partaker of them thou shalt be bound with everlasting chains in hell. Suffer then with thy lord, who was so cruelly bound for thy cause, and endeavour to be thankful, and pray him that by this his captivity he will deliver thee free from all the power of the Devil, and from all bonds of evil desires, which according to the Devils will might draw thee into any sin, & restore thee to spiritual liberty, that being delivered out of the hand of thy enemy thou mayst serve him. Mat. 26. Mar. 14. Then all his Disciples leaving him fled: but a certain young man did follow him, clothed in linen upon the bare: and they laid hold of him, but he leaving his linen fled away naked from them. COnsider first, that here are two things declared, whereby thou mayst understand the great fury & cruelty which was used in taking Christ, and carrying him away: One was the flight of his most dear Disciples, who were strooken into so great a fear, that although they burned in love with him, yet every one of them fled away: The other, that a young man in one of the next houses being moved with the tumult, rose out of his bed, covered only with linen, came forth to see what was done in the street, whom they thinking to be one of his Disciples, would have apprehended, but he leaving his linen, fled away naked, whereby thou mayst gather what a clamour they made, as if their prey were now taken; and how much they raged and desired to hurt all them, which belonged unto Christ: Consider secondly that Christ was forsaken by all his friends and followers, and cruelly carried away by the hands of the wicked. Learn hereby not to trust in men which oftentimes in this life, and ever in death do forsake all men; and pray thy Lord that he never forsake thee; although thou be'st forsaken of all men, especially in the hour of thy death, when thou must go into a strange country, without the company of any man with thee. The twelve Meditation of the acts in Anna's house, and his sending to Caiphas. And they brought jesus first to Annas, joan. 7. for he was father in law to Caiphas, who was the high Priest of that year: And Caiphas was he, which gave counsel to the jews: Because it is necessary that one man die for the people. COnsider first that Christ was brought to Annas, either because he should be carried to his father in law Caiphas, an old man, which should succeed the next year in the high priesthood, and dwellling in the way to the high Priests house, or else for the traitor, to whom (as Saint Cyrill saith) Annas was appointed by the Priests to pay the reward of his treason, Lib. 11. in joan. cap. 37. for the taking of our Lord. Behold thou the affections of every man; the cruel joy of this most wicked Annas, triumphing that at the last his enemy was taken, the flattering congratulations of the Soldiers, the covetousness of judas having now received his money, the modesty of Christ and his cheerful mind to suffer for thee. Consider secondly that mention is here made of the counsel which Caiphas gave, for the putting of Christ to death; that it may be showed that he prosecuted his death who first gave the counsel of his death. Secondly that thou mayst learn that all things which our Lord suffered in his passion, did not happen unto him so much by human counsel, as by the will of God. For those words of the death of our Lord, although Caiphas uttered them out of a wicked mind, yet he spoke them by the instinct of the holy Ghost, who useth to apply the words of the wicked for the profit of the just, & that he might teach thee, that God the Father enjoined, & God the Son took upon him this cruel passion, only for the love of mankind, that thou again mightst be carried into the love of God with all thy heart & mind. Thirdly that thou mayst know, that God never forgetteth sins past, though perhaps they are out of thy mind. For all things are kept in memory, and an account shall be demanded at the hour of death. And Annas sent him bound to Caiphas the high Priest, joan. 18 Mat. 26. where the Scribes and Seniors were assembled. COnsider first, that Christ suffered many wrongs in the house of Annas, for this word (he sent him) signifieth that he did not lightly suffer him to go away, but that he made some stay: But search out with thyself what those things were: For blessed cyril saith, that the blow was given him in the house of Caiphas, and many affirm that this word (he sent) should be taken in the Hebrew for this word (he had sent.) Consider secondly what this word signifieth (bound:) to wit, that either he was newly bound, or else that his former bonds were not loosed, that he might be accounted & condemned as guilty & worthy of bonds by the judgement of this grave man: But as the wicked Priest did take no compassion upon him that was bound, so neither dost thou take any pity upon thy poor afflicted Neighbour, nor yet upon thy own soul, which is grievously tied with the bonds of sins. Consider thirdly this wearisome journey, in which thy Lord was cruelly drawn with with cords, and whipped on with stripes, whether soever it pleased the wicked people to earye him. He walked indeed the hard ways, that he might make the way to Heaven easy and plain for thee, and that thou mightest go in the way of the Commandments of God without trouble. Consider four, and enter with thy Lord into the counsel of the wicked. Behold here many Calves and fat Bulls compassing the most innocent Lamb: Psal. 21. (the Scribes) the Doctors of the Law: (the Elders) the Magistrates of the people: (the Pharisees) the religious people of the jews, being Gluttons, insolent, and cruel. Consent not thou to their counsel, nor their deeds; but take the poor out of the hand of the mighty; that God also may have mercy upon thee in the day of thy trouble. And Simon Peter followed jesus a far off, joan. 18. and another disciple: and that disciple was known to the high Priest, & entered with jesus into the high Priests court: but Peter stood at the gate without: Therefore the other disciple who was known to the high Priest went forth & spoke to the porter, & brought in Peter even into the Court of the high Priest, Mat. 26. & being come in, Mar. 14. the fire burning in the midst of the Court, and they sitting round about it, Luc. 22. Peter was in the midst of them, & sat with the ministers at the fire, that he might see the end, and warm himself. COnsider first whether these flying Apostles went, being amazed with so great fury of the Soldiers, & now wavering and doubtful in their belief of the divinity of Christ. For who would believe, that God should ever suffer such things especially if according to the received opinion of the jews, he thought that virtue should be rewarded with temporal goods. Behold Peter following a far off, and loving more than the rest, took some courage unto him, so as he doubted not to thrust himself into the company of the Ministers, but yet fearfully and inconstantly, hoping that he should not be known. Consider secondly the other Disciple, either Saint john as the common opinion is, the unseparable companion of Peter, or else some secret Christian, a rich Citizen, who by reason of some acquaintance with the high Priest, did enter into the house, whilst Peter, as a poor and unknown man stayed without doors. For poor men are not admitted to come into the houses of great men, and if at any time they are permitted, it is accounted a great favour to be placed amongst their slaves. Be not thou delighted with such a Court, neither thrust thyself into the company of wicked men: If necessity enforce thee, depart assoon as thou canst, lest thy innocency be defiled with the familiarity of wicked men. Consider thirdly. that Peter came not in directly, but through the favour of a friend; and of a woman. Seek thou therefore no honour by favour or by the love of women, nor yet by any vicious or fraudulent means, lest, according to the example of Peter, thou mayest expect a most certain & assured downfall. Also if thou chancest to get honour lawfully, and art entered into the Bishop's Palace the direct way, do not join thyself with the wicked, nor follow their examples, but enter into thine own heart, and set our Lord always before thine eyes, who hath called thee to that estate. Desire these things of Christ, and pray unto him to draw thee after him, and not to forsake thee for ever. The 13. Meditation of the blow in the house of Chayphas. Then the high Priest asked jesus of his Disciples and of his Doctrine? jesus said to him: joan. 18 I have spoken openly to the world, I always taught in the Synagogue and in the Temple, whether all the jews assemble, and in secret I have spoken nothing: Why ask you me? Ask them which heard me, what I have said unto them, behold these know, what I have spoken. COnsider first that when hitherto they had obsereved nothing in all the life of Christ worthy of death, nor yet of bonds, the high Priest began with certain fraudulent interrogations to draw something out of his answers, which might be objected as a crime unto him. For the offence of Christ was not the cause of these bonds, but the envy of the jews, of which envy the Scripture in the book of Wisdom numbereth fourteen causes: Because he is unprofitable for us, etc. Secondly he asked him of his Doctrine, whether it differed nor from Moses, and of his Disciples, with what mind he had chosen them, what Doctrine he had taught them, and what minds they carried to the Law. Hear inquire thou the Doctrine of Christ, that thou mayst follow it, and of his Disciples that thou mayest imitate their manners. Thirdly Christ answered boldly, nothing fearing the high Priest, nor that assembly of Noblemen; that thou shouldest not be afraid in God's cause. But he held his peace concerning his Disciples, both because he could not commend them, (and accuse them he would not) that thou shouldest never hurt any man's fame; praise, if thou canst, but if thou canst not, yet detract not; and also because the question of his Disciples was mixed with the question of his Doctrine, the answer whereunto satisfied the high Priest. Consider four the purity of the doctrine of Christ, which our Lord propounded to be examined by his enemies. (I have spoken openly) Which is a sign of the purity of his Doctrine: (To the world) no man is barred from the hearing thereof: (Nothing in secret) nothing impure, which need to hate or fly the light; For those things which I said in private: I would have published to all men, & preached in all places. Consider fifthly that it was accounted a fault in the high Priest to be ignorant of those things, which Christ had taught so openly. In the same manner many great and learned men will not go to Sermons, either because they will not be pricked in conscience, or else because they are so overwhelmed with worldly cares, that they esteem all things concerning their souls unnecessary. Do thou meditate continually upon the words of our Lord, and pray him that he will always put thee in mind of his words. When he had spoken this, joan. 18. one of the servants gave a blow to jesus, saying: dost thou answer the high Priest so? COnsider first that this blow was given, both because these very Servants were secretly pricked, which being sent to apprehend jesus, returned home saying; Never did man speak so: joan. 18. And also of flattery, because it seemed not to be reverently spoken to the high Priest: (Why do you ask me) Proud and high minded men desire to be dealt honourably withal, and will lose none of their titles; & yet they violate the name of God with many oaths, perjuries, & blasphemies. Learn thou hereby that there are many ready to revenge the wrongs of rich and mighty men; but no man will defend the cause of Christ and of the poor. Consider secondly the iniquity of this judgement, where every one had power to hurt freely with applause and allowance of the judges. Thirdly, that this blow was of great cruelty, because particular mention is made thereof above all other, being many in number, which our Lord had already received, and should afterwards suffer. Learn thou to bear patiently the admonitions of Christ, and of other men, and pray unto God, that he will never permit thee to commit any offence without reproving thee, either by others or by thy own conscience. jesus answered unto him, if I have spoken evil, joan. 18. bear witness of the evil: but if well, why dost thou strike me. COnsider first that Christ, who had taught his Disciples to turn the other cheek to him, that had stricken them, did here nothing repugnant to his own Doctrine; both because he did not only offer his cheek, but his whole body to be whipped and nailed; and also because in this place he did not complain, he offered no injury again, he made not any resistance, but taught him, that struck him, and modestly referred him to his own conscience. Secondly that our Lord would not altogether hold his peace, lest he might seem to suffer something justly for his own offence, who suffered all things for our faults and nothing for his own. Admire here and imitate the goodness of our Lord, who would not revenge so great a wrong, neither in word nor deed. And pray unto him for constancy and meekness of mind, that thou mayest be mild and humble of heart. The 14. Meditation of the denying of Peter. And Peter sat abroad in the Court below, Mat. 26. whom when the Maid portresse of the high Priest saw sitting at the light, Mar. 14. and warming him, Luc 22. & had beheld him, she said: And this man was with him: joan. 18. & the maid came unto him, saying: and art not thou of the disciples of this man? he said, I am not: and he denied before them all, saying: Woman I know not the man, neither do I know, nor have known, what thou sayest: And he went forth before the court, and the Cock crowed. COnsider first that whereas all the Apostles, (as our Lord had foresaid) had suffered scandal, yet only Peter's denial is repeated by the Evangelists, and by all of them, both because it seemed so strange & incredible, that Peter could deny Christ, that this his sin could not be comprehended by the Evangelists themselves; and also because many men mark the faults of their superiors. And lastly considering that he who was the foundation of the Church did sin, that thou shouldest neither doubt, but that the other Disciples suffered scandal, nor yet presume of thine own strength. For no man committeth that sin, which another would not do; if the guide be wanting, which created man. Consider secondly, when Peter denied Christ? In the night, & when it was cold. If thou wilt not behold the light of truth, and convert thyself wholly unto Christ, in thine own conscience, and if the love of God and thy neighbour wax cold in thee, doubt not, but thou shalt fall into errors of faith, or into more grievous offences. Consider thirdly, where he denied? where Christ was taken & bound, in the company of wicked men, in speaking with a woman: avoid these occasions if thou intendest to be holy. And although St. Cyrill affirmeth that St. Peter denied not Christ so much through fear of any hurt, which might hap unto him, as through a kind of love, lest he should be thrust out of the house, & so deprived of his presence. Yet it is most certain, that he committed a most grievous sin. Beware thou, least under any colour of devotion or virtue, thou dost transgress the law of God & of his Church. For evil is not to be done that good may come thereof. Consider four that Christ is not denied by him only, who saith that jesus is not Christ, but also by him, who being christened denieth himself to be a Christian, and the Disciple of Christ, and this may be done not only in words, but also in deeds, by those which profess to know God, but in their deeds do deny him. for dost thou think (saith Saint Bernard) that any man thinketh jesus to be the Son of God, who neither feareth his threatenings, nor is moved by his promises, nor obeyeth his commandments, nor alloweth his counsels? How often then hast thou denied Christ, and yet hast not done penance with Peter. Fiftly the Cock crowed, but he being otherwise busied, observed it not, for our Lord did not yet look upon him. Be thou at no time so overwhelmed with business or sins, but that thou always attend the voice of God speaking in thee, and that thou mayest hear thy neighbour admonishing thee. Mat. 26. But he going out of the gate, another Maid saw him, & said to them, Mar. 14. which were there: And this man was with jesus of Nazareth, Luc. 22. and another seeing him said: and thou art of them. But Peter said, O man, I am not, and he denied with an oath, for I do not know the man. COnsider first how Peter burning in desire to see our Lord, who stood bound before the Council in an inward and higher Chamber, did not go out of the house, but out of the lower room, & began to inquire something of Christ: that thou mayst devise and try all ways & means to enjoy thy Lord in thy meditations, & to obtain him through the works of virtue. Consider secondly, that where the devil doth once get the victory, he doth at his return rage more cruelly, and wound more deeply. First there came one maid, and spoke unto Peter somewhat modestly: Then some other servants came to that Maid, and at the last a great number came together and did as it were oppress him with their words: wherefore Peter at the first did only deny: Secondly he added an oath: Thirdly he began to curse and blaspheme. Take thou heed therefore that the Devil never overcome thee; for he being once subdued by the death of Christ, is driven away by resistance only, according to that saying, Resist the Devil, Daniel. 7 and he will fly from you. Consider thirdly the fall of Peter: First he presumed of himself: Secondly he slept in the Garden: Thirdly he left his fellow Disciples: Fourthly he thrust himself into company amongst wicked men: Fiftly he denied. Therefore the beginning of his fall was presumption, and the neglecting of the service of God. ANd the space as it were of an hour being past, another affirmed, saying: Verily and this man was with him; for he also is a Galilaean: Then they said unto him: Whether art thou one of his Disciples? he denied and said. I am not, joan. 18 and they came which stood by, and said: Verily thou also art one of them, for thou also art a Galilaean, and thy speech doth make thee manifest: Then said one of the Servants of the High Priest to him, his cousin whose Ear Peter had cut off: Did not I see thee in the Garden with him? Then he began to curse, to detest, and swear, for I know not this man of whom ye speak: And forthwith as he was yet speaking the Cock crowed again: Mat. 26. Mar. 14. And our Lord turned, and beheld Peter: And Peter remembered himself of the word of our Lord, Luc. 22. as he had said, that before the Cock crow twice, thou shalt deny me thrice, and Peter going out of doors wept bitterly. COnsider first, that when Peter was come again to the fire, he began to speak more freely with the servants, to the end that he might take away all suspicion from himself: For by his speech he was judged to be a Galilaean. Thou therefore who art the servant of Christ take heed of familiarity with the wicked. Let thy communication be of Heavenly things, as thou mayest perceive the Apostles speeches were in the Acts of the Apostles, and by their Epistles: For he which is delighted with the vain speeches of secular men, will easily be drawn to imitate their manners, and to be warmed with their fire, and entrapped with their delights. Secondly, Peter was known by his speech to be the Disciple of Christ, and a Galilaean. Do thou likewise so govern thyself, that all men even by thy outward conversation may know thee to be the follower of Christ, and a Galilaean, that is, one flying from the worldly to a spiritual life, and aspiring to Heaven. Consider thirdly the benignity of Christ towards his servants. He being oppressed with so many miseries, did as it were forget himself, and take care of his Disciple: He restrained him from sinning any deeper, and caused him after his third denial to stay, beholding him, not with the eyes of his body (for that he could not do, being in an upper chamber, and compassed round about with officers) but turning to him with the inward beams of his mercy; with which he touched his heart, illuminated and mollified it. For the beholding of Christ doth illuminate the Conscience, that sins may be known, even as the beams of the Sun do lighten a Chamber. Consider four the order of his Conversion: First the Cock crowed: Secondly our Lord beheld him: Thirdly Peter remembered the word of jesus: Fourthly he went forth: Fiftly he wept bitterly: If Christ look not upon thee, the Cock crows in vain. Do thou therefore give ear unto the Preachers and Admonishers, as unto Cocks; and pray that our Lord will turn unto thee. Observe the words which thou hearest: Fly all occasions of evil, and do Penance. Hear thou being a most grievous sinner mayest have great hope of pardon, seeing that the mercy of our Lord gave so free pardon for this grievous sin, that Christ never objected it unto Peter. But thou who hast offended with Peter, go not about to excuse thyself with Adam, but weep with Peter, who (as St. Clement witnesseth) did all his whole life time after the first crowing of the Cock rise up to his prayers, and slept no more that night. The 15. Meditation of the false witnesses in the house of Caiphas. But the chief Priests, and all the counsel sought false witness against jesus, Mat. 26. Mar. 14. that they might put him to death, and they did not find it, whereas many false witnesses were come in. For many spoke false witness, and their testimonies were not convenient. But at last came two false witnesses, and rising up they gave false witness against him; for we heard him speaking: I will destroy this Temple of God, made with hands, and after three days I will build another, not made with hands, and their testimony was not convenient. COnsider first when the high Priest could draw nothing worthy of death from the words of Christ, than he asked the standers by, who had been often at his Sermons, and every one spoke that, which they thought might help to condemn him, and were very earnest and desirous to find out some capital crime, according to that saying: They searched for iniquities, searching they fainted in their seaarch, Psal. 69 they invented counsels which they could not establish. Consider secondly the purity of the life of thy Lord, which was so great, that it was hard to frame such a lie of him, as might carry any colour of truth, even by the testimony of his adversaries themselves. Learn thou first to accuse no man unjustly; For a Detractor and false witness are bound to restitution of good name Secondly to avoid all lies: For a Liar cannot please even the wicked. Thirdly according to the example of Christ to live in such order that the very enemies of Faith, may find nothing in thy life to object against thee, but considering thee by thy good works may glorify God our Father. Fourthly never to seek out reasons against thy conscience to excuse thy sin: joan. 18. For those testimonies are false, and not convenient, whereby God is not deceived, nor thy Conscience pacified, Consider thirdly these two false witnesses standing up amongst the rest, whose testimonies are especially related, either because they were of greater moment, that by them thou mightest know the vanities of the others, or else because they contain the mystery of the death of our Lord, which was then in handling. But they were not convenient: First because the witnesses could not agree together, the one saying (I will destroy) and the other (I can destroy) Secondly because our Lord had spoke no word of destroying and building again; joan. 12. but he said (dissolve) and (I will raise) speaking of his death, and resurrection. Thirdly because he had hurt no man, if he had restored in three days, that, which he had destroyed. Fourthly because it seemed not to be beyond his power, who had raised Lazarus from death after he had been dead four days. Fiftly because such kind of bragging words seemed rather worthy of laughter and contempt then of death. Learn thou first not to wrest the words of Christ to a contrary sense: Secondly not to relate any thing otherwise than it was done: Thirdly never to judge evil of the mind or intention of others, when their words or deeds may be well interpreted. Do thou also suffer together with thy Lord Christ, for whose death and destruction so many men took so great pains; and pray unto him, that thou mayest be instructed in the true understanding of the Scriptures, and that he will never suffer thee to fall into heresy. And the high Priest rising up in the midst of them, Mat. 26. Mar. 14. asked jesus saying: Dost thou answer nothing to those things? which these men object against thee, and whereof they bear witness, against thee? but jesus held his peace, and answered nothing. Again the high Priest said: I adjure thee by the living God that thou dost tell us, if thou art Christ the Son of our blessed God? COnsider first, when nothing was found worthy of accusation, which might seem as a fault to be objected before Pilate the Gentile Precedent, the high Priest being angry, invented certain questions, to the end that he might gather some things from his answers. His own conscience informed him, that nothing of any moment was alleged: Yet he urged those things which he knew to be false. Consider secondly that Christ held his peace, both because he knew, that his conscience did answer all those things, and also because he would not avoid death by his eloquence. He teacheth the first to contemn all injuries and lies, & to suffer them patiently, partly because, though perhaps thou art not guilty of those things, which are objected against thee, yet thou hast offended God in many things, whereof no man accuseth thee; and partly because thou art never the worse, because other men think thee to be evil, For every one is such as he appeareth to be in the sight of our Lord. Secondly not to think them worthy of an answer, which do offer wrong; because their own conscience doth reprove them. Consider thirdly what our Lord did when he held his peace. For this (saith he) That they should love me, Psal. 108. they did detract from me: but I did pray. He prayed then that the fruit of his Passion might pass unto thee: Therefore in every trouble of thy mind convert thyself unto Christ; For it cannot be that he remembering this unjust accusation, can be unmerciful unto thee in thy troubles, & false accusations. Consider four, that the high Priest evil interpreting this silence of our Lord, did use adjuration in these words (I adjure thee) or as the Greek text is (I conjure thee) which word is used in the conjuration of Devils. Mark here whom thy Lord is accounted to be, to wit, one obsessed of a devil. And the high Priest by his conjuration demanded two things. First whether he be Christ, that is to say, the Messiah promised in the Law. Secondly, whether he be the Son of God. For therefore was he put to death because he was Christ: and therefore he redeemed mankind by his death, because he was the Son of God, that is to say, of equal Majesty with God the Father. jesus said unto him, thou hast said: Mat. 26. Mar. 14. I am; but I say unto you, hereafter ye shall see the Son of man sitting at the right hand of the power of God, and coming in the clouds of Heaven. COnsider first, that Christ being admired by the name of the living God, did hold his peace no longer, both because he would not seem to avoid death by holding his peace, and also that thou shouldest always reverence the name of God. (Thou hast said,) That is, so it is, as thou hast spoken, and as thy conscience doth witness unto thyself. Consider secondly, that he maketh mention of the judgement to come in the words of Daniel. First that he might take away the jealousy of his affecting a Kingdom, because he sought not an earthly but a heavenly and eternal Kingdom. Secondly that they should abstain from this evil judgement, for fear of the judgement to come. Learn first in all thy actions to remember thy last end. Secondly in all accusations to have patience, because power shall be given thee to judge thy accusers, and those which have afflicted thee. Thirdly always, but especially at the end of thy life, to confess a truth, even though it be great loss both to thy body and goods. And pray thy Lord, that he will strike thy flesh with wholesome fear, and inflame thy heart through the Meditation of his Passion. The 16. Meditation of the first condemnation of Christ and of his mocking. Then the chief Priest rend his garments; Mat. 26. Mar. 14. saying: He hath blasphemed, what need we witnesss any further? behold ye have now heard the blasphemy, what think ye? they answering said, he is guilty of death. IF in any great matter there happened any grievous evil, as without doubt blasphemy is, than the jews did cut or tear their garments, and by that sign did show the grievousness of the matter, which should cut the heart with grief, and be revenged even with the loss of honour and goods. But the high Priest was forbidden to cut his garments by this Law, The high Priest shall not uncover his head, he, Levit. 21 shall not cut his garments. Nevertheless this unlearned Priest being ignorant of the Law, did cut his garment, and by cutting it made an end of the Priesthood of the jews. Learn thou to be moved with the injuries offered unto God, though it be to thine own loss & hindrance. Consider first what opinion the jews had of thy Lord. He was first accounted an impostor or Enchanter, whereupon judas said, (Carry him warily least in wrapping your eyes with his juggling he slip from you.) Secondly injurious unto men: dost thou so, saith he, answer the high Priest? Thirdly obsessed by a Devil, in the exorcism and conjuration of the high Priest. Fourthly blasphemous against God. Fiftly a false Prophet, in the Officers scoffing and mocking him. Behold with what Titles thy Lord was honoured in this his passion. Consider secondly with what mind Christ heard this general voice of the people, (He is guilty of death,) and even of that people, whose dead he had raised, whose sick he had healed, and whose profit he had procured. Admire the malice of wicked men, and the gentleness of Christ, who being nothing moved with this sentence of death, offered himself ready to die for them, which killed him. Pray therefore that by this sentence of his death, thou mayst be delivered from the sentence of eternal death. And the men, Luc. 22. Mat. 26. Mar. 14 which held jesus, mocked him, beating him, and they spit in his face, & beat him with blows, & they covered him & struck his face, & asked him, saying: Prophesy unto us, O Christ, who is he, that struck thee. COnsider first that Christ in the counsel was not only tied with bonds, but also held by the hands of many, who after the sentence of death pronounced did handle him most cruelly, as a condemned man, against whom they could not sin. The devil increased their cruelty, who because he had observed no sin in him in his whole life, desired by these torments to move him to some impatience. Consider secondly that then they raged most against Christ, when he confessed himself to be the Son of God. For then thou must expect most temptations both by men and devils, when by the amendment of their life and manners thou shalt show thyself to be the Son of God. Consider thirdly there were four kind of mockings. First they beat him with their fists and hands about the head, face, and neck. Secondly they spit their filthy phlegm in his face. Thirdly they covered his face, which by the sweet aspect thereof seemed to hinder, and stay their fury and wickedness. Fourthly, they used reproachful words: (prophesy) as if they should say, thou art not a true, but a false Prophet. Take thou heed of these kind of illusions: For first thou dost strike Christ, when thou hurtest thy neighbour; & thou dost strike his head with blows, when secretly thou dost hurt thy superiors, & his face, if openly. Secondly thou spittest upon him, when thou pollutest thy conscience with evil thoughts. Thirdly thou coverest his face, when oppressing thy conscience thou perseverest in sin. Fourthly thou revilest him, when thou dost not believe his promises, nor threatenings. Look unto thyself, least by imitating the sins of the jews, thou incurrest the same punishment. For they have a veil over their heart, so as they cannot know Christ: They are in all places derided of all men, and many times they are reviled and beaten, being hateful both to God and men. Pray unto thy Lord, that these his reproaches may free thee from the eternal reproaches of thy soul, Luc. 22. And blaspheming, they spoke many other things against him. ENter thou into the high priests Court, and consider what these wicked Officers did all night, and what Christ suffered. in Luc. 22 Saint Theophilact saith, that they being drunk at their supper did many things very want only, according to that saying: They did sing against me which did drink wine. Psal. 68 And because the Evangelist doth conclude the labour of the whole night in these few words, look thou into the writings of the Prophets what they say of these illusions: Isaias: Isa. 50. I gave my body to the strikers, and my cheeks to the pinchers: I have not turned my face from them that rebuked and spit upon me: I have put my face as a most hard rock. Hyeremias: Hierom. 3 He shall give his cheek to him that will strike him, he shall be satiated with reproaches. job: They opened their mouths against me, and upbraiding they struck my cheek, job. 16 they are satiated with my pains. Hereby is signified: Fist that the whole body of Christ was stricken most cruelly, beaten with staves, fists, and feet; for these words seem to signify so much: I gave my body to them that would strike. Secondly, that his beard was pulled off, and his face bloody. Thirdly that the visage of Christ was beaten with fists, and made blue: Fourthly, that he suffered divers kinds of mockings and illusions: and to be brief, that nothing was omitted that could be devised for his pain: They are satiated (saith he) with my pains: for think, that the officers used our Lord this night by the consent of the high Priests in such manner, that although he should not be crucified, yet he could not by nature continue long alive. Therefore it is not to marveled at, though he were dead sooner than Pilate expected. Do thou also behold Christ, mark his face, (which was exposed to blows) so amiable, his eyes breathing forth love, expressing so much more charity in them, by how much our Lord was beaten with stripes. The Priests departed now to take their rest, and the officers likewise framed themselves to sleep: only the Spouse of thy soul could take no rest, for he must take no other sleep then in the bed of the Cross. Pray him that his unquiet rest may bring everlasting rest to thy soul. The 17 Meditation of the second condemnation of Christ in the house of Cayphas. Mat. 27. Mar 15 Luc. 22. And presently in the morning as soon as it was day all the chief Priests, and the elders of the people, and the Scribes assembled together against jesus, that they might put him to death: and they brought him into their counsel, saying: If thou art Christ tell us. COnsider first that now the second time they assemble into council, both because more should consent to the condemnation of Christ (For perhaps in the night many were absent) & also that they might confirm in the day time, that which they had judged in the night. There assembled 3. sorts of people, the Priests, the Elders of the people, who had the civil government & the Scribes, in which sort the Pharisees also are understood, being the Religious people of the jews: that thou mayst understand; 1. That all men gave cause of the death of our Lord. 2. That Christ died for all. 3. That all men ought worthily to acknowledge themselves to be sinners, and to seek help by the death of Christ. Consider secondly that this question (If thou be'st Christ) which was handled all night, Mat. 4. was the question of the Devil tempting Christ, If thou art the Son of God, and also of them which mocked our Lord on the Cross, Luc. 13. If thou be'st Christ save thyself, whereby is signified first that they which doubt of their faith, are the sons of the Devil, and live in darkness: Secondly that this is the fault of all sinners, not to know who Christ is: Some will have him rich, noble, etc. they will not have him spit upon, despised, & poor: Others think him austere and sour, and are ignorant how sweet our Lord is: Others contrariwise will have him so merciful, that he will not be offended with any sins, nor punish any offenders. Do thou acknowledge in Christ both mercy and justice, and learn, that herein consisteth the highest wisdom, that thou knowest the true God, & jesus Christ whom he sent. joan. 17. Then enter into the counsel of those wicked men: Behold thy Spouse foully and evilly used by the jews: Admire first & inquire, art not thou Christ? Can it be, that thou, which art the Son of God, the Author of all Creatures, the glory of saints, wilt suffer such things for me, poor and vile worm? By these questions stir up thyself, that whilst Christ suffereth and is full of confusion, thou in the mean time seek not after gain & worldly honour. And he said unto them: If I should tell you, you would not believe me: And if I shall ask, ye will not answer me, nor let me go: But hereafter the Son of man shall be sitting at the right hand of the power of God. And they all said: art thou then the Son of God? who answered; you say, that I am. COnsider first that our Lord, before he professed himself to be Christ, did use a preface, for whereas he professed the same most plainly in the night and was so far from profiting, that thereby a greater accusation was framed against him; here being asked the second time, he seemeth to make some difficulty in answering: That thou mayst learn that the suggestions of God, being once rejected, do hardly return again. Consider secondly, how often they asked, and never believed. For there are some, which always repeat the self same question, not because they are ignorant, but because thereby they may find out something, which may please their own will, and not be repugnant to their desire, 2 Tim. 3. ever learning, and never coming to the truth of knowledge. Thou also how many things dost thou know, and how few dost thou perform? Doubt not, But the Servant, Luc. 12. which knoweth the will of his Lord, and doth it not shall be beaten with many stripes. Consider thirdly (if I shall ask, ye will not answer me) the pride of the wicked, who would not vouchsafe to answer Christ their Lord: What will they do at the latter judgement, when they shall have him for their judge, whom they judged unworthy of their answer. Think thou hereof as often as thou shalt be admonished by God in thy conscience, and thou dost reject his inspiration. Consider four that our lord being asked, whether he was Christ, did answer out of David's Psalm of the sitting of the right hand of his Father, Psal. 109. which Psalm he alleged to them another time, that by that argument (which otherwise they could not solve) they might know that the Messiah was the Son of God, Mat. 22. which they did easily understand, for they inferred upon his answer, Art thou then the Son of God? Admire the goodness of God which ceased not to admonish, and to withdraw them from this grievous sin, wherein they should sin not against man only, but against him, who was the Son of God. Pray thou unto Christ, that the reverence & respect of him may move thee, that whensoever thou shalt sin; thou mayest think of that saying: To thee alone have I sinned, Psal. 50. and I have done evil before thee: For it is God, who is offended, & not man alone. But they said, what need we testimony any further, Luc. 22. Mat. 26. Mar. 14. for we ourselves have heard from his own mouth. And all the multitude of them rising, and binding jesus, brought him bound to Pilate the Precedent. COnsider first from an excellent answer an evil conclusion; because he is Christ, and the Son of God, therefore he must be offered to Pilate to die. Thou oftentimes concludest in like manner: God is merciful, therefore let us sin more freely. Consider secondly out of St. chrysostom, Hom. 85. in Mat. that the jews would not put Christ to death secretly, but openly: that the glory, which he had gotten by his miracles, might be taken away by the public shame and ignominy of his death, and that he might generally be esteemed a wicked man in all places. But God permitted it upon a far different reason: First that he, which should die for all men, should be put to death not secretly by the jews only, but openly by the Gentiles also before all men. Secondly that this death, which seemed to be infamous, and full of ignominy, should sanctify all Nations, and should be glorious for ever throughout the whole world. Galat. 6. Do thou with the Apostle Paul Glory in nothing else, but in the Cross of our Lord jesus Christ. Ser. 8. de Pasc. Don. Consider thirdly out of St. Leo, that after jesus was offered being bound with hard knots, beaten with many boxes & blows, defiled with spittings, condemned beforehand with clamours: To the end, that amongst so many fore-iudgments, whereby every one desired to have him die; Pilate should not dare to discharge him. Fellow thou thy Lord in this journey, as near as thou canst, and offer him up for thyself, not to Pilate the Precedent, but to God the Father, & desire him, that he who was once adjudged to die for thy sins, may by his death deliver thee from all evils. The 18. Meditation of the death of judas. Then judas, who had betrayed him, seeing that he was condemned, Mat. 27. repenting himself brought again the thirty pieces of silver to the high Priests, and to the Elders, saying: I have sinned, betraying just blood: But they said, what is that to us? Look you to it. COnsider first that judas hearing of the condemnation of Christ by the high Priests, being led by repentance, either good, through the greatness of his offence, or false; through the shame, whereby he thought he should never be able to endure the reproaches, which would ensue, brought again the money. This also was permitted by God, whereby the innocency of Christ might be manifested to all men, lest the jews by this argument might confirm the death of our Lord to be just because his inward disciple; who knew all secrets had delivered him up to them to die. But judas betrayed our Lord, not that Christ should die, but because he would have the money, hoping that as at divers times before, so at this time also our Lord might escape. Learn first the innocency of our Lord, which the Traitor himself confessed openly, with most earnest words, and by throwing down of the money. Secondly the bitter torments of our Lord, which moved the very Traitor to repentance. Thirdly the quallityes of the Devil, who bewitcheth our eyes, before the sin be committed, lest we should fee the foulness thereof; but after the sin, he openeth the same, that we should despair. Consider secondly the answer of the Priests (What is that to us) Peter after his sin committed, went out from the company of the wicked, and obtained pardon: judas contrariwise came to the wicked, & fell into desperation. Learn hereby that they which offend the Majesty of God because they may have the favour of other men, are after forsaken by them, & that always after this life, when every one shall bear his own burden, and often times also even in this life. Consider thirdly the grievous burden of an evil conscience, which feared neither shame nor death. Do thou lamenting for thy sins, say with judas, I have sinned, betraying just blood: that is to say, I have through my sins cast oftentimes from myself the passion of Christ, which was given me for my soul's health. But trusting in the mercy of Christ, despair not, but in thy prayer add this, O Lord restore it thou unto me, that it may profit my soul. Consider four, that it is manifest by the answer of the Priests, that Christ died not for any fault committed by himself, but of mere malice & envy. For this (What is that to us) is as much to say, it skilleth not, whether he die justly or unjustly, so he die. Consider fifthly, (Look thou to that) that evil men give only matter of despair: Learn hereby first the disposition of wicked superiors, who care not how their subjects live, so as they may enjoy their own profit, and pleasure. Learn secondly, to suffer with the afflicted, and to comfort them, at least with good words, if otherwise thou art not able. Learn thirdly in thy afflictions, not to repair to every one, but to seek out those, whom God hath appointed to be the guiders of thy soul, & are commended for their life and wisdom. And casting down the pieces of silver in the Temple, Mat. 27. Act. 21. he went aside, and going away, he hanged himself in a halter, & being hanged, he broke in the midst, and all his bowels were scattered. COnsider first that the fact of judas, which exceeded all measure of revenge, deserved no other judge, or executioner, than judas himself. For if he had been put to death by another, De Leo ser. 3. de Pasc Don. he might have hoped for pardon: But hanging himself, he committed a new sin of murder, & desperation. Behold how one sin is increased by another, if thou dost not prevent them in time. Consider secondly how wickedly the Apostates from faith and religion do commonly perish. Take thou heed lest thou forsake the Church or thy vocation: For thou shalt fall into the snare of the Devil, and the Devil will stand at thy right hand, (which David forespoke of judas) tossing thee here according to his will, Psal. 108. and at last casting thee down into Hell. Consider thirdly, what is the end of sinners: Even this, that hanging in the air they shall touch neither Heaven nor Earth, and possess nothing but the rope. For they reject heavenvly things and are deprived of temporal goods, which only they sought after, and being inchayned with the chain of sin, they are detained and held up by the Devil the Prince of this air. And certainly at the end of their life, these things do always happen to sinners, & oftentimes even in this life to some, who being despoiled of their earthly goods, are nevertheless so choked up with wicked desires, that they can hardly lift up their eyes to Heaven. Consider four, that he cracked in the midst, and his bowels powered out: that he, which had lost the bowels of charity, might also lose his own bowels, & that he which employed all his care to enjoy many things, might lose also his own entrels. Do thou with judas cast away money, riches, and all worldly things, but go to no other tree, than the Cross of our Lord, and pray him that he will tie thee fast unto him, and losing all the knots of thy sins, bind thee with the chain of his love: For if judas himself (as St. Leo affirmeth) had obtained remedy from Christ crucified, Ser. 11. de Pasc. Don. if he had not hastened to the halter, thou mayest have an assured hope to obtain pardon and grace. But the chief Priests taking the money said: Mat. 27. It is not lawful to put it into the treasury, because it is the price of blood: and taking counsel they bought therewith a potter's field, for the burial of strangers, and for that cause the field is called Haceldema, that is, the field of blood, even to this day. Then it was fulfilled which was spoken by the Prophet Hieremy: And they took thirty pieces of silver being the price of the appriced, whom they priced of the Sons of Israel, and they gave them into a potter's field, as our Lord hath appointed me. COnsider first the goodness and gentleness of God, who would have his servants so far from all effusion of blood, that in the old law he would not permit them to have the money wherewith the death of any man was procured. Consider secondly the preposterous religion of these Priests, which feared not to defile their consciences with innocent blood, and yet were afraid to pollute their treasury with the price of blood. Thou art like unto them, so oft as thou makest great account of small things, and hast small regard of grievous sins against God, straining a Gnat, Mat. 23. and swallowing a Camel. Consider thirdly the jews converted not this money to their own use, but to the behoof of other men: That by this thou mayst learn, 1. That Christ was wholly given unto us, his very price also being bestowed upon us. 2. The liberality of covetous men, who give Alms, not of their own, but of other men's money. Consider four that with this money a field was bought for the burial of strangers: that thou mayest learn, first that not only our souls, but our bodies also received great benefit by the death of Christ: For whatsoever good is bestowed upon man, we ought to acknowledge all to proceed from the passion of Christ. Secondly that through the death of Christ we have true & everlasting rest. Thirdly according to St. Ambrose and Saint Hierome, Ser. 51. & in Luc. In Mat. 27 that this word (which in another place is called a field, which God the workman made of nothing) was bought with the price of the blood of Christ, not for the burial of all men, Mat. 23. but only of strangers, that therein only they should rest with a quiet conscience, who making themselves strangers on earth, look still to the heavenvly country. Therefore if thou intendest to be partaker of this price, be a stranger, shut thine eyes to worldly things: desire no earthly goods, to be brief, die unto the world that thou mayst rest sw● 〈◊〉 Christ. Consider 5. That this was confirmed unto us, either by the prophesy of Hieremy, in those books which came not to us, or of Zacharie (as the common opinion is the name of Hieremy being put in, not by the Evangelist, Heir. in Mat. 17. Zach. 11 Aug. lib. 3 de consensu evang. Hear. 38 Gen. 37. but by some other writer) or of both, as Epiphanius affirmeth. Thou mayst learn hereby that the price of Christ was not only prefigured in the price, for which joseph before time had been sold, but foretold also by the Prophets, with admiration, that for the price of thirty pieces of silver (whereof every one is valued at half a Doller) the Messiah expected so many ages should be bought and sold. Dost not thou sell Christ, and everlasting life for a base price, when thou refusest and rejectest his grace for a little filthy lust, for money, or vain desire of honour? Return then unto thyself, consider the inestimable value of the blood of Christ, and suffer any thing rather than he shall be taken from thee. The 19 Meditation of the first accusation of our Lord before Pilate. Then they brought jesus from Caiphas into the Palace, joan. 18. and it was morning, and they entered not into the Palace, because they would not be defiled, but that they might eat the Pasch. COnsider 1. that they made haste betimes in the morning to procure the death of our Lord, lest perhaps if it should be deferred, it might be hindered through the favour of the people: for it is the subtlety of the devil, to carry men headlong into mischief, lest by delay they might alter their purpose. Be thou on the contrary part quick to good (for the grace of the holy Ghost admitteth no delay) and slow unto evil, for the feet of wicked men are swift to do mischief. Take heed therefore that thou omittest no occasion to do good, and in temptation resist, expecting, Pro. 1. that the Devil being driven away, Christ may come and help. Consider secondly, that Christ thy Lord being the lover of purity, was put into the house of a Gentile, as an unclean person, guilty of many crimes, (which house the jews of Religion refused to enter into, lest they should be defiled with some spot whereby they might be forbidden to eat the Pasch) & was thought unworthy to be numbered amongst the children of God, or to be put to death by the hands of the jews. If thou be'st accounted base, or a sinner, imitate this patience of thy Lord, and let thy chiefest care be to be better esteemed of God, then of men. Consider thirdly, that that thing happened to the jews which they feared: For they did not eat the mystical Pasch, because Christ the true Pasch took it away by his death, and that which they did eat, they celebrated with polluted minds & hateful unto God. Be thou therefore careful not so much for the outward beauty & cleanness, as for the inward purity of thy mind, that thou mayst receive the true Pasch of our Lord in the Eucharist; & praying unto God that thou mayst be pure in heart, whereby thou mayst often eat worthily this holy Pasch. joan. 18. Then Pilate went forth unto them, & said, what accusation do you bring against this man? they answered him if he were not a malefactor we would not have delivered him to thee: Then said Pilate to them, take ye him and according to your Law judge him. The jews said to him: It is not lawful for us to kill any man: that the speech of jesus might be fulfilled, signifying what death he should die. COnsider 1. The humanity of Pilate, who might have interpreted their refusing to come into his house as to an unclean person, as a contempt of him; yet he yielded to their religion, being better than thou & many other Christians who being contemned, yield contempt again, & by no entreaty will yield in any point or title of honour. Consider 2. The proud answer of the jews, by which they abused the outward face of Religion to the death of an innocent. We (say they) being Priests, making conscience to break the least commandment of the law, would never have delivered this man unto you, except for many causes he had been most worthy of death. So great was the innocency of our Lord, that without compulsion they would not have come to accuse him. Consider thirdly pilate's answer, more wise than the answer of the Priests: For many times secular men have more goodness than Priests. The Gentile seemed to be not a little offended, that he should be required to put him to death without hearing or convicting him, as if he should say, If your Law permit this, yet the Law of the Romans doth not. But the jews had no consideration of this just scandal: whom thou dost imitate, so oft as thou dost give cause of scandal, whom thou dost imitate, so oft as thou givest cause of scandal or reproach to the weak, or to Heretics. Remember the word of our Lord: It is better that a millstone should be hanged about his neck, Mat. 18. and he thrown into the bottom of the Sea, than one of those little ones should be scandalised. Consider four the other answer of the jews, saying: it is not lawful for us to kill any man; Act. 7. that is to say, upon the Cross. joan. 8. For they stoned Stephen, and they prepared to stone the Adulteress. For our Lord must be put to death, not with stones, hut upon the Cross, and not by the jews, but by the Gentiles, which is showed by that which followeth, that the speech of jesus might be fulfilled, who had foretold them both. Give thanks therefore unto thy Lord, that he passed from the jews to the Gentiles, and pray him that he which by the hands of the Gentiles would undergo the Cross, & suffer death, will accept for thee the unbloody sacrifice, which in remembrance of his Passion is offered in the Church of the Gentiles world without end. Then they began to accuse him, Luc. 23. saying: We have found this man subverting our people, and forbidding to give tribute unto Caesar, and saying, that he is Christ our King. THey began (saith he,) as the beginning of many accusations, which should follow. (We have found) we have not heard of others, but we ourselves have seen. Consider 1. three accusations, all which depended upon one. He doth affirm (say they) that he is the Messiah, & King of the jews, promised to our forefathers, and thereby draweth the people unto him, and he commandeth neither to obey Caesar, joan. 6. nor to pay tribute unto him. Lying plainly; who knew that our Lord did shun a Kingdom, did teach obedience, did pay tribute, Mat. 27. Mar. 22. and did answer, that it should be paid. Hereby thou mayest learn, how envy maketh a man blind, so as he cannot perceive the ignominy & reproach, that he doth unto himself. For by these words they proved themselves liars before Pilate, who could not be ignorant of Christ his answer to the Herodyans. Render unto Caesar those things which are Caesar's. Mat. 22 Avoid thou therefore all perturbation of mind, which doth both much hinder the seeing of the truth, & weaken thy reputation. Consider secondly whereof Christ was accused. First that he did subvert the people. His office is to move the people, to turn them up and down, to subdue the flesh, which ruled the spirit, unto the spirit, to place poor and base Fishermen above Kings, and after his life to throw the proud rich men down into Hell, and to lift poor Lazarus into Abraham's bosom. Secondly that he forbade to give tribute unto Caesar. Our Lord doth forbid to pay tribute unto the Devil, who is called Prince of this world; and requireth no small tribute of the actions of men, whom he would have to attempt or execute nothing without some mixture of sin. Christ contrariwise commandeth to this tribute unto God & that thou shalt refer all thy actions to his glory. Thirdly that he is a King & the Messiah. Thy Lord is truly a King and the Messiah, who governeth and feedeth all his people, both with his body and holy spirit. Yield thou thyself under the government of this King, fight against his enemies, and follow him thy Captain in all things. The 20. Meditation of the examination of Pilate. joan. 18 Then Pilate went again into the Palace, and called jesus, and jesus stood before the Precedent. Mar. 27. And Pilate asked him: art thou King of the jews? jesus answered: dost thou speak this of thyself, or have others told it thee of me? Pilate answered: am I a jew? thy people, and thy Priests have delivered thee to me, what hast thou done? COnsider first Pilate dealt with Christ, not afore the multitude, but privately in his house, of whom (saith St. chrysostom) he had conceived a great opinion. Hom. 85. in joan. Thou in like manner, if thou wilt deal with Christ, avoid company & much business; enter into the chamber of thy heart, that thou mayest more clearly hear our Lord speaking. Consider secondly that the Lord of all creatures standeth as guilty before the Gentile Precedent, to whom he must render account of his life. Live thou so, that thou needest not blush to render an account of all the actions before any man. Consider 3. the question of Pilate. (Art thnu King of the jews?) That is to say, can it be, that thou being so poor and miserable and so many ways afflicted, canst call thyself King of the jews? Answer thou for thy Lord, yea certainly, he is King of the jews, whom the true jews do acknowledge, that is, such as know and confess their sins. For they will obey this King, that being brought out of sin, and delivered out of the hand of their enemies, they may serve him. Admire thou this King, whose beauty consisteth not in gold and precious stones, & outward ornaments; but in contempt, disgrace, and external ignominy. For these things have both made Christ famous through the whole world, and also have beautified thy soul. Consider four, the answer of Christ, the sense whereof is this, did you ever see, or hear any thing of me, whereby I might be suspected to seek for a Kingdom? This question signifieth the absurdity of the accusation. Ponder here with thyself, whether thou dost know thy Lord Christ, that is, whether thou dost feel Christ reigning in thy mind; or else whether thou art a Christian without any outward sweetness. Consider fifthly the proud answer of Pilate, disdaining, and taking it in evil part, that a guilty person durst ask him a question. He excuseth himself with ignorance of the jews causes: I know not (saith he) what your Nation dreameth of the coming of a Messiah. Thou canst not plead ignorance in God's cause to whom Christ hath made manifest even the secrets of God. And if ignorance did not profit Pilate, how can it profit any Christian, to whom God hath given so great knowledge? Consider sixtly (What hast thou done) the great innocency of thy Lord, that when accusations failed, he himself must be asked. Answer thou what he hath done. He hath made Heaven & Earth, and all Creatures: he hath done all good and no evil. But for the good done for thy sake, which thou dost abuse unto sin, he must suffer the punishment, which thou didst deserve. This place is fit to meditate what Christ hath done for thee, and what thou hast done again for him; that admiring his bounty, thou mayst give him thanks, & detesting thy own ingratitude, thou mayst be confounded with shame. jesus answered, my Kingdom is not of this world: If my Kingdom were of this world, my Soldiers would fight for me, that I should not be delivered up to the jews; but now my Kingdom is not from hence. Pilate said unto him; then art thou a King? jesus answered, thou sayest, that I am a King. COnsider first the Christ answered Pilate plainly, who dealt sincerely with him; but to the jews, who went about to entrap him, he would not answer but adjured. For our Lord detesteth fiction, and with the simple in his speech. Consider secondly that he applied himself to this Ethnic, deriving his argument from the use and custom of men. You may understand (saith he) by this, that I seek not a Kingdom of this world, because I have no Soldiers, nor Champions for my defence. But with the jews, that knew the Law, he used the Scriptures. Thou mayst learn hereby that God useth all ways & reasons to convert thee and others. If thou wouldst consider those means, which our Lord used to help and cure thee, thou wouldst admire Gods prudent love and charity towards thee. Consider thirdly (My Kingdom is not of this world.) He doth not say in this world: For he reigneth in his Church, and in thee: But he saith, of this world, that is to say, It is not like the Kingdoms of this world, neither doth it consist in the multitude of Servants and Soldiers, nor in solemnity and pomp, nor in riot and bravery of apparel; But in the ornament of the soul, in voluntary obedience and multitude of virtues. And perhaps in this Kingdom of Christ there are more poor, beggarly, weak, and unlearned; then rich, noble, mighty, and wise people. Be thou careful therefore that Christ may rule thee and thy affections, and reign in thee. For if to serve Christ is to reign, than Christ reigning in thee will make thee a mighty King, ruling over thyself, & the whole world. I was borne in this, and to this I came into the world, joan. 18 that I may give testimony unto the truth: And every one which is of the truth, heareth my voice: Pilate saith unto him, what is the truth? COnsider first for what cause Christ came into the world, to wit, first that he might free the world from the falseness of Idolatry, and of divers errors, and of sin. Secondly that he might declare the vanity and folly of those things which the world admireth, & set before our eyes those things as they are indeed, and not as they seem to be. Thirdly that by this truth he might rule the minds of men. Thou mayst learn hereby, First, what thou oughtest chiefly to seek for in the kingdom of Christ, to wit, to be delivered & made free from all vanity, falsehood, and sin. 2. That they are the chief servants & inlargers of the Kingdom of Christ, which labour in teaching the truth. 3. That it appertaineth especially to the charge of Christian Princes, and superiors to keep & increase their subjects in the faith of Christ. For they are not superious like Gentiles, to maintain their people only in a civil & peaceable government, but they are also Christian Princes over Christians, that they may enlarge the Kingdom of Christ. Consider secondly: I was borne in this, and to this I came into the world. A high sentence, which Pilate might have understood, if he had persisted in simplicity. I am not borne (saith he) like other men, for I was now, before I was borne of my mother; I was borne, not through the necessity of nature, but of mine own will, and for certain causes which moved me to take human nature upon me, to wit, that I might teach men the truth. If therefore thou wilt listen unto Heavenly Doctrine, and deal sincerely with God, Christ will reveal unto thee the secrets of Heaven. Consider thirdly (I was borne) and (I came) For by his birth he is our Christ, and also hath done all his actions for our profit; that thou again shouldest refer all thy time, thy studies, and thy labours, to his glory. Consider four that Christ did answer secretly to the question propounded by Pilate, What hast thou done? for I have taught the truth, I have reproved vice: For this was the only cause that moved the jews to put him to death. Do thou seek out the truth, and pray unto God to lighten thine eyes, that thou sleep not in death, & consider earnestly with thyself, whether thou be of the truth, that is, whether thou be'st moved with the truth, or with pride, lust, avarice, and other passions of the mind: For he which is of truth, joan. 18. he is of God, but he which followeth lies is of the Devil his Father, whose will he fulfilleth. The 21. Meditation of the second accusation before Pilate. Pilate went forth again unto the jews, joan. 18 ●uc 23. Mar. 27. saying: I find no cause in this man: But the high Priests accused him in many things; and jesus answered nothing: Then Pilate asked him, saying to him: Dost thou not hear how great testimonies they speak against thee? dost thou not answer any thing? behold in how great things they accuse thee? But jesus answered not him to any word, Mar. 15 so as the Precedent wondered greatly. COnsider first, that Pilate expecting no answer to this question (what is the truth) went forth, either because he thought that question appertained not to him, or else that it was not convenient at that time. To whom thou mayest know thyself to be like, so oft as thou passest over lightly heavenly things; or as oft as thou shalt think, that those things which are spoken of everlasting life, of perfection, or of christian life, appertain not unto thee; or as often as thou dost lightly leave that which before thy God thou hadst justly purposed. Think no time unfit for divine instructions. Consider secondly that Pilate found no cause of death in Christ; the jews a false cause; and God the Father a true cause, to wit, the purging of thy sins for the salvation of thy soul. Ponder earnestly with thyself upon this cause. For the reason why thou lovest not Christ so well as thou oughtest, nor art so thankful as thou shouldest be; nor art sufficiently moved with this his so great and bitter pain, is, because thou dost not earnestly acknowledge, nor revolve in thy mind, that thou wert the cause of these his bitter pains. Consider thirdly the great and manifold crimes objected against thy Lord in the sight and hearing of all the people, who wondered exceedingly at such new and strange things. Do thou patiently suffer for thy Lord's sake all slanders, injuries, and reproaches. Consider four the deep silence of our Lord, wherein Pilate the Gentile admired the wisdom of Christ, and the jews were made more audacious to add more and more grievous accusations. Admire thou the patience of God, who being hitherto offended with so many and so grievous sins, both of thee, and of other men, doth not only still hold his peace, wink at them & par●on them, but also doth bestow many benefits upon thee; that thou being moved with his bountiful liberality, mayst at last remember thy self. But they were more earnest, saying: Luc. 23. He moved the people, teaching through all jury, beginning from Galilee even hither: COnsider first the clamours of the jews, who having no hope to effect any thing by truth, raised up troubles, tumults, and clamours, like those which defend an ill cause wherein they imitate the Devil, who when he can do nothing by his own suggestions, them he stirreth up friends, parents, and companions; he moveth the inward concupiscence; he hindereth and darkeneth the understanding. Do thou nothing impatiently, imitating our Lord, who was not provoked nor moved by any injuries, except to love the more dearly. Consider 2. that Christ was here reputed captain of the seditious: Thou knowest (say they) O Pilate, the Galilaeans to be factious people, whose blood thou didst lately mingle with their sacrifice: behold he is the head and Ringleader of all mischief, borne to raise sedition among the people. Verily O Lord, thou dost move the people, but not to sedition, treason, robberies, and manslaughters, which is the property of Heretics, which stir up such motions in their Sermons; but to the change of their life and manners, that forsaking their pleasures and sins, they may all give themselves to the exercise of virtue. Thou fillest the Monasteries with religious people; the Deserts with Anchorites, the Prisons with Confessors, and the gallows with Martyrs. Through thy motion Virgins cast away their brave artyre, Rich men choose poverty, Noble men submit themselves to the wills of others, and young men by a vow of religion offer themselves as a Holocaust unto thee. Pray thou also that our Lord may move thee. Consider thirdly whom he is said to teach, to wit, the Galilaeans, that is, Passengers; and jews, that is, Confessors, and praisers of God. But he began from Galilee: For the beginning of Christian doctrine is, to pass from sin; the middle is, to confess our daily defects, with sorrow of heart, and purpose of amendment, and to praise God in true obedience; and the end is, to behold the face of God in jerusalem in the vision of peace. Pray our Lord to bring thee to the perfection of this wisdom. And Pilate hearing Galilee, asked if the man were a Galilaean, & as soon as he knew that he was under the jurisdiction of Herod, Luc. 23. he sent him to Herod, who also in those days was in Jerusalem. GAlilaean, is here to be separated from the man, in this sense, whether this man be a Galilaean. Consider first, that either Pilate did not know the name of jesus, or else that he disdained to name him. Wicked men know not jesus, suffering, mocked and bound; they know the honours of the world, but not the ignominy of the Cross: Therefore they shall not be known of jesus, that is, their Saviour, and they shall never reap the fruit of salvation, which reject the Passion, being the instrument of salvation. Consider secondly, that Herode the jew came to Jerusalem against the feast of Pasch. For sinners use to celebrate the Feasts of the Faithful with outward ceremonies only, in braver Apparel, with daintier Dishes etc. But they do not receive the inward fruit of the Feasts, neither do they labour so much for the inward ornament of their Soul, to the which they ought to be carried from the outward ceremonies. Consider thirdly, thy Lord is said to be under the jurisdiction of Herode, a wicked man, Incestuous, Adulterous, and a Murderer: that thou mayest willingly obey thy Superiors, though they be not very good, having respect not to their vices, but to the virtue of obedience. Consider four the sour judges of Christ, two Priests Annas & Cayphas, and two secular men Herode the jew, and Pilate the Gentile. For Christ was adjudged to death by all states of men; he was slain for the sins of all men; he suffered and died for the salvation of all men. Therefore do thou confidently lay all thy sins upon him, that being freed from them, thou mayest receive eternal salvation prepared by him. The 22. Meditation of the acts in the house of Herode. Herode, when he saw jesus, rejoiced much, Luc. 23. for he was desirous a long time to see him, because he had heard many things of him, and he hoped to see some sign done by him: And he examined him with many questions: but he answered nothing unto him. COnsider first, that this Herode never came unto Christ, never heard his words, nor never saw his miracles; but yet he knew many things of him by the report of others. Wherefore he was glad, that he had occasion to see and behold him; but he was not moved with hope or desire of salvation, but with a desire to see some sign. Thou mayest learn first, what this King thought our Lord to be; an enchanter, a juggler, a Foole. Secondly, that the custom of worldly men, is, more willingly to hear new things, which may delight, then good things, which may profit. Consider 2. that Christ admireth not the outward pomp and royal dignity, but beholdeth the beauty & foulness of the heart; neither would he vouchsafe to speak unto him, seeing he expected no profit thereby. Learn thou 1. not to esteem too much these outward shows: for in the future examination of the judge the humble poor man shallbe better esteemed, than the proud rich man. 2. Not to utter thy words in vain, but to direct thy speeches always to some good purpose, remembering, that in the day of judgement thou shalt render an account of every idle word. 3. To flatter none, to avoid ostentation, not to expose Religious and Holy things to be laughed at, not to abuse the Scriptures or divine ceremonies to jests and profane matters. Consider 3. what questions were propounded to Christ by Herode, to wit, unprofitable & curious: Perhaps, whether he were john Baptist; whether he could destroy & restore the Temple; & whether his Father in times past killed the Infants for his cause. Do thou ask profitable things of our Lord, & pray him to answer to thy questions for the profit & salvation of thy soul. And the chief Priests and the Scribes stood constantly accusing him; but Herode despised him with his Army, Luc. 23. and mocked him, clothing him in a white garment, and sent him back to Pilate. COnsider first, that Christ suffered 4. things in this King's Palace. For 1. he was grievously & constantly accused by the Priests. Secondly he was despised and mocked by Herode. Thirdly he was evil entreated by the malapert Soldiers, no less then by the Servants in the house of Cayphas. Fourthly, he was clothed in a white or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a bright garment, in sign of an affected Kingdom, or of folly, as one that was able to say nothing before the King in his own defence. Consider secondly that Herode was offended at the silence of Christ, less than the Priests, who pronounced him guilty of death, but more than Pilate, who by his silence admired the prudent gravity of our Lord. Thou mayst learn that by the same causes some fall more grievously than others, & those most grievously, which are in highest estate and calling. Pilate was a lay Gentile; Herode a lay man, but a jew; Cayphas, the high Priest of the jews. Consider thirdly, that Christ is a King, but such a one, as the world knoweth not, but doth accuse laugh at, and despise. By these irrisions our Lord deserved for himself to be exalted above all Kings, and for us, that we should be endued with true wisdom, be made immortal Kings in the Kingdom of Heaven, & be clothed with the white garments of immortality. Rejoice therefore, if thou dost suffer irrision and persecution with Christ for justice, because thine is the Kingdom of Heaven: And beware, lest Christ be mocked by thee, if thou dost contemn the poor, and his Servants, & neglect his Sacraments, words, & Commandments. Lastly do thou accompany the spouse of thy Soul, clothed in this scornful garment, in his journey to pilate's house: mark what scoffings he heard; observe his eyes, & what countenance he showed; & pray unto him with thy whole heart, that thou mayst be a fool unto the world, so thou be accounted wise unto Christ. And Herode and Pilate, were made friends in that day: Luc. 23. for they were enemies before, one to another. COnsider first a double mystery. 1. That wicked men agree together against Christ and his followers: Heretics oppugning the Church; and the Devils vexing the just man. The other, that the death of Christ made peace between the jews and the Gentiles; and so that the first and principal Office of the passion of our Lord was to bring and maintain Peace. Therefore presently after his Resurrection, in his first & second meeting, he said to his Disciples, Peace be unto you. He would, that we should have peace with God, to whom he paid the price of our sins; with our own conscience, which he delivered from sin, and filled with inward grace; and with our neighbours, whom he commandeth us to love, having infused his divine love into our hearts. As often therefore as thou feelest inward war within thyself; as often as thou seest that thou hast lost peace with God; as often as thou shalt perceive thy neighbour angry at thee, or dost experience his hatred against thee: Presently turn thyself to the Cross of Christ, as to him, which is thy only true Mediator, and will restore thee unto peace with all men. Consider secondly, (In that day) that is, the very same day: That thou mayest learn how easy it is for our Lord to make peace, and to pacify minds, that are most incensed, and to help thee in thy greatest afflictions, although there be no human means. Pray therefore unto God, that he will bring tranquillity unto the Christian common wealth, cease the troubles of war, and give a constant Peace unto his Church. The 23. Meditation of the requiring of Barrabas. But Pilate calling the chief Priests, Luc. 23. and the Magistrates, and the people, said unto them: ye have offered unto me this man, Mar. 27. as averting the people; and behold I examining him before you, Mar. 15 find no cause in this man of these things in which ye accuse him, no nor Herod neither, For I have sent ye unto him, and behold nothing worthy of death is done unto him: therefore I will dismiss him, being corrected: And on the solemn day, the Precedent had a custom, and must of necessity dismiss one of the prisoners, whom soever they should require. And he had them a notable prisoner called Barrabas, who was taken with the seditious, who in the sedition had committed murder: Then Pilate said: ye have a custom, that I dismiss one in the Pasch: whom will ye that I dismiss unto you? Barrabas, or jesus, who is called Christ? for he knew, that the high priests had delivered him by envy. COnsider first, that Herod though he saw nothing worthy of death in Christ, yet he did not deliver the innocent out of the hands of the jews; but to gratify the Priests, and the Precedent, he referred the knowledge of the cause to Pilate. In like manner every one desireth to please man, but none to please Christ. Consider secondly, that so many judges sought the life of Christ, and nothing was found worthy of death, or of imprisonment. Do thou so order thy life like unto Christ, that the Devils at the hour of death may find nothing of their own on thee. Purge thy soul with daily examination of thy conscience, and often confession of thy sins; so as nothing pass out of this world with thee, but that which is holy. Consider thirdly (corrected or chastised I will let him go) Pilate thought to deliver our Lord, but corrected: not because he deserved it, but in favour of the raging people, that they might be satisfied with his stripes. Thou seest first, that the people could not be satisfied, but with the blood of Christ: both because evil men are delighted only in sins, which draw blood from our Saviour; and also because just men have no sweetness but through the blood of our Lord; nor any rejoicing, Galat. 6. but in the Cross of our Lord jesus Christ. Consider four, that Pilate intended a good work, when he purposed to set Christ free, but not pure, but mingled with much evil, to wit, with beating and whipping Christ. And thou dost imitate him, as oft as thou attemptest any good thing, mixed with sin; when thou givest alms out of money evil gotten; or goest to the Church, that thou mayest seem religious, or dost any other thing not with a true intention. Consider fifthly, when Pilate thought of the delivering of our Lord after this manner, than he remembered a more mild way. For he saw the people assembled together, that according to their custom one of the prisoners should be given unto them, whom they should choose out of many, which the Precedent should propound unto them, of what crime soever they were accused, and that in remembrance of the people of Israel, which about that time of Pasch were delivered out of the bondage of Egypt: When he remembered this Custom, he resolved to name Christ alone, (whom he knew to be well liked of many for his noble acts, and hated only of the Priests and Pharisees) with a Murderer, a Captain of the seditious, and a hateful man, making no doubt, but that they would choose Christ before that most wicked man. Thou seest first, that the Author of life is compared with a turbulent murderer: & thou art angry if never so little be detracted from thy honour and titles. Thou seest secondly the holy custom of delivering a prisoner in remembrance and favour of the benefit of their delivery out of the bondage of Egypt. Thou being so often delivered from the snares of the Devil, and from the bonds of sin; succour and help also thy neighbours in memory of this benefit, that by thy labour and help, they may be freed from the bonds of their debts, sins, miseries, and of all other evils. And as he was sitting in place of judgement, Mat. 27. his wife sent unto him, saying: have thou nothing to do with that just man: for I have suffered many things this day in my sleep for him. COnsider first when the people were sent away to deliberate whom they would choose, Pilate sat in judgement, and received this message from his wife, Hil. can. 33 In Mat. Chr. ho. 8 in Mat. Am. lib. 1 in Luc. Hieron. in Mat. Augu. ser. 121. de. ten. Ori. tract. 35. in Mat Au. Epist. ad Philip. Cip. se. de Pasc. Don. Gre. li. 33 Mor. c. 21 Rab. citatur in Cathena divi Thom. Ber. ser. 1. de Pasc. admonished either by her good Angel according to the opinion of Hilarius, chrysostom, Ambrose, Hierome, Augustine, and Origen; or else by a wicked spirit, who perceiving his own power by little and little to be weakened, and that his judgement was at hand, and that the holy Fathers in Limbo did exult for their speedy deliverance, endeavoured to hinder the death of Christ, according to the doctrine of Ignatius, Cyprian, Gregory, Rabanus, and Bernard. Thou learnest here the innocency of Christ, witnessed by the very Angels, either good or bad. And if this vision came by the help of the devil, thou mayst see the malice of men; whom when the Devil hath once incited to evil, he cannot call back from sin: For the malice of concupiscence, and the force of sin is so great, that it cannot be taken away, but by the help of God alone. Therefore the Priests which were provoked by envy, were not warned; but Pilate, whom the disease of concupiscence had not yet stirred up. Labour thou with all thy strength to subdue the force of thy concupiscence. Consider secondly the Epitheton of Christ (that just man) for he is truly our justice, perfectly just in himself, without sin, & always doing most just works, by which he satisfied his Father's wrath for us, and left an example for us to imitate. Consider thirdly (have thou nothing to do with that just man) that is, meddle not with his business, let there be no dealings between thee and that just man. Learn, that this just man doth not appertain to wicked men, and that only good men are partakers of his justice. Do thou pray this just man to vouchsafe to admit thee into his commerce and society, that thy wares from his wares, that is, thy good works from his merits may bring much profit to the salvation of thy soul. But the chief priests & elders stirred up the multitude, & persuaded the people that they should demand Barrabas and destroy jesus: Mat. 27. and when the multitude were come up, Mar. 15 they began to pray Pilate, that he would do as he did always unto them. Luc. 23. And the Precedent answering said to them: which of the two will ye have dismissed? joan. 18. They all cried out together, not him, but Barrabas take away him and dismiss unto us Barabas: And Pilate answering again said to them: What then shall I do with jesus, who is called Christ? but they cried out again, let him be crucified, crucify him crucify him: but Pilate said unto them the third time: for what evil hath this man done? I find no cause of death in him: therefore I will correct him, & dismiss him: but they urged with many cries, desiring, that he should be crucified, and their voices increased, and they cried more, let him be crucified. COnsider first, that the people inclining to Christ, were led by the Priests to demand Barrabas, and to destroy Christ: That thou mayst know first, that one speech of wicked men doth more hurt, than many exhortations of Saints can profit. For that which Christ had builded with great labour in three years, is here overthrown in a moment. Beware therefore of the speech of evil men, especially of heretics, whose words creep like a canker. Thou seest secondly, that the authority of Superiors is of great force, either to good or evil. If therefore thou hast any of Christ's sheep under thy charge, use thy authority to the glory of God. Consider 2. the ingratitude of the people, which esteemed so great a Benefactor less than a Thief, and chose him to the Cross. Thou learnest first to contemn the applause of the world, which hath so cruel an end. They cried a little before Blessed is he, which cometh in the name of our Lord: and now in other words (Not this man) but (Let him be crucified.) Secondly thou seest the blind judgement of the world, which contemning the highest good chooseth the worst things, hateth a benefactor, and embraceth an enemy. Take thou heed, least for a small gain or human favour, thou dost betray Christ against thine own conscience, lest the same happen to thee, which fell unto the jews, to whom in stead of the Messiah which they expected so many years, & at last rejected & condemned) came Barrabas (which signifieth the son of the Father) a Murderer, a raiser of sedition, a Devil, by whose will they are ruled: that they which refused to hear Christ coming in the name of his Father, might hear Antichrist speaking in the name of his Father the Devil. Consider 3. the fearful speech of Pilate, (What shall I do with jesus): the wicked judge seeketh the allowance of the people. Bend thou thy mind in all thy judgements and actions not to the will or manners of the people, but to the Commandments of God. Consider four (For, what evil hath he done) the innocency of Christ, so often repeated: That thou mayst ever remember, that Christ died, not for his own sins, but for thine; this word shall condemn all sinners at the last judgement. Why (will our Lord say) have ye forsaken me, and fled unto the Devil? For, what evil have I done? What have you found in my manners & Doctrine, that is not pure, and agreeable to reason? What evil have ye had from me, or what good have you found in the service of the Devil? Do thou now meditate upon these things, and persevere in the faith of Christ. Consider lastly, how these clamours did wound the heart of Christ, and how he was more grieved for this so great and heinous a sin of his beloved people, then for the torment of the Cross. Do thou comfort him with thy devout prayer, and forsaking the Devil and his pomps, yield thyself wholly a slave and servant unto Christ. The 24. Meditation of the whipping of our Lord. Then Pilate apprehended him and whipped him. Then the Soldiers of the Precedent taking jesus carried him into the praetors court, and they gathered together all the company unto him. COnsider first, that the spouse of thy soul that he might betrothe himself unto thee, was divers ways mocked, spit upon, pulled, and beaten: but now he is come to wounds and blood; that he, which gave unto thee his honours, liberty, and other corporal goods, and suffered himself to be spoiled of all these for thy sake, might now in like manner plentifully shed his blood, and power out his bowels, that he might see, what liberality thou wilt use towards him again. Consider secondly two causes, why Pilate used this whipping. The one was, that by the sight of the body of Christ torn with so many stripes, he might somewhat pacify the fury of the jews, and stay them from the desire of the Cross. The other was, that if nevertheless they persisted in their fury, this whipping should go before his crucifying. For by the laws of the Romans, such as were to be crucified were first whipped. But the true cause of the whipping of Christ according to the will of his Father, Luc. 23. was first that thou, which wert sick in every part of thy body, mightest be wholly cured by the wounds of his whole body. Secondly that he might receive thee wholly, who gave himself wholly for thee. Thirdly, that thou shouldest open the bowels of thy love towards him, who by these stripes opened his body to thee. Consider thirdly, that Pilate delivered Christ to the Praetorian Soldiers, who assembled their whole band, which was the tenth part of a Legion, to wit; Six hundred sixty six Soldiers) by whom he was carried into the court of the Praetor, that is, into a more spacious room, & forsaken of all friends was exposed unto the prey, like a Lamb in the midst of Wolves. Enter thou into this Court; mark attentively the cruel wantonness of the Soldiers, and the modesty of Christ in all these miseries, his clear and amiable countenance, and his incredible patience. First they despoiled him of all his clothes, & set him naked amongst them. Consider the shamefastness of thy most chaste Lord set naked before so great a company of men, and keep the clothes, which he put off, to cover thy nakedness. Then they tied his holy body to a pillar, with his arms stretched up, that his whole body might be subject to stripes. Then every one made a whip, either with rods brought thither of purpose, or else of cords, (for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we call a whip, as Euthemius noteth, Cap. 67. in Mat. is a scourge woven with little cords or leather thongs) and every one fell to work. Pray thou thy Lord, that this his nakedness may cover thy soul with his heavenly grace and virtues; and these his bonds free thee from sins; and this his being alone amongst his cruel enemies, may deliver thee from the hands of thy enemies. Secondly, of the whipping itself. COnsider first how cruel it was. By the ancient Law the jews were forbidden to give any man above forty stripes, this being added for the cause of the Commandment, Lest thy brother should departed before thine eyes foully torn with so many stripes. Deut. 25. But the Gentiles who were neither tied by the jews Law, nor moved with any commiseration, exceeded this number so far, St. Gert. lib. 4 divinam insumationun, Cap. 35. as it was revealed unto some Saints, that he received to the number of 5. thousand 4. hundred stripes: which will not seem improbable, if these few things be diligently considered 1. The Law of beating, by which it was decreed that the guilty person, should be stricken by every one of the Soldiers, a Freeman with staves, and a Bondman with whips. By which Law thou dost learn, that thy Lord Christ was beaten with whips like a Bondslave, that he might restore thee to liberty, and that he was beaten by Six hundred and threescore Soldiers, according to the will of every one. Secondly, the cause of the Law of this whipping of them, which were condemned to the punishment of the Cross, to wit; that the body of him, that was to be crucified, should be so disfigured, that the nakedness should not move the beholders to any dishonest thoughts, when they should see nothing pleasing or beautiful, but all things torn and full of commiseration. Thirdly the purpose, of Pilate, who hoped to spare his life by this so great cruelty used against him. He would therefore, that this correction should be most sharp, by which he might pacify the desire of revenge in his most cruel and inhuman enemies. Fourthly, the hatred of the Priests, whom to please, the Soldiers used all extremities against Christ. Fiftly, the great care and haste, which the Priests used in the carrying of the Cross of Christ, lest Christ should die before he was crucified: Which doth plainly show, that he was beaten with so many stripes, that he could not long continue. Consider secondly the manner observed in this whipping. For first his breast was fast tied to a pillar, and they cruelly rend his back, according to that: Upon my back have sinners builded: Psal. 128 or according to the Hebrues: Have Ploughman ploughed: that is to say, have most cruelly torn it. And when that part was cut with stripes, than our Lord was untied, that the forepart of his body, his breast, his belly, his thighs, might be as cruelly used, according to the Prophet: From the sole of his foot, to the crown of his head there was no wholenes in him. And that this was so, thou mayst know by this, when Pilate shortly after bringing forth Christ unto the people said: Behold the man. He did not show his back covered with Purple, but his breast and his forepart for them to behold. Do thou with the eyes of thy soul behold the cruelty of the Soldiers, and the amiable patience of Christ. Listen with thy ears to the words, laughters, and scoffings of these deriding Soldiers, which they uttered blasphemously, whilst they were whipping, tormenting, and binding the body of Christ. Admire the deep silence of Christ in all these stripes, who complained of no pains, neither in cry, nor sigh. To be brief, do thou inwardly feel the pains of these stripes, which pierced even to the very bones and bowels. Gather up the blood, which dropped down upon the ground; apply it to thy sins and wounds; & pray thy Lord, that he will not suffer it to be shed so plentifully for thee in vain. Thirdly after his whipping. COnsider first, the tormentors were wearied; the whips and rods failed; and Christ, being spent with pains and loss of blood, was scant able to stand upon his feet. Spare not thou thyself, but spend thy youthful years and strength in the service of thy Lord. Consider secondly how thy Lord crept up and down to gather up his scattered clothes, and put them on, not without great pain, which cleaved to his wounds, and were spotted with blood, and hurt his sores. Do thou gather together the Church being the vestment of Christ: and spare no labour to gain souls which are washed with that blood. Wash the wounded body of Christ with thy tears, and anoint it with the oil of Charity and Devotion, and omit nothing which thou thinkest may help towards the cure of this body, and of the members thereof. Consider thirdly, that Christ our Lord did drink his blood thus plentifully unto thee in this his whipping, & in his coronation following in the third hour, in which same hour after his ascension into Heaven, he sent down the holy Ghost into the hearts of his Apostles & of his whole Church. That thou mayest learn, first that the blood of Christ was plentifully shed, that the grace of the holy Ghost might plentifully be communicated unto thee. Secondly that at the same time, when the effusion of this blood is remembered, & renewed in the Church by the Sacrifice of the Mass, thou being present shouldest with open heart plentifully receive the fruit of this blood, the grace of the holy Ghost, and divers other gifts. The Meditation hereof stirreth up admiration, increaseth confidence, in kindleth love, moveth compassion, bringeth sorrow for sins, exhorteth to labour, and melteth the soul in giving thanks. The 25. Meditation of the Crowning of our Lord. Then they uncloathing him, put a scarlet Garment about him, Mat. 27 Mar. 15 joan. 19 and weaving a Crown of thorns, they put it upon his head and a Reed in his right hand. COnsider first, that those Torturers devised a new kind of torment, which might both afflict, and also make him to be mocked: That he, which called himself King of the jews, might be clothed in royal ornaments. Consider secondly, in this place four kinds of mockings. First, they pull oft all his clothes, which a little before he had put on, renewing the grief of his wounds, to which the cloth cleaved, and stripping his holy and virginal body naked, not without shame and confusion. Secondly, they put on a scarlet garment, that his purple blood shed all over his body, and the purple garment put upon him might show forth a royal ornament. Thirdly, in stead of a diadem they set upon his head a Crown, woven of many bushy thorns, which (saith Tertullian) did tear & deface the Temples of our lord Li. de corona militis. Fourthly, they gave him a Reed in his hand, in stead of a Sceptre. O thou Christian, behold thy King, behold the triumph of his coronation. Consider thirdly, that the great benefits which our Lord prepared for us, are signified by these illusions. For first the taking off of his garments, whereby our Lord's body deformed with so many wounds, spotted with blood, spittle, & dirt, & loathsome to behold, was uncovered; signifieth the foulness of thy soul, defiled with the spots of so many sins; which foul spots Christ by his passion removed from thee upon himself, that he might cleanse thee from all filth. Secondly, by the scarlet Garment is signified our nature, which is bloody and guilty of death, which Christ assuming to the unity of his person, did Sanctify; and also thy sins, Isa. 1. being as red as a Worm, which Christ took away by his Passion; and also the members of the Church the body of Christ, which being in this world diversly afflicted, are covered with this garment of Christ, that they shall not faint, but increase in merits. For nothing doth foe much comfort the afflictions of a Christian man, nothing doth so much advance piety, as the earnest meditation of Christ. Thirdly his Crown of thorns is thy barren and sharp pricking sins, sprung through concupiscence out of the cursed earth of thy body. Fourthly ●our Lord holdeth a Reed in his hand, whereby is signified, that by things accounted base in the world, as his Cross, Passion, and Humility, he winneth the Kingdom of the whole world, and upholdeth all frail, vain, and scrupulous men by his Passion, and right hand. Do thou pray our Lord to make thee partaker of all these things, and remember that it is undecent for dainty and delicate members to lie under a head full of thorns. And they came unto him, Mat. 27. M●r 15. joan. 19 and bending their knee, they adored, and mocked him, and they began to salute him, saying: Hail King of the jews. COnsider first four other kind of irrisions: First (They came unto him) as servants use to come unto their King, ask him in mockage, if he wanted anything. Whom thou dost imitate, being a Christian only in name, and indeed a bondslave unto the Devil, confessing Christ in words, but in thy deeds denying him. Secondly they adored (bending their knee) or as Saint Mark saith (their knees) none of them bending both their knees, but every man one. His adoration is fraudulent that kneeleth on the ground with one knee, and holds the other upright, upon which his body may rest. Whom th●u dost imitate, when in thy outward gesture thou adorest God, & in thy mind thou followest pride, lust, and other vices. 3. (They mocked him) divers ways, as their wanton wickedness did provoke them. He is mocked upon earth, whose Majesty the Angels in heaven adore. But yet, because God cannot be mocked, do thou show thyself before him with all submission & purity of heart. 4. (They saluted him, saying, hail King of the jews) an excellent speech, wherewith thou also mayst salute the King of those jews, which acknowledge their sins, & sing praises unto God. Blessed art thou if thou hast a King, by whom thou mayst be sweetly governed in this world, & after this life be made partaker of his Kingdom. Consider 2. that Christ by seeing and hearing those ignominies, did cure all posterity from the Serpents hissing into the ears of Eve, and from the vanity of her eyes, through the curiosity whereof she infected our eyes. Pray our Lord to convert all these to the profit of thy soul. And they spit upon him, and they took a reed, Mat. 27. Mar. 15. joan. 19 and struck his head with the reed, and they gave him blows. COnsider first, 4. other kinds of mockings. 1. (They spit upon him) defiling in so unworthy & scurrile manner, not only his face, but his breast also, & his whole body: Yea the body of him, Who is the brightness of glory, and the substance of the Father, Heb. 1. 1 Pet. 1 whom the Angels desire to behold. 2. (They take a reed) feigning to do him service, as though they would ease him, being weary of the burden of his Sceptre. 3. (They strike his head with the reed) that the Thorns might be deeper fastened into his head. Mark how by these blows the thorns pierced to the very skull of his head, & fastened in the joining of the bones, & were there broken. 4 (They gave him blows) not with their bare hand, but being armed against the pricking of the thorns. Here do thou admire together with his other virtues, our Lord's Charity, Patience, Meekness, Benignity, & above all, his humble obedience, by which he yielded himself to the will of his tormentors, and being commanded to sit down, to lift up his head to the Thorns, to hold the Reed in his hand, to expose his Face to blows, he obeyed without delay. Consider secondly, that these Ethnics, though they offered many injuries to our Lord; yet they never covered his face; that Christ with the eyes of his mercy might behold us lovingly, and forsaking the jews might of Gentiles make us Christians. Thou learnest first, not to cover the truth with new opinions, nor to decline to Heresy; but openly to profess the true Faith, how great a sinner soever thou be'st. Thou learnest secondly, not to neglect thy conscience, when it pricketh and warneth thee of thy sins: For the beginning of thy conversion is, when thy conscience reproveth thee. Pray unto thy Lord, that he never turn his face from thee, that he preserve thee in the true Faith, and adorn thee with true virtues, especially with humble and willing obedience, that thou mayest faithfully obey thy betters, not only in light and easy things, but also in great, sharp, and difficult matters. The 26. Meditation of Pilate his bringing forth of our Lord to the People. Pilate went forth again, and said unto them: joan. 19 Behold I bring him forth unto you, that ye may know, that I find no cause in him. COnsider first, that when Pilate thought our Lord had been so cruelly used, that it would have moved a stony heart to compassion, than he brought him forth, yet going himself a little before, to prepare the hearts of the jews to pity. The wicked judge doth herein condemn himself, when he confesseth him to be innocent, whom he had handled so cruelly, to please other men. Consider secondly (Behold I bring) for it is a wonderful thing, that God, who hath bestowed upon men so many & so great benefits, should suffer so many wrongs and wounds by men. Admire thine own ingratitude. God hath brought thee into this world, adorned with all goodness: & thou bringest him forth, and castest him out of thy heart, shamefully misused with thy grievous sins, & dost not suffer him to rest in thy house, which thou hast filled with theft and other sins. Do thou rather bring him forth to be praised and adored by the people. First by preaching him, & his will to the people, and then by thy good works, expressing his holy life: That thou mayest say with the Apostles (A●d now I do not live, Galat. 6. but Christ liveth in me.) And bringing him forth let all men understand, that there is no cause to be found in him, why he should not be admitted by all men, when as thou canst see nothing in him, but signs of love, blood shed for thee, stripes, and wounds, so as it may be truly said of him: Cernitur in toto corpore sculptus amor. In all his members Love engraven is. Then jesus went forth, carrying his thorny Crown, joan. 19 & purple garment. COnsider first, how thy Lord came forth amongst the people. Behold a high place, to which they ascended by twenty three marble steps, (which are kept till this day at Rome with great reverence,) and before that a most spacious Court, filled with many thousands of people, who had assembled themselves out of all judaea against the feast of Pasch. All these so soon as they espied our Lord coming forth with Pilate, came pressing nearer, that they might better behold this sad and horrible spectacle. Go forth also, ye Daughters of jerusalem, Cant. 3. and behold King Solomon in the diadem, wherewith his Mother the Synagogue of the jews hath crowned him. Go them also forth, O my Soul, & behold the Diadem, and the royal otnaments, which thy sins have set upon thy God. Mark attentively the whole body of thy peaceable King, cruelly torn with his enemies hands: that he might gain a most assured peace with God for thee, & for thy conscience. Behold his Crown woven of boughs, decked with thorns, and drops of blood in lieu of precious stones: His hands and arms carry cords in stead of bracelets: His neck and all his body, is tied with a rope, in stead of a belt, & Chain of gold: The works of his apparel is scars & wounds: His divine Countenance with phlegm, spittings, blood, & filth, is as it were painted, or masked, and disguised. Let these things move horror in others, & compassion in thee. Mark the words of Isaias. He hath no beauty nor comeliness; we saw him, Isa. 33 and he had no countenance: That is, he looked not like a man, and his countenance was as it were hidden, & looking down; & we esteemed him, as a Leper. Do thou reverence this attire of thy Lord with the inward affection of thy heart, in which he fought against thy enemies, & got victory & glory for thee. For even as thou esteemest those things, & keepest them carefully, by which thy friend hath gotten riches, & honour for thee; so thou oughtest religiously to meditate, worship, and embrace those spittings, whips & reproaches, which have brought abundance of so great goods unto thee. For our Lord knoweth his own attire, and he will more easily receive thee coming in such garments, then in worldly pomp and bravery: And he had rather have thee to pray, and worship him in this poor array, then in all thy brave attire. Consider secondly, that this sack of the body of Christ which came down from Heaven, joan. 1 full of grace and truth, is now opened, and torn in all parts, breathing out of his holy bowels a wonderful savour, so sharp, that it driveth away Devils; Mat. 24. so piercing, that it entereth into stony hearts, and so sweet, that it draweth the Eagles from all parts of the world. For where the body shall be, Mat. 24. thither also will the Eagles be gathered. Purge thou the nostrils of thy heart, purge thou the filth of thy vices; that being stirred up with the sweetness of the savour of God, Thou mayst run into the sweet savour of these ointments. Cant. 1 And pray unto our Lord to draw thee after him with his sweetness, & to instill into thy heart the love of his Passion, that thou mayest contemn the world in respect thereof. (And he said, behold the man) by this word, Pilate endeavoured to move some commiseration, showing first the bitterness of his punishment, as if he had said, know that he is a man and not a beast; if he have committed any fault, he hath paid well for it: therefore o men, take pity upon a man, it is the part of beasts not to spare the conquered. And again, behold he is a man, & a most miserable man, whom ye have accused as King of the jews; there is no cause, why ye should be afraid of this King, whom through the great deformity of his body, & cruel torments, ye can scarce know to be a man. Do thou apply these words profitably unto thyself in this manner. 1. (Behold the man) he is set before thee to imitate, in this habit, in these gestures, and in this shape of body, and mind. Abraham was proposed to our Ancestors for an example of life. Isa. 51 Mark the Rock (saith Isaias) out of which ye were cut, Hear a man is proposed unto thee, of whom our Heavenly Father saith: Hear him: and the Son of God: Learn ye of me, Mat. 27. for I am meek and humble of heart. Look therefore not upon other men's manners, but upon this man's, upon this face of Christ: who although he be God, whose virtues and deeds thou canst not attain unto, yet he is true man, endued with the same frail and human nature like thee and other men. Thy first Father Adam made thee of a man like to foolish Beasts: Psal. 84. If thou wilt return to the ancient dignity of human nature, join thyself with this man. Secondly (behold the man) to whom thou mayst fly in all thy necessities: these spittings are suffered for thee; this blood is shed for thee; and all these evils are endured for thy sake: both that thou shouldest take away thy sins, and cure thy wounds by these medicines, and also that thou shouldest pay them to the eternal Father for thy infinite depts. Thirdly (behold the man) mark what thy sins have brought unto this man: thy pride hath caused these irrisions and this contempt; thy covetousness, this nakedness; thy drunkenness, this effusion of blood; thy lust, these thorns; and thy sloth, these bonds. O man, behold this man: but who art thou, and what is he? thou a man like a worm, he a man and God. Oh how great glory is due unto him, and how much shame unto thee? yet what is he become for thy sake? and what sufferest, or dost thou for him? Psal. 21 he is made a worm and no man, a scorn of men, and an abject of the people. And this, because he would carry thee up to God. But thou being careful of nothing less, then of exalting his glory, appliest thyself about thine own honour, wealth, and commodity. The 27. Meditation of the third accusation of our Lord before Pilate. joan. 16 Then when the high Priests and the Ministers saw him, they cried, saying, crucify him, crucify him. COnsider first, the people holding their peace, and inclining to commiseration, the Priests and their ministers, and flatterers were not pacified. That thou mayst know first, that no man is moved more hardly to repent his sins, than he, which sinneth of set purpose and malice. For they, which fall through weakness and ignorance, are sooner recalled, and deserve pardon; but they, which wittingly and willingly are evil, are rather hardened & indurate, than any way amended by admonitions. 2. That the enemies of Christ and of his Church, are never the better for being used gently & courteously. For these kind of men are to be subdued by threatenings, terrors & constancy, & not by sufferance. Consider 2. That even as these wicked men did upon the sight of the blood of Christ thirst after his death, like dogs upon the sight of the blood of a wild Beast: So thou oughtest to be inflamed with the love of the passion of our Lord by the contemplation of his pains, Psal. 38. that the fire of Devotion may be enkindled in thy meditations. Consider thirdly how the words of these wicked people did pierce the bowels of thy Lord (crucify him, crucify him) of which he foretold in the Prophet: I have left my house: I have put away my inheritance: Heir 12 I have given my beloved soul into the hands of her enemies: my inheritance is made unto me like a Lion in the wo●d. S●ffer with thy Lord, and lament thy sins, which continually send forth the same cries, and are bloodsuckers, instantly crying, Pro. 30 Bring, Bring. Pilate said unto them, take ye him and crucify him: joan. 19 for I find no cause in him. COnsider first that Pilate being moved with disdain, answered somewhat sharply unto the jews. Admire thou thy own coldness, who art a Christian, & knowest the dignity of Christ, and the greatness of his pains, and dost confess, that thou wert the cause thereof, and yet art not moved, neither with commiseration towards Christ, nor with disdain against thyself. Learn justly to be angry at them, which go about to incite thee, and others unto sin: that is to say, at the Devil, and his ministers. Say unto him, if thou wilt offend the goodness of God, I find no cause in him, but of love, reverence, and thanksgiving. Consider 2. Though Pilate was loath to pronounce the sentence of death against our Lord; yet he did not hinder his death, but would put it over to other men. Whom thou dost imitate, as often as thou leavest to the will of others that mischief, which thou thyself darest not commit. Consider 3. That this wicked Precedent, after all this grievous punishment, found no cause in him, either of death, or stripes. Do thou inquire the cause in the opened bowels of Christ, to wit, his burning love, which cut & brake asunder this sack of his body, & poured forth his blood so plentifully. What will the holy Angels do which were astonished in the nativity of this Lord, at the wonderful love which caused almighty God to take upon him a frail and infant's body. How will they be amazed both at this love of God, which for man was content to be esteemed a worm, rather than a man, & to be the scorn of men, and the outcast of the people, & the scum and laughing stock of all men; & also at the raging malice of the jews, who would never be satisfied with the pains and punishment of their Messiah, which so many ages before was expected, & promised unto them; and likewise at the hardness of thine own heart, which is not softened and melted with this burning charity of thy Creator. Admire thou these things, and pray thy Lord to inflame thy heart with the love of him. joan. 19 The jews answered him: we have a Law, and according to the law he ought to die, because he made himself the Son of God. COnsider first, the proud answer of the jews (we have a Law.) They believed in the law, which they had in writing; and did not fulfil it in work. Those men do imitate them first, which boast of the word of God, and continually object the same, and are wholly in the commendation of faith: when in the mean time they do nothing worthy neither of faith, nor of the holy Scriptures, nor yet of a Christian man. Secondly, they which place all piety in outward ceremonies only, and not in the worship of God, & in brotherly charity. Consider 2. That according to the Law Christ ought to die. For the whole law of Moses, and of the Prophets, foreshowed the death of Christ; for all the sacrifices of the old Law, were shadows of the sacrifice of the Cross: and all the Prophets referred their prophecies to the death of the Messiah. Therefore the jews said true, but not according to their own intention, whose meaning was, that the sin and blasphemy of Christ deserved death by the Law, that thou mayest learn, that God turneth to thy good those things, which are badly spoken or done by the wicked: and also that thou shouldest draw goodness even out of wicked men. Consider third-the cause of his death (Because he made himself the Son of God.) A most true cause of death: First if thou dost consider, God the Father; for the Son of God being made man, made man the Son of God, assuming human nature into one person of the Son of God. For we should never have come into grace with the eternal Father, but by the death of that man, who was the true and very Son of God Secondly, if thou consider the jews; because he lived the life of the Son of God. For therefore their envy was exasperated to the death of Christ, because his most Holy life reprehended their wicked behaviours. Take thou heed, that never any other fault be noted in thee, but only that thou art the son of God. For if thou dost suffer for that cause, thou art happy, and the faithful Disciple of Christ. And because the Son of God did undergo this death to make thee the Son of God, pray him that he will lighten thy soul with his Grace, and exalt thee to be the Son of God, and after this life by communicating his Divinity unto thee, he will number thee amongst the Sons of God, and grant thee thy portion among his Saints, which shall be called the sons of God. The 28. Meditation of the second examination of Christ made by Pilate. When Pilate heard that speech he feared more, joan. 19 and entered again into the Palace, and said unto him, whence art thou? but jesus gave him no answer. COnsider first, that Pilate being an Ethnic, and possessed with the error of the Gentiles, feared lest Christ was the Son of some God, as perhaps of jupiter, or Ma●s. For so the Poets feign of Romulus, and Remus, and of divers others: and Christ his modesty in answering, and his gravity of manners confirmed this opinion. He feared therefore the indignation of the God his Father, whose Son he had so unjustly whipped. The Gentile feared the vain wrath of the Gentile God, and feared not the grievousness of his sin: neither did the jews fear the most just wrath of the true God. Thou likewise dost fear sometimes shadows, dreams, and childish fancies; and art not afraid of the Devil, who is always at thine elbow, when thou sinnest; nor the district judgement of Christ, whom thou dost offend; nor Hell mouth gaping for thee. Consider secondly (Whence art thou.) Evil men neither know God the giver of all good things, nor from whence any good cometh to them. The Ox knoweth his Keeper, and the Ass, the manger of his Lord. Hens, Cats, and Hogs when meat is cast unto them, lift up their heads, and look upon them, that cast the same: And man, who hath received so many benefits from God, doth neither thank, nor know God. Consider thirdly, that Christ made no answer. First, because it was not necessary seeing he had manifested his innocency before; and also satisfied this question, saying: My Kingdom is not of this world: I was borne for this, and for this I came into the World, etc. For our Lord spoke but seldom, and necessary things, and (as St. chrysostom saith) lest he might seem proud by his continual silence. Hom. 87. in Mat. Secondly, lest by his answers he might be thought desirous to escape, and to avoid death, which he might easily have done, if either he himself, or any other for him had seriously defended his cause. Thirdly lest he should give holy things unto Dogs. For at this time Pilate by his great sin of whipping him, had made himself unworthy of an answer at God's hands. Fourthly, because an Heathen man could not understand the answer of that, which the Angels cannot conceive. For from whence is that Person, which with his Majesty filleth both Heaven & Earth; which always springing in the bosom of the Father, Isa 53 is always borne and perfect; whose generation no man can declare. Thou therefore pondering in thy mind the Majesty of thy Lord, and seeing him before this wicked Precedent thus foully torn, deformed, with so many stripes, and covered with so many spittings, filth, and torments, admire and ask him, whence art thou? Art thou he, whose Father is God, whose Servants are the Angels, and whose Kingdom is Heaven? For if we may judge of a man according to his habit, thou seemest to be a Worm, rather than a Man, brought forth of the dirt, rather than coming from Heaven. Then Pilate said unto him: Dost thou not speak unto me? joan. 19 dost thou not know, that I have power to crucify thee, and power to dismiss thee? COnsider first, the pride of Pilate. First because he thought he was contemned by this silence of Christ, he threateneth him with his power and authority. For a proud man is soon angry, and will not suffer indignity at another's hand, and yet careth not what injury he offereth to them himself. Secondly, that he attributeth to himself the power, which he hath received from another: that thou mayest learn, first to refer all thy good things unto God from whom thou hast received them, lest he take them from thee for thy ingratitude. Secondly to acknowledge those gifts, and to use them to the honour of thy Lord, lest by abusing them thou be'st grievously punished. Consider therefore earnestly with thyself thine own wealth, authority, learning, strength of body, and thy other gifts; and how much good thou mayest do thereby, either for the increasing of God's glory, or the salvation of thy neighbours; and how much good thou hast done: and labour instantly to do as much as thou art able; for neither work, nor reason, nor wisdom, nor knowledge shall be in Hell, to which place thou makest haste. Eccle. 9 Consider secondly, that Pilate acknowledgeth free power in himself to crucify our Lord, and to dismiss him: That thou mayest learn, first, that thou dost not want free will to do well, or ill; and that thou mayest use it to the exercise of virtue, and not to commit sins. Secondly, that it is an evil freedom, whereby we may do evil; Au. Epist 45. and an excellent necessity, which bringeth us to better things. Do thou then join thyself so unto Christ, that it shall not be in thy power to do ill, but that thou mayest will and do only good and virtuous things. For that is true Christian liberty, so to be able to work through virtue, and to effect those things, which reason & faith doth dictate; that we would not sin, though it were lawful, the will being so confirmed in good, that it cannot be diverted by any impediments, either of concupiscence, or any other thing. jesus answered, thou couldst have no power against me, joan. 19 except it were given thee from above. Wherefore he, which hath delivered me to thee, hath the greater sin. COnsider first, that by these words Christ abated the pride of Pilate, teaching him, that he had of himself no power, but that, which was either given him from above by Caesar, whose Vicegerent he was (as St. Augustine interpreteth this place, Tract. in joan 116. ) or granted him from God in Heaven, without whose special permission no man could do any thing against Christ the Son of God. Pilate received this power with the enemies of our Lord, when he gave them licence in the garden to rage's against him, by these words: This is your hour, and the power of darkness. And although it was necessary to have a more peculiar permission to rage against Christ, Luc. 22. then against any other Christian. Yet thou mayest learn truly with Saint Cyprian, Beat. Leo. ser. de pas. Dom. that the Devil can do nothing against man, except God permit him. Consider secondly, (he which delivered me to thee, hath the greater sin) to wit, then if he had offered any other man to be put to death by thee: or greater sin than thou; partly because thou mayst be much moved thereunto by reason of thy authority, and by the people, and the chief men, whereas he did it of himself by private hate, and settled malice; partly because thou knowest not the dignity of my person, and office, which the jews must needs know by the prophecies of the Prophets, having seen so many miracles, which could not happen, but by the Messiah, so as they had no excuse of their sin Thou seest first that all sins are not alike (as some men fain) but that those sins are more grievous, joan. 15 which come of deliberate malice, than those which are committed through weakness or ignorance: and they sin more which mock and persecute the godly, than they which deride wicked men: and they offend more which induce men to sin, than they which are induced; for the sin of such redoundeth also to the inducers. Secondly, thou learnest to abstain from all sins, but especially from those which are committed against God; as Heresy, blasphemy perjury, irrision and profanation of holy and divine things. For although in the blind judgement of men (which think nothing to be a fault, but that, which tendeth to the hurt of our neighbour▪) those things seem small: yet God will revenge more sharply the wrong done unto himself, then to any other creature. Admire thou the bounty of Christ, who so lovingly taught the wicked judge: & pray him, that he will never give thee liberty to sin. The 29. Meditation of the fourth accusation of Christ before Pilate. From thence forth Pilate sought to dismiss him: but the jews cried, saying: if thou dost dismiss him, joan. 19 thou art not friend to Caesar: for every one that maketh himself King, contradicteth Caesar: but when Pilate heard these speeches, he brought jesus forth, and sat in the judgement seat, in the place called Lithostrotos, but in hebrewe Gabbata; and it was the paraseene, about the sixth hour. COnsider first, that Pilate, when he heard mention of sin thought earnestly of the dismissing of Christ, for fear of committing a greater offence: that thou mayst learn hereafter to abstain from sin for the love of Christ; for thou hast offended God long enough, and defiled thy conscience with the filth of sin: but be thou more constant than Pilate, upon whom God hath bestowed more grace. Consider secondly, the burning hate of the jews, who wanting matter of accusation, terrified the judge with threatenings, and as it were enforced him to do wickedly: as if they should say: We will complain of thee to Caesar, whose enemy and competitor of the kingdom thou hast favoured. Wicked men use to threaten, when they cannot prevail by truth. If thou fearest none but God, thou shalt overcome all thy enemies. Consider thirdly, that Pilate hitherto played the man, so long as it concerned not himself: but when he thought his own honour and reputation was called in question, he yielded to their threatenings, and was quite discouraged: like to those, who defend the truth, as long as they shall suffer no inconvenience thereby: but if they perceive any storm, they presently turn sail, and yield unto the tempest, and will not suffer any kind of trouble. Do thou fly the world, lest it carry thee away from the affairs of Christ to some unjust action. For he which maketh himself a king and ruleth over himself, and over his desires, is not a friend to Caesar, the devil (I mean) the prince of this world, whose friendship if thou seekest, and dost fear his wrath, thou shalt get that, which happened to Pilate, who by the complaint of the jews in another cause, lost Caesar's friendship, & died miserably in exile. The Devil followeth those that fear him; and flieth and forsaketh them, that hate him. Consider four, that the place, day, and hour of the condemning of Christ is distinctly noted: first, to declare the greatness of the sin, when the only begotten Son of the true God was condemned to die on the Cross. Secondly, to signify the mystery which is contained in the same. It was the day of the Paraseene, that is, the sixth day, in which man was created, in which man was to be redeemed, in which the true Lamb was to be immolated, and in which the typical Lamb was slain. (About the sixth hour) that is, a little before noon, in which hour the typical Lamb was prepared to be sacrificed, and men do commonly pamper and cherish their bodies. The place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, strewed with stones: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, high, because Christ was condemned by men more hard, and more proud than the very stones; and did receive this sentence of death for thy pride, and for the hardness and blindness of thy heart. Pray unto thy Lord to lighten thy blindness, to mollify thy hardness, and to suppress thy pride. And Pilate said to them, behold your king: joan. 19 and they cried, away with him, away with him, crucify him. COnsider first, that Pilate prevailing nothing by other reasons, began to provoke them to mercy by laughter, as if he should lay: behold your great King, whom ye accuse of aspiring: for he which scarce looketh like a man, how can he hope to be a King? or else that he spoke these words, to make them deny their Messiah, and to submit themselves to the bondage of the Romans, which was hateful unto them. For yet there remained a little spark of piety in his mind: that thou mayst learn how hardly our Lord forsaketh us. Consider secondly, the three names given to Christ in this time of his passion by Pilate and the jews, A man, a king, the son of God: Mat. 2. which three names the Sages acknowledged by their offerings. For salvation could not be given unto us, except God and man should suffer, who by his Passion took away the kingdom of the world from the devil. Consider thirdly, the word full of comfort, (behold your king) by which word the conditions of our King are showed unto us, who is not a sour, hard, and importunate exactor, oppressing us with labours, and leading us with great burdens, and imposing a grievous yoke upon us; but loving and gentle, bestowing on us through his abundant charity, his own labours, dolours, blood, and life, and that blood by which alone all the filth of our sins is washed away: who carrieth also our sins & beareth our burdens: briefly, who refresheth us with his body and blood, and lifteth up his sweet yoke upon our shoulders. Osea. 11 To this King thou hast given thy name in baptism: thou hast begun to fight under his banner; behold therefore diligently his armour, and observe the manner of his fight with his enemy. For thou must use the same weapons, & fight in the same manner: and if thou dost desire to be rewarded with the like Honours, thou must strive for the victory, by humility, contempt, Charity, and other virtues. Consider four, the unbridled rage of the jews, who rejected the King of glory, together with his Kingdom. (Away with him, Luc. 19 away with him) (say they) we will not have him reign over us. But do thou take this king of the jews, rejected by the jews, and given to the Gentiles; Cant. 3 and bring him into the house of thy Mother, and into the chamber of her, that bore thee. Make him thy King, and not the World, nor the Devil, nor thy Belly, nor Mammon. And say not now, Behold your King, but behold, our King, yea, my King, who hath loved me, and given himself for me. And beware, that thou dost not again by any sin crucify this King, whom thou hast once admitted, lest he complain of thee, saying: Ye, all ye people, Mala. 3 Galat. 2. Psal. 118. do nail me: But rather being fastened thyself unto the Cross with Christ, pray him, that he will fasten thy flesh with his fear. Pilate said unto them, shall I crucify your King? The Priests answered, we have no King, but Caesar. COnsider first, in this question of Pilate, how unworthy a thing it was, that the Messiah, who was promised to Mankind from the beginning of the world, and expected so many ages, and at last, through the mercy of the eternal Father, sent for the salvation of the jews; should come to such and so miserable a death, and as an unworthy & accursed person should be demanded to the horrible punishment of the Cross. Do thou look upon thyself, & mark whether perhaps thou art not in the same error. Thou knowest that thou wert borne into this world to this end, that at the last thou shouldest enjoy God in everlasting and heavenly felicity. Thou knowest that all the whole world was made and framed by God for thy sake, and that for the same cause the very Son of God descended down from Heaven, was borne of the Virgin Mary, and consecrated all his labours, yea his Passion and Death unto thee. But thou having no consideration of all this, dost by thy sins drive away God from thee, when thou oughtest to embrace him; thou shutest up heaven, & neglectest wholly thy salvation. Consider secondly the frantic choice of the Priests. They refuse the Messiah sent by God, as if it were in them to choose a Messiah according to their own will and pleasure, & not rather to receive the Messiah, whom God gave unto them. O intolerable madness of men! who will make to themselves a God according to their own will; or devise a new Religion; or frame the manner of serving God out of the holy Scriptures, wrested and interpreted according to their own fantasies. Wherefore they are truly called Haeretiques, that is, choosers. It is God's office to appoint Religion, and the manner how to serve him; and not ours, to choose. Consider thirdly the nature of envy, which seeketh the hurt of another, though it be to his own loss. The Roman government was very grievous and hateful unto them, and yet the Priests, both for themselves, and for the whole people, preferred it before the sweet yoke of Christ. Learn first to lay aside all evil affections of thy mind, lest thou fall into more grievous sins. Secondly, not to esteem so much of outward Nobility, or power, that thou shalt therefore break the least Commandment of God, or serve one jot from truth and justice. For Nobility, power, and authority, are of no estimation, except the same be under Christ, and for Christ, from whom all power proceedeth, both in Heaven and Earth, and unto whom all Honour and power is due. Consider four, that this foolish election of the jews is confirmed by God: Mat. 22 Mat. 24. Psal. 78 for they have been both deptived of their Messiah now so many years; and also given into bondage to strange Kings, who burned their City, and overthrew their Temple, leaving not one stone upon another, Did eat jacob, & made his place desolate, disperse them amongst the Gentiles, oppressed them with grievous servitude, that they should be a reproach to their neighbours, a mocking stock, & illusion to them which were round about them. Do thou desire nothing of God, but to be guided by him, and to take from thee the grievous yoke of that tyrant the Devil. The 30. Meditation of the condemnation of Christ. Mat. ●7. And Pilate seeing, that he profited nothing, but that the tumult was made greater, taking water, washed his hands before the people, saying: I am innocent of the blood of this just man; Look ye to it. Pilot who was a Heathen, being moved with the touch of conscience and reason, and desirous to dismiss Christ uncondemned; the jews begin to mutiny. Consider therefore, first, how much that afflicted the mind of Christ, that a Heathen, being a stranger from the knowledge of God, and from the Sacraments, should be careful for his delivery; and they, upon whom God had bestowed the knowledge of himself, and honoured them with many Sacraments, should so tumultuously labour to have the sentence of death pronounced against him. Learn, not to marvel, if some things happen unto thee, contrary to equity and reason. Consider secondly, that the wicked do mutiny. For even as Hell is replenished with tumult and horror: so all things, which are suggested by the Devil, are referred to tumult and perturbation, either outwardly amongst the Citizens, or else inwardly in men's minds. Consider thirdly the ceremony of Pilate, who washed his hands with water, but did not wash away the guilt of conscience, for sins are not purged with outward water, but with tears. Do thou apply this water of tears to thy sins already past; but do not use them, to the end thou mayest sin more freely. For as all sins committed may be cleansed by tears and penance: so there is nothing, which can give liberty to sin. Consider four the words of Pilate: (I am innocent.) He thinketh himself innocent, because he condemned him against his will. But he cannot be innocent, Lib 3. ad Auari. ca 80 which sendeth jesus to the Cross, with the same lips, by which he had pronounced him innocent before. Thou learnest also, that they are like unto those jews, which will never take any warnings, nor be moved with any reasons. And they imitate the sin of Pilate: first, which sin against their own conscience at the request of others. Secondly, which under any pretence excuse themselves, and lay the blame upon others. Thirdly, which cover the wickedness of their mind with any colour of good. But see that thou dost use this word of Pilate more warily to thine own benefit: O Lord, let me be innocent by the blood of this just man. For seeing he only is just, and our true justice, nothing can bring me innocency of my soul, but by the blood of this just man, shed for justice, for the remission of sins. And the whole people answered, Mat. 27 saying: His blood be upon us, and upon our Children. COnsider first the blind fury of envy: They do not deny him to be just, but whatsoever he be, they demand him to be crucified: and that they may give courage to the fearful Precedent, and hasten the death of this just man, they bind themselves & their posterity to most grievous miseries. This word wounded the heart of Christ our Lord, by which the people of God, who should have been delivered by this blood, desired the revenge thereof to light upon themselves. Consider secondly, how great folly it is, to wish for that evil, whereof thou knowest not the greatness. For if every sin deserveth a great & grievous punishment, for the eschewing whereof this blood was shed; oh what a Hell is due for that sin, by which this blood was shed? They are like unto these bloody jews, first, who nothing esteeming the future pains of hell (the greatness whereof they know not) continued in offending God with their sins. 2. Which undertake difficult matters without consideration. 3. Which load themselves with other men's sins, not weighing what will follow. Consider 3. The bounty & goodness of God, who as according to the desire and request of Pilate he spared the Gentiles, so he dealt less sevearely with the jews, than they required: for he received even many of them into favour and grace, & brought many thousands of their posterity into faith & salvation. Do thou take heed, lest thou through thy sins be guilty of the body & blood of out Lord: but pray, that his blood may be upon thee and thy children, for thy salvation, and the remission of thy sins. Then Pilate willing to satisfy the people, adjudged, Mar. 15 Luc. 23 Mar. 27. joan. 19 that their petition should be done: and he dismissed unto them him, which was sent to prison for murder and sedition, Barrabas, whom they demanded: but jesus being whipped he delivered to their will, that he should be crucified. COnsider first, that the Priests sinned in the death of Christ of envy; the people, through the persuasion of the Elders; Pilate, to satisfy the people. None was free from sin: for the first sinned of malice, the second of ignorance, the third of frailty. For Christ underwent the punishment of the Cross for all sorts of sinners whatsoever. Consider secondly the manner of his condemnation, never used before: for First, omitting all crimes, for which he ought to be condemned, he was pronounced, just, by the judge himself: I am innocent (saith he) from the blood of this just man: as if he should say, who is not condemned for his faults, but for his justice. Secondly, a guilty person, loaden with most grievous crimes, is let go, that the just man may be condemned: for our Lord died to this end, that he might by his death deliver all sinners from eternal death. Thirdly, he was not only adjudged after the accustomed manner to the Cross, but also to be tortured upon the Cross, according to the will of the jews. For these are the words: he delivered him to their will, that he should be crucified. For he would be delivered wholly to the will of the wicked, that thou shouldst yield thyself entirely to his will. Pray therefore unto thy Lord, not to deliver thee to the will of thy enemies, but that through this most unjust sentence of his death he will deliver thee from the just judgement of everlasting death. The 31. Meditation of the carrying of the Cross. And the Soldiers took jesus, joan. 19 Mat. 27. Mar. 15. & pulling off his scarlet garment, they clothed him in his own vestments, & brought him forth that they might crucify him. COnsider first, that thy Lord, whom Pilate seemed hitherto a little to favour, is now destitute of all human aid, & delivered up to the executioners; lest thou shouldest be forsaken of God, & delivered up to the Devil. Behold his tender body, wounded in every part, & rubbed with their cruel hands. Thou canst not endure to be touched upon any light hurt: what pain then dost thou think our Lord endured by the rude & barbarous pullings of the soldiers? Consider secondly, how the soldiers pulled off his garment, making his most chaste heart ashamed to be seen naked afore all the people. Behold how his purple garment cleaving to the congealed blood, being violently pulled off, did renew the wounds, make them bleed afresh, & pluck away the torn skin together with the flesh. But Christ put off this garment, that he might with more alacrity take up the wood of the Cross. For even as work men, when they go about any great labour, put off their clothes, that they may work the more nimbly; so it is written of Christ, that in this his passion he did four times put off his clothes when he was to effect any great work. That thou shouldest not be ignorant with how great desire he wrought thy salvation, First, when by his whipping he was to shed his blood for thee over his whole body. Secondly, when he was to receive a crown of thorns upon his head, to prepare an assured Kingdom for thee in Heaven. Thirdly, when he was to lay this wood of the Cross upon his shoulders, as the Sceptre, or Sovereignty of the Kingdom, or as the Key of David, with which he should open heaven for thee. Fourthly when he was to ascend that tree of the Cross, as the throne of Solomon. Consider thirdly, that his own clothes were given him again, that his face being all polluted, and as it were disguised with spittings, blood, and filth, yet he might be known by his accustomed apparel. But our Lord put on those vestments, that he might both consecrate unto God his vestment, the Church, and every member thereof, with his Cross, and his fresh bleeding Wounds; and also that he might teach us to endure the Cross and all afflictions. It is not read, that the Crown of Thorns was taken from his head; that according to the old prophesy of David, Colloq. cum Triphone Psal 98. (which Saint justine complaineth was razed out by the jews) our Lord might reign from the wood. Consider 4. That our Lord was brought forth out of the city, that as one unworthy to die in the holy City, he might be put to death amongst the wicked. But our Lord went forth, 1. To teach, that he offered this sacrifice for the whole world, and not for the jews only, for whom the sacrifice was offered in the Temple; yea rather that this sacrifice should not be profitable to the jews so long as they trusted in their ancient rites & ceremonies; according to that saying: we have an altar, of which they have no power to eat, who serve the Tabernacle. Therefore he went forth carrying his Cross; that he might as it were with his sheephook enforce thee, a stray sheep, to come home unto his fold. 2. That thou shouldst not think that Christ is found amongst the cares of the world, the troubles of the City, and multitude of business. He is abroad in quiet of conscience, in contempt and nakedness, and want of all things. Let us then go forth unto him (saith the Apostle) without the Tents, carrying his reproach. Fly the world, that thou mayst find Christ. And carrying his Cross, joan. 19 Luc. 23. he went forth into that place which is called Caluaria, and in the Hebrew, Golgotha: There were also carried two wicked m●n with him, that they should be put to death. COnsider first, that in the whole City there was no man found to carry the Cross of our Lord to the place of punishment, The soldiers would not, & the jews esteemed the very touching of it an execrable thing, because the Scripture saith, that accursed was every one, Deut. 21. which should hang on the wood: therefore our Lord must needs take the wood of his punishment upon his own shoulders. Consider & weigh with thyself, whether thou dost not imitate them, when it is grievous unto thee to have one thought of the passion of our Lord, and a most hard thing, to suffer any little affliction for the love of thy spouse. Consider secondly, with what insolency they laid that wood upon his tender shoulders, being wounded with many stripes. The world giveth this grievous and troublesome Cross, which thou must bear alone, without the help of any other but Christ: who imposeth a sweet yoke and a light burden, Mat. 11. Osea. 11. and he himself lifteth it up with his grace, and exalteth it over the jaw bones. Pray our Lord to lay thy sins upon this Cross, carrying them from thee to his own body, and washing them away with his blood & death: For he is the Lamb of God, which taketh away the sins of the world. Consider thirdly, joan 3. whither our Lord went: to wit to a hill near the city, Hom. 84. in joan. In ca 5 ad Ephe. in Epis. ad Paulam ad Marcel. Orig. tra. 35. in Mat. Cip in ser. de resur. domini. Athan. de pas. dom Epip. haer. 40. Amb. epis. 19 Aug. ser. 7 de Temp. Theop. & E●thy. in joan. 19 Isa. 3. called Golgotha, that is, Caluaria, either by reason of the sepulture of our first parent Adam, & of his skull there found, (of which opinion St. chrysostom, and St. Hierome report some to have been) or else of the skulls of dead persons, which had suffered death in this hill, being the place of execution. The place was filthy and infamous; but Christ sanctified it by his death, and with his blood washed away the sin of Adam. Consider four, that 2. thieves were carried to execution with Christ: that according to the prophesy of Isaias, He might be reputed with the wicked, and a rumour be spread abroad, that 3. thieves the same day were judged to die. For it is likely, that about the most famous Feasts, when the whole people use to assemble themselves together, their custom was, to condemn and execute some guilty malefactors, for example to the rest: and now at the request of the jews (whose will Pilate intended to satisfy) there were certain of the most notorious malefactors chosen, of whom thy Lord should be accounted the captain & leader. So great was the desire of the jews to obscure the name of Christ. But our Lord chose to be crucified with those thieves and malefactors to another purpose and intent. First, that thou shouldest know that he died for sinners, & that there is no offence so great, but it may be purged by the death of Christ. Secondly, that by this his disgrace and ignominy he might obtain eternal glory for thee, make thee of a thief to be a judge in the world to come. Pray then thy Lord to draw thee to the hill with him, and to communicate unto thee the merits of his Cross. And going forth they found a certain man of Cyrene, Mat. 27. Mar. 15. Luc. 13. called Simon, coming from the country, the Father of Alexander and Rufus: him they compelled to take up his Cross, and they enforced him to carry the Cross after jesus. COnsider first, that the jews perceiving the weakness of Christ, being spent with labours & pains, and with the loss of so much blood; and fearing, lest he might die before he suffered the most grievous torments of the Cross; being moved, not with pity, but with cruelty, caused this Gentile to carry the Cross after jesus. But God directed this act of theirs to another end. For he signified hereby; First, that the Cross, being consecrated with the blood of our Lord, was given to Christians, converted from Gentilism, who followed Christ going before them loaden with his Cross, being themselves also loaden with their crosses in sundry manners, as some by Martyrdom, some by fastings, some by watchings, and by other voluntary afflictions, some by conquering themselves, and subduing the wicked motions of the mind. Secondly that it is not enough that Christ carry his own Cross, and that we only behold it by faith and contemplation. But it behoveth us to set our hand to it, and in holy works to follow Christ, which saith: He which will come after me, let him deny himself, and take up his cross daily, and follow me. Consider secondly, who he is, which doth profitably carry the Cross of Christ. First, Simon, that is to say, obedient to the Commandments and suggestions of God. Secondly, Coming from the Country: who putting off the rudeness of sins, forsaketh his uncivil manners. Thirdly, of Cyrene of Pentapolis, that thou shouldest carry the Cross of Christ in thy five senses. Consider 3. that this Simon, was constrained even against his will, to lay this cross upon his shoulders: to teach thee, First to offer violence to nature, which abhorreth such a cross and the change of manners, and mortifying of thy senses. Secondly, not to thrust thyself rashly into perils, but patiently to suffer the evils, which others do unto thee. The Soldiers lay the Cross upon him; for wicked men by their vexations and torments give occasion to the just to suffer with Christ. Consider four the profit, which this Simon had, as a reward of his labour, though he carried the Cross even against his will. First his name, by the divulging of the Gospel through the world, is consecrated to eternal memory. Secondly his City & Country is made known to all Christians. Thirdly his children were not only Christians, but also famous amongst Christians. Do not thou therefore fear the Cross, & troubles for Christ his name, Chris hom. 1. ad Pop. Antio. for the Cross of Christ maketh men glorious, and bringeth many commodities with it. But thou must follow after, not run before jesus; nor choose what cross thou likest, but accept of that, which he sendeth: And pray him to lighten thy burden with his grace, & to strengthen thy shoulders. The 32. Meditation of the Women following Christ. And there followed a great troup of people, and of women, which mourned, Luc. 23. and lamented him: and jesus turning unto them said: O Daughters of Jerusalem, weep not over me, but weep over yourselves, and over your Children. COnsider first, that an innumerable multitude of people flocked together to this sorrowful spectacle, to whom perhaps (as the custom is in some places at this day) there was some sign given of the future execution. And because the women only are said to lament & weep, it is an argument, that there were many mockers, & curious spectators according to that saying: They spoke against me, which sat in the gate. Psal. 68 But with what affection wilt thou follow thy Lord? With what mind wilt thou suffer with him? With what eyes wilt thou behold him? Dost thou want occasion of sorrow & tears in this spectacle, since our Lord goeth thus loaden and deformed for thy sake, and not for himself? Thou didst play abroad in the street, Beat. Ber. ser. 3. in nat. Dom. and in the King's privy chamber, sentence of death was given against thee. The only begotten Son of God heard it, and he went forth, putting off his Diadem, clothed in sackcloth, wearing a Crown of thorns upon his head, barefooted, bleeding, weeping, & crying out that his poor servant was condemned. Thou seest him come forth, thou askest the cause, & hearest it. What wilt thou do? wilt thou still play, and contemn his tears? or rather will't thou not follow him, and weep with him, and esteem the greatness of thy danger by the consideration of the remedy? Consider secondly that the tears of these women were grateful unto our Lord, who in sign of love turned himself towards them in the midst of his torments. Yet he reproved them, because out of a wrong conceit of human pity they lamented his death, as the greatest evil, and extremest misery, without any benefit at all. Do thou mourn, lament, and weep, First, because thou wert the cause of all these so great pains. Secondly because thou hast hitherto born an unthankful mind. Thirdly, because perhaps this death of thy Lord will not be the cause of thy salvation & glory, but of thy greater damnation. Consider thirdly, the difficulty of this thy Lords journey, which caused the women to follow him with tears. Remember thou the seven hard ways, which thy Lord walked for thee in this his Passion, that he might stop up the seven ways of the seven deadly sins, which lead thee unto Hell, & might open the way to everlasting life, by the seven gifts of the holy Ghost. For he went, First, from the house where he supped, to the Garden. Secondly from thence to Annas. Thirdly to Cayphas his house. Fourthly to Pilate. Fiftly to Herod. Sixtly again to Pilate, & Seventhly to the Cross. Do thou in all thy travails meditate upon these ways, and and for the love of thy Lord run in the way of his Commandments. For behold the days shall come, in which they shall say, blessed are the barren, Luc. 23 & the wombs, which have not brought forth, & the breasts, which have not given suck: then they shall begin to say to the Mountains, fall upon us, and to the Hills, cover us. COnsider 1. the goodness of thy Lord, who in the midst of his pains, seeketh by his admonition our salvation, and by the terror of future miseries endeavoureth to move us to penance. He speaketh also to women, not to men; 1. lest because he was punished by men, he should seem to threaten revenge. Secondly that by these evils, foretold unto women, who had offended less, men might understand, that the like at the least should happen unto them. 3. By this prediction to comfort those women, which lamented so much the death & passions of our Lord; signifying thereby, both that he did unjustly suffer this death, which in a few years should be so deeply revenged; and also that they might escape this revenge, which would leave to be the children of this earthly Jerusalem, & convert themselves to the faith of Christ. Consider secondly, whereas in former times the barren were accursed, now the barren in Christ are blessed. For there is given to eunuchs: that is, to them, which live chaste and single in the Church, Isa. 56. a name better than from sons and daughters. Consider thirdly, that in all troubles of this life we must say unto the mountains, fall upon us, and to the hills, cover us: that is to say, we must have recourse to the help of Saints, who in the Scriptures are called by the names of mountains and hills; as in Isaias: Isa. 2. the house of our Lord shall be a prepared mountain: that is to say, Christ the head of the Church, in the top of the mountains, and he shall be elevated above the hills, exceeding in dignity and worthiness, all Saints, great and less. Consider four, although these predictions of our Lord pertain chiefly to the overthrowing of Jerusalem: yet they may and aught to be referred also to all sinners, who by their sins were cause of the death of our Lord, and yet are not made partakers of his merits, nor returned into God's favour by his death. For they which now live securely, and whom no danger will make to refrain from sins, shall then run into the dens and Caves of the earth, Isa 2. Osea. 11. Apoc. 6. (as the Prophets have forespoken) From the face of God, sitting on the throne, and from the wrath of the Lamb. For there shall come a great day of wrath on them: and who shall be able to stand? The countenance of the judge shall be terrible to the wicked, and his sentence intolerable. Then the barren shall be called blessed, that is, they whom the world accounted unprofitable; and the wombs which have not brought forth, that is, which have not followed the concupiscence of the flesh, but have subdued the vices of their belly and throat; & the paps which have not given suck, that is, the humble, and such as are not high minded. Pray thou thy Lord, that thou mayest not fear the face of his fury in the day of wrath, and last revenge, & whilst time serveth be reconciled unto Christ: For if they do these things in green wood, Luc. 23 what shall be done in the dry? Consider first, Christ is the wood, ever green and flourishing, delectable to behold, moderating the great heat with the shadow of his thick leaves, bringing forth fruit, pleasant both to the taste and smell, delighting the earth with the singing of birds. For by his divine nature, and by the inward grace of the Holy Ghost, he doth not only exceed all beauty, but also preserve, cherish, and comfort all creatures. Thou also art wood, but dead without the sap of Grace, barren without the fruit of charity; naked and unprofitable, without the leaves of good works. Consider secondly, who they are which do these things in the green Wood: that is, which gave these torments and death unto Christ thy Lord. First, Rom. 8 God the Father, who spared not his own son, but delivered him up for us al. Secondly, the Devil, who provoked his servants to put Christ to death. Thirdly, the jews, and other ministers of his death But all these did not concord in the passion of Christ to one end. For God the Father punished his Son for the love of thy salvation, Gen. 22 and like Abraham, carrying the sword of justice in his hand against his son, and the fire of Charity towards thee, he laid the wood upon his sons shoulders, to be carried by him, for the burning of the holocaust. The Devil grieving at the conversion of many, endeavoured to hinder the course of his preaching, to entangle the jews in the most grievous sin of innocent death, and to overcome the patience of Christ by his torments. And the jews being moved by envy, could not endure to be admonished to amend their lives by the words and example of Christ. Consider thirdly, the argument of our Lord: If they do these things in green wood, what shall be done in the dry? First, if I suffer this for other men's sins, what shalt thou suffer for thine own? Secondly, if the Father do so grievously afflict his innocent and obedient Son, what will he do against his wicked and disobedient serunat? Thirdly, if the devils could by their officers do these things in another kingdom against the son of God, what will they be able to do in hell in their own kingdom against their own bondslaves? Fourthly, if by the permission of God wicked men raged thus against the only begotten Son of God for the sins of men, why shall any man marvel that God will permit men to vex and molest men, when their sins deserve it? Pray thou thy Lord to engraft thee into himself being the green wood, and that never more punishment be exacted of thee, then that which he himself suffered for thee. The 33. Meditation of the crucifying of our Lord. And they came into the place, which is called Golgotha, which is a place of Caluaria: Luc. 23. Mar. 27. Mar. 15. and they gave him wine to drink mixed mith gall: and when he had tasted, he would not drink: and it was the third hour. COnsider first, the ascending of this hill, how painful it was unto thy Lord, how he enforced his tender and consumed body, that it should not fail to procure thy salvation, but that in the mountain nearer unto heaven he might stand before God the Father, and offer Holocaust as a savour of sweetness for thy sins. Fellow thou the Lord ascending his hill as near as thou canst, and stand by him in this hill even until death. Consider secondly, how the executioners made ready the Cross: how they bored the holes for the nails, and prepared nails, hammers, and ropes; thy Lord beholding them with his eyes. Do thou also behold them, and lament, and beware; because thou dost prepare a Cross for thy Lord, as often as by thy sins thou deservest a place in hell for thy soul, which is created to his own likeness. Consider thirdly, that according to the custom of such as were put to death, they offered a cup to Christ, but much differing from that was used to be given to others. The drink was mixed with wine, Myrrh, gall, and vinegar (for St. Matthew useth in stead of wine this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Vinegar) that none of his senses should want his pain and punishment. His cruel enemies compass him round about, troubled his sight; their cruel words, upbraid, and blasphemies tormented his hearing; the stench of the of the place, and of the filth, which covered his face, offended his smelling; his touching suffered most grievous pains all over his body; and because no sense should be without his torment, this most bitter drink was given him to afflict his taste. Is it not reason then (thinkest thou,) that thou shouldest suffer some affliction or trouble for thy Lord, which for thy sake had no part of his body free from pain? But Christ tasted this sour potion for thee, to draw from thy soul to his own body all the sharpness and bitterness of thy sins; and left for thee sweet wine, mixed with no sourness, that is to say, the grace of God, and a pure and quiet conscience. Consider four, When he had tasted, he would not drink: for Christ took upon him thy sins in his body as in his mouth, but he polluted not his soul with the filth of sin: that thou also shouldest as it were taste the malice of sin with the sourness of penance, but by no means suffer it to enter into thy soul. Consider fifthly, that the hour of his execution is noted, to wit, the third hour, which in the Equinoctial is from Nine of the clock in the morning till twelve at noon: whereby thou mayest note the great haste, which they made, partly lest Pilate should change his mind, and partly lest Christ should die before he was crucified. Saint john writeth, that the sentence was pronounced almost at the sixth hour, that is, a little before noon: And Mark affirmeth that Christ was crucified the third hour, that is, before the clock had struck 12. Consider them what haste was made, how cruelly thy Lord was pulled, drawn with ropes, and whipped forward. Take heed, lest thy feet run unto sin, but run cheerfully this way of our Lord, and casting away all impediments, fly unto the Cross of Christ, and pray him to remove all sourness & difficulties from the exercise of virtues. And there they crucified him. Luc. 23. joan. 19 COnsider first, that the Apostles did not express, so great an action in many words, which thou mayst easily understand, both by the accustomed punishment of the Cross, and by the hatred of the jews, and by the ancient oracles of the Prophets. For first they pulled off his garment with great insolency, & renewed the wounds, sticking unto it, making his sacred body bleed, and appear all naked. Secondly, they outrageously threw him down upon the Cross, which lay on the ground, thinking it sufficient if he were nailed alive on the Cross. Thirdly, they pulled one hand to the hole, which they had bored, and drove a nail through it with a hammer; and the blood issued forth abundantly, according to the old figure: They struck the Rock, Psal. 77 and the waters flowed out, and the Rivers swollen up. Fourthly, when one hand was fastened, they took the other, and stretched it to the other hole, which being far distant, they pulled it, either with their hands, or with cords, with all their force; and that being also fast nailed, they came to the holes for his feet, and with great violence they brought his holy feet unto it, Ser. de Pasc. Don. Psal. 21. and (as St. Cyprian saith) fastened them with nails. David did plainly foreshow this stretching forth of our Lord in these words; I am spread abroad like water: I am wasted and decayed with the extremity of pains, and destitute of all strength, like water powered out, having no power to stay in any place. All my bones are dispersed, that is, are loosened, & pulled out of their places, the cold, dryness, and extension upon the Cross dissolving all the joints of my members. They have digged my hands and my feet, they have numbered all my bones: so cruel was this extension of his members, that every bone, being pulled from another, might easily be seen. Thirdly, they lift up on high the tree of the Cross, clothed with this solemn host; and let it fall down with great violence into the hole, Num. 21. Exod. 29. which they had digged for it: For so was the brazen Serpent lift up in the wilderness, Levit. 23 & the hosts of the Sacrifices were wont to be offered unto God by lifting them up on high. In all these things do thou ponder and think upon the most bitter torments of thy Lord; behold the banner of the Cross lift up; look upon the streams of blood running down from his hands & feet; go quickly and draw whilst the springs are flowing, and before their veins be dried up. Consider secondly, why thy Lord chose this death of the Cross for thy salvation, and no other death. There are many causes thereof. First, because there was no death more long, more grievous, more ignominious, nor more proper and fit for the procuring of thy salvation. For he would not have his body divided; that the Church his mystical body might be preserved whole: He would not be burnt, with any other fire, than the fire of charity: He would not be strangled with a halter, drowned with water, or smothered with earth, lest he might seem to have retained something to himself, and not to have shed all his blood most liberally for thy sake. Secondly, that being lift up on high, like an host, he might place himself, as a Mediator, between God the Father and mankind, Being the only Mediator of God and men, 1 Tim. 2 reconciling the lowest things to the highest. Thirdly, to throw down the Devils, the Princes of the air, quite out of the air into Hell; or at the least to subdue their forces. Fourthly, that he might see thee with his eyes a far off, draw thee unto him with the chains of his blood, receive thee at thy coming with his arms spread, show thee his inward parts, and hide thee in his wounds, bind thee unto him with the links of charity, have thee, engraven in his hands, always before his eyes, keep thee imprinted in his heart, and with his feet fastened to seek nothing but thy salvation. Fiftly, that thou shouldest no more fasten thine eyes upon the ground, but lift them up on high, behold him a far off, run unto him, require of him thy salvation, and all good things, think upon him always in all thy business, follow his life, and fulfil his Commandments. Hear do thou speak, whatsoever thy spirit shall put into thy mouth. And they crucified with him two thieves, Mat. 27. Mar. 15. joan. 19 Isa. 53. one on the right hand, and the other on the left, and jesus in the midst: And the Scripture was fulfilled, which saith: and he was reputed with the wicked. COnsider first, the malice of the jews, who by this ignominy endeavoured to deface the name of Christ & in stead of the Messiah, to make him reputed a notorious thief. But Christ used this their sin to show forth his own glory, to prepare our salvation, and to give hope to all sinners. For first, whereas there were three nailed on the Cross, & he placed in the midst, as the chief offender: yet he alone with his Cross is glorious unto the whole world. Secondly, dying between two sinners, he paid the ransom for all sins. Thirdly, he gave hope of pardon to all sinners, and did foreshow that hereafter he would be conversant amongst sinners, & be always ready to assist them, when they call for help, and never forsake them as long as they live. Consider secondly, that he chose to die amongst thieves, rather than amongst other sinners. First, that whereas theft is a most grievous sin, which both offendeth God, whose image it taketh away, and also hurteth our neighbour, whom it depriveth both of goods and life, he might signify that there is no offence so great, which is not cleansed by this his death, nor any man so wicked, which may not obtain remission of sins. Secondly because every sinner is a thief and a robber, which by his sin killeth his own soul, taketh away honour from God, defileth his creatures, and depriveth the Church of a lively member, that is, of himself, whom he hath bereaved of spiritual life. Consider 3. that the good thief, as well as the bad, suffered the punishment and death of the cross with Christ: but the one turned his punishment to the benefit of his own salvation, and the other, to the hurt and loss of his soul. That thou shouldest understand, that Christ is always present, both to good & bad in their afflictions, and doth send them troubles and miseries, to this end, that they should remember themselves, and lift up their eyes and hearts unto him. Do thou then pray unto God, that in all thy tribulations thou mayest have recourse only to his divine help, and not be over careful to use other means. The 34. Meditation of the Title of the Cross. And Pilate wrote the title of his cause upon his Cross, Mat. 27. Mar. 15. Luc. 23. joan. 19 and the superscription was over his head, and it was written in Hebrew, Greek, & Latin. COnsider first, that Pilate set up the Title of the cause of his death, and used the words following. First, that thy Lord might be thought worthy of this death, as a traitor, arrogating the name of a King unto himself; and that Pilate might be cleared before Caesar of the crime of not condemning his competitor of the kingdom. Secondly to be revenged of the jews, who had threatened to complain of him: for he mocked them, that he had crucified their king, and that king also, whom their ancestors had foretold, so many ages before, and had expected with so great affection and desire. These were the causes, that moved Pilate to make that title. And Christ also our Lord ordained this title for himself; but for far other reason, drawn from the mystery of our salvation. First, that thou shouldest know, that he suffered this death of the Cross, not as a guilty person, but as a Saviour, adorned with all virtues, that he might rule thy soul, and that thou shouldest submit thyself to be wholly governed by him, who being nailed both hand and foot, cannot hurt his beloved people, but offereth them all salvation from his open wounds. Secondly, to let thee understand, what merchandise are offered to thee to be sold out of this shop of his Cross. For all houses and shops have commonly their signs. Hear than thou mayst find all salvation in jesus, all flowers of virtue in Nazareth, and all security in the King. Run thou hither in all thy necessities, Isa. 55. and buy, and take what thou list, without money, or any other exchange, for this merchant requireth nothing of thee, but thy company, and thy love. Thirdly, that thou mayest know by the Table set before the house, what doctrine and Arts are read & taught in this school. For School masters use to write before their gates, what things are taught within their houses. Hear thou mayest learn to be saved, to follow all virtues, to rule thyself, to conquer thy enemies, to govern wisely others, that be under thy charge. Our Mr. Christ doth now teach from the chair of his Cross, even as he taught being an Infant in the manger of the Stable. But thou perhaps desirest an easier chair. But such doctrine is not taught, hut out of such a chair: for there is no way to salvation, but by the cross and by many tribulations; and the habits of virtues are obtained by painful actions. If thou wilt rule thyself perfectly and subdue thy enemies, the world, the flesh, and the Devil; thou shalt not seek after the ease of thy body; but thou shalt be severe against thy body, and pull it out of the power of the Devil by fasting, watching, works of humility, contempt, & tribulations, according to the example of this Master, Neither shalt thou be able to govern others rightly, if thou reliest only upon thy power and authority; except according to this lesson of Christ thy teacher, thou dost out of the very bowels of thy charity, apply thyself wholly and all things in thee to the profit and good of thy subjects. Fourthly, that by this title thou mayest feel, of what force the sign of the Cross is, which thou makest with thy hands. For it is not a juggling trick, or a fly flap, as the blaspheming enemies of the cross do term it: But it is the virtue & power of Christ, for the safety of all believers; that thou being signed therewith, mayst be known by thy badge to be the servant of the Messiah thy King; and be a terror to the Devil; and have entrance into the house of Christ, and that all thy actions may tend to the glory of God and to thy own salvation. Consider secondly, that this Title was written in divers languages. First, because it concerns all men to know this King; and therefore it was set in a high place, that thou mayest behold it a far off, stand still, read, understand and follow this King, forsaking all other masters, whom thou hast hitherto served. Secondly, because the crucified Messiah is to be known and praised in all Languages. Consider thirdly, the manner of the writing. A part of this Title being preserved with great devotion of Christians at Rome in the Church of the Holy Cross in Jerusalem doth declare unto us: First, that the Title was of wood; Secondly not written with a pen, but graven with iron; Thirdly, that the Hebrew was first, than the Greek, and lastly the Latin; Fourthly, that the Greek and Latin was written like the Hebrew from the right hand to the left. . SUNERAZANEI ALL which things are not without their mysteries. For first these three languages only were set upon the Cross, which were most usual at that time, and so continue until this day: the Hebrew for the jews, the Greek for the East Church, and the Latin for the West. For seeing that all Learning is written in these tongues, the Scriptures in Hebrew, Philosophy, & Rhetoric in Greek and Latin; Christ taught us hereby, that there is neither any divine knowledge, nor human learning and eloquence of any force, except it be sanctified by the blood of Christ, and referred to the glory of him crucified. And therefore the holy Church useth these languages only in her divine service, as the most common, and those that are consecrated with the blood of our lord Secondly, the title was engraven, because it should last for ever; and in wood, because by the wood he shall always reign over them, whom the wood had overthrown. Thirdly, the Hebrew was first in order, which the rest do imitate: For our salvation is from the jews, to whose divine Scriptures all human wisdom is to be directed. Fourthly, they are written from the left hand to the right, to signify, that if thou desirest to be exalted by wisdom with Christ, thou must humble thyself, and not be proud in thy own conceit. For knowledge puffeth up, 1 Corr. jac. 3.8. & wisdom without Christ is earthly, carnal, and diabolical. Fiftly, the Greek is before the Latin: for first the Grecians, and then the Latins were converted to the faith, and leaving the manners and customs of their forefathers, followed that doctrine, which God gave to the jews in the Hebrew language,: that thou shouldest not rely upon thine own wisdom, but follow them with thy whole heart, whom thou knowest to be the servants of God. Pray our Lord to engrave this title in thy heart. jesus of Nazareth King of the jews. joan. 19 COnsider first, and mark every word of this title. (jesus) a Saviour: which name our Lord received, when he first shed his blood for thee. For then seeking thy salvation, he gave part of his blood as a pledge, that he would aftewrards give it all for thee. He then received at thy hands circumcision, which was the sign of a sinner, (even as it is the sign of a thief to be bored through the ears:) that the eternal Father omitting thee a sinner might satisfy his wrath upon his son. This name until that day was obscure, and of small reputation; but being fastened to the Cross it became so glorious, that In the name of jesus every knee is bowed. Phil. 2. (Of Nazareth) not of Bethlehem, although he were borne in Bethlehem. First, because there was a greater miracle and benefit wrought in Nazareth by the incarnation and conception of our Lord, then by his Nativity in Bethlehem. Secondly, because Nazareth signifieth flourishing and Christ is an odoriferous flower hanging on the Cross, which rendereth unto us the wholesome fruit of grace and glory. (King) who being crowned with a Diadem clothed with blood like a purple robe, reigneth upright, and fast tied by the feet, ready to help thee; with his hands bored through because he would not keep his gifts, but bestow them plentifully upon thee; and with his arms spread, that he may embrace thee, when thou comest. He did not write Bishop, or Priest, although he did the office of a Priest, but, King: both because he once by himself immolated the bloody sacrifice; Heb. 10 Ezo 19 1 Pet. 2 by which he did consummate the sanctified, and reigneth for ever and ever; and also because it is a priestly kingdom, & a kingly priesthood, where Christ being God is king, doing all things in power; and Christ being man is Priest, obtaining all things by sacrifice. (Of the jews) sent first to the jews, not to the gentiles. For I am not sent (saith our Lord) but to the sheep which perished of the house of Israel; Mat. 15 Rom. 15. and the gentiles do honour God for his mercy: that thou mayst thank God, that the Messiah was taken from the jews, and offered unto thee; and show thyself in praising God a true jew, not by carnal birth, but by spiritual circumcision of thy vices, and true confession of thy sins. Consider secondly, the true cause of the Cross was to save thee, to adorn thee with virtues, and to govern thee sweetly. Pray thy Lord to suffer none to rule in thee, but only himself. Therefore many of the jews read this title, for the place where jesus was crucified was near the City. Therefore the Priests said to Pilate: do not write, King of the jews but that he said, I am King of the jews: Pilate answered: what I have written, I have written. COnsider first, that many jews did see and read these holy words: but they understood them not, and therefore scorned them: that thou mayst learn, that none scoff at divine things, the holy Ceremonies of the Church, the Doctrine & life of Saints, but only they which understand them not. Therefore because it is written; He shall mock the mockers; Pro. 1. and, I will laugh in your destruction: do thou take heed, and refrain from these blasphemous scoffings. Secondly, because the name of jesus was to be highly honoured, and this title to be celebrated over the whole world, and the Cross itself to be imprinted in kings foreheads; therefore it was convenient to have it first laughed at and scorned. For even as a brazen vessel doth shine brightest, after it hath been fouled, and rubbed with dirt and clay; so he shall be most glorious, which hath suffered most shame, and vexation for Christ. Yield not then to thy afflictions, nor be dismayed, since there is so great glory provided for thee: Consider secondly, that Christ was crucified not far from the City: for though he be thrown out by the inhabitants of the City, and of this world; yet because it is proper always to him to spare and to be merciful, he goeth not far, but stayeth hard by, knocking continually at the gates of our heart, to try, if he may be let in. Consider thirdly, that the wicked cannot endure the very name of the kingdom of Christ: because the Cross of Christ is distasteful to sinners, who choose rather to have a delicate king, than one nailed to the Cross. This was the cause (as St. Damascene testifieth) why the jews crucified Christ with his face turned from the City, Lib. 4. Act. 11. Cap. 13 and looking towards the gentiles; because neither they nor their children should ever receive him for their Messiah. Give thou thanks unto Christ, that he would behold the gentiles from his Cross, think upon thee, and bring thee to the knowledge of him. Pray him never to turn his eyes from thee. Consider four, pilate's answer. He indeed set on this title, but moved thereunto by the instinct of God. Therefore that ought not to be undone, which by God had been done: for the glory of the Cross, and the kingdom of Christ, which is his Church, will stand & continue, though thou shouldest forsake it. For if thou wilt refuse this King and his kingdom, another shall be called and receive the Crown. Remember the holy Ointment and consecrated Oil in thy baptism, and conformation; by which was imprinted in thee the title and sign of the Cross, that the mark and badge of Christ might remain in thee (as oil doth penetract, is not easily washed off) and that the writing made upon thee by the finger of God, Apoc. 3. might always be imprinted in thy soul. Pray then our Lord to engrave in thee his new name, and the name of his holy City, and write thee also in the book of everlasting life. The 35. Meditation of the first word of Christ But jesus said, COnsider first, what thy Lord in these great pains of the Cross did do, say or think, when as amongst all those torments he found no comfort, neither outwardly by men, nor inwardly in his own soul. If he moved his body, the wounds of the nails tormented him; if his head, the thorns ran in deeper and pricked him; if he stirred not at all, his torment was intolerable over his whole wearied body. Think thou yppon these things in all thy labours and afflictions which thou sufferest for thy Lord. He reproved no man, although he were slandered divers ways. But because the mouth speaketh from the abundance of the heart, his words even upon the Cross were directed to thy profit and salvation, and do declare most manifestly, that he prayed to his Father incessantly for thee, when by reason of his torments he was not able to utter one word. Consider secondly, his swanlike song, and note the last words of thy Lord, which he spoke to thee at the point of death. For even as the voice of the Serpent, hissing out of the Tree of the knowledge of good and evil, instilled the poison of sin; so the last words of Christ from the Tree of the Cross were very effectual for our salvation, and full of burning fervour, as proceeding from the depth of infinite charity. He spoke with a loud voice, and weeping tears; with great affection, and deep sighs; in few words, but with many tears, mixed with blood streaming down from his head. His tears watered his prayers, Heb. 5 and his blood adorned them; his eyes pierced his Father's ears, his sighs moved his heart. Do thou listen to these words, mark them diligently, and gather the fruit thereof. For by these seven words the words and forms of the seven Sacraments are sanctified, the seven gifts of the holy Ghost are obtained, and the seven deadly sins are driven away. Consider thirdly, (but jesus said) First whilst the jews were busy in crucifying, tormenting, & mocking him, jesus as if he had not marked these things, yea rather that he might render good for evil, said. Secondly, he, who hitherto in his own cause, to the admiration of all men held his peace, and could not be brought to speak, but being adjudged; and had also abstained from the most just defence of himself: now in the midst of his torments is not silent in thy most unjust cause, but being not entreated, entreateth, yea and entreateth with most effectual words. jesus said: who? the Son of God. To whom? to God the Father. Where? upon the Cross. When? being ready to die, and his vital spirits being spent. How? not sitting, nor lying easily; but upright upon his feet, with his hands lift up and spread abroad, like Moses in former times, Ezo. 17. and all bleeding. For whom? for sinners, who were careless of their own salvation: for Christ and his frtends pray for sinners, Heb. 5. before sinners pray for themselves. What? he craveth mercy, offering his prayers and supplications, appealing from this cruel sentence of the jews (his blood be upon us and upon our children) to a better sentence and full of mercy, and desiring, that this cruel sentence might be made frustrate. Before whom? openly, in the hearing of his enemies, to teach them mercy & sweetness; and in the presence of his Mother, and of his friends, both because they should be witnesses of his pardoning them, & also that they should never pray for the revenge of this sin. O excellent speech of highest merit, and worthy to be imitated by all men, full of labour, charity, mercy, and piety! Have confidence then in Christ, and pray him, who by speaking first for sinners, before he spoke for his Mother, left to us a testimony how much he esteemeth the salvation of sinners, that he will vouchsafe to have continual care of thee now in Heaven. Luc. 23 Father forgive them. PAuse upon every word. (Father) he doth not say, Lord, which is a name of severity and justice, but, Father, which is a name of mercy, and of the new Testament, given unto us in this place by the blood & merits of Christ: that even as he would be our Brother, so we should have all one father in Heaven. He saith therefore O Father, know me thy Son; the Father will deny nothing to his son: I came into the world to this end, that thou shouldest receive thine enemies for thy children. Hear me then praying for them. For even as the prayers of the Priests in the Church shall hereafter be very effectual, which shall conclude in my name in these words, through Christ our Lord: so I do now pray unto thee my Father, through me thy only begotten Son. Therefore as thou lovest me thy Son, so receive these my prayers. For I ascended this cross, & have suffered all these stripes that I might obtain mercy and pardon for them. If therefore thou dost reject the prayers of thy son, and not hear thy son, thou shalt impose a greater torment on me, than the Cross itself; which I suffer, that I might take away a greater evil, that is, that I might turn away thy wrath from them. Spare therefore the great dolours of thy Son, lest he seem to have endured them in vain. Thou givest reward to others labours; I desire only this reward for my pains, that thou wilt forgive these men. (Forgive) here our Lord doth the office of a Priest: for he prayeth for the sins of the people, and he crieth, Heb. 5. not only as a Priest but as a sacrifice, desiring not a free pardon, but offering a full satisfaction. His wounds cry, his blood crieth, his spittings, his pains, and all his members cry (Forgive;) accept of these torments for their sins; I have paid their debts; I give my blood for the price, my pains for the ransom, my life in satisfaction, my body & soul for a sacrifice. Be thou therefore merciful: for this is a copious redemption. A hard thing is required, to wit, that the Father should forget the death of his only begotten Son, and of such, and so gteat a Son: but the Son beggeth, and he beggeth with his blood. Secondly he asketh it not conditionally, as he prayed for himself in the Garden, If it be possible, if thou wilt, if it may be done; but absolutely, (Forgive:) Both that thou mayest learn to pray to God for pardon of thy sins, and for his divine grace, without any condition, because that hath always relation to God's honour: And also that thou shouldest freely forgive thy neighbour's faults without any condition. Thirdly, he prayeth to have them forgiven presently, and not to be deferred till after his death. For he would not leave this life, till peace was made with God. Parents, when they are dying, do often leave unto their children small store of goods, and those entangled with many difficulties, charges, debts, and contentions: But Christ before his death paid all debts with his own blood; took away all difficulties, and charges, and made a peace and reconciliation with his Father. He sayeth therefore, O Father forgive, and that by and by: For the time of having mercy on him cometh, P●al. 101. for the time cometh; to wit, the hour of sacrifice, the day of satisfaction, the time of forgiveness, the last instant of my life, in which being presently to yield up my breath, I now propound my last petition, and entreat only this; O Father forgive them. Fourthly, he saith not forgive the sins already committed; but only (forgive,) even those evils, which they shall hereafter commit against me, their irrisions their blasphemies, the bitterness of the vinegar, my death, and the wound in my side: that thou also shouldst quickly forgive thy enemies, and remit all things, keeping no rancour at all in thy heart. Fiftly, he saith not, I forgive; both because the offence against his Father grieved him more th●● his own torments; and also because being intentive upon the happiness, which should redound to all the world by this his Passion, he seemed to esteem all the evils, which the jews did unto him, rather as a benefit, than any hurt. Like as a man, having a grievous ulcer in his side, if his enemy, thinking to kill him, should wound him in that place, whereby the ulcer should be opened, and the corruption let out, would be glad of that wound, which was the cause of his cure: So desirous was our Lord of thy salvation, that he rejoiced at those his pains, which were the cause of so great good unto thee. (Them) Note first that he sayeth not, these wicked Crucifiers, these Hangmen, these adversaries and enemies, both because thou shouldest refrain from all evil words and reproaches; and also because thy Lord reputeth no man his enemy, who paid the price of his death for all men, and offereth salvation to every one, loving dearly even these very jews his executioners, Rom. 11. not for their own evil works, but for their Father's sakes, who were holy and just men: and therefore speaking of his stripes, Zach. 13. (I was whipped (saith he) in the house of them that loved me:) Not by them that loved me, but the Sons of them, that loved me, that good might be done unto the Children for their holy Father's sakes. Secondly, (them) in the plural number; not only those, which conspire now against my death, but also to all those, who at any time by their sins have given cause of this my Passion. For thou shalt not be excluded from this prayer, whose sins have been cause of our Lord's death; and thou mayst have hope of pardon, if thou wilt join thy prayer with the prayer of Christ. For if the prayer of Christ did profit them, which never required it doubtless it will profit thee, requiring it of him, and praying together with him. For they know not what they do. Luc. 23. COnsider first, that Christ, to whom all judgement is given, and whom his enemies had offended, did not take upon him the office of a judge, or an accuser, but rather of a defender & patron. The jews sought how to accuse him, and found nothing worthy of accusation in him. Our innocent Lord, that was offended, seeketh how to excuse the offence; and the malice of the offence was such, that nothing could be alleged for the extenuating thereof, but only ignorance. And yet this ignorance, being voluntary, could no more excuse the jews, then him, who wittingly and willingly hideth his eyes, because he will not see him, whom he striketh, or killeth. If Christ then in the midst of his torments mitigateth the sins of his torturers, will he not now before his Father excuse their sins, who call upon his name with faith, devotion, and sorrow for their sins? Consider secondly, that the Father answered not his Son by word; and yet Christ was heard for his reverence. Heb. 5 For God when he denied his sons request, answered in the garden by an Angel: but, when he granted it, he answered not in word, but in deed. joan. 19 For first he restrained all creatures from rising against his enemies in revenge of his death, all which would have fought for their creator, if this prayer of Christ had not stayed them. Secondly, he reduced one of the thieves unto penance. Thirdly, at the death of his Son he changed the mind of the Centurion, and others. Fourthly, upon the solemnity of Penticost he converted sometimes three, & sometimes five thousand of the same jews unto his faith. Therefore God the Father not by outward words, but by inward consent answered his Son in this manner: O my Son, I grant that, which thou requirest, & laying aside all wrath, I open the fountains of mercy, and I offer grace, and pardon of sins, justice, and adoption of children, as well unto these, who have afflicted thee, as also unto all the Nations of the world for ever and ever, so as they will admit mercy offered unto them. For I will compel none against their will, but I give power to all to return into grace and favour with me, if they will, and to be made the Sons of God, and to come into my inheritance in Heaven, so as they will be partakers of the merit of this my Passion through faith and the Sacraments. Do thou cry out now with great affliction: great are thy mercies; therefore we give thanks to thee our Lord God. And pray him to bestow the gift of wisdom upon thee, that thou mayst know and admire his bounty and goodness; and driving away all envy, to give unto thee the virtue of charity, that thou mayst be inflamed with the love of thy neighbour. The 36. Meditation of the division of his Garments. joan. 19 Then the Soldiers, when they had crucified him, took his garments, (and made four parts, to every Soldier a part) and his coat. And the coat was without seam woven all over. COnsider first the poverty of Christ thy Lord: he had not change or many suits of apparel, nor the same of silk and other costly matter▪ but his garments were few and poor, to defend him only from the cold, and to cover his nakedness. And by tradition it is delivered (as Euchemius witnesseth) that his coat without seam was the work of the mother of God, In Mat. 27 which she did weave with her own hands for her son, when he was a little infant: which grew miraculously as our Lord grew, and was not worn nor torn out in all that long time: the like whereof is rehearsed in holy Scripture to have happened to the children of Israel: that thou mayest learn by the example of thy Lord to forsake all curiosity and superfluity, as well in apparel as in other things. Consider secondly, the liberality of thy spouse: he had already given his body, shed his blood, and spent his youthful years for thee: and now he giveth a few poor garments, leaving nothing for himself, but nails, thorns, spittings, and blood, clodded on his body. Behold the riches of thy spouse, who hath no place to rest his head, but on the thorny pillows of his crown. Do thou ask him, where he feedeth, where he will rest at noon, Cant. 1. in this heat of his charity? and esteeming this ignominious poverty of the Cross, to be the greatest riches, run naked to him, that is naked. Consider secondly the scoffing of the Soldiers in this division of his garments, and casting of lots, when every one catched a piece for himself, as of the attire of the King of the jews. Do thou also run and gather up at least the hem of his garment, that is to say, esteem highly of all those things, which any way appertain to the passion of Christ, as, his Sacraments, his words, his Church, and his justifications. Consider four, that the four executioners of Christ cut his vestment into four parts; that the four Evangelists should sow up our Lord's coat in the four corners of the world: to whom be thou also an aid and helper, and by thy holy life and doctrine join together the Church of Christ, which is cut and divided by many Heresies. Cover the poor of Christ with thy garments, and pray our Lord, Psal. 10. that he being now clothed with light, as with a garment, will by the light of his grace thy nakedness, and with mercy adorn thy soul. Then they said amongst themselves, joan. 19 Mat. 24. Psal. 21. Luc. 23 Mat. 16. let us not cut, but let us cast lots for it, whose it shall be; that the Scriptures might be fulfilled, saying: they parted my garments among them, and for my coat they did cast lots. Therefore dividing his garments, they cast lots upon them, which part every one should take. COnsider first the consultation of the Soldiers about the dividing & casting of lots for his garments. The counsel was good (let us not cut it) but the advice was wicked (let us cast lots whose it shall be) Thou learnest first, that God is present at the counsel of the wicked, that he may restrain their malice, as he infatuated the counsel of Achitophel. Secondly, 2 Reg. 17 that the effect of our Lord's prayer did here appear, when the garment without seam remained whole: whereby is signified, that the Church shall never be divided by any malice of man, but that it shall continue to the end of the world whole, and entire under one visible head, Mat. 16. neither shall the gates of hell prevail against it. For although the outward garments of our Lord may be divided, that is to say, divers companies and societies of men may be distinguished by divers laws, fashions, and customs; yet the coat without seam being next to the body of our Lord, to wit, the Catholic Church, woven all all over throughout, spread over the universal world, and orderly distinguished with several offices in several members, agreeing in the Communion of Saints, woven as it were with divers threads, shall never lose his wholeness and integrity. There shall fall from it certain small boughs or branches, like withered leaves from trees; but the Coat of our Lord shall be purged, and not violated thereby. Take thou heed, lest thou fall from this unseamed Coat of Christ, but remain in it as an excellent piece of workmanship; and because this Coat was begun to be woven in the womb of the Virgin Mother, (for there the Son of God joined human nature to himself, and espoused the Church,) do thou commend it to the same mother, by whose prayers and help it may remain untouched and uncorrupt. Consider secondly their twice casting of lots for his garments, to wit, First, for the parts of his garments, and afterwards, for his Coat without seam. Whereby is declared, First, that Christ himself, and all things belonging unto him, were subject to the will & scoffings of wicked men. Secondly, that wicked men do obtain the coat of Christ, that is to say, the cure of souls, and also part of his garments, that is, the external goods of the Church, not worthily, but by chance and fortune, and possess them by other means, then by the will of our Lord the true owner of them: for they thinking of nothing less than of him crucified, divide & take away his goods, himself looking upon them, and holding his peace. Thirdly, that according to St. Ambrose the parts of the garments of our Lord, Lib. 10 in Luc. ca 23 that is to say, his divine gifts and graces, are distributed and given to every one by lot, that is to say, by the secret council of God, and not by our own election; but the Coat, that is, Faith, is given whole to every man. If perhaps thou be'st a Clergy man, called into the service of our Lord, gather under the cross of our Lord that part of his inheritance, which is given unto thee. Take heed of seeking many parts and benefices, & use that part before him crucified, which thou hast received: for he beholdeth thee, and observeth how thou dost administer his goods. Consider thirdly, that the Prophets long before did prophesy of this casting of lots for his garments: that thou mayest learn, First, that this casting of lots for his garments was a matter of great moment, which so many ages before, Holy men, & Kings foresaw & lamented. Secondly, of what things the ancient Prophets and Holy men did frame their meditations even before the coming of the Messiah, to wit, of the poverty, nakedness, & reproaches of our Lord, that thou being exercised in the same thoughts and cogitations, mightest be incited to compassion and imitation. Consider four, that these Vestments and holy Relics of our Lord were permitted to remain in the custody of wicked men, that thou mayst know, first that all men, which are called to holy offices, are not Holy men and acceptable to God; secondly, that holiness is offered to all men in this life. Pray thou unto God, to impart some of his Sanctity unto thee, and suffer it never to be taken from thee. And the Soldiers did these things: and sitting kept him, joan. 19 Mat. 27. Luc. 23. and the people stood beholding. COnsider 1. (And truly the Soldiers did these things) as if he should say, Christ praying in the torments of the Cross, his Mother suffering the sword of sorrow, his friends weeping a far off, the Soldiers did these things. Whilst the Church suffereth persecutions, whilst the poor perish with hunger, whilst the just man is punished; the wicked play and are merry, they cast lots and dice, they are idle, and spend their time in vanities, neither is there any man, which suffereth upon the contrition of joseph. And what dost thou thyself, Amos. 6. whilst Christ, and his Church is afflicted? Consider secondly, that Christ is kept more carefully, than the thieves, lest his disciples or any others should free him from his punishment. But as it was then, so now also the fervour of Catholics is too cold, to adventure any danger for the name of Christ. Do thou with all care keep Christ in thy heart, and conserve his grace. Consider 3. the people stood beholding, (for so it is to be read, for, expecting) some of them scoffing, some marking every thing. Do thou draw near, and standing on thy feet, ready to fulfil the will and commandment of thy Lord, behold, and constantly look upon him fastened to the Cross. Do not slightly pass over all his members, all his pains, all his reproaches: but behold him with a constant view, and do not rest in the outward form only, but rather meditate on those things, which lie hidden within. For under these wounds, spittings and thorns, lurketh the hidden Manna, which no man knoweth, but he which receiveth it. Stand then before this table of the Cross, like a little dog before his masters table, expecting and observing the gesture of him, that sitteth, and catching every thing that is cast from the table. Do not imitate the people, curiously beholding Christ, & going to the church for vanity only, and hearing divine service carelessly: But rather imitate the Virgin Mother, Luc. 2 Who let no word pass, which she did not keep, Luc. 2 observing it in her heart. And pray thy Lord to cast large gifts unto thee from his Cross. The 37. Meditation of his mocking upon the Cross. And they that passed by, blasphemed him, Mat. 27. Mar. 15. shaking their heads and saying: Vah, thou that destroyest the Temple of God, and in three days dost build it again, save thyself. If thou be'st the Son of God, come down from the Cross. COnsider first, that Christ our Lord was mocked upon the Cross, by 4. sorts of people, by those which passed by, by the Priests & Seniors, by the Soldiers, and by the thieves, that is, by all sorts of men; jews, and Gentiles; Priests and lay persons; Senate and the people, the executioners of justice, and those that were condemned by justice. For we deride and mock Christ by all kinds of sins, contemning his promises, despising his threatenings, rejecting his benefits, breaking his Commandments, and neglecting his councils. Consider secondly, the difference between the words of Christ, and the words of the jews; the words of our Saviour, and the words of the world. He being careful prayeth with tears, they being careless mock him whilst he is praying. For the custom of the wicked is to scoff at all things: and therefore in the Scripture they are called (irrisores) mockers; Pro. 1. to whom God doth threaten mocking again, when that shall happen to them, which they feared. Have compassion here upon the spouse of thy soul, who in the last hour of death received no comfort, but mockings: from which they ought then especially to have abstained when he was ready to die, in the midst of his torments. Consider thirdly, they blasphemed, Who passed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be interpreted, Walking, that he may be said to have been mocked either by travelers, or else by such as walked up and down by the Cross. Hereby are noted light and unconstant men, who carelessly say their divine and holy office, who slightly run over their prayers, who in the Church at the time of Mass and of Sermons have wandering thoughts, whose minds do not rest only on God, but are carried wandering up and down after sundry delights and pleasures of the world. Consider four, what these men did. First they passed by irreverently. Secondly, they shaked their heads. Thirdly by these very gestures they did blaspheme: for they signified hereby, that he was worthy of all reproach that he might, to be taken from amongst them, and that his doctrine and life was to be contemned and despised. Fourthly, Isaias, according to the exposition of St. Hierome, foreshowed two other kinds of mockings. Over whom did ye play? over whom did ye gape, Isa. 57 and put forth your tongue. Therefore they upbraided him with open mouth and stretched out tongue. And even as Stage-players in the theatres use to make many sports before the Princes, which are placed in high rooms to behold them: so these mocking actors used many kinds of scornful behaviours before this king of the jews. Consider fifthly, what words they spoke. First they falsify his words, scoff at his preaching, and prophecies, and wrest his holy words to an evil sense. Secondly, they ●est at his miracles: if thou hast wrought true miracles, show now thy power, and save thyself. Thirdly, they offer wrong against his person, whom they deny to be the son of God. Do thou believe the words of God, admire his miracles, preserve thy mind free from all error in faith, receive Christ the son of God, and never forsake or pass by him. For they which in this life passing by Christ, do blaspheme him, shall in the next world pass by heaven and fall into hell. In like manner with them did the chief Priests, and the Scribes, Luc. 13. and Seniors deride him; and mocking they said one to another: he saved others, himself he cannot save: if he be the king of Israel, let him now descend from the Cross, that we may see, and believe him: he trusted in God; let him deliver him now, if he will: for he said, that I am the son of God. COnsider first, that the priests religious men, and Magistrates did, contrary to the dignity of their order, insult over a crucified man, and that they were the leaders or captains of the people in these irrisions, For St. Luke saith thus: the Princes derided him with them. So great a desire they had to obscure the glory of our Lord, and that there should never after be any mention made of him; that all sorts of people thought him unworthy of commiseration even in the midst of his torments being ready to yield up his ghost, and had contemptuously rejected him as accursed, and as the shame and scorn of the people, to be mocked both by the noble and vulgar people. But there is no council against God, who changed this great ignominy of the people into greater glory. Consider secondly, that Christ was blasphemed more grievously by no kind of people, then by the Priests. For they provoked one another mutually to scorn him, and also abused the words of the Scriptures, which were forespoken of these blasphemies by the Prophet, Psal. 21. which they recited by turns like the verses of a psalm. Sap. 6 Thou seest therefore, that the faults of superiors are most grievous, who also shall suffer mighty torments for their sins. Consider thirdly, and mark their words: First they upbraid him with his good deeds done to the people, and scoff at his miracles. Secondly, they laugh at his royal dignity. Thirdly, they object against him his trust in God. Fourthly, they contemn the the majesty of the Son of God, and maliciously mock at the things, which should bring honour unto Christ. The Magis did adore him in the stable with gifts, as God, Mat. 2. King, and man: and these men, after so many miracles showed unto them, to mock and deride the son of God, the king of kings, and man trusting in God. Consider 4. their evil collections: First, if he have saved others he ought to save himself also. 2. If he be the king of Israel he ought to descend down from the Cross. Thirdly, if he trust in God as the Son of God, God will deliver him. But first he did not therefore save himself; because he would save others by his death. Secondly, he did not therefore descend down from the Wood, because the King of Israel should reign from the Wood Thirdly, God did not therefore deliver his Son, because he trusted, not to be delivered by him from the Cross, but by the Cross to be exalted above all creatures, and to place thee in glory with him. Consider fifthly, that evil men give council to descend, the devil being the author, who said, If thou art the Son of God, throw thyself down. Whereby thou mayest learn, that all those descend from the height of perfection, which cast away the Cross from them. Do thou pray devoutly unto Christ to rule and guide thee from his Cross, that is from his throne of mercy, and also to take thee up with him unto the Cross. The Soldiers also mocked him, coming, and offering Vinegar, saying, Luc. 23. if thou art King of the jews, save thyself. COnsider first, the great contempt, wherewith our Lord was mocked by these base tormentors both in words and deeds. First (they mocked him) using wanton and scurrile gestures towards him. Secondly, they came nearer to him being naked, and looked more curiously upon him, according to that of the Psalmist: Psal. 21 But they considered, and looked on me. Thirdly, they offered him vinegar, like Cupbearers, offering a cup to their King. Fourthly, in their words they allude to the title of the Cross. King of the jews: they say he is a ridiculous King, which cannot save himself, upon whom dependeth all the safety of his subjects. Consider secondly, that wicked men do acknowledge no other commodity or safety, but only in this life: but good men desire and seek after the salvation of their souls, as a thing which is common to them with the Angels; respecting less the safety of their bodies, which the beasts do enjoy, as well as they. Consider thirdly, the infinite love of Christ thy Lord, and spouse of thy soul towards thee; who having once ascended the Cross for thy sake, could never be moved to come down from thence, neither by torments, nor by mockings, nor by the sorrow of his mother standing by him, nor by the tears of john his kinsman, nor by the tears of Marie Magdalen, nor by any sorrow of his friends, although he knew, that thereby he might easily end all their troubles. Do not thou therefore, when thou hast undertaken any thing for the love of thy spouse, and for his honour, leave it off for any cause, although the world frown thereat; although thy flesh be repugnant; although thy mother show thee her breasts, wherewith she gave thee suck; and although thy old Father lie in the gate: pass thou on, and tread upon thy Father; for it is piety, to be cruel in this cause. Pray unto God, to give thee this constancy of mind, and setting before thine eyes him that was crucified, take courage before him, and in his presence determine of all thy business. The 38. Meditation of the second word of Christ. And the same thing did the thieves, Mat. 27. Mat. 13. which were crucified with him, upbraid unto him: and one of the thieves, which were hanged, blasphemed him, saying: If thou art Christ, save thyself, and us: but the other answering, blamed him, saying: Neither dost thou fear God, which art in the same condemnation? We indeed suffer justly, for we receive worthy punishment for our facts, but this man hath done no evil. COnsider first, the ignominy offered to our Lord in this place, either by one thief, according to St. Epiphanius, Hear. 66 8. lib. 3. de con●. evan. c. 16. ●●om. 7. ad Phil. and St. Augustine; or else in the beginning by both, according to St. chrysostom, but the one repenting, & the other persevering. For they were most wicked and infamous men, and did worthily suffer, the accursed death of the Cross. But it did much more afflict our saviours heart, that he, for whom, and with whom he did shed his blood, should presently be carried headlong into Hell. Learn hereby, that commonly he, which liveth ill, dieth ill, as he lived ill, except he be changed by God's special grace. For a sinner is stricken with his judgement, Aug. ser. 3 de num. that dying he forgetteth himself, who living was forgetful of God. Consider secondly the words of the evil Thief (If thou art Christ save thyself and us:) First he wanted faith, who desired a miracle that he might believe. Secondly, he desired temporal life and safety, after the manner of all sinners, who have no care of their everlasting life to come. Thirdly, he spoke this perhaps to please the jews, which stood by: but it profited him nothing, to get their favour; because the world ever giveth a false reward to her followers. Fourthly he once uttered this railing speech, but being rebuked he held his peace; being better than thyself, who art neither amended by good admonition, nor well pleased with him that adviseth thee. Consider thirdly, the mercy of Christ in the good. Thief, whose heart he did not only instruct by outward signs, but also did mollify it by inward grace, so as he profited more in three hours by hearing him teach from the chair of the Cross, than the Apostles did in three years by following our Lord continually, and seeing his miracles. For so great is the force of the cross of our Lord that it doth nor only move the sense, but also giveth understanding to the hearing, and addeth affection to the understanding. Therefore this good thief being deprived of all outward things, and having his body stretched upon the Cross, gave openly all that was left unto him, to wit, he consecrated his heart and tongue unto Christ. For he believed with his heart to justice, Rom. 10 and with his mouth he confessed to salvation, being made a teacher from the chair of the Cross, openly confessing Christ, and freely reproving the vices of the standers by. Consider four the words of the good Thief, First with great charity he rebuked his companion, when he sinned, before he craved any thing for himself of our Lord; and he putteth him in mind of his imminent death, for sinners ought to be repressed with the fear of Hell, when they will not be moved with God's benefits. (Neither dost thou fear God?) a bold word, but worthy of a Martyr. None of these (saith he) fear God; and darest thou imitate them, being now presently to go before God thy judge? Secondly, he confesseth his sin and receiveth the punishment of the Cross in satisfaction. For it is a sign of a good man to confess his own faults, & to extenuate the sins of other men, if he can. Thirdly he declareth the innocency of Christ: But this man hath done no evil, which saying is true only in Christ, and in his most holy Mother; for he hath done no sin, neither is their any fraud in his mouth. But because he did no sin, therefore he ought to bear the sins of all men, and suffer the punishment thereof in his body. The good Thief teacheth us here, that we should not complain in adversities, but confess our sins, and give glory to God openly, and convert our souls earnestly unto God. Do thou imitate this thief: for death is at thy gates, or at least lieth in wait for thee. And pray our Lord to strike his saving fear into thy heart. And he said to jesus: O Lord remember me, when thou shalt come into thy Kingdom. Luc. 23 COnsider first, that this good Thief fulfilled the parts of justice: First he declined from the evil, which he reprehended in his companion; and then he did good turning unto Christ. Secondly, according to the doctrine of Micheas, Michea. 6. He exercised judgement, grievously accusing his sin; he loved mercy, admonishing his companion to conversion; and he walked carefully with God, of whom devoutly and humbly he craved pardon. Consider secondly, the several fruits of the cross and affliction, according to the several dispositions of men. The wicked are not amended, but rather blaspheme: the good confess their fault, and come nearer unto God. Do not marvel then, if our Lord grant prosperity in this world to the wicked, and affliction to the good; which he doth mercifully for these causes; both because the wicked should not offend more deeply by their impatience, & the good be joined more firmly unto God; & also that the wicked may have some reward in this life, seeing they are to be deprived of everlasting life, & that eternal reward may be reserved for the good. Consider thirdly, every word of the thief: (O Lord) a word of reverence, fear, & subjection: I submit and promise myself to be thy servant and bondslave: he doth not say, O my Lord, For he speaketh to the Lord, creator, and possessor of all creatures. Remember me, a modest & humble petition; I ask not a Kingdom, nor any honous; but only that thou wilt remember me, knowing that thou canst not remember me, & not help me. I dare desire this remembrance, though I am a sinner. 1. Because thou hast admitted other sinners praying unto thee. 2. Because thou hast done so many & so great things in favour of sinners. 3. Because I a sinner, having given over my will of sinning, do now believe in thee with my whole heart, do entirely love thee, and with my mouth do openly confess thee. 4. Because I ask nothing but remembrance, and pray for nothing but mercy. 5. Because it is reason, that he be partaker of thy rest and glory, whom thou hast vouchsafed to be a companion with thee in thy labours, torments, and death. When thou shalt come into thy kingdom. I acknowledge thee to be a King, but thy kingdom is not of this world: I know, that the Angels expect thee at thy death, and a whole Army of Servants, who shall not carry thee, as they did Lazarus, but shall attend and follow the coming of thy own will and power. Admire thou the saith of this Thief, who alone, when all others blasphemed, did believe, and detest thine own infidelity, who when the whole world believeth, dost scarcely believe; and pray Christ to increase thy faith, and bring thee into his kingdom with this thief. And jesus said to him: Amen I say to thee, Luc. 23. this day thou shalt be with me in Paradise. COnsider first, that Christ answered nothing to the thief blaspeming; that thou mightest learn to pacify thy anger with the virtue of mildness: and that he approved the counsel of the other, who thought it requisite in necessity to have recourse unto Christ; that thou mayest obtain the gift of council. Consider secondly, that Christ as a Priest of the new Testament did forgive sins, and as a judge doth assign merit and rewards. For to the just Thief he promiseth glory; and to the unjust, to whom he appointeth no crown of justice, he declareth by his silence that the fire of Hell was prepared. For Christ giveth glory; but the pains of hell are not given by Christ, but rather proceed from our sins, according as the Apostle faith: Who shall render to every one according to his works: Rom. 2. to those truly, who according to patience in good work seek glory and honour, & incorruption, life everlasting: But to those which are of contention, and which do not yield unto the truth, but believe iniquity, wrath & indignation: That is, it shall be rendered, not so much by the will of Christ, as through the malice & merit of sin. Consider thirdly the benignity of this King of the jews. 1. He doth not reject a man infamous for theft; who beholdeth not the outward opinion of men, but the inward disposition of the heart. 2. He presently heareth him confessing, and forgiveth his sins. 3. He giveth more than was asked. Remembrance only was craved, glory is promised, and the same to be rendered by & by, even the very same day. Consider 4. the words of our Lord (Amen) this is a word of confirmation: for, that thou mayst give credit to my words, I affirm it by that word which I never use, but in affirming great and serious things, and I promise it to thee openly before all these witnesses. (I say) I the truth, who cannot lie, whose promise is effectual, I the Lord of the Kingdom dispose of mine own, and of no bodies else. (To thee) not to all, lest they might take occasion to defer their penance to the end of their life, but to thee alone, lamenting earnestly, confessing thy sins, & making satisfaction for them by this thy punishment: that if perhaps any sinner at the last instant of his death will convert himself, he may by thy example conceive hope of pardon. For before we sin, we ought to set before our eyes the innumerable sinners standing before the Cross of our Lord, and yet obtaining no pardon, lest our Lord perhaps leave us, and we perish amongst them: for he, who hath promised pardon to the penitent, hath not promised repentance to the sinner. But after our sin we must remember the Thief, lest we despair. (This day,) presently after thy death, that thou mayest acknowledge the virtue of the Cross. For even as a Conqueror carrieth his noble spoils in triumph to show the greatness of his victory, so Christ, having gotten the victory over the Devil, took this notable prey from him, and carried away the spoil, and lead this Thief with him into triumph, who had before been a most faithful slave to the Devil. (With me,) that thou, which hast been partner with me in my pains, mayest not be deprived of my Crown: and that thou mayst not seem to have suffered as a thief, but to have triumphed as a Martyr with me. Thus Christ converted the punishment of the Thief into Martyrdom; so as he which was brought as a Thief unto the Cross, did by this his notable and public confession, receive the Crown of his testimony, Aug. lib. 4 deami. & eius originie cap. 9 as a Martyr with Christ the Prince of Martyrs. (Thou shalt be,) to remain for ever. (In,) the joys shall be so great, that thou shalt not comprehend them, but they shall receive thee entering into them: they shall fill thee within, and compass thee without, according to that saying: Enter into the joys of thy Lord. Mat. 25. (Paradise,) he saith not, an earthly Paradise, wherewith the souls and spirits of the blessed are not delighted; but the contemplation of the divine nature, in which is a full satiety and delight of the mind. He calleth it not a Kingdom, as the thief had requested, but Paradise, (which name he had never used before;) First because by this key of David, to wit, the Cross of our Lord, the gate of Paradise is opened unto us, with the wood of the knowledge of good and evil, being violated by sin, had locked up. Secondly because after forty days he was to ascend into his heavenly mansion, & the place of the blessed. Behold here the liberal gift of Christ thy Lord, & be of good courage: for he which promised a kingdom to the penitent thief on the Cross, will render no less reward to thee for thy labours spent all thy life time in his service. But because Paradise is not promised by the crucified, but only to him that was crucified, do thou (if thou wilt be a partner in this Paradise) crucify thy flesh with the vices and concupiscences thereof; and pray the spouse of thy soul to call thee to Heaven, with these words at the hour of thy death. The 39 Meditation of the third word on the Cross. And there stood by the Cross of jesus, joan. 19 his Mother, and his mother's sister Mary of Cleophas, and Mary Magdalene. COnsider first, that when the Apostles fled, the women followed our Lord even unto the Cross. And his Mother is first named, both because she was more fervent, than the others, and remained more constant; & also because it was strange, that a mother could endure so great torments, especially of such a Son; and lastly that thou mayest learn hereby, that it is not comely for women's modesty to be present at the death of guilty persons, and yet that it is very glorious for them to stay with the Mother of our Lord before the cross of Christ, and to set that always before the eyes of their soul. Consider secondly, why the Mother of our Lord would be present at his execution: surely not of curiosity or lightness; but First, that she, who loved such a Son so dearly, and had followed him in all places, might not forsake him at his death. Secondly, to be ready to do him any service, or to give him any comfort, which lay in her power. Thirdly, that she might behold, not only the death of her son, but also the manner of the redemption of man; by the contemplation whereof she might inflame her zeal of the love of God. Consider thirdly why Christ would have his Mother present at this spectacle. First, that she should be a witness, that he had paid the price for the sins of all mankind. Secondly, that she might see the fervour of his love towards us, & thereupon undertake to be our Patron. Thirdly, that the Queen of all Saints should not be deprived of the crown due unto Martyrs, but that she should suffer the most noble martyrdom of all others. For other Martyrs suffered their own torments, inflicted upon them by the hands of the executioners: But the Mother of our Lord suffered the torments of her son being derived unto her from the body of her son, as Simeon prophesied of her: Luc. 2. And thine own soul shall a sword pierce. Fourthly that the presence of his mother might increase the matter of his pain. For the Evangelist did not without cause say (His Mother) signifying thereby the mutual affections of them both. Admire thou here two great lights obscured: Christ the greater light, the son of justice, Which illuminateth every man coming into this world; joan. 1. and the lesser light, Marry, fair as the Moon. The Sun is made black (saith the Apostle) as a sack of haircloth; Apoc. 6. and the Moon is made all like blood, the mother bleeding with the blood of her son. Consider four, that she sat not idly; nor lay down, as half dead; nor ran up and down amazedly: but she stood. First for reverence unto her Son, whom she saw hanging strait upon the Cross for thy sake. Secondly, as one ready to obey, and do any service. Thirdly, constant, and of a good courage, with an assured faith of the redemption of man, and of the resurrection of her Son. Fourthly, as prepared herself ro go up to the cross, and, if need were, to suffer death for sinners. Consider fifthly, that a few others stood by the cross with the Mother of our Lord, a Virgin, a Widow, and a Sinner, being sorrowful and destitute of all comfort: that thou mayest learn, First, that our Lord crucified on the Cross was given us by God the Father, to be a comfort to the afflicted, a Patron to Widows, & Orphans, and a preserver and protector of Virgins. Secondly, that Christ did communicate the feeling of the grief of his Passion especially to those, whom he loved most dearly. Mark therefore whether thou be'st moved with this passion or not, for thereby thou mayest understand how much he loveth thee. Consider sixtly. There stood by the Cross of jesus. Few do stand by the cross of Christ. Some only walk by it, and lightly pass over the mysteries of Christ: others stand a far off, looking so upon it, as if the mysteries of the Cross did not appertain unto them: others stand by the Cross of the thieves, who suffer the troubles of their pride, their riot, their covetousness, & of their other vices. Near the cross of Christ no sinners are tolerated, no light behaviour is committed, nor no pleasures are sought after. Hear is, whatsoever the world abhorreth, poverty, subduing of the flesh, contempt, and reproach: and all things are wanting, which the world desireth and esteemeth. Come thou to the Mother of Christ, as near the Cross as thou canst; because this way only leadeth those that weep and mourn unto Heaven; whilst others, laughing, jesting, and blaspheming, fall down into Hell: And pray the virgin Mother to assist thee at the hour of thy death, and to comfort thee in thy troubles, who with such constancy did suffer the sorrows of her Son. Therefore when jesus saw his Mother, and the Disciple whom he loved, joan. 19 standing, he said to his Mother: woman, behold thy Son. COnsider first, the good order in our Lords words, first, he prayed his Father for the salvation of sinners; next he gave spiritual goods to the Thief, and assigned him Paradise; & lastly, he giveth temporal comfort to his dearly beloved Mother. That thou shouldest learn: first, why Christ came into the world, and died upon the Cross, to wit, to save sinners, of which number thou art one. 1 Tim. 1. Secondly, that thou shouldest be careful of the salvation & perfection of thy neighbours, before thou appliest thy mind to worldly things. Consider secondly, that he, who from his childhood had followed Christ, and had dedicated his youthful years unto our Lord, stood by his Cross, when all the rest hid themselves, and did receive for his reward the commendation of constancy, and the keeping of the Virgin Mother, that thou from thy infancy shouldst honour Christ, and his mother, and shouldst suffer the yoke of our Lord even from thy youth. Consider 3. with what eyes the most loving Son beheld his most dear mother, & with what countenance she beheld him again. Love and pity lifted up the Mother's eyes to her Son; and presently grief & plenty of tears cast them down again. Think thou with thyself, what the heart of the Son spoke to the heart of the Mother; & what the heart of the Mother answered to the Son. Have compassion on them both, & to their speeches join thy petitions. Consider four, that john called not himself by his own name, but the Disciple whom jesus loved; that thou shouldest always set before thine eyes the benefits, wherewith our Lord hath prevented thee, and declared his singular love towards thee. Consider fifthly, that our Lord both by his countenance & words, made his last will and testament for his Mother and his friends. For beholding his Mother & his Disciple, he gave unto them himself, and all that belonged unto him; his crown of thorns, his nails, his spittings, his blood, his contempt of the world, his mockings and shames; that we should not abhor these ensigns of Christ, but think there are great treasures hidden in them and seek them by all diligence & labour; and that his Mother might be moved by them to take compassion upon us; and that we (being signified in john) should use them in our prayers to God, and to the virgin his Mother, and should beseech them by these spittings, by these nails and by this blood. Also by his words he bequeathed his Disciple to his Mother, and his Mother to his Disciple, and to all us. Consider sixtly every word of this testament: Woman: he saith not Mother, but Woman: first because he would not give occasion to his enemies to mock her. Secondly because he would not afflict his Mother's heart with a name of love. Thirdly, that he might show that this was she of whom God spoke long before: I will put enmity between thee and the woman, Gen. 3. she shall bruise thy head: for now the body of Christ taken of the Virgin, and given by the Virgin to subdue the power of the Devil, did bruise the head of the Serpent. Fourthly, that we might know the constancy of his Mother, to whom the prophesy of Solomon agreed: who shall find a valiant woman? Behold: Pro. 31. it is not (saith he) an equal change to take the Son of man for the Son of God; or the Son of a Fisherman for the Son of so great a King: but the gift ought to be free, both because it was of necessity, and because it came from the Son; and also because in him all mankind was commended. Son: I have hitherto loved this john, and in him all Christians; I have counted them my children; I have provided for them as for children; and I have fed them with my flesh & blood. Therefore, o my Mother, do thou account them as thy children for my sake. Thy: so love them, as if thou hadst borne them in thy womb. This recommending of the Son was of great force with the Mother. Be thou therefore confident in the benignity of this Virgin, and fly unto her, as unto thy mother in all thy necessities. joan. 19 Then he said to his Disciple, behold thy Mother, and from that hour the Disciple took her as his own. COnsider first, that john, who for the love of Christ had forsaken both Father and Mother, had here a far more worthy mother given unto him: for so our Lord had said He shall receive an hundred fold. Consider secondly, Mat. 19 that virginity and all chastity is commended by our Lord, and that the wantonness of the flesh is repressed through the passion of Christ, and the help of the Mother of God. Consider thirdly, the piety of Christ towards his Mother; that through the grace of Christ thou mayest obtain the gift of piety towards God and thy Parents. Consider four, the words of our Lord. Behold: a great benefit, that God and man should both have one parent. Mother: whom thou mayst reverence, love, and defend; to whom thou mayest fly; in whom thou mayest have hope; who shall be a Mediator between me, and you my Children, by whom I will accept your prayers. Thy: she is not only patron of all mankind, but of thee also, as she that loveth thee, and gave her only begotten Son to die for thee, suffering him to be crucified, whipped, mocked and slain for thee. Consider filtly, that john being poor, who had forsaken all, and vowed poverty with the rest of the Apostles, and had left himself nothing, received this new Mother, not into his houses, lands, or possessions, but into his dutiful care, service, and protection. Therefore he took care for her, that she should want nothing, Au lib. 18 de civit. dei cap. 4. providing sufficiently for her out of the alms of Christians. Pray thou our Lord to command his Mother, to be also thy Mother, that thou mayest defend her honour, increase her glory, and standing with her by the Cross, mayest receive the gifts and benefits of the Cross. The 40. Meditation of the fourth word on the Cross. Mat. 27. Mar. 15. And from the sixth hour darkness was made over the whole earth until the ninth hour, and the Sun was darkened. Luc. 23. COnsider first, that in the Passion of thy Lord the Sun was darkened, and the universal world was compassed with darkness, whereof (as St. Cyprian witnesseth) Amos had prophesied The Sun shall set at noon day, Lib. 2. ad Quirinú. Cap 23. Amos. 8. Hiere. 15. and the day of light shall be darkened: and Hieremias: The Sun did set before him, when it was midday. First, that even as when the master of a family dieth, all the house is hanged with black to move sorrow & lamentation; so thou when the lights of Heaven mourn, and darkness overwhelmeth the earth, shouldest also morn and lament for the passion of our Lord. Secondly, to declare, that Christ the true Sun dieth, of whose brightness the light of this our Sun no less dependeth, than the light of the other stars depend upon the brightness of the Sun. Thirdly, that thou shouldest know the greatness of this sin, from which the Sun abhorring, did as it were turn away his face and withdraw his light, and showed himself ready to revenge, and offered to his Lord and creator to perish for his death. Thou learnest hereby, that every mortal sin is so grievous, that it were better the Sun and stars should perish, then that the majesty of God should be offended by one sin. For by every mortal sin God is put to death, whose death cannot be recompensed with the perishing of all creatures. Fourthly, that thou mayst know, that Christ suffered this death for the great and thick darkness of sinners, and of the jews; that this darkness being driven away through the death of our Lord, there might a now light of faith & divine wisdom be restored unto the world; as at the 9 hour the light appeared again. Fiftly, that thou mayst understand, that the fruit of our Lord's death, consisteth in the contempt of the splendour & favour of the world: for they, which are crucified with Christ, rejoice not in Honours & Nobility, but in obscurity, neglect▪ & contempt. Consider 2. the manner of this Eclipse, with St. Dionysius Areopagita, being an eye witness, Epist. 7. ad. policarpun. & 11. add Apolloph. hath described. 1. The Moon being at the full and opposite to the Sun, returned from midnight to noon. 2. It returned, not by his ordinary motion, from the West; but by a contrary motion to himself, from the East. Thirdly, the Sun itself lost his light in itself. Fourthly, not in one only part of the earth (as in other Eclipses,) but over the whole world this darkness of the Sun was seen, in like manner as of the Moon eclipsed, and deprived of her light by the shadow of the earth falling upon her. Fiftly, this eclipse continued three whole hours, which usually lasteth but a small time. All these things are not void of their reasons and considerations. Christ is the Son of justice, the Moon is the world, and foolish sinners: Eccles. 27 For a fool is changed like the Moon. Therefore our Lord died, when the world being opposite to God did shine in glory, riches, and wisdom. The world also came to this eclipse, that is, to the death of our Lord, to which, not only by other sins, but also by this seeking of the death of Christ, it had given cause. But because the majesty of Christ is not subject to human power, he could never have been obscured, & put to death by the power of man, except he had been delivered to death by the divine will of God. Therefore the Sun is truly obscured, and Christ is truly slain, both by the malice of the world, & by his Father's wrath. For our Lord was like unto him, which standeth between two men a fight, and receiveth both their sword into his own body. The world fighteth with God; and our Lord receiveth in his body, both the wrath of God, and the fury of men. Thy wrath (saith he) hath passed through me, Psal. 87. and thy terrors have troubled me. Therefore when the Sun of justice was eclipsed, the Earth was covered with darkness; both because by this grievous sin there was new matter given of lamentation and revenge; and also because by the death of our Lord all power over men was taken away from the Prince of the world, and in stead thereof he was bound in chains of fire, and condemned to the dark prison of Hell. But whereas the Moon by a contrary motion came from the East to the Sun in the South, thereby is signified that the jews without all consideration of equity and justice, hastened the death of Christ, contrary to Law, contrary to the right of nature, and contrary to their own conscience, and did violently suppress all good motions in themselves. To be brief, the Sun was eclipsed three hours, because our Lord lay hid three whole days, partly in torments and in the hands of the jews, and partly in the Sepulchre. Pray thou unto Christ to preserve the true light of faith and grace in thy soul. About the ninth hour jesus cried out with a loud voice saying: Eli; Eli, Mat. 27. Mar. 15. lammasa bactani: which is interpreted: My God, my God, why hast thou forsaken me? COnsider first, why thy Lord at the end of his life made this cry: Certainly not to escape the pains; like unto us, who cry out, assoon as we feel any pain; for now the end of his pain approached: nor to be revenged on the jews for this his death; for the blood of Christ speaketh better than the blood of Abel. But first, that he, who by the space of three hours, being covered with darkness, had given no sign of life neither by word nor groan, might be known to be still alive. Do thou consider with thyself what he did all the time of his silence in the midst of his torments: surely he prayed without ceasing unto God for thee in that admirable liturgy and sacrifice; and he rehearsed the holy words of the Psalms for thy salvation, speaking some with a loud voice, that he might be heard of the standers by. Secondly, lest by the continual silence of Christ, and his admirable patience, and constancy of mind, he might erroneously be thought to be but a vision and no man, and not to have felt any pain at all. For he did truly suffer & feel pains; but the love of thee restrained him from complaining. Thirdly, to teach thee in all thy miseries, to cry only, and with all affection to almighty God. Fourthly, that thou shouldest learn by this loud voice to obtain of God the Father through Christ the fruit of his Passion. Fiftly, that thou shouldst earnestly ponder with thyself, what things, & how great; for whom, and by whom our Lord suffered. For our Lord (saith St. Epiphanius) spoke these things in the Syriack tongue, Hear. 69 that all the standers by might understand him. Consider secondly, and mark the words. (O God,) he sayeth not, Father; First, because he was ashamed, representing the person of all sinners, to call him Father; that thou, setting aside all pride, shouldest learn humility. Secondly lest he should seem as a Son to complain of his Father; but rather as a natural man of his affliction. (My) that is, though thou art the God of all creatures, yet thou art peculiarly my God, for many respects; both because thou wouldst have human nature assumed into the person of the Son, and me to be exalted above all creatures; and because thou with thy own hands didst frame this body in the Virgin's womb; and also because I have ever loved and observed thee sincerely without any vice. The repetition (My God, my God,) showeth the great affection of this speech: (Why) he asketh not the cause, lest the perfection of his obedience should be diminished; but he complaineth out of a natural affection. First, that he is forsaken through no demerit of his own: Are (saith he) the words of my offences far from my salvation? that is, Psal. 21. do my sins hinder my salvation, and thy help? but I have committed no sin. Secondly, of the unworthiness of the cause: that thou mightest (saith he) redeem a poor servant, thou hast delivered thy Son to his enemies. (Hast thou forsaken) he showeth that he received no help nor comfort from the union of his Divinity, and that all the time of his Passion, he was left as man to his own power. He sayeth not, dost thou forsake, but, hast thou forsaken; not only in this passion, but in all my life thou hast not assisted me in my labours. Amongst the Prophets many things were spoken hereof. Psal. 87 I am poor, & in labours from my youth. An unworthy thing: I have a rich Father, but he giveth his riches plentifully amongst wicked men. For of thy hidden things, Psal. 16. that is, of riches, which use to be hidden, Their belly is filled: but I thy Son am left in the mean time poor and beggarly, & from my childhood am enforced to great labours. Thou hast removed far from me my friend and my neighbour who might comfort me in my troubles. Thy fury is settled over me, Psal. 87 and thou hast brought all thy floods upon me: thou hast oppressed and drowned me in calamities. (Me) thy Son, whom thou hast begotten from all eternity, whom above all creatures thou oughtest to hold most dear. In these things behold the just cause of complaint in Christ, together with the most ardent love of his Father towards thee; who because he would hear thy complaint, refused to hear the complaints of his Son; whom he would have, not only to know, but also really to feel affliction and misery; both that he might take compassion upon thy infirmities; and also bestow on thee the gift of knowledge, how to use all things to thine own salvation. Mat. 27. Mar. 15 But some standing there, and hearing, said: Behold this man calleth Helias. COnsider first, that the Roman Soldiers (according to St. Hierome) being ignorant of the Hebrew tongue (for Eli is Hebrew, and Lammasabactani, Syriack) and having heard many times among the jews, with whom they conversed, mention made of Helias, were deceived by the mere sound of the words, and thought that our Lord had called upon Elias. Learn thou, not to use nor interpret rashly the words of God, which thou understandest not. Consider secondly, that, all those three hours of the eclipse, every man stood amazed, without motion, and without speech; but assoon as the light returned, the wicked also returned to their irrisions: that thou mayest learn, First, that the impiety of wicked men may be restrained for a time, but cannot be quite taken away, without the special favour of God. Secondly, to observe diligently and fear the miracles and thratening of God. For even as God by this darkness did foreshow unto the jews the imminent darkness, wherein for ever they shall remain, except they repent; so by his threatening signs, by comets, thunder, earthquakes pestilence, famine, and other strange things and events, he foreshoweth the calamity and mischief to come. Consider thirdly, whereas heretofore the jews required a sign to be given them from Heaven; here they having a sign, are made never the better: That thou mayest know, that they would not have believed, as they promised, if he should descend from the Cross; because the desires of the wicked are not directed to their salvation, but to vanity and mocking. Consider four, what comfort is brought from the world; to wit, mocking, and contempt; for how can they comfort others, which want true comfort of mind themselves? Consider fifthly, that these words were spoken by them, which stood by, and heard: that thou mayest learn, First, the idle men, which are not occupied in their own affairs, do nothing but carp and scoff at the words and deeds of others. Secondly that such wrist Gods words, to an evil sense, which only hear them, and do not employ their time to the study of virtue. Consider sixtly, that the wicked know no difference between Helias, & Eli, and the honour, which is due unto God, and which is due unto creatures. Therefore some leaving God, seek help of his creatures, to which they use to fly in all their necessities; others give more honour to men, then to God himself; others think those things to be done to creatures, which by them are referred unto God, as the reverence & worship done to Images & Saints, obedience to their Pastors etc. But do thou better interpret the words of Christ, & pray him to inform thy soul with his divine gift of knowledge. The 41. Meditation of the fift word of Christ on the Cross. Afterwards jesus knowing, that all things were now consummate, joan. 19 that the Scripture might be fulfilled, he said I thirst. COnsider first, that our Lord in all these torments of the Cross, did nevertheless in his mind revolve the Scriptures, and diligently view them all, lest perhaps there might be something in them unfulfilled for thy salvation: that thou likewise, being always attentive to the will of God, and to the commandments of thy Superiors, mayst never over-flip any thing belonging to thy office & duty. Consider secondly, that Christ never spoke, nor did any thing rashly, but referred all things to this end that the Scripture might be fulfilled. Blessed art thou, if thou dost nothing, but of obedience, which giveth a great ornament to the doer, and deserveth an admirable recompense for the work. Consider thirdly, that this thirst was most grievous; which the kingly prophet David foresaw so many ages before; which grew both from the labours and torments of the Cross, and from the continual streams of blood, and from his fasting all the day and night before. Mark the words of the Psalmist: Psal. 21. My strength is dried like an earthen pot, and my tongue hath cleaved unto my jaws, and thou hast brought me into the dust of death; that is, thou hast made me like to dry ashes. Consider four, why the Scriptures, that spoke of this thirst, were fulfilled last, after all the rest: to wit, First, that the first sin committed in the wood by intemperance, which infected all mankind, might as the greatest provoker of all the rest, be last of all washed away and abolished upon the wood of the Cross. Secondly because this thirst proceeced from the decaying of his strength, and from the loss of all natural moisture; that our Lord might declare unto us, that he had with a liberal hand bestowed all his benefits upon us. Consider fifthly, why being enwrapped & compassed with so many torments & pains on every side, he complained only of thirst. First, to show, that he did truly and sharply feel the torments of the Cross: for Christ useth not to complain lightly, but only in matter of great moment. Secondly, to commend temperance by his example above all other virtues, which doth both lift up the mind to God, and bringeth a most certain remedy for sins. 3. That he, which had shed all his blood for us, and had given us all his goods, and had prayed for the sins of all men to his Father, might understand, what sign of a thankful mind men would show unto him, when he was ready to departed out of the world. I desire ye not (saith he) to take me from the Cross, nor to give me my clothes to cover my nakedness, nor to heal my wounds; but only to give me one drop of water to quench my thirst, which is denied only to the damned in Hell: I desire ye only to refresh my dryness: I require this favour only of you for all my labours. Fourthly, that he might be understood to speak not of his bodily only, but specially of his spiritual thirst. He thirsted indeed for our amendment, our perfection, and our salvation; which thirst he had ever from the beginning of his life most burning and to quench the same he left nothing unattempted, but did all things most liberally, and suffered all things most constantly, and both showed it always by his deeds, and declared it often by his words. Therefore he said to the Samaritan woman: joan. 4. Give me to drink: And he said to his Apostles: I have to be baptized with a baptism, Luc. 12. and how am I straightened till it be dispatched? Also he admonished judas, that which thou dost, do quickly. And here also at the hour of his death he showed his thirst more clearly; both because his love did then shine more bright upon us, like unto a candle, which oftentimes giveth more light immediately before it goeth out, and to a Swan, which before his death singeth more sweetly; & also to show that he was ready, to suffer more for our salvation if need were. I thirst (saith he) that is, resteth there any thing for me to do to my vineyard, which I have not done? Isa. 5. Behold whilst I have time, I offer myself to suffer more & greater things; neither can my thirst be satisfied by reason of the heat of my love, except I drink abundantly of the cup of my Passion, and transfer the fruit thereof to my members (that is) to my Disciples. And he speaketh to his Father, who knew the inward desires of his Son. Admire here the love of Christ, which in this his Passion sent forth a sweet savour unto us, like unto precious spices, which do then yield forth the sweetest sent, when they are most bruised & broken into powder. Fiftly to leave this thirst unto us by his last will and testament. The world thirsteth after riches, honours, pleasures, and other vain delights, which put them to a great deal of travail, and yet never satisfy their thirst and desire, but like strong poison kill them presently as soon as they have drunk thereof, as it happened to the Captain Sysara, being killed by a woman after he had drunk milk. judi. 4. Christ would have thee to thirst after God, the fountain of the water of life, and not to dig broken Cisterns, which cannot hold water. I would thou didst thirst after thine own salvation, as Christ thirsted after it, or as the Devil thirsteth after thy perdition. Be thou the heir of the thirst of Christ, & pray him to satisfy thee with the breasts of his grace. Then a vessel of vinegar was set, Mat. 27. Mar. 15. joan. 19 and presently one of them running, filled a sponge, which he had with vinegar, and set it upon a reed, and Hyssop, and gave him to drink. COnsider first the proneness of men to mischief, who upon the least occasion offered, make haste to sin; and also the help of the Devil, who presently affordeth them means to sin. Hear were all things prepared, a vessel, vinegar, a sponge, and a reed. Mark what sinners brought into Mount Calvary, and into the Church, to wit, instruments for the death of our Lord. Contrariwise holy men with Nichodemus and joseph of Aramathia bring thither instruments to take down the body of our Lord from the Cross. Think thou with thyself what instruments thou dost use in holy Church, whether to kill, or to save souls. Consider secondly, that Christ at the hour of his death had no comfort, neither in word nor deed, but was denied even a drop of water. Perhaps according to the custom there wanted not wine, which the executioners themselves had spent through their cruelty and wantonness, according to the prophesy of Amos: They sat upon the pleadged garments hard by the Altar (of the Cross) and they drank the wine of the condemned in the house of their God; Amos. 2. which was the Mount Calvary. Consider thirdly, the sponge was filled with vinegar, and fastened to a branch of hyssop, according to the custom in their ancient sacrifices, Levit. 4. and set upon a reed, and so put to the mouth of our Saviour to suck thereof; which being done with a Soldier-like rudeness, many drops fell into the wounds of him that was crucified, and with the sharpness thereof afflicted his flesh. Was this the reward of that mouth, which opened so often for our salvation, and of that tongue, which gave us so many good lessons, cured so many diseased, & wrought so many miracles? But Christ who had already satisfied God the Father for thy other sins with his other pains, curing thy pride with his great shame thy covetousness with his exceeding poverty, thy lust with his most bitter torments, thy wrath with his incredible patience, thy sloth with his diligent alacrity; would now also apply a medicine for thy gluttony and intemperance, and by this bitterness, as by a contrary medicine, purge and wash thy mouth, which was infected by eating the apple in Paradise. Behold what drink thou usest to drink unto thy Lord, to wit, vinegar, and the bottom, & dregs of wine. To the world thou givest sweet wine; for her sake thou labourest earnestly; thou seekest to win her favour by all diligence, and sparest neither industry, strength, wealth, nor any thing, which thou hast: but to Christ, thy God, thou minglest all thy worst things, thy sloth, thy theft, thy hatred, and thy other sins, for which our Lord complaineth: I expected that he should make Grapes, Isa. 5. and he made the wild Vine. And the world again for thy sweet wine reacheth unto thee vinegar upon a reed, that is, cold and bitter delights in a broken and vain soul: for the world hath not, nor cannot give any true comfort or sweetness. Therefore do thou rather drink sweet wine unto Christ, and earnestly from thy heart consecrate thyself, & all that thou hast unto him: and even as thou wilt not offer to thy loving Father a withered, but a fresh & sweet smelling flower; so do thou offer unto Christ the flower of thy age, & thy sweetest labours; and he will exhibit himself again to thee, as a sponge, fastened to the reed of the Cross, full of grace and truth, out of which thou mayst suck sweet water; & he will communicate unto thee the gift of understanding, whereby thou mayst understand, and be partaker of the delihgts of thy spouse. And he said, let be, Mar. 15 Mat. 27. let us see whether Helias come to take him down: and the others said, let be, let us see, whether Helias come to deliver him. COnsider first, the words of the executioners. One of them reaching him vinegar, which being drunk by the crucified person, hasteneth his death, saith: let be, let us see whether Helias come: that is, Helias shall not come, for I will prevent him by this deadly cup, and rid this man out of the way. Others by the same words persuaded him to stay the cup, that they might see by experience, whether Helias would come, and so reprove him as a false Prophet, of vanity, in calling upon shadows, & those which were dead. Learn thou here, first, what those executioners thought of our Lord, being even then ready to die; that thou mayest esteem better of him in thy soul. Secondly, that he departed out of this world with great thirst, and carried that thirst of thy salvation into heaven with him, where with an ardent, though not troublesome desire, he worketh the means of thy salvation. Thirdly, that this cold and piercing cup of vinegar brought death unto our Lord: for through sin death entering into the world, killed all, and spared not the very Son of God, for whom it was necessary to taste of death, that he might overthrow death. Resolve thou therefore to fly sin, least having gotten power to kill thy body, it creep farther, and kill thy soul also. Consider secondly, two kinds of men: for some without faith do by their sins deride the patience of God: 1 Pet. 3 Where (say they) is his promise, or his coming? Others have faith, but prevent the sting of conscience with haste of sinning, Whose feet run to evil. Take thou heed of both; and pray unto God not to forsake thee in the hour of death, to be mocked by the Devil. The 42. Meditation of the sixth word of our Lord on the Cross. joan. 19 When jesus had taken the vinegar, he said. COnsider 1. that this word above all the rest brought admirable comfort to all sinners. For hitherto all that he said, pertained for the most part to the executioners, to the Thief, to his Mother, &c: but this he speaketh to us all, declaring, that now our debts are paid, and all things perfected, which seem necessary to our salvation. Consider secondly, who he is, which saith, it is consummate: to wit, Christ God and man; for as man he offereth this payment, and as God he receiveth it. For even as he that draweth wine, and he for whom it is drawn, saith there is good measure, we ought to credit them: so we ought to believe Christ our Lord, saying: all things are consummate. Consider thirdly, where he spoke it: as first, upon the Altar of the Cross, in which the price was paid unto God. Secondly, in a high and eminent place, that like unto a crier, he might publish these new tidings unto the world. Listen thou unto it, and be assured that the price is paid. Consider four, when he spoke it: which was when he had drunk the vinegar, and was now ready to die: that thou shouldest know, that he being nothing moved with our ingratitude, did confirm his last will and testament unto us, which shall never be infringed by any wickedness of man, but whosoever will be partaker of this blood, it shall remain whole and holy unto him. Consider fifthly, why he spoke it: namely, for our comfort, who know the offence of sin to be so great, that no creature was able to redeem the same. Our Lord therefore affirmeth, that the enorinity of our offences is not so great, nor the number of our sins so many, nor our debts so infinite, but that he hath fully satisfied for all. Pray thou unto him, to comfort thee at thy death with this word, lest thou be'st afraid to appear before God thy creditor through the greatness of thy debts. It is consummate. COnsider first, he said not, this or that is consummate; but absolutely, it is consummate: that thou mayst know, that by this passion of Christ all things are consummate, and made perfect in Heaven and in earth; as well those things, which portain to God, as those, which belong to man. For even as sin violated all things; so the blood of Christ restored all things again: that thou mayst learn to seek all things in the passion of Christ, and with the Apostle to glory in nothing, but in the Cross of our Lord jesus Christ. Gal. 6. Consider secondly, how those things, which belong to God, are consummate by Christ. For first, he perfectly observed all the commaun-of God the Father, and never transgressed any of them, no, not in thought. Secondly, he carefully fulfilled all things committed to him in charge by the holy Scriptures; neither did one lot or title pass, which was not fulfilled. Mat. 5. For he had received from his Father a double charge; one delivered in Heaven to himself, another committed to writing and communicated to us. Thirdly, he ended all figures, ceremonies, and shadows of the old Testament, and commanded all things to cease, which signified the death of the Messiah, and the future mysteries of the Church. Fourthly, whatsoever was imperfect in the old sacrifices, he perfected and fulfilled in one sacrifice of the Cross. Fiftly, by this his death he repaired the ruins of Heaven, which were opened by the sins of Lucifer, ●oan. 1. and gave power to men to be made the sons of God, to those, which believe in his name, and after this life spent in the service of God, to replenish again the seats of those Angels, whom their wickedness and sin had thrown down into hell. Behold how thy Lord, ready to go to his Father, doth glory, that he hath left nothing in this world unconsummate, but that he hath executed all things to the full, which he was commanded. I would thou also at the hour of thy death, according to the example of thy Lord, couldst glory, that thou hast left nothing imperfect in thyself. Saint Paul said: I have fought a good fight, I have consummate my course, 2 Tim. 4 I have kept the faith: And Saint Peter in the name of the Apostles: Behold, we have left all things and have followed thee: Mat. 19 what therefore shall we have? What wilt thou say when thou art ready to die, who hast violated God's commandments, and hast received thy good in this life? What canst thou offer unto God for the reward of eternal glory? Think earnestly of these things, that thou mayst diligently execute the Commandments of our Lord. Consider thirdly, that by Christ his Passion, all things likewise are consummate, which belong to us. 1. Sin received his end; as Daniel foreshowed: All debts are paid, Dan. 9 the price of all the sins of the whole world is fully numbered to God the Father. 2. To the faithful all their goods are gotten, that nothing is wanting to us in any grace. 1 Cor. 2. 3. He hath perfected his Church a new Common wealth, and a chosen vineyard: for whereas indeed it was begun to be planted from the beginning of the world, but for want of good manuring did not prosper; Christ by his Passion prepared all things necessary for it he instituted a Sacrifice, & Sacraments, he ordained Pastors he made new laws he divided offices to every one, he sent the holy Ghost into the hearts of the faithful; to be short, he perfected it in such manner, as he had spoken before: Heir. 31 I will consummate my new Testament upon the house of Israel, & upon the house of juda. He began to write this Testament many ages past, which now with this word, as with the subscription of his hand, & with his blood and passion, as with his seal, is signed by him. 4. He fulfilled the desire of the Saints, & heaped abundantly his gifts upon all the faithful, whom he would have consummated into one, joined together in perfect charity, & replenished with the 7. gifts of the holy Ghost. joan. 17 Do thou therefore, who hast received so many benefits from thy spouse, never leave to do his will, because his will is thy sanctification: 2 Thes. 1. and be thou careful to keep whole & unuiolate the white garment, and grace of the holy Ghost, which thou diddest receive in the Sacraments. Consider 4. that many things are consummate by this passion of Christ even in wicked men. First, the hate of the jews, which could not further be extended. 2. The malice of the Devils, who could do no more against Christ. 3. The Kingdom of the Devil, the Prince of this world was ended, his forces broken, his spoils taken away, & he himself bound in hell with a chain never to be feared more, but to be laughed at, even by little children. Apoc. 11. Fear not then the assaults of the devil, who can only counsel & threaten; but cannot compel nor hurt. Consider 5. that Christ himself is also consummate for us, as the Apostle saith: Being consummate, Heb. 5. he was made to all that obey him cause of eternal salvation. 1. His blood is consummate, all which he powered out of his veins for thy sake; his strength is consummate, which he exhausted for thee; all his goods are consummate, both within & without, which he offered for thee. 2. His pains are consummate; an end is come of all his evils; & glory only remaineth. Therefore in this sense, It is consummate, is a word of rejoicing, that his labours are overcome. Now (saith he) all things are perfect; Winter is done, Cant. 1. the shower is past, and gone; there is an end of all evils, & the beginning of good: For his very Sepulchre shall presently after his death be glorious. Isa. 35. Be thou careful whilst thou livest, that thy death may end all evils, & open the way to good. Thirdly this mortal life is consummate: O Father (saith he) I now leave the world, and come unto thee. This word one day shall also be spoken unto thee: It is consummate: thy life must be ended, & thou must leave all things, which thou hast, thy riches, thy honours, thy parents, thy wife, thy children, and thy friends. For I have seen an end of all consummation: and we, Psal. 118 who brought nothing into this world, 2 Tim. 6. without doubt cannot carry away any thing. Therefore if with Christ thou hast nothing but troubles and crosses, if all things in the world be bitter and sour unto thee, the voice of Christ calling thee will not be unwelcome: It is consummate: because the hour of thy redemption draweth nigh. Mat. 24. Eccle. 4. But O how bitter is the remembrance of death to a man having peace in his substance! It is Consummate. COnsider first, that Christ had spoken something before of his consummation, as in Luke: Behold we go up to Jerusalem, Luc. 18. and all things shall be consummate, which are written by the Prophets of the Son of man. He gave also some beginning to this consummation, when he said in his last supper: joan. 15 I have consummate the work, which thou gavest me, that I should do. But in the altar of the Cross all things are consummate; neither could any thing be consummate before his passion on the Cross, because without shedding of blood there is no remission of sins, Heb. 9 and a testament is not confirmed, but by the death of the testator. Consider secondly, the manner of his consummation; to wit, the notable constancy of thy Lord, and his invincible courage. First, he perfected all things alone: I have trodden (saith he) the press alone, Isa. 6. and amongst the people there was not a man with me: that thou shouldst never give over the study of piety & devotion, though thou wert forsaken of all men. For God seethe and helpeth thy endeavours; who because he would not be wanting to thee in thy labours, denied his help and assistance to his Son. Secondly, he submitted all his members, & filled them with torments; that thou shouldst spare no labour for the service of thy spouse. Thirdly, he persevered even to the end of his work. Thou oftentimes conceivest a good work, but thou dost seldom begin it, and more seldom proceed in it, and scarce ever bring it to an end. Pray our Lord, to grant thee the gift of fortitude, that thou never faint in the study of virtues. Consider thirdly, with what liberality he inviteth thee to those things, which he hath consummated by these his labours. My Bulls (saith he) and my Fowls are killed, Mat. 22. come to the marriage. For in this passion, First, Sap. 17. All spiritual dainties are found for every man his taste, and necessity; as the Scripture reciteth concerning Manna. Secondly, it is the medicine of all diseases. Thirdly, it is the payment of all debts. Do thou therefore enjoy this liberality of Christ, and being wholly melted into his love, desire to know nothing else, but jesus Christ, and him crucified. ● Cor. 2. Consider four, that by this word It is consummate: God the Father is asked by Christ, whether any thing be wanting to our perfect salvation; and that also all creatures▪ yea even our enemies, are as it were judicially cited, to consider what is wanting, and to speak it before the death of Christ. For our Lord professeth, that he will pay to the full, if there be any punishment yet remaining. Behold the liberal mind of thy Lord. Pray him then, that, laying aside all covetousness, thou mayest be endued with this bountiful liberality. Consider fifthly, that these great riches of Christ are so provided for thee, that thou oughtest to make application of them to thyself. Thy dinner indeed is ready, but thou must go to the table, and put the meat in thy mouth: thy medicine is made, but it is kept in the shop of the Church enclosed in seven boxes, to wit in the seven Sacraments: the price is paid for thee, but not yet applied unto thee. Do not thou think, that only Faith (as some Heretics would have thee believe) is sufficient for thee; thou must go with thy feet to dinner; thou must take thy meat, and medicine with thy hands; thou must put them into thy mouth, and receive them into thy stomach: that is, thou must frequent the Sacraments and be diligent in the exercise of virtues, that that, which was effected & given for all mankind, may be accepted for thee, applied to thee, and profit thee. Pray thou our Lord that he, who spent and consummated all his days with infinite merits of good works will never suffer thee to spend and pass away thy days idly and in vain. The 4●. Meditation of the seventh word of our Lord on the Cross. And crying again, Mat. 27. Mar. 15. Luc. 23. he said with a loud voice. COnsider first, that as often as Christ spoke for himself unto his Father, he cried with a loud voice; but when he spoke to others, or for others, he used a lower voice, to teach thee, First, that thou must always deal with God with great affection. To others thou openest thy griefs with tears, but when thou speakest with God, thou art so dry, that thou hast scarce any feeling of devotion. Secondly, what grievous pains the Son of God suffered, who with the violence thereof was forced to cry out. Consider secondly, that Christ for divers causes cried out in his prayers, when he was ready to die. joan. 11. First, to show that he was Lord of life and death; having power to yield up his soul, and to take it again, at his own will and pleasure. Therefore he called for death (as Nazianzen saith) which durst not come, In Christo patient. except it had been called. Secondly, to move God the Father to mercy: For seeing all mankind, being oppressed with grievous sins, was far off from God, he, who carried the person of all men, aught to call upon God with a loud voice, being so far absent. Do thou therefore knock at our Lords ears, not so much with loudness of voice, as with affection of heart. Thirdly, that this voice, being sent through the whole world, might move men's hearts, and that hearing of the death of God for their sins, they might be penitent for their offences. For at this voice the Earth was shaken, the Rocks were cleft in sunder, and the Monuments were opened; that thy stony heart might also be broken by the force of this word of God. Not without cause did Mark say, (his voice being sent forth) that thou shouldst understand that being sent into the world it worketh still in the hearts of men. Fourthly, that Hell should tremble at this voice: and even as at the cry of our Lord, calling Lazarus, the soul of Lazarus returned without delay into his body; so now every one there should prepare himself to receive their Lord, being ready instantly to come unto them. The holy Fathers therefore in Limbo rejoiced at this voice: and the Devils in Hell trembled. Fiftly, to teach thee how to meditate on death, not remissly, or negligently, as of a thing little pertaining to thee; nor slowly and dully, as of a thing a far off; but often and earnestly, & of a thing most certain, and at hand, & so much the more fervently, because it is the only gate to salvation. Consider thirdly, that in the ninth hour our Lord broke forth into this clamour: in the hour (I say) of prayer, and of the evening Sacrifice. For then the true host was sacrificed upon the Cross, and being cut into two parts, that is, into body and soul, was immolated to God the Father by the high Priest with a loud voice and great labour. join thou thy prayers with Christ his prayer, that with his voice they may pierce the Father's ears. Luc. 23. O Father, into thy hands I commend my spirit. COnsider first, that Christ prayed not unto his Father upon the Cross, but in the words of the Scripture. First, because he knew, that these words were most acceptable to his Father, being written by the holy Ghost, to teach us to pray. Secondly, to teach thee to worship God not according to thy own fashion & understanding, but in such manner, as the Church endued with the holy Ghost hath appointed thee. Consider secondly, that Christ used this word, Father, only twice upon the Cross, in his first, & in his last prayer, but in his middle, that is, in his fourth prayer, he called him not Father, but, God. First, that thou shouldest like a Son, willingly accept that punishment, which thy Father sendeth, and in thy punishment confess thy own baseness, who art not worthy to be called the son of God, and like a poor creature call upon God thy Creator (for tribulation and adversity do teach good men their own frail estate, and unworthiness, and thereby persuade, or rather enforce them to mend their lives,) & that in the end, having overcome all adversities, thou shouldest take courage & rejoice as a Son: For probation worketh hope, Rom. 5. which confoundeth not. Secondly, because the beginnings of God's word do most sweetly affect the mind; the progress is hard to sensuality; but the fruits which are gathered, are most pleasant. The book was in the mouth of john sweet as honey, Apoc. 10. but being devoured it made his belly bitter. Thirdly, because in his first prayer, when he prayed for sinners, he was to gain authority to his prayer through the love of a Son, for none but a son could be heard for so great wickedness: In the middle, he complained as a man: And in this last, having fulfilled his embassage, he desires as a Son to be called home to his Father. Consider thirdly, that Christ made this petition to his Father, not for fear of judgement, for now his Father had committed all judgement to him; nor for fear of the Devil, whose forces he had already broken; nor for fear of the pains of Hell, which now he came to take from good men, and to carry away the spoils of Hell. But first, to teach thee, never to remit or slack thy invincible spirit from prayer. Secondly, that thou shouldest know, with what confidence he went unto his Father. For he sayeth not anxiously after the manner of a suppliant, I pray thee, Father, but as it were of mine own right and authority, I commend my spirit. Consider four, & mark every word of this last prayer, which before had been made by the holy Ghost to this purpose, Psal. 32. and is now recited by the Son to the Father, with addition only of this word, Father. Father: First, I have remained thy Son in all these so great torments, I have remitted nothing of my devotion, & love to thee. Secondly, I thy Son am returned to thee from this hard embassage, from this bloody battle I carry away the victory, and I bring the spoils. What reward wilt thou give me, what glory wilt thou prepare for me, what triumph wilt thou assign me? The Roman Emperors triumphed with the victorious Army. Poor Lazarus, Luc. 16. which was denied crumbs from the rich man's table, was carried in a triumphant Chariot, that is, in Angels hands into Abraham's bosom. What glory then wilt thou give to me thy Son? I am more honourable, because I am thy Son: I have laboured more than the rest, for I have spent my blood; I have undergone more danger, for I have fought alone with the enemy; I have endured more want, for a drop of water hath been denied me; I have overcome more strange enemies, for I have subdued the Prince of this world, broken his forces, and thrust him out of possession; and to be brief, I have taken more noble spoils, having delivered so many thousand souls from the bondage of the Devil, and subdued all the whole world unto thy government. What then wilt thou prepare for so great a conqueror? Into thy hands: First, as sacrifices are offered into the hands of God, so I, as high Priest, do offer my soul, as a most fat sacrifice into thy hands. Secondly, hitherto the souls, which departed out of this world, went not into the hands of God, but into Abraham's bosom in the places below: but now I desire first to be received into thy hands, and my Disciples hereafter to be received also. Thirdly, this my spirit, which is now descending into Hell, to deliver the Fathers, shall not want the divinity; but even as the divine nature took the human nature into the same person, so it shall remain both with the body in the sepulchre, & with the spirit in Hell. Fourthly, I commend it to thy hands; that thou shouldest endow it with glory, & adorn it with rewards. I commend, or as the Greek text saith, I will commend, that is, even now I will send it to thee. First, hitherto neither this body, nor my soul hath seemed to be greatly commended unto thee, because both the body hath remained in the hands of enemies, and my soul being sorrowful even unto death, was always in my own hands subject to many miseries, Psal. 118. and death itself. Hitherto thou hast seemed to have care only of thy bondslaves, and to neglect thy Son: for thou hast delivered up thy Son, to redeem thy servant: do thou now at last receive my spirit commended unto thee. Secondly, I commend, that is, I leave it with thee, to have it again after three days. Thirdly, no man taketh it from me, for I am not compelled to die against my will; but I willingly yield it, and deliver it to thy custody. My spirit, he saith not my soul, which beasts possess aswell as men, but, my spirit, because the sensual man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) perceiveth not those things, which are of the spirit of God, In Christ, the spirit, 1 Cor. 2. that is, the higher part, had as it were converted the soul into itself, so as the inferior man desired, nor coveted nothing, but according to the rule of reason. Pray thou unto God the Father, that he will receive thy soul, always commended, with the spirit of his Son. Into thy hands I commend my spirit. COnsider first, that though the spirit of Christ needed not to be commended to the Father, yet it was commended to him; that all faithful and holy men should know, that they are commended unto God by this prayer of Christ. For God calleth those by the name of Spirit, which are endued with his spirit. That (saith he) which is borne of the spirit, joan. 3. is spirit: even as they which are ruled by the spirit of the Devil, are called the spirits of Devils. Do thou look into thyself, what spirit reigneth in thee, 1 Tim. 4 whether of Christ, or of the Devils: And again, whether thy soul hath changed the spirit into itself, so as thou seemest little different from a brute beast, or whether the spirit of our Lord hath thy soul wholly subject and obedient unto it. Heb 4. For the word of God being lively and powerful, reacheth even to the division of the soul and of the spirit: And therefore in the hour of death diligent inquiry shall be made what the spirit hath done, and what the soul; and they only shall be commended unto God, Rom. 8. which have wrought by the spirit of God. Consider 2. if Christ commended us to God the Father, than we ought to be careful to commend our souls unto him in good works. Therefore let us provide, First, that what the grace of the holy Ghost hath wrought in our souls, Pet. 4 may be preserved, framed, & perfected, as it were by his divine hands. Secondly, that our spirit be often conversant in Heaven, and adhere not too much to any worldly things. For (saith St. Augustine) if our minds be there we shall have rest here. Ser. 175. de temp. Thirdly, that God will hold us in his hands, according to that: Sap. 3. joan. ●0 The souls of the just are in the hands of God: neither can any man take them out of his hands. Fourthly, that our spirits, when they go out of this world, may be delivered to the hands of God to be crowned; and be commended to his keeping till the future resurrection of our bodies. Consider thirdly, that the Church of God, which is directed and guided by the spirit of Christ, is so commended to God the Father by this prayer of her spouse, That the gates of Hell cannot prevail against her. Mat. 16. Therefore do thou never separate thyself from her, except thou wouldst fall into thy enemy's hands; but defend the life and safety of thy soul by the spirit, faith, grace, and Sacraments of the same. Consider four, that there is commended unto thee by his prayer: First, the gift of the fear of God; and next diligent devotion against the vice of sloth. For if Christ the Son of God did with such earnest prayer commend his spirit to his Father: it behoveth thee not only to pray, but also to work thine own salvation with fear and trembling. Phil. 2. Pray then unto our Lord, to take care of thy soul and to bestow rather heavenly gifts upon thy spirit, then earthly benefits upon thy body. The 44. Meditation of the death of Christ. Luc. 23. joan. 19 And saying this, bowing his head, gave up the ghost. COnsider first, in what manner the Spouse of thy soul ended his life. The standers by use to observe the countenance, gesture, and words of those, which are to die: & mothers also use to mark the eyes, and countenance of their children, when they go far from them, and to remember often in their minds the manner of their departure. Do thou likewise, for whose sake the Son of God suffered death, come near unto the Cross; behold all things diligently with the eyes of thy soul, and let thy speech be often times thereof: Consider secondly, that crying he bowed his sacred head: first, because he would call thee, both by his voice and beck, to learn the profit of the Cross, and to receive the merits and benefits of the same. Secondly, to speak in thy ear, to communicate his secrets unto thee, & to teach thee his commandments and counsels. Thirdly, to signify his consent to all thy petitions and prayers, which depend upon this his holy passion. Fourthly that thou mightest the better view his head, and mark every thing diligently, his thorns, his spittings, his blood, his eyes now shut to thy sins, his mouth silent from revenge, & his face pale with death. Consider thirdly, that the Evangelists wrote this death of our Lord in divers words. john saith, he delivered up his spirit: Mathewe, he sent forth his spirit: Mark and Luke, he breathed out: that thou shouldest know, that Chri●t died, not like unto other men, but in a singular, and peculiar manner; neither did he against his will, or by compulsion, but of his own free accord render up his spirit. This word, he delivered, signifieth: first, that he gave his spirit into his Father's hands to be kept three days, and that from thence all merits, all virtues, all justice, and grace should be gathered for mankind. Secondly, that as he had already given his body to the executioners, so now also he would deliver his soul for us, because nothing should be wanting to our felicity and happiness. He had given his garments, he had given his honour, he had given his body, he had given his blood: and now there remained nothing, but to give his soul, that according to the prophesy of Isaias, Isa. 9 the whole Son might be given. 3. That he delivered up the full price of our redemption. For hitherto something was wanting, and he had paid as it were but in part: but now he made an absolute and full payment: that thou mayst know, that now thou art not thine own man, but Christ's, who hath bought and redeemed thy members with his, thy powers with his, thy honours and riches with his, thy body with his, and thy soul with his. If thou dost consider these things rightly, thou shalt learn, first, not to abuse thyself, & thy goods to thy own pleasures; nor to spend them according to the will of the Devil; no nor yet to use them as thine own, but to refer all to the honour of Christ, to whom all things belong and appertain. Secondly, seeing thou hast gotten Christian liberty, and art delivered out of the power of the Devil, never to yield to him again. For he hath no right to thee, whom Christ hath so dearly redeemed with his blood. Do thou give thanks unto thy Lord, and offer up thyself, and all that thou hast, freely unto him. He breathed forth. Mar. 15. Luc. 23 COnsider first, that by this word is signified, that Christ breathed forth his last spirit: by which spirit and holy breathing, first he purged the air, being infected with devils; by virtue whereof the Devils also are driven away in exorcisms and exsafflations. Therefore as the earth is sanctified by the holy body of our Lord, and the element of water, and all liquors, by the holy blood and water issuing from his side: so by the divine spirit of Christ the air is sanctified, that it may the more profitably carry and inspire into our senses the word of God, and his holy mysteries. Secondly, he communicated unto this world his inward gifts and graces, not only through the holy wounds of his body, but also by his mouth. Consider secondly, that Christ for many causes would suffer, not only pain and torments, but also death. First, to offer up himself by his death as a sacrifice and Holocaust unro God. Secondly to redeem eternal death, due unto thee, through this his death of infinite value. Thirdly, to confirm by his death all his Sacraments, and the new Testament. Fourthly, that by this his death as by the death of the high Priest, according to the old figure, Num. 15. he might recall thee into thy heavenly country. Fiftly, to let thee know, that thou oughtest to be his, who died for thee, and not to submit thyself to the Devil, who suffered neither death, nor wound for thy salvation. Sixtly, that thou shouldest account thyself dead to the world with Christ, and mortify: thy vices and affections: For if (saith the Apostle) one died for all, 2 Cor. 5. therefore all are dead. Consider thirdly, that Christ died in his flourishing age, being three and thirty years old, when his senses were freshest, his heat greatest, and his strength best to endure labour. First, because he was willing to bestow all his most flourishing things upon thee, to preserve the heat of his love in thee, and with great forces to prepare many benefits for thee. Secondly, that thou shouldest not prolong the change of thy life, till thy withered and decayed old age, but consecrate thy youthful years & strength unto Christ. Consider four, that our Lord was nailed to the Cross in the sixth hour; and in the ninth hour, when the day began to grow to an end, he died. First, because he, which in the precedent ages had been immolated in the figures of the sacrifices, did in this fourth age of the world die truly for us. Secondly, that thou, who hitherto perhaps hast spent the rest of thy life unprofitably and wickedly, mayest at the least in the end of thy life fly to the death of our Lord. A great comfort is here given unto sinners, who languishing, either with age, with sickness, or in mind, are not able, by exacting grievous punishment of themselves, to satisfy for their sins, may have the pains, blood, and death of Christ to offer for their offences. Give thanks unto God, and despise not so great a treasure. joan. 19 He sent forth his spirit. COnsider, that here also mention is made of the liberty & freedom of Christ to die. For even as in former times Noah sent the Dove out of the Ark, Gen. 8 which after a few days returned, bringing in her mouth a bough, with green leaves: So Christ sent forth his spirit, to return again after three days, with an army of flourishing Saints. Emisit (saith he,) he sent forth; and not, Amisit, he lost: that thou shouldest not lose thy spirit amongst the wicked. Consider secondly, how the Devils expected this spirit, being ready to come forth, that by the common law of all it might be joined to other souls in Hell. For the Evangelist seemeth to signify so much, when he said, the Devil went from him for a time, as though at this time of his death, he would return again. But because the Prince of this world had nothing in Christ, Luc. 4. he was bound by Christ the Conqueror with most strait chains, & carried into Hell, to be condemned to eternal prison. Consider 3. the glorious company of Angels, which did not so much carry, as follow the soul of Christ descending unto Hell. Consider 4. that by Christ his coming to Hell, those fearful dark places were endued with a new light, that the holy Fathers came flying to meet him, and to give him thanks for themselves, and for their ungrateful children; that then they were all clothed in a new garment, and admitted to behold the divine nature; and that Hell was filled with blessed souls, before Heaven, the seat of the blessed. Consider fifthly, what thy Lord did here these three days. He began to exercise the power (which he received from his Father both in Heaven and Earth,) in the lowest part of the world. First, he inflicted worthy punishment upon the Devil, with the rest of his enemies, whom he had overcome with great wisdom & power. Secondly, he made new laws to Hell, and provided, that none of the Saints should ever be carried thither again. Thirdly, he stopped the mouth of that stinking place, and shut it so close that none of that deadly savour should breathe unto mortal men. Fourthly, he brought salvation, promised so many years before to the holy Fathers, 1 Pet. 3 and preached to those Spirits, which were in prison, That is, brought tidings of peace, even unto them, who being punished by the deluge, & other miseries, for their incredulity & sin, were seriously converted before their death. Pray thou our Lord, that at the time of thy death he will subdue the Devil, and bring to thee true peace and comfort. The 45. Meditation of the signs in the death of Christ. And behold the vail of the Temple was slut in two pieces, Mat. 27. Mat. 15. Luc. 23. even from the top to the bottom. COnsider first, that when Christ sent forth his spirit with a loud cry, all creatures, rejoicing with their Creator for his noble victory over his enemy, made great noises & shoutings for joy; in like manner as we use to show public joy by discharging great guns and ordinance of war. Consider secondly, that by this noise all things were opened; the Tabernacle, the Earth, and the stones were resolved, Lib. de in carnatione verbi. and (as St. Athanasius saith) the very Mountains were cleft in sunder. 1. Because the sack of grace, being opened by so many wounds, did by our Lord's death poor out his gifts most abundantly and invited all men to open the vessels of their hearts. Look thou therefore to thyself, & withdraw not thyself out of this holy shower. 2. Because all creatures, showed themselves ready to be revenged upon the wicked, and offered even their bowels unto God. Consider thirdly, that the vail of the Temple was rend. 1. Because by this death of our Lord all the mysteries of the old Testament, shadowed and covered so diversly until this time, did now at last (the vail being taken away) shine most clearly, and were manifested and fulfilled by the 7. wounds of Christ, of his hands, feet, side, head, and whip of his whole body; and that the Temple itself, and all the legal Sacrifices, remained profane, and destitute of all holiness and sanctity. 2. Because now was opened the way into Sancta sanctorum, that is, the kingdom of Heaven. 3. To signify, that the Temple itself, for the Synagogue, lamented the death of Christ, & detested the great blasphemy of the jews; and, to show her grief and anger, cut her vail or garments. 4. That thou, remembering the death of thy spouse, shouldest remove the vail of all excuses from thy heart, and open thy inward thoughts to our Lord, without any vail or colour, hiding nothing from the Priest in confession, nor covering thy sins with the pretence of piety. For most certainly the vail of thy body shall shortly be broken by approaching death, and thy wickedness shall be revealed to the whole world. And the Earth was moved, and the Rocks were cleft a sunder. Mat. 27. COnsider first, that at the death of our Lord the earth was moved and trembled. 1. For the horror of so great a sin. 2. Because the Prince of the world, who was wont to shake the earth with seditions and wickedness, was with great violence thrown headlong into Hell. 3. Because God of infinite Majesty entered into the bowels of the earth, at whose coming into the Mount Syna, the mountain itself (as it were honouring him) trembled and smocked. Ex 19.20 4. Because by the death of our Lord all the earthly hearts of men were to be moved, and carried out of their places unto Christ. 5. Because the new Law of the Gospel was to be brought into the world. If thou therefore, when the whole Earth shaketh, art nothing moved by the death of Christ, thou art more dry and cold, than the earth itself Consider secondly, the Rocks were cleft. Ephe. 2. 1 Cor. 10. 1. Because Christ the corner stone, who was also signified in the old rock, was now cut a sunder, his soul being pulled from his body, and his body being torn with divers wounds. 2. Because men's hearts, being more hard than the very stones, were to be mollified in the blood of Christ, the true Goat, prefigured in the typical Goat; even as the hardness of an Adamant is said to be mollified and made soft by the blood of a Goat. Consider 2. that the state of sinners is fitly declared by stones. For even as the earth is cold, filthy, & base, and without the labour & industry of men, becometh barren & beareth nothing but weeds; & as a stone is likewise hard, heavy & troublesome: so sinners polluted with divers crimes are grievous and troublesome to all men, yea even to themselves. Pray thou our Lord, to open thy heart to bring forth fountains of tears, & to dissolve it into very dust, that it may be framed according to the will of God and drink in the liquor of his divine grace. Mat. 27. And the Monuments were opened, & many bodies of Saints which had slept, rose: and going out of the monuments after his resurrection, entered into the holy City, and appeared to many. COnsider first, that by this sign, being the greatest of all other, is signified: First, that Christ thy Lord, opening by his death the gates of Hell, did set at liberty the holy Fathers there imprisoned, and broke hell-gates, so as never any Saint hereafter should be detained there. Secondly, that by the same death the stinking closerts of our hearts are to be opened, that all the stench of sin and death may vapour out, and be dispersed. Thirdly, that the bodies of the just should rise again, & live for ever. Consider secondly, that though the sepulchres were opened, yet the Saints did not rise before Christ, who is the first begotten of the dead: for, as the Apostle saith, Our Lord was delivered up or slain, Col. 1. Rom. 4. for our fins; and rose again for our justification: That is, by his death he hath paid the price of our sins; but rising again he hath applied this price unto us, by the preaching of the Apostles, by our faith of his death & resurrection, and by the Sacraments and other means left unto us after his resurrection. Consider thirdly, that these Saints, whether being to die again, as the ancient Doctor's thought, or to live for ever with Christ, as many late writers do think, assumed their bodies again, and appeared to many, that they might be true witnesses of the resurrection of our Lord who was able as easily to restore his soul to his body being lately dead; as to raise up the bodies of the Father's being consumed to ashes so many ages before: that thou in all thy difficulties shouldst have confidence in God, to whom nothing can be impossible. Consider four, that they appeared not to all, but to many: for all are not worthy of the fellowship of Saints. Consider fifthly, that they came into the holy City (for the dead were buried abroad) that is, Jerusalem, sanctified by the religion of the Temple, and of sacred things: for now through Christ the way unto the heavenly Jerusalem was opened unto them. Consider sixtly, that in these five signs are contained the five effects and fruits of our Lord's passion, which the word of God worketh in the soul of a sinner. For first, the vail being broken, and the darkness of ignorance being driven away, the truth appeareth more plainly, the severity of the judgement to come is set before our eyes and the most cruel and everlasting torments of Hell are seriously & frequently thought upon. Secondly, the earth is shaken, when the mind of man is terrified, and strucken with fear through the remembrance and meditation of these things. Thirdly, the stony heart is made soft unto penance. Fourthly, by confession of sins all the evil savour doth evaporate and vanish away out of the opened Sepulchre. Fiftly, the mind is restored to a spiritual life, which is outwardly seen by the goodness of his actions, to the comfort, of all good men, who with the Angels of Heaven rejoice at the conversion of sinners. Pray thou our Lord, that thou mayest rise with him, and that he will not suffer thee to die in sin. The 46. Meditation of the conversion of the Centurion. And the Centurion, which stood over against him, and they which were with him, Mat. 27. Mar. 15 Luc. 23. keeping jesus, seeing that thus crying he died, and having seen the earthquake, and those things which were done, they feared greatly. COnsider 1. how quickly the blood of Christ showed forth his forces, especially being offered with so effectual prayer to God the Father, in which he prayed for his crucifiers. For such things as were signified by the earthquake and by other signs, were here fulfilled in the minds of men. Thou mayst therefore be well assured that he will never forsake thee, which recalled even his executioners to repentance. Consider secondly, who were the first, which were converted to the faith by our Lord's death. 1. The Gentiles, worshippers of Idols: for even then our Lord began to love the Church of the Gentiles, to the which, forsaking the jews, he resolved to transfer his mysteries. 2. Executioners, Soldiers, infamous men, to show unto thee, that no man committeth so great a sin, which our Lord is not ready presently to forgive; and also to let thee know his great mildness; who as he showed no sign of anger against his enemies, so with gteat love and affection he drew them first of all unto him. Thirdly, the Romans; for because the Roman faith and religion was hereafter to rule and govern the universal Church, it was convenient that it should be consecrated under the Cross of our Lord by the blood and death of Christ. Fourthly, The Centurion standing over against him, with the people, which kept jesus; for the Roman Princes and Emperors, as in the beginning they endeavoured by most grievous persecutions to suppress the Faith of Christ; so after they had once received it, they enlarged it by their Authority, and defended it by their Arms. Consider thirdly, the causes and manner of their conversion. First, standing over against him, they kept jesus. Secondly, they heard his cry, when he yielded up the ghost. Thirdly, they saw the Earthquake, and other testimonies of God's power. Therefore if thou wilt be converted, First, mark diligently the manners, gesture, life, and words of Christ: For all things, which are written, Rom. 15 are written for our learning. Secondly, admire his most fervent love, who took all this pain and labour for thee, and for thy salvation, in hope only, that thou wouldst follow him to beatitude, calling thee so earnestly. Thirdly, consider his omnipotency, and majesty, to whom all creatures obey, that thou mayest be moved to penance at least through fear. Consider four, that the Centurion was converted with his people, that thou mayest understand of how great moment the example of a Superior is, to the conversion of those that are under his charge. Consider fifthly, that all of them were afraid: For the fear of our Lord is the beginning of wisdom, Pro. 1. and the beginning of our conversion proceedeth most commonly from fear. Pray thou our Lord to reduce thee by their example to a better course. Luc. 23. Mat. 27. And they glorified God, saying: Verily this man was just: verily this man was the Son of God. Mar. 15. COnsider first, that the first fruit of our Lords cross was, that God was glorified in perfect faith, even by his executioners. Great was the virtue and goodness of God, which so suddenly changed the cruelty of his tormentors into mildness, and would have his praises, being the office of Angels, to be celebrated by his executioners. Consider secondly, that those Romans did believe in their heart to justice, Rom. 10. when through true faith, they were much afraid; and with their mouth they confessed to salvation, that Christ was true man, without spot of sin & true God, the Son of the true God: because afterwards it was to be the office of the Roman church, to keep & preserve the whole and entire faith, and to spread it over all the world. Consider thirdly, the great miracle, that in this infamous and most cruel death the Gentiles should acknowledge him to be God, who for his deformity scarce seemed to be a man. For the blood of Christ induceth us to believe those things which exceed all human capacity. Pray thou our Lord to confirm and increase thy faith through the merit of his blood. And all the troop of them, which were present at this spectacle, Luc. 23. and saw what things were done, returned, knocking their breasts. But all his acquaintance stood a far off, and many women looking on him a far off, Mat. 27. which followed jesus from Galilee, ministering unto him: Mar. 15. among whom was Mary Magdalene, and Mary Mother of james the less, and of joseph, and Salome, Mother of the sons of Zebedee, and many other, which came together to Jerusalem. COnsider first, the goodness of God, who converteth the evil intentions of men to their own profit. They came to behold, to mock, and to blaspheme; but changing suddenly their minds, they returned sorrowful, and striking their breasts. Have thou confidence, that thy good works through his goodness shall turn to thy salvation, since their evil acts through his mercy were profitable unto them. Consider secondly, that whilst the Roman soldiers praised Christ the jews were silent; because hereafter the Gentiles should govern the Church of Christ, and the jews should hold their peace. Consider thirdly that they struck their breasts; because he, that will draw the fruit of the Passion unto himself, must undergo some penance. For even as ashes, being moistened with some liquor, do make a greater quantity, then if being dry they were powered into the water: so he, who like unto Christ, suffereth some labour and penance, shall reap the greater profit by his Passion. Consider four, that these jews did know the dignity of Christ, & the greatness of their own sin; but yet they would not confess it in their words. For there are many, which feel indeed the prick of conscience; but being hindered either by pride or malice they refuse to confess their sins. Consider fifthly, that his friends and acquaintance stood a far off, and those women, which had served our Lord in Galilee. That thou shouldest know: First, that Christ rewardeth alms with this benefit, that they shall persevere even unto the Cross. Tob. 4. For Alms addeth confidence, and suffereth not the soul to go into darkness. Secondly, by what means Christ rewardeth his friends in this world: to wit, that through many tribulations they should enter into the Kingdom of God. But they stand far off: for that which they suffer is very small, Actor. 14. if it be compared to the Passion of Christ. Pray thou unto Christ, to sign thee with his Cross, and to join thee to the number of his friends. The 47. Meditation of the opening of Christ's side. joan. 19 Then the jews (because it was the Paraseeve) that the bodies might not remain upon the Cross on the Sabaoth (for that was a great Saboth day) entreated Pilate, that their legs might be broken, and they might be taken away. The Soldiers therefore came, and indeed they broke the legs of the first, and of the other, which was crucified with him. COnsider first, that by the commandment of the Law, such as were hanged on the tree, Deut. 21 were wont to be buried at night, when as such, as were put to death by any other means, were (as unworthy of burial) either covered with stones, or left to be devoured by beasts. First because God, the sovereign Lawmaker, knew, that his Son should die that death. Secondly because God in his mercy would not, that guilty persons should be punished twice for one and the same fault: For, because every one was accursed which hanged on the Tree, he ordained that at least after their death they should have the honour of burial. Thirdly, that all such as suffer the Cross (that is the punishment of Christ) in this life, may be assured, that there is great glory reserved for them with Christ in the next life. Consider secondly, that the jews were not moved by this Law, but by the solemnity of the next day: for wicked men do often times many things well, not because they desire to obey God, and to serve his honour; but to preserve their own fame and estimation. Consider thirdly, that the dead bodies ought not to be left on the Cross on the Sabaoth day; that thou shouldst never carry a dead soul about thee, but at the least on the Holy days thou shouldest purge it from all sin and wickedness. But thou notwithstanding dost not only carry a dead soul, but also dost defile it more upon Holy days, consecrated to the service of God, then upon any other days. Consider four, that the jews, under pretence of serving God, desired another matter; to wit, that they might take away the life of Christ, (whom they knew not to be yet dead) with more grievous torments: that thou mayst learn, First, that the impiety of wicked men (who maliciously are separated from God) is daily increased according to the Apostle: But evil men, and seducers shall prosper to the worse. 1 Tim. 3 Secondly, how cruel the enemy of mankind will be in his own kingdom against wicked men, which rageth so much in another's kingdom by his Ministers. Do thou therefore take heed of his tyranny, wherein there is neither measure, nor end. Consider fifthly, that the good and the evil Thief did not both suffer one punishment: For the one wiped away his sins by his pains, and obtained glory to himself; the other changed his temporal punishment with the everlasting torment of Hell. Learn hereby what reward the world, and the Devil do give to their servants, to wit, grievous pains, and everlasting torments in Hell. For this Thief who to please the jews blasphemed against Christ, was as much tormented by them, as if he had praised him. See that thou adhere unto Christ, and according to the example of the good Thief receive all thy torments in full satisfaction for thy sins: and pray unto God, to afflict thee here, and not to punish thee everlastingly. But when they came to jesus, and saw him already dead, they did not break his legs; but one of the Soldiers with a spear opened his side, and presently issued forth blood and water. COnsider first, that the Soldiers, as soon as they had received commandment from the Precedent, made haste to the Cross, and diligently observed, whether there was as yet any sign of life in Christ: for if they had perceived any, they would have inflicted the same torment upon him. Consider secondly, what manner of wound this was. For the Scripture saith not, he struck his side, or he wounded his side; Tract. 120 ●n loan. but he opened his side, (as St. Augustine noteth) that the cruelty of the wound might be signified thereby, joan. 20 which opened his side so much, that St. Thomas was bidden by our Lord to put his hand into it. Consider thirdly, why our Lord would receive this wound, being now dead for us. First, that he might show that by his death he abated nothing of his love towards us, and offered himself ready to suffer again and again for us, if it were thought necessary for our salvation. Secondly, that according to St. Cyprian, Ser. de duplici martirio. he might pour out all the moisture remaining in his body and all the blood residing in his heart, and reserve nothing to himself. Thirdly, that he might engrave the sign of thy love in his heart, & never blot thee out again. Fourthly, that as out of the side of Adam sleeping, Eva was taken; so out of the side of our Lord sleeping, the Church should be deduced. For out of his side issued blood & water, by which both Baptism is signified, whereby the faithful are regenerate, washing their body with water, and purging their soul with blood; & also the Sacrament of the Eucharist, by which the faithful, being regenerate in Christ, are as it were strengthened with meat, & preserved alive. Fiftly, that thou mightest enter into the inmost part of his heart as it were by a gate in the side of a Tower. For by this wound only is the way opened into the Church, Gen. 6 and into the wine Cellar, that is, into the secret mysteries of Christ. Sixtly, that hereafter we should make no more doubt of the humanity of Christ, seeing we find here the 4. Elements, and the 4. vital Humours, plainly showed by the blood and water. For there are three, (saith the Apostle) which give testimony in the earth, of the humanity of Christ, 1 joan. 5. the Spirit, the Water, and Blood. seven, that his Resurrection might be the more admirable, when he should come to live again, whose breast and heart the Soldier had pierced with his lance; and that thou shouldest not doubt of the resurrection of thy own body. Come thou hither, and, according to the council of the Prophet, draw the flowing springs of water from this mystical & true Rock; and suck good nourishment, as from thy Mother's breasts: and pray our Lord to wash thee with the water of his side, and to strengthen and maintain thee with his blood. And he which saw it hath given testimony, joan. 19 & his testimony is true; and he knoweth, that he saith true; that ye also may believe: for these things were done that the Scripture might be fulfilled: Exo. 12. Ye shall not break a bone of him: and again another Scripture saith: They shall look on him, Zach. 12 whom they pierced. COnsider first, that these three things spoken of before, to wit, that the legs of our Lord were not broken; that his side was opened; and that there issued forth blood and water, are proved by a threefold testimony of Moses, of the Prophet, and of the Apostle, who declareth by many words, that he was an eye witness hereof; that thou shouldest know, that this was a matter of great weight, from the meditation whereof thou shouldest not easily departed, Consider secondly, that the Commandment given in Exodus touching the paschal Lamb, is fitly applied in this place unto Christ. For he is the true Lamb; who being so cruelly sacrificed, took away the sins of the world, with whose flesh thou oughtest to satisfy thyself with all speed and desire. Therefore those things, which are commanded about the eating of the Lamb in the figure, ought also to be observed diligently in the holy Communion. And first we must take heed, that we break not a bone; that is, that we search not into his divine power, nor break our brotherly charity. For even as the divine nature and Majesty (which is signified in a bone) suffered no evil upon the Cross: so in the Communion of this most holy Sacrament, nothing, concerning the Divine power ought to be curiously searched into, or doubted of. And as by the passion of our Lord the power of the Church was not broken, or taken away, but augmented and increased: so by receiving of the Eucharist, the forces of the Church ought to be united and strengthened, and her charity not to be abated and weakened. Consider thirdly, that Zacharias the Prophet, here cited by the Evangelist, spoke of the future coming of Christ to judgement. For than shall all the wicked see the judge coming marked with his holy wounds, showing to the good his bowels of charity powered out for them; and upbraiding to the wicked the manifold sins, wherewith they had wounded him, together with the number of benefits, which he had bestowed upon them. Pray thou our Lord to open, and show unto thee his wounds, to the comfort and salvation of thy soul. The 48. Meditation of his taking down from the Cross. When the evening was come, because it was the Parascheue, Mat. 27. which is before the Sabaoth, behold there came a certain rich man from Aramathia, Mar. 15. a City in jury, Luc. 23. called joseph, who was a Senator, joan. 19 a good man and a just, who himself also was a Disciple of jesus, but secret, for fear of the jews. COnsider first, that Christ our Lord, who about the ninth hour of the day, that is, about three in the after noon, had yielded up the ghost, did hang at the least 2. hours dead upon the Cross: that thou with the eyes of thy soul shouldest continually meditate upon him both alive and dead; and shouldest never forget this so great a benefit of his death. Consider secondly, by whom, & by what manner of man he would be taken down from the Cross: to wit, by him, whose riches, nobility, and authority, gave courage to demand the body of Christ, (for he was rich, noble, and a Decurion, that is, a Senator of Jerusalem) and whose integrity of life commended him unto God. Consider thirdly, the power of the blood of Christ, which gave courage to a noble man, and one that was timorous, to confess Christ openly, and to take him down from the Cross with his own hands. Pray thou our Lord to confirm thy strength, to perform those things courageously, which seem hard and difficult to nature. Consider four, what manner of man Christ would have thee to be, that he might commend his body unto thee, & that thou mightest preserve it profitably in the sepulchre of thy heart. First, Rich, not to the world, lest thou fall into the snare of the Devil, but having thy treasure laid up in Heaven. Secondly, Noble, a worthy Son of God. Thirdly, a Decurion, which word in this place signifieth not a man of war, but a Counsellor, or Senator, that thou shouldest order thy life according to the wholesome counsels of God. Fourthly, of Aramathia, a City of jury, which was the country of the Prophet Samuel. Aramathia signifieth high; & judaea, or jury confession and praise: that thou shouldest always be conversant with thy mind in the high Heavens, that is, in the country of the Saints, & confess thy sins unto God, & sing his praises unto him with his holy angels. Fiftly, joseph, which was the name of that Patriarch, who long before prepared with great pomp the funeral of his Father jacob; and the name also of the Virgin's spouse, who was the first man, that took the infant jesus in his arms, and cherished and brought him up. This name signifieth increase: for God would have thee to increase in virtues, to proceed in devotion, and with great charity always to help thy neighbours. Sixtly, a good man, that in thyself thou shouldest be endued with grace, and lead an unspotted life. seven, just, and upright towards thy neighbour. Eightly, the Disciple of Christ, to whose doctrine & rule thou must conform thy life. Ninthly, secret, that for fear of the Devils, who always lie in wait against good works, thou dost never vaunt of thy good deeds, nor seek vain glory by them. Pray thou our Lord, to endue thee with these ornaments, that thou mayst worthily receive his holy body. He had not consented to their counsel and acts, Luc. 23. Mar. 15. Mat. 27. joan. 19 for he also expected the kingdom of God. He boldly went into Pilate, and demanded the body of jesus: but Pilate wondered, if he were already dead: and having sent for the Centurion, he asked him if he were already dead: & when he knew of the Centurion, he was content, and commanded the body of jesus to be given him. COnsider first, four other qualities of joseph, which it is necessary for thee to imitate, if thou wilt have the body of Christ profitably committed unto thee. 1. Not to consent to the council & acts of the wicked. 2. To expect the kingdom of God, and to think long for the Heavenly country. 3. To perform those things constantly, which advance the glory of God. 4. To require the body of jesus, that is, never to be separated from the Church, the mystical body of Christ, & to come with great devotion to the holy Eucharist. Consider secondly how much it doth profit a man to avoid the society and company of wicked men; for he, which flieth evil, shall easily be brought to do good. Consider thirdly, that he, which expecteth the kingdom of Heaven, ought most of all to fly wicked company. Therefore if thou seekest this Kingdom, forsake quickly the world, and all that is in the world. For the blessed Apostle teacheth, that Nothing is found in it, 1 joan. 2 but concupiscence of the flesh, and of the eyes, & pride of life. Consider four, that Pilate marveled; whereby thou mayest understand that our Lord suffered much more grievous torments, than either the Evangelists did express, or our understanding can conceive. For whereas the crucified persons lived three whole days, and Christ lived little above three hours upon the Cross; it appeareth plainly, that more torments were inflicted upon him, then commonly was upon other crucified persons. Give thou thanks to thy Spouse for his great bounty, and offer up thyself likewise freely to his love and service. Consider fifthly, that the holy body of jesus was required of Pilate being a Heathen; that thou mayest not marvel, if in the Church the same sacred body, and other holy mysteries be committed sometimes to the distribution of wicked men. Pray thou our Lord, so to deliver his body unto thee, that through any fault of thine it may never be taken from thee. But joseph having bought a clean piece of linen, Mar. 13 Mat. 27. Luc. 23. joan. 19 took down the body of jesus, and laying it down, wrapped it in the clean linen. COnsider first, with what reverence this holy Senator came to the Cross, and pulled out the nails with his own hands, took down the holy body from the Cross, Saint john perhaps and the women, but specially our Lord's Mother, running to help him: who coming all near, and beholding his sacred countenance, upon which the Angels desire to look, what words do they utter? what sighs do they send forth? what tears do they power out? Behold then his Mother, lifting up her hands, & earnestly begging her son's body of joseph, and receiving it reverently: Come thou to the virgin and comfort her, who lamented every wound. For although, contrary to the custom of Parents, she refrained from unseemly crying, and womanish gestures; yet she felt the inward grief of mind, and a most sharp sword piercing her heart. Consider secondly, that joseph bought a clean piece of linen, wherein the body of jesus should be wrapped: in stead whereof thou oughtest to have a clean conscience, bought with the price of penance, and made sit to receive the body of Christ. Consider thirdly, that here is no mention made of the servants, because holy men do those things themselves, which pertain to the service of God, and by their servants they dispatch their worldly business: whereas contrariwise wicked men do God's service by their deputies, applying themselves wholly to temporal affairs. But let such men take heed, lest by their deputies they obtain eternal glory, and by themselves be thrown into everlasting fire. Pray thou our Lord to make thy conscience a worthy shroud to receive his sacred body. The 49. Meditation of the burial of our Lord. And Nichodemus also came, who had come first to jesus in the night, joan. 19 bringing a mixture of Myrrh, and Aloes, about a hundredth pounds. And they took the body of jesus, and bound it in linned, with spices, as the custom of the jews is to bury. COnsider first, how much Nichodemus profited by this blood of Christ, joan. 3. which was shed. He came before to jesus in the night; now openly: then he brought nothing but questions and words; now he bringeth precious spices, and helpeth to bury him: that thou mayest learn to increase in virtues, and to shake off all base and servile fear. Consider secondly, that neither of them came without their gifts. For joseph bought a linen sheet, and a noble sepulchre. And Nichodemus brought Myrrh and Aloes in great plenty for the use of the dead body. First, Mat. 26. that thou shouldest not say with judas, why is all this loss? when thou seest much spent about the honour & service of God. Secondly, that thou by their example shouldest bring thy gifts to Christ, who died for thee, and offer up all thy labours to his honour. Consider thirdly, what manner of duty they did to the holy body of our Lord. First, when it was taken down, all of them together, with the Mother of our Lord, stood reverently beholding, and contemplating the same body with their eyes, and minds. And here again ponder with thy else what tears they shed, what words they spoke, and what thoughts they had; & casting away all vain fear, come near and join thy words & prayers unto theirs. Behold this chink of the Wall (the wound, I mean, of his side) behold the holes of the Rock (the four wounds of his hands and feet) behold the crown of Thorns, remaining yet upon his holy head, woven with many boughs (as it may be seen in Paris in the King's chapel, where it is kept with great reverence) behold likewise his whole body, blewe with stripes, and torn with wounds. Pray our Lord, first, to hide thee in these holes of the Rock, and in this chink of the Wall, that thou never thinkest, nor desirest any thing, which tendeth not to the glory of him crucified. Secondly, that he never look upon thee, but through these wounds, or windows of his hands, feet, and side, nor have any other prospect, but through these crannies, that is, these wounds of his whole body & head, through which he cannot see but with the eyes of mercy. Secondly, they took off his crown of thorns from his head, and perhaps being tangled in his hair and sticking in the flesh & joints of the bones, they hardly plucked out the thorns entire: and taking a basin, they reverently washed off the spittings, blood, and filth, which stuck unto the same. Thirdly, with great honour they washed, according to the custom of the jews, the holy body of our Lord, and gathered together all the foulness, as most holy and sacred relics, & kept them with great care; which in continuance of time waxing hard, and being reduced into a bloody substance, mingled here and there with a watery colour, was sent by Baldwin King of Jerusalem from Palestina, to Bruges in Flaunders by the Abbot of St. Bertins', where it is kept, and reverenced most devoutly by the Brugeans, and hath been preserved by God's help, and their singular care from the fury of the Genseoms. Fourthly, they wrapped the body in the sheet, and after the manner of the jews covered it over with spices. Mark thou every thing, and convert it to thy own benefit. Thy Lord is bound, who looseth thee bounden: his hands are bound, lest they punish thee: his feet are bound, lest they run to revenge: his face is covered, lest he see the foulness of thy sins. Pray unto him, to season thee with the spices of virtues, and to bury thee together with him. And there was in the place, where he was crucified, a Garden, joan. 19 Luc. 23. Mat. 27. Mar. 15. and in the garden, a Monument, which joseph had cut out in a Rock, in which never any was yet laid. Therefore, for the Parasceve of the jews, they laid jesus, because the Monument was hard by. And joseph rolled a great stone to the mouth of the Monument, and went his way. COnsider first, that Christ our Lord was not left without Sepulture, but was buried like unto others: First that he might seem to have omitted nothing, pertaining unto men. Secondly, that thou being buried with him, shouldest neither regard nor know those things, which are done in the world. Consider secondly, that the Prophet foretold, Isa. 11. that the Sepulchre of our Lord should be glorious. This Sepulchre may be taken three ways. First, for this whereof we now speak, which being cut out in the Rock was reserved for an honourable man. Which was made more glorious, because two Senators being Noble men, and one of them, a Master in Israel, and a Doctor of the Law, joan. 3 executed the office of burial with their own hands; and because none but just & holy men touched the sacred body of Christ, which with great cost they anointed, and seasoned. Secondly, for his Sepulchre in the Church, where the true body of Christ, being thought indeed living, yet like unto his dead body is reserved under the form of dry and immovable bread, the silver and golden vessels being as it were a Sepulchre, wherein it is kept. And this Sepulchre is glorious, because it is reason, that we exhibit to this body; that once died for us, as much honour and glory, as lieth in the power of man to give. Thirdly, for the Sepulchre of our hearts and bodies, wherein communicating we receive the holy host. 1 Cor. 12 For as often as we receive this Heavenly bread, by this very action, we show and declare the death and burial of our Lord. Let therefore this Sepulchre be also glorious, to wit, illuminated with the grace of God, & adorned with all virtues: for All the glory of the kings Daughter is from within; Psal. 44. and our Lord by his coming addeth a greater brightness unto our soul. Consider thirdly, with what funeral solemnity our Lord was carried to his Sepulchre, when the holy men did bear him, and his Mother and the Holy women, and his Disciple john followed him. Therefore as often as thou shalt see the holy Host carried in procession, imagine that thou dost follow this body of Christ to burial; and remembering his passion & death, commend thyself and the necessities of the whole common wealth unto him by the same. Pray also thy Lord, to give unto thy heart the strength and constancy of a stone or rock, and to prepare a sepulchre therein for himself Where he may lie in the midday, Cant. 1. and graciously suppress the heat of thy temptations. And Mary Magdalene, & Mary of joseph were sitting there against the Sepulchre, Mat. 27. and the women which came with him from Galilee, Mar. 15. and followed him, beheld where the body of jesus was laid; Luc. 23. and returning, they prepared spices and ointments: and on the Sabaoth they rested for the Commandment. COnsider first, the sorrow both of the other women and also of the Mother of Christ, when they must be drawn from the sight of so sweet a Lord. There seemeth to be no mention made of the Virgin Mary, not because she was absent, but because she which stood by him at his death, could not be absent herself from this office & duty. Consider secondly, these women sat over against the Sepulchre, and diligently marked, what was done. First that thou in all thy needs shouldest fly unto the holy Eucharist of Christ, and sitting as it were by the Sepulchre of our Lord, meditating & pondering upon his death & passion, shouldest show forth all thy griefs and receive remedy and comfort for thy afflictions. Secondly, that thou with these women shouldst mark, where the body of jesus was laid. First, in a Garden, both because by the death of our Lord the way is open to the garden of delights, from whence we were excluded by the sin of Adam; and also that thou shouldest not lay up thy Lord in any other place then in the flowers of virtues. Secondly In a new monument, both because he desireth all things to be new in thee. Mat. 9 For New wine is not powered into old vessels; and also because he came to make all things new. Thirdly, In which never any was laid, lest perhaps not Christ, but some other might be said to have risen from death; and that thou shouldest suffer no other to rest in the sepulchre of thy heart. For he teacheth, that our Lord alone will possess thee wholly, and that he will suffer no companion of his Kingdom in thy soul. Fourthly, In a Stone, both to take away all suspicion of the stealing away of his body; and also because from thenceforth he had determined to pierce the stony hearts of Gentiles and sinners. Fiftly, In another's Monument, that by his death he might commend that poverty, which he had so often praised in his life: for he, whose Mother had no place wherein to lay her Son, when he was borne; and he who had not where to rest his head, when he lived; was buried in another man's Sepulchre, when he died. Besides, it was convenient, that he, which died not for his own fault, but for others, should be buried not in his own, but in another man's Sepulchre. Sixtly, In a place hard by, both because no man should say, he was stolen away, if the place had been far off; and also because both alive and dead our Lord would not be far from his servants, but always remain amongst his people. seven, In the Sepulchre of a just man, both because he died, that he might endue us with justice; and also because no man ought to receive him in the holy Communion but a just man. Consider thirdly, that the women rested the next day, and ceased from their work and duty by reason of the Commandment: whereby the virtue of obedience is commended unto us, which teacheth us, that for God even the service of God sometimes is to be omitted; that is, that many works of devotion, and Heavenly comforts are to be pretermitted, when the Superior so commandeth. Pray thou our Lord, that he, who exercised obedience even till his death, will grant thee the perfection of that virtue. The 50. Meditation of the keeping of the Sepulchre. And the next day, which is after the Parasceve, the chief Priests & the Pharisees came together to Pilate, saying: Master we remember, that this seducer said, whilst he lived: after three days I will rise again: Command therefore that the Sepulchre may be kept till the third day; Mat. 27. lest perhaps his Disciples come and steal him away, and say to the people he is risen from death: and the last error will be worse than the first. COnsider first, what the care of these men was upon the Sabaoth, and upon this Sabaoth also, being the solemnity of their Pasch: to wit, to obscure the glory of Christ: and that day, wherein they should speak with God, they spend in business with a profane man: whom thou dost often imitate, spending thy time in worldly business, when either the Sacraments ought to be handled, or some other thing to be done with God. Consider secondly, that the Sabaoth is not named the next day after the Parasceve: First, because the true solemnity of the Sabbath and of the Pasch was to be transferred to the next day by the new resurrection of Christ. Secondly, because holy days, being profaned by sin, are not festival & profitable to sinners, but rather hurtful & profane. Theoph. in Mat. 27. Consider 3. Master, they, which refused the Messiah for their Lord and Master, are worthily compelled to accept a vile Idolater for their Master. For the Devil and the world shall rule over him, over whom Christ ruleth not. Consider four, that Christ was called by the wicked a seducer: For the Devil even at this day indeavoreth by his servants to persuade, that Christ is a Seducer, and that they are seduced to errors and wickedness, whom Christ doth either convert to the true faith, or exhort to a better kind of life; whereas Christ doth seduce no man, but leadeth them from the wide way of Hell to the strait and narrow path of eternal life. Consider fifthly, that the wicked feared Christ being dead; how much more than ought he to be feared being living, and coming with Majesty to judge the quick and the dead? Hear thou feast two kinds of the fear of God; one in the Centurion, and the rest which went away, striking their breasts, and for fear of future evils thinking of the amendment of their lives; the other of wicked men, who labour to infringe the councils of God, and this fear is proper to the devil, and to all the enemies of God. Consider sixtly, that the great care and diligence of these wicked men did much increase the glory of Christ. For by this diligent carefulness of them, the rumour of the foresaid resurrection of Christ was the more published, and caused ve●y many to hope and expect the same, and also took away all suspicion of stealing him away, seeing there was with such diligence a company of soldiers appointed to watch him. Consider Seventhly, that they feared, lest the Disciples of Christ should steal away his body. Do thou receive it openly, for it is given to thee, borne for thee, and crucified for thee: and pray our Lord neither to departed from thee himself, nor to suffer any creature else to take him from thee. Pilate said to them, ye have a guard, go, and keep him, as ye know. COnsider first that Pilate, who had once consented with the jews to the death of Christ, did now assign them a guard, to wit, the Garrison soldiers, appointed for the watching of the City. For whosoever doth once yield to the will of the wicked, shall hardly withdraw himself after from their will and importunity; whereof they have experience, who entangle themselves with the unlawful love of women: and the Devil also, having once got the upper hand; bringeth men into miserable bondage. Consider secondly, that Pilate who before had diligently defended the cause of Christ, doth now conspire with the jews against the glory of Christ. Go (saith he) keep him, as ye know; that is, be diligent in watching him: for a man doth so easily fall out of one sin into another, that he also becometh an author and provoker of sin in others. Consider thirdly, that Pilate, when he heard mention made of his resurrection, waxed afraid, both of the inconstant people, and also of Caesar, without whose commandment he had condemned an innocent man to death. For this is the fruit of sin, that it bringeth fear, care, and disquiet of mind. Therefore do thou avoid sin, and with a secure and quiet Conscience be thankful unto God. And they going away guarded the Sepulchre, Mat. 27. marking the stone with Watchman. COnsider first, the diligent watching of the Sepulchre. For First, they marked the stone with a seal, lest the Soldiers should use any subtlety or deceit. Secondly, they appointed a Guard, that is, a sufficient number of Soldiers, both because the favourers of Christ should be able to offer no violence, and also lest a few might fall asleep, and in the mean time, be stolen away. Consider secondly, that Christ permitted them to use all this diligence and industry, that his resurrection might be more published and known, being proved even by the testimony of his enemies. Thou seest first, that there is an admirable treasure of goods hidden, in Christ's Sepulchre, which by all means thou oughtest to endeavour to keep. Secondly, that thy heart, in which our Lord doth rest, aught to be kept most carefully. Thirdly, that thou needest not to fear the wicked, who by their persecutions do nothing else, but keep and watch the hidden treasure of thy soul; lest by any vanity or pride it should be stolen from thee. Consider thirdly, that the marks of the wicked are nothing but impure spots, whereby they labour to infect and pollute the clean creatures of God. Do thou mark thy heart with Christ his seal and pray him to guard and preserve thee with his Angels in his true faith and service: which Almighty God grant unto me also through thy intercessions and Prayers. Laus Christo, Virginique Matri. Ad maiorem Dei gloriam. FINIS.