they call for helpe and neuer forsake them as long as they liue Consider secondly that hee chose to dy amongst theeues rather thē amongst other sinners First that whereas theft is a most grieuous sin which both offendeth God whose image it taketh away and also hurteth our neighbour whom it depriueth both of goods and life he might signifie that there is no offence so great which is not cleansed by this his death nor any man so wicked which may not obtaine remission of sinnes Secondly because euery sinner is a thiefe and a robber which by his sinne killeth his owne soule taketh away honour frō God defileth his creatures and depriueth the Church of a liuely member that is of himselfe whome hee hath bereaued of spiritual life Consider 3. that the good theefe as well as the bad suffered the punishment and death of the crosse with Christ but the one turned his punishment to the benefit of his own saluation and the other to the hurt and losse of his soule That thou shouldest vnderstand that Christ is alwayes present both to good bad in their afflictions and doth send them troubles and miseries to this end that they should remember themselues and lift vp their eyes and hearts vnto him Doe thou then pray vnto God that in all thy tribulations thou mayest haue recourse only to his diuine help and not bee ouer carefull to vse other meanes The 34. Meditation of the Title of the Crosse And Pilate wrote the title of his cause vpon his Crosse Mat. 27. Mar. 15. Luc. 23. Ioan. 19 and the superscription was ouer his head and it was written in Hebrue Greeke Latine COnsider first that Pilate set vp the Title of the cause of his death and vsed the words following First that thy Lord might bee thought worthy of this death as a traytor arrogating the name of a King vnto himselfe and that Pilate might be cleared before Caesar of the cryme of not condemning his competitor of the kingdome Secondly to bee reuenged of the Iewes who had threatned to complaine of him for hee mocked them that hee had crucified their king and that king also whome their auncestors had fore-tolde so many ages before and had expected with so great affection and desire These were the causes that mooued Pilate to make that tytle And Christ also our Lord ordained this tytle for himselfe but for farre other reason drawne from the mysterie of our saluation First that thou shouldest knowe that hee suffered this death of the Crosse not as a guilty person but as a Sauiour adorned with all vertues that he might rule thy soule and that thou shouldest submit thy selfe to be wholy gouerned by him who being nayled both hand and foote cannot hurt his beloued people but offereth thē all saluation from his open woundes Secondly to let thee vnderstand what merchandize are offered to thee to be solde out of this shop of his Crosse For all houses and shops haue commonly their signes Heere then thou mayst finde all saluation in Iesus all flowers of vertue in Nazareth and all security in the King Runne thou hither in all thy necessityes Isa 55. and buy and take what thou list without money or any other exchāge for this marchant requireth nothing of thee but thy company and thy loue Thirdly that thou mayest know by the Table set before the house what doctrine and Artes are read taught in this schoole For Schoole maisters vse to write before their gates what things are taught within their houses Heere thou mayest learne to bee saued to follow all vertues to rule thy selfe to conquer thy enemyes to gouerne wisely others that be vnder thy charge Our Mr. Christ doth now teach from the chayre of his Crosse euen as hee taught being an Infant in the manger of the Stable But thou perhaps desirest an easier chaire But such doctrine is not taught hut out of such a chaire for there is no way to saluation but by the crosse and by many tribulations and the habits of vertues are obtained by painfull actions If thou wilt rule thy selfe perfectly and subdue thy enemies the world the flesh and the Deuill thou shalt not seeke after the ease of thy body but thou shalt bee seuere against thy body and pull it out of the power of the Deuill by fasting watching workes of humility contempt tribulations according to the example of this Maister Neither shalt thou bee able to gouern others rightly if thou relyest onely vpon thy power and authority except according to this lesson of Christ thy teacher thou doest out of the very bowels of thy charitie apply thy selfe wholy and all thinges in thee to the profite and good of thy subiects Fourthly that by this tytle thou mayest feele of what force the sign of the Crosse is which thou makest with thy handes For it is not a iugling tricke or a flye flappe as the blaspheming enemies of the crosse doe tearme it But it is the vertue power of Christ for the safety of all beleeuers that thou being signed therewith mayst be knowne by thy badge to bee the seruant of the Messias thy King and be a terror to the Deuil and haue entraunce into the house of Christ and that all thy actions may tend to the glory of God and to thy owne saluation Consider secondly that this Tytle was written in diuers languages First because it concernes all men to knowe this King and therefore it was set in a high place that thou mayest beholde it a farre off stand still read vnderstand and follow this King forsaking all other maisters whom thou hast hitherto serued Secondly because the crucified Messias is to bee knowne and praised in all Languages Cōsider thirdly the māner of the writing A part of this Tytle being preserued with great deuotiō of Christians at Rome in the Church of the Holy Crosse in Hierusalem doth declare vnto vs First that the Title was of wood Secondly not written with a pen but grauen with iron Thirdly that the Hebrue was first then the Greeke and lastly the Latine Fourthly that the Greeke and Latine was written like the Hebrue from the right hand to the left SVNERAZANEI ALL which thinges are not without their mysteries For first these three languages onely were set vpon the Crosse which were most vsuall at that time and so continue vntill this day the Hebrue for the Iewes the Greek for the East Church and the Latine for the West For seeing that all Learning is written in these tongues the Scriptures in Hebrue Philosophie Rethoricke in Greek and Latine Christ taught vs hereby that there is neither any diuine knowledge nor humane learning and eloquence of any force except it bee sanctified by the bloud of Christ and referred to the glory of him crucified And therefore the holy Church vseth these languages onely in her diuine seruice as the most common and those that are consecrated with the bloud of our Lord. Secondly the
and made a peace and reconciliation with his Father Hee sayeth therefore O Father forgiue and that by and by For the time of hauing mercy on him commeth Pâ—al 101. for the time commeth to wit the houre of sacrifice the day of satisfaction the time of forgiuenes the last instant of my life in which being presently to yeeld vp my breath I now propound my last petitioÌ„ and intreat onely this O Father forgiue them Fourthly hee saith not forgiue the sinnes already committed but onely forgiue euen those euills which they shall hereafter coÌ„mit against mee their irrisions their blasphemies the bitternes of the vineger my death and the wound in my side that thou also shouldst quickly forgiue thy enemies and remit all thinges keeping no rancor at all in thy heart Fiftly hee sayth not I forgiue both because the offence against his Father grieued him more thâ—â— his own torments and also because being intentiue vpon the happines which should redound to all the world by this his Passion hee seemed to esteem all the euils which the Iewes did vnto him rather as a benefite then any hurt Like as a man hauing a grieuous vlcer in his side if his enemy thinking to kill him should wound him in that place whereby the vlcer should be opened and the corruption let out would bee glad of that wound which was the cause of his cure So desirous was our Lord of thy saluation that hee reioyced at those his paines which were the cause of so great good vnto thee Them Note first that hee sayeth not these wicked Crucifiers these Hangmen these aduersaries and enemies both because thou shouldest refraine from all euill wordes and reproaches and also because thy Lord reputeth no man his enemy who payed the price of his death for all men and offereth saluation to euery one louing dearly euen these very Iewes his executioners Rom. 11. not for their owne euill workes but for their Fathers sakes who were holy and iust men and therefore speaking of his stripes Zach. 13. I was whipped saith hee in the house of them that loued mee Not by them that loued me but the Sonnes of them that loued mee that good might be done vnto the Children for their holy Fathers sakes Secondly them in the plurall number not onely those which conspire now against my death but also to all those who at any time by their sinnes haue giuen cause of this my Passion For thou shalt not bee excluded from this prayer whose sinnes haue been cause of our Lords death and thou mayst haue hope of pardon if thou wilt ioyne thy prayer with the prayer of Christ For if the prayer of Christ did profite them which neuer required it doubtlesse it will profite thee requiring it of him and praying together with him For they knowe not what they doe Luc. 23. COnsider first that Christ to whome all iudgement is giuen and whome his enemyes had offended did not take vpon him the office of a Iudge or an accuser but rather of a defender patrone The Iewes 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 alleadged for the extenuating therof but onely ignorance And yet this ignorance being voluntary could no more excuse the Iewes 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 mittigateth the sinnes of his torturers will hee not now before his Father excuse their sinnes who call vpon his name with faith deuotion and sorrow for their sinnes Consider secondly that the Father answered not his Sonne by worde and yet Christ was heard for his reuerence Heb. 5 For God when he denyed his Sonnes request answered in the garden by an Angell but when hee graunted it hee answered not in worde but in deede Ioan. 19. For first hee restrained all creatures froÌ„ rising against his enemies in reuenge of his death all which would haue fought for their creator if this prayer of Christ had not stayed them Secondly hee reduced one of the Theeues vnto pennance Thirdly at the death of his Sonne he changed the minde of the Centurion and others Fourthly vpon the solemnity of Penticost hee conuerted sometimes three somtimes fiue thousand of the same Iewes vnto his faith Therefore God the Father not by outward words but by inward consent answered his Sonne in this manner O my Sonne I grant that which thou requirest laying aside all wrath I open the fountaines of mercy and I offer grace and pardon of sinnes Iustice and adoption of children as wel vnto these who haue afflicted thee as also vnto all the Nations of the world for euer and euer so as they will admit mercy offer'd vnto them For I will compell none against their will but I giue power to all to returne into grace and fauour with mee if they will and to be made the Sonnes of God and to come into my inheritance in Heauen so as they will be partakers of the merit of this my Passion through faith and the Sacraments Doe thou cry out now with great affliction great are thy mercyes therfore we giue thankes to thee our Lord God And pray him to bestow the guift of wisdome vpon thee that thou mayst know and admire his bounty and goodnes and driuing away all enuy to giue vnto thee the vertue of charity that thou mayst bee inflamed with the loue of thy neighbour The 36. Meditation of the diuision of his Garments Ioan. 19 Then the Soldiours when they had crucified him tooke his garments and made foure partes to euery Soldiour a part and his coate And the coat was without seame wouen all ouer COnsider first the pouerty of Christ thy Lord hee had not change or many suites of apparrell nor the same of silke and other costly matter but his garments were fewe and poore to defend him only from the cold and to couer his nakednes And by tradition it is deliuered as Euchemius witnesseth that his coate without seame was the worke of the mother of God In Mat. 27 which she did weaue with her owne hands for her sonne when he was a little infant which grew miraculously as our Lord grewe and was not worne nor torne out in all that long time the like whereof is rehearsed in holy Scripture to haue happened to the children of Israell that thou mayest learne by the example of thy Lord to forsake all curiositie and superfluity as well in apparrell as in other things Consider secondly the liberality of thy spouse he had already giuen his body shedde his bloud and spent his youthfull yeares for thee and now he giueth a fewe poore garments leauing nothing for himselfe but nayles thornes spittings and bloud clodded on his body Behold the riches of thy
consolation Admire heere the benignity of Christ and pray him that he neuer suffer thee to be tempted aboue thy power but that he will encrease his grace in thy temptation that thou maist be able to sustaine it And Peter answearing said vnto him Mat. 26. Mar. 14. although all shall be scandalized in thee I will neuer be scandalized Iesus said vnto him Amen I say vnto thee O Peter that in this night before the Cocke shall twise giue foorth his voyce thou shalt deny me thrise Peter said vnto him although it behoued me to dye with thee I will not deny thee and al the disciples said the like THe Apostles after the Cōmunion of the body of our Lord had made a firme resolution to liue well and were feruent and followed Christ as thou often times especially after the receauing of the holy Eucharist dost seriously resolue to amend thy life but in time of consolation thou must also thinke of the time of desolation and of the expectation of contrary things least thou shouldst desist from prayer through vain confidence resolue therfore to doe well but before God praying for his helpe be vigilant and obserue all thine owne actions be not rash nor negligent for if the prince of the Apostles did slip being the foundation rock of the Church who spake confidently out of his loue and charity how can he stand that through pride and ambition or for some other cause hath too much confidence in him selfe that doth seldom resolue to amend his life nor set God before his eyes Contemplate heere also that the sorrow of Christ was not small to leaue his Disciples whome he loued so dearely troubled sorrowfull for his departure This place is very fitte to meditate vpon those things which a man feeleth in time of consolation as quietnes of minde ioy illustration of the vnderstanding c. And contrarywise on such things as he feeleth in time of desolation as perturbatiō sowrenesse and darknesse of vnderstanding to the end that he may in time of prosperity propose vnto him selfe such good things as in aduersity he shall not change Pray vnto Christ that hee neuer forsake thee in time of aduersity The second Meditation of his entrie into the Garden Then came Iesus with them into a village which is called Gethsemani Mat. 26. Mar. 14. Ioan. 18. where was a garden into which he entered and his disciples BEhold the place where Christ began his passion First neare vnto a village or farme Secondly in Gethsemani which signifieth a fatte valley Thirdly in the Garden For through sinne we got an vnclean village that is worldly and frayle things which by their own instinct and nature slide down to the earth again and Christ would begin our redēptiō from thence whence we were fallen through sinne Gethsemani or the fatte valley as it doth rightly signifie the valley of mercy so it doth plainly declare that the passiō of Christ had neede 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 vnto a durty valley in which is much durt 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 merites in which so long as we liue mercie is offered aboundantly and such rewards gotten by good workes as neuer shall haue end But it was a garden wherin Christ prayed for Adam sinned in a garden in a garden wee haue all offended For what is the world but a little garden pleasant to behold wherin diuers herbes and faire flowers doe delight the eyes but not the minde All things which the world admireth are buds flowers which as they take their beginning from the earth so in a short time they wither away to be briefe Christ caried his Disciples foorth to the place of his passion being the last place to which he lead his Apostles that thou maist knowe thereby that Christ doth earnestly require of thee that with great diligence and study thou shouldst meditate and imitate his passion Pray vnto thy Lord that thou maist despise this world which was all the cause of the passion of Christ Mat. 26. Mar. 14. Luc. 22. Then he said vnto his Disciples sit heere whilst I goe yonder and pray pray yee least yee enter into temptation COnsider that if thou wilt not enter into temptation that is if thou wilt not be ouercome and swallowed vp by temptation thou must sit downe and pray but wee sit when we enioy quietnesse of minde 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 Deuill and we must pray as long as Christ prayerh for vs. Heere againe consider thine owne slouth and sluggishnes which art not touched in conscience when as Christ is carefull for thee how thou maist be saued and sitting at the right hand of his Father prayeth still for thee To enter into temptation is to be occupied and drowned in wickednesse both inwardly outwardly for he which is ouercome by tēptation hath neither inward peace nor cā enioy any true outward comfort where euery thing oppresseth the minde but nothing can satisfie it whereupon also it followeth that he which in this world entereth into temptation shall in the next enter into Hell euen as hee which in this world is in Gods fauour shall afterwards enter into the ioy of God And he tooke Peter Iames and Iohn with him Mar. 14. COnsider with what great griefe our sorrowful lord left his other sorrowfull Disciples he tooke these three for his companions with him that he might open his heauinesse vnto them who onely amongst all his disciples sawe his glory in the Mount Thabor and who were present at the wonderfull myracle of the daughter of Iayrus the Arch-synagogue being raysed vnto life Mat. 17. Mar. 9. for by how much a man is more perfect and neerer ioyned vnto God so much the more he feeleth the force of the passion of our Lord in himselfe as Saint Paul confesseth of himselfe Consider therfore what manner of men these were whome Christ chose for his companions Peter the Pastor of the Church Iohn a Virgine who afterwards should be the keeper or the Virgin his Mother and Iames the first Martyr of the Apostles That heereby thou maist vnderstand that nothing doth so much lighten our cares ease the labours of any office encourage vs to chastity and to other vertues to be briefe nothing helpeth man so much in al his labours vndertaken for Christs sake as the memory of the passion of Christ he tooke vnto him also his two Cosins that thou maist see to what dignities our Sauiour exalteth his best friends to wit to suffer innumerable calamities in this life that
thy Lord and let thy chiefest care bee to be better esteemed of God then of men Consider thirdly that that thing happened to the Iewes which they feared For they did not eate the mysticall Pasch because Christ the true Pasch tooke it away by his death and that which they did eate they celebrated with polluted minds hatefull vnto God Be thou therefore carefull not so much for the outward beauty cleannes as for the inward purity of thy mind that thou maist receiue the true Pasch of our Lord in the Eucharist praying vnto God that thou mayst be pure in hart wherby thou maist often eate worthily this holy Pasch Ioan. 18. Then Pilate went foorth vnto them said what accusation do you bring against this man they āswered him if he were not a malefactor we would not haue deliuered him to thee Then said Pilate to them take ye him and according to your Law iudge him The Iewes said to him It is not lawfull for vs to kill any man that the speach of Iesus might be fulfilled signifying what death he should dye COnsider 1. The humanity of Pilate who might haue interpreted their refusing to come into his house as to an vnclean person as a contempt of him yet he yeilded to their religion being better then thou many other Christians who being contemned yeild contempt againe by no intreaty will yeild in any poynt or tytle of honour Consider 2. The proud answere of the Iewes by which they abused the outward face of Religion to the death of an innocent We say they being Priests making conscience to breake the least commandement of the law would neuer haue deliuered this man vnto you except for many causes he had beene most worthy of death So great was the innocency of our Lord that without compulsion they would not haue come to accuse him Consider thirdly Pilates answere more wise then the answer of the Priests For many times secular men haue more goodnesse then Priests The Gentile seemed to be not a little offended that hee should bee required to put him to death without hearing or cōuicting him as if hee should say If your Law permit this yet the Lawe of the Romanes doth not But the Iewes had no consideration of this iust scandall whome thou doest immitate so oft as thou doest giue cause of scandall whom thou doest immitate so oft as thou giuest cause of scandall or reproach to the weake or to Heretiques Remember the word of our Lord It is better that a mil-stone should be hanged about his necke Mat. 18. and he throwne into the bottome of the Sea then one of those little ones should be scandalized Consider fourthly the other answere of the Iewes saying it is not lawfull for vs to kill any man Act. 7. that is to say vpon the Crosse Ioan. 8. For they stoned Stephen and they prepared to stone the Adulteresse For our Lord must be put to death not with stones hut vpon the Crosse and not by the Iewes but by the Gentiles which is shewed by that which followeth that the speach of Iesus might be fulfilled who had foretold them both Giue thankes therefore vnto thy Lord that he passed from the Iewes to the Gentiles and pray him that he which by the handes of the Gentiles would vndergoe the Crosse suffer death will accept for thee the vnbloudy sacrifice which in remembrance of his Passion is offered in the Church of the Gentiles world without end Then they beganne to accuse him Luc. 23. saying We haue found this man subuerting our people and forbidding to giue tribute vnto Caesar and saying that hee is Christ our King THey began saith hee as the beginning of many accusations which should follow We haue found wee haue not heard of others but wee our selues haue seene Consider 1. three accusations al which depended vpō one He doth affirme say they that hee is the Messias King of the Iewes promised to our fore-Fathers and thereby draweth the people vnto him and he cōmaundeth neither to obey Caesar Ioan. 6. nor to pay tribute vnto him Lying plainly who knew that our Lord did shun a Kingdome did teach obedience did pay tribute Mat. 27. Mar. 22. and did answeare that it should bee payed Hereby thou mayest learn how enuy maketh a mā blinde so as hee cannot perceiue the ignominy reproach that hee doth vnto himselfe For by these words they proued thēselues lyars before Pilate who could not bee ignorant of Christ his answer to the Herodyans Render vnto Caesar those thinges which are Caesars Mat. 22 Auoyd thou therefore all perturbation of minde which doth both much hinder the seeing of the truth weaken thy reputation Consider secondly wherof Christ was accused First that hee did subuert the people His office is to mooue the people to turne them vp and down to subdue the flesh which ruled the spirit vnto the spirit to place poore and base Fisher-men aboue Kinges and after his life to throw the proude rich men downe into Hell and to lift poor Lazarus into Abrahams bosome Secondly that hee forbad to giue tribute vnto Caesar Our Lord doth forbid to pay tribute vnto the Deuill who is called Prince of this world and requireth no small tribute of the actions of men whome hee would haue to attempt or execute nothing without some mixture of sin Christ contrariwise commandeth to this tribute vnto God that thou shalt refer all thy actions to his glory Thirdly that he is a King the Messias Thy Lord is truly a King and the Messias who gouerneth and feedeth all his people both with his body and holy spirit Yeilde thou thy selfe vnder the gouernment of this King fight against his enemies and follow him thy Captaine in all thinges The 20. Meditation of the examination of Pilate Ioan. 18 Then Pilate went againe into the Pallace and called Iesus and Iesus stoode before the President Mar. 27. And Pilate asked him art thou King of the Iewes Iesus answered doest thou speake this of thy selfe or haue others tolde it thee of me Pilate answered am I a Iew thy people and thy Priests haue deliuered thee to me what hast thou done COnsider first Pilate dealt with Christ not afore the multitude but priuately in his house of whome saith St. Chrysostome hee had conceiued a great opinion Hom. 85. in Ioan. Thou in like manner if thou wilt deale with Christ auoide company much busines enter into the chamber of thy heart that thou mayest more clearly heare our Lord speaking Consider secondly that the Lord of all creatures standeth as guilty before the Gentile President to whom he must render account of his life Liue 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 Iewes That is to say can it bee that thou being so poore and
thou followest pride lust and other vices 3. They mocked him diuers waies as their wanton wickednes did prouoke them He is mocked vpon earth whose Maiestie the Angells in heauen adore But yet because God cannot be mocked doe thou shew thy selfe before him with all submission purity of heart 4. They saluted him saying haile King of the Iewes an excellent speach wherewith thou also maist salute the King of those Iewes which acknowledg their sins sing praises vnto God Blessed art thou if thou hast a King by whome thou maist be sweetly gouernd in this world after this life be made partaker of his Kingdome CoÌ„sider 2. that Christ by seeing and hearing those ignominies did cure all posterity froÌ„ the Serpents hissing into the eares of Eue and from the vanity of her eyes through the curiosity wherof shee infected our eyes Pray our Lord to conuert all these to the profite of thy soule And they spit vpon him and they tooke a reede Mat. 27. Mar. 15. Ioan. 19. and strooke his head with the reede and they gaue him blowes COnsider first 4. other kinds of mockings 1. They spit vpon him defiling in so vnworthy scurrile manner not only his face but his breast also his whole body Yea the body of him Who is the brightnes of glory and the substance of the Father Heb. 1. 1 Pet. 1 whome the Angels desire to behold 2. They take a reede faining to doe him seruice as though they would ease him being weary of the burtheÌ„ of his Scepter 3. They strike his head with the reede that the Thornes might bee deeper fastened into his head Marke how by these blowes the thornes pierced to the very Scull of his head fastned in the ioining of the bones were there brokeÌ„ 4 They gaue him blowes not with their bare hand but being armed against the pricking of the thorns Heer do thou admire together with his other vertues our Lords Charity Patience Meeknes Benignity aboue al his huÌ„ble obedieÌ„ce by which he yeilded himselfe to the will of his tormentors and being commanded to sit downe to lift vp his head to the Thornes to holde the Reede in his hand to expose his Face to blowes hee obeyed without delay Consider secondly that these Ethnicks though they offered many iniuryes to our Lord yet they neuer couered his face that Christ with the eies of his mercy might behold vs louingly and forsaking the Iewes might of Gentiles make vs Christians Thou learnest first not to couer the truth with new opinions nor to decline to Haeresie but openly to professe the true Faith how great a sinner soeuer thou beest Thou learnest secondly not to neglect thy coÌ„science when it pricketh and warneth thee of thy sinnes For the beginning of thy conuersion is when thy conscience reprooueth thee Pray vnto thy Lord that he neuer turne his face from thee that hee preserue thee in the true Faith and adorne thee with true vertues especially with humble and willing obedience that thou mayest faithfully obey thy betters not onely in light and easie thinges but also in great sharpe and difficult matters The 26. Meditation of Pilate his bringing foorth of our Lord to the People Pilate went foorth againe and said vnto them Ioan. 19 Behold I bring him forth vnto you that yee may know that I find no cause in him COnsider first that when Pilate thoght our Lord had beene so cruelly vsed that it would haue moued a stony heart to compassion then hee brought him foorth yet going himselfe a little before to prepare the hearts of the Iewes to pitty The wicked Iudge doth herein condemne himselfe when hee coÌ„fesseth him to bee innocent whome hee had handled so cruelly to please other men Consider secondly Behold I bring for it is a wonderfull thing that God who hath bestowed vpon men so many so great benefits should suffer so many wronges and wounds by meÌ„ Admire thine owne ingratitude God hath brought thee into this world adorned with all goodnes thou bringest him foorth and castest him out of thy heart shamefully misused with thy grieuous sinnes doest not suffer him to rest in thy house which thou hast filled with theft and other sinnes Doe thou rather bring him foorth to bee praysed 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 Aâ—d now I doe not liue Galat. 6. but Christ liueth in mee And bringing him foorth let all men vnderstand that there is no cause to bee found in him why he should not be admitted by all men when as thou canst see nothing in him but signes of loue bloud 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 Loue ingrauen is Then Iesus went foorth carrying his thorny Crowne Ioan. 19. purple garment COnsider first howe thy Lord came forth amoÌ„gst the people Beholde a high place to which they ascended by twenty three marble steps which are kept till this day at Rome with great reuerence and before that a most spacious Court filled with many thousands of people who had assembled themselues out of all Iudaea against the feast of Pasch All these so soone as they espied our Lord coÌ„ming forth with Pilate came preasing nearer that they might better beholde this sadde and horrible spectacle Goe forth also yee Daughters of Ierusalem Cant. 3. and behold King Salomon in the diademe wherewith his Mother the Synagogue of the Iewes hath crowned him Goe theÌ„ also forth O my Soule behold the Diademe and the royall otnaments which thy sinnes haue set vpon thy God Marke attentiuely the whole body of thy peaceable King cruelly torn with his enemyes handes that he might gaine a most assured peace with God for thee for thy conscience Behold his Crowne wouen of boughes decked with thorns and droppes of bloud in liew of precious stones His hands and armes carry cords in stead of bracelets His necke and all his body is tyed with a rope in stead of a belt Chaine of gold The works of his apparrell is scars wounds His diuine CouÌ„tenance with fleame spittings bloud filth is as it were painted or masked and disguised Let these thinges moue horror in others coÌ„passion in thee Mark the words of Isaias Hee hath no beauty nor comelines wee saw him Isa 33 and he had no countenance That is hee looked not like a man and his countenance was as it were hidden looking downe wee esteemed him as a Leaper Doe thou reuerence this attire of thy Lord with the inward affection of thy heart in which hee fought against thy enemies got victory glory for thee For euen as thou esteemest those thinges keepest them carefully by which thy friend hath gotten riches honour for
Mat. 27. Mar. 15. Luc. 13. called Simon comming from the countrey the Father of Alexander and Rufus him they compelled to take vp his Crosse and they inforced him to carry the Crosse after Iesus COnsider first that the Iewes perceiuing the weaknes of Christ being spent with labours paines and with the losse of so much bloud and fearing least he might dye before he suffered the most grieuous torments of the Crosse being moued not with pitty but with cruelty caused this Gentile to carry the Crosse after Iesus But God directed this acte of theirs to another end For he signified hereby First that the Crosse being consecrated with the bloud of our Lord was giuen to Christians conuerted from Gentilisme who followed Christ going before them loaden with his Crosse being themselues also loaden with their crosses in sundry manners as some by Martyrdome some by fastinges some by watchinges and by other voluntary afflictions some by conquering themselues and subduing the wicked motions of the minde Secondly that it is not enough that Christ carry his owne Crosse and that wee onely beholde it by faith and contemplation But it behooueth vs to set our hand to it and in holy workes to follow Christ which saith Hee which will come after mee let him deny himselfe and take vp his crosse daily and follow mee Consider secondly who hee is which doth profitably carry the Crosse of Christ First Symon that is to say obedient to the Commaundements and suggestions of God Secondly Comming from the Countrey who putting off the rudenes of sinnes forsaketh his vnciuill manners Thirdly of Cyrene of Pentapolis that thou shouldest carry the Crosse of Christ in thy fiue sences Consider 3. that this Symon was constrained euen against his wil to lay this crosse vpon his shoulders to teach thee First to offer violence to nature which abhorreth such a crosse and the change of manners and mortifying of thy sences Secondly not to thrust thy selfe rashly into perils but patiently to suffer the euills which others doe vnto thee The Soldiours lay the Crosse vpon him for wicked men by their vexations and torments giue occasion to the iust to suffer with Christ Consider fourthly the profite which this Symon had as a reward of his labour though hee carryed the Crosse euen against his will First his name by the diuulging of the Gospell through the world is consecrated to eternall memory Secondly his Citty Country is made knowne to all Christians Thirdly his children were not onely Christians but also famous amongst Christians Do not thou therefore feare the Crosse troubles for Christ his name Chris hō 1. ad Pop. Antio for the Crosse of Christ maketh men glorious and bringeth many commodities with it But thou must follow after not runne before Iesus nor choose what crosse thou likest but accept of that which hee sendeth And pray him to lighten thy burthen with his grace to strengthen thy shoulders The 32. Meditation of the Women following Christ And there followed a great troope of people and of women which mourned Luc. 23. and lamented him and Iesus turning vnto them said O Daughters of Hierusalem weepe not ouer mee but weepe ouer your selues and ouer your Children COnsider first that an innumerable multitude of people flocked together to this sorrowfull spectacle to whō perhaps as the custome is in some places at this day there was some signe giuen of the future execution And because the womē only are said to lament weepe it is an argument that there were many mockers curious spectators according to that saying They spake against mee which sate in the gate Psal 68 But with what affection wilt thou follow thy Lord With what minde wilt thou suffer with him With what eyes wilt thou beholde him Doest thou want occasion of sorrow teares in this spectacle since our Lord goeth thus loaden and deformed for thy sake and not for himselfe Thou didst play abroad in the streete Beat. Ber. ser 3. in nat Dom. and in the Kings priuy chamber sentence of death was giuen against thee The onely begotten Sonne of God heard it and hee went forth putting off his Diadem cloathed in sackcloath wearing a Crowne of thornes vpon his head barefooted bleeding weeping crying out that his poore seruant was condemned Thou seest him come foorth thou askest the cause hearest it What wilt thou doe wilt thou still play and contemne his teares or rather wilt thou not follow him and weepe with him and esteeme the greatnes of thy danger by the cōsideration of the remedy Cōsider secondly that the teares of these women were gratefull vnto our Lord who in signe of loue turned himselfe towards them in the midst of his torments Yet hee reprooued them because out of a wrong cōceipt of humane pitty they lamented his death as the greatest euill and extreamest misery without any benefite at all Do thou mourne lament and weepe First because thou wert the cause of all these so great paines Secondly because thou hast hitherto born an vnthankefull minde Thirdly because perhaps this death of thy Lord will not bee the cause of thy saluation glory but of thy greater damnation Consider thirdly the difficultie of this thy Lords iourney which caused the women to follow him with teares Remember thou the seauen hard wayes which thy Lord walked for thee in this his Passion that hee might stop vp the seauē wayes of the seauen deadly sinnes which lead thee vnto Hell might open the way to euerlasting life by the seauen guifts of the holy Ghost For hee 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 seauēthly to the Crosse Do thou in all thy trauailes meditate vpon these wayes and and for the loue of thy Lord runne in the way of his Commaundements For behold the daies shall come in which they shall say blessed are the barren Luc. 23 the wombes which haue not brought foorth the breasts which haue not giuen sucke then they shall begin to say to the Mountaines fall vpon vs and to the Hills couer vs. COnsider 1. the goodnesse of thy Lord who in the middest of his paines seeketh by his admonitiō our saluatiō and by the terror of future miseries endeauoreth to moue vs to pennance He speaketh also to women not to men 1. least because he was punished by men he should seeme to threaten reuenge Secondly that by these euills foretold vnto women who had offended lesse men might vnderstand that the like at the least should happen vnto 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 vniustly suffer this death which in a fewe yeares should bee so deepely reuenged and also that they might escape this reuenge which would leaue to bee
the children of this earthly Hierusalem conuert themselues 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 giuen to Eunuches that is to them which liue chaste and single in the Church Isa 56. a name better then from sonnes and daughters Consider thirdly that in all troubles of this life wee must say vnto the mountaines fall vppon vs and to the hills couer vs that is to say we must haue recourse to the helpe of Saints who in the Scriptures are called by the names of mountaines and hilles as in Isaias Isa 2. the house of our Lord shall be a prepared mountaine that is to say Christ the head of the Church in the toppe of the mountaines and he shall be eleuated aboue the hills exceeding in dignitie and worthynes all Saints great and lesse Consider fourthly although these predictions of our Lord pertaine cheifly to the ouerthrowing of Hierusalem yet they may and ought to be referred also to all sinners who by their sinnes were cause of the death of our Lord and yet are not made partakers of his merits nor returned into Gods fauour by his death For they which now liue securely and whome no danger will make to refraine from sinnes shall then runne into the dennes and Caues of the earth Isa 2. Osea 11. Apoc. 6. as the Prophets haue forespoken From the face of God sitting on the throne and from the wrath of the Lambe For there shall come a great day of wrath on them and who shall be able to stand The countenance of the Iudge shall be terrible to the wicked and his sentence intollerable Then the barren shall bee called blessed that is they whome the world accounted vnprofitable and the wombes which haue not brought foorth that is which haue not followed the concupiscence of the flesh but haue subdued the vices of their belly and throat the pappes which haue not giuen sucke that is the humble and such as are not high minded Pray thou thy Lord that thou maiest not feare the face of his fury in the day of wrath and last reuenge whilst time serueth bee reconcyled vnto Christ For if they doe these thinges in greene wood Luc. 23 what shall bee done in the drye Consider first Christ is the wood euer greene and flourishing delectable to behold moderating the great heate with the shadowe of his thicke leaues bringing foorth fruit pleasant both to the taste and smell delighting the earth with the singing of birds For by his diuine nature and by the inward grace of the Holy Ghost hee doth not onely exceede all beauty but also preserue chearish and comfort all creatures Thou also art wood but dead without the sappe of Grace barren without the fruite of charitie naked and vnprofitable without the leaues of good workes Consider secondly who they are which doe these things in the greene Wood that is which gaue these torments and death vnto Christ thy Lord. First Rom. 8 God the Father who spared not his owne sonne but deliuered him vp for vs al. Secondly the Deuill who prouoked his sernants to put Christ to death Thirdly the Iewes 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 Sonne for the loue of thy saluation Gen. 22 and like Abraham carrying the sword of iustice in his hand against his sonne and the fire of Charitie towardes thee hee layed the wood vpon his sonnes shoulders to be carryed by him for the burning of the holocauste The Deuill greiuing at the conuersion of many indeauored to hinder the course of his preaching to intangle the Iewes in the most grieuous sinne of innocent death and to ouercome the patience of Christ by his torments And the Iewes being moued by enuie could not indure to be admonished to amend their liues by the wordes and example of Christ Consider thirdly the argument of our Lord If they doe these things in greene wood what shall be done in the drye First if I suffer this for other mens sins what shalt thou suffer for thine owne Secōdly if the Father doe so grieuously afflict his innocent and obedient Son what will he do against his wicked and disobedient serūat Thirdly if the deuills could by their officers doe these things in another kingdom against the sonne of God what will they bee able to doe in hell in their owne kingdome against their owne bond-slaues Fourthly if by the permissiō of God wicked men raged thus against the onely begotten Sonne of God for the sinnes of men why shall any man meruaile that God will permit men to vexe and molest men when their sinnes deserue it Pray thou thy Lord to ingraft thee into himselfe being the green wood and that neuer more punishment bee exacted of thee then that which he himselfe 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 gaue him wine to drinke mixt mith gall and when he had tasted hee would not drinke and it was the third houre COnsider first the ascending of this hill howe painfull it was vnto thy Lord how hee inforced his tender and consumed body that it should not faile to procure thy saluation but that in the mountaine nearer vnto heauen he might stande before God the Father and offer Holocaust as a sauor of sweetnes for thy sinnes Follow thou the Lord ascending his hill as neare as thou canst and stand by him in this hill euen vntill death Consider secondly how the executioners made ready the Crosse how they bored the holes for the nailes and prepared nayles hammers and ropes thy Lord behoulding them with his eyes Doe thou also behold them and lament and beware because thou doest prepare a Crosse for thy Lord as often as by thy sinnes thou deseruest a place in hel for thy soule which is created to his owne likenes Consider thirdly that according to the custome of such as were put to death they offered a cup to Christ but much differing from that was vsed to be giuen to others The drinke was mixed with wine Myrre gall and vineger for St. Mathew vseth in stead of wine this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vineger that none of his sences should want his paine and punishment His cruell enemies compasse him round about troubled his sight their cruell wordes vpbraydings and blasphemies tormented his hearing the stench of the of the place and of the filth which couered his face offended his smelling his touching suffered most grieuous paines all ouer his body and because no sence should bee without his tormēt this most bitter drinke was giuen him to afflict his tast Is it not reason then thinkest thou that thou shouldest suffer some affliction or trouble
✚ I H S. MEDITATIONS of the whole Historie of the Passion of CHRIST Written by the Reuerend Father F. Francis Costerus Doctor of Diuinity of the Society of IESVS Translated out of Latine into English by R.W. Esquire 1. Pet. 4.1 Christo igitur passo in carne vos eadem cogitatione armamini Christ therefore hauing suffered in the flesh bee you also aâ—med with the same cogitation Printed at Doway 1616. The Preface To the Sodality of the most blessed Sacrament in Aquicincts Colledge in the Vniuersity of Doway 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 beeing indowed not onely with that inferiour part which is common to him with other Creatures but also with the peculiar priuiledge and preheminence of a Coelestiall minde hee should onely imploy his exteriour sences in the mannaging of outward and transitory thinges and with his minds surpassing all humane affaires should aspire wholy to God and bee carryed to him as to his first beginning Wherefore it is wonderfull and much to bee lamented that some being vnmindefull of their condition and end doe with such earnestnes follow these temporall Vanityes as if they wanted this diuine vnderstanding hauing not their mindes eleuated on high but fixed on the earth and creeping like Wormes vpon the ground so as the very bruâ—e Beastes accuse them of ingratitude which by a certain instinct of Nature seeme to retaine a memory of the benefite they haue receiued Whom least you should seeme deare brethren to resemble you are accustomed together with the frequent participation of the holy Sacraments to giue your selues daily to the pious meditation of Heauenly thinges That although in your bodyes you bee heere on Earth yet your minde is transported into Heauen where you conuerse with the blessed Saints and with Christ himselfe labouring to vnite your minde to him from whome at first it did proceed This Godly endeauour both of you and all pious persons that I might in some sort promote and further I haue gathered together diuors Meditations of the Passion of our blessed Sauiour which may minister vnto you occasion and matter of many deuoute and profitable contemplations Which Meditations I haue thought good to commend vnto you for diuers reasons First because nothing is of such force to mooue mens mindes and to inflame them with the fire of the loue of God as the serious cogitation of benefites especially such as are so great and proceed from so great a Lord and God Some indeede whose consciences are oppressed with the burthen of sinne are oftentimes reâ—laimed from their wickednes with the horror of Death Iudgement and the paines of Hell bâ—t the vertuous sort and such as serue Almighty God rather for loue than feare are wholy set on fire with the loue of their Redeemer through the remembrance and meditation of his Death and Passion Secondly because nothing doth so easily present it selfe vnto our vnderstanding as the meditation of the paines torments sorrowes and tribulations wherewith in our whole life we are enuironed and beset on euery side As for Heauen Hell and the last Iudgment because they are not subiect to our sight and seeme to be a farre off we doe not sufficiently conceiue or apprehend the same but for the afflictions of the body and the anguishes of the minde we vnderstand oftentimes by experience more then wee would Thirdly because I know no meditation to be more acceptable to our blessed Sauiour then that which wee conceiue of the bitter passion that hee suffered for vs. For as a Conqueror doth reioyce at the remembrance of his battaile so we may well thinke that Christ our Lord is delighted when wee doe often remember his Passion both because by so bloudy a combat hee hath obtained a perpetuall and renowned victory both for himselfe and vs and also because herein hee seeth our thankefulnes which wee render vnto him for so great a benefite Fourthly because I perceiued that the meditation of no other thing could bee so necessary for Man-kinde as of that from which alone is deriued vnto vs the remission of our sinnes our iustification our workes of merite and our whole saluation Which certainly is the principall cause why the Catholike Church according to the institution of the Apostles hath ordained that the memory of this Passion should by sundry wayes be so ofteÌ„ iterated as by making the signe of the Crosse with our handes by Pictures and Images of the Pâ—ssion which the Laye people are accustomed to vse in stead of Bookes by fasting on Fridayes and Saterdayes by the yearely celebritry of the Passion in the end of Lent by Sermons by Lessons by sounding of Bells and such like yea Christ himselfe hath instituted a most sacred and daily remembrance of his Passion to wit the holy Sacrifice of the Mâ—sse wherein his deaâ—h and shedding of his bloud is most clearly represented vnto vs. Fiftly because greater vtility redoundeth vnto vs by these Meditations then by the contemplation of any other thing whatsoeuer For as all good thinges are purchased for vs by the merites of our Sauiours PassioÌ„ so in the same as in a wel furnished shop all precious wares of vertues and good examples are to bee found But that you may more easily reape these fruites I thinke it requisite to propose vnto you certaine aduertisements touching the best manner of Meditation For many are deceiued which thinke it is sufficient to repeat in their mindes the history of the Passion or by consideration therof to feele an inward delight whereas notwithstanding that auaileth little to their saluation if withall the affection and wilâ— bee not thereby mooued For meate neuer satisfieth a man if hee onely looke vpon it and doe not put it into his mouth chewe it with his teeth and let it downe into his stomacke The knowledge indeed of the History is the ground of Meditation and the discourses of the vnderstanding doe affoord the matter but all the profite consisteth in this that the will which beareth the greatest sway in man bee moued with many affections for she onely meriteth she onely loueth she onely directeth all our thoughtes and actions towards God Therefore to comprehend all in fewe wordes those which haue treated best of this matter of Meditation haue designed and set downe vnto vs seauen affections of the minde which may bee moued with this consideration of the Passion To wit Compassion Compunction Imagination Thankesgiving Admiration Hope and the Loue of God Which I will explicate vnto you briefly and in fewe wordes to the end you may vnderstand after what manner you may bee imployed with profite in these ensuing Meditations For by these seauen wayes as by seauen teeth the matter ministred by these Meditations may bee chewed and with the affection tasted and d â—gested The first therefore is Compassion Compassion that is an affection of the minde by which we
comfort by his prayer though hee prayed with great affection nor yet could be refreshed by the presence of his Disciples euen as sicke folkes are wont to turne this way and that way to ease their wearines Consider secondly that Christ was neuer so troubled with any occasions no not now whē he was ready to suffer but that he alwaies thought vpon thy saluatiō Yea euen now when he is in Heauen hee hath his eyes alwayes bent fauorably towards thee Cōsider thirdly how little man can doe without Christ how soone he falleth a sleepe how soone hee fainteth if Iesus depart neuer so little from him Consider fourthly what it is to haue our eyes heauy that is when wee are not so apt ready to meditate on diuine and heauenly thinges by reason of earthly cares which hinder the mind As the immoderate desire of honor riches ambition the vanities of this world such like affections of the minde Therfore thou must pray vnto God to take from thee that slouthfulnes heauines and accōmodate thee to his owne will Cōsider fiftly how much ashamed the Apostles were who being admonished now the second time could not yet contain themselues frō sleepe wherfore amongst themselues they did carefully both accuse and excuse their own infirmity Note also this they did not knowe what they should answere vnto him For if the Apostles themselues being men excelling others in sanctity holines of life in a matter of no great fault wherein they might haue aleaged their owne frailty were so sorrowfull knew not to answere what answer wilt thou giue to Almighty God when thou shalt be cyted before him for matters of great moment and many grieuous sinnes shall be obiected against thee which thou hast committed not only by frailty but also craftily maliciously Consider sixtly that our Lord did not complaine that hee was left alone in prayer and labor Because thou shouldest resolue not to be grieued if at any time thou beest inforced to take great paines whilst others bee idle And pray vnto our Lord that hee will stirre thee vp when thou art slouthfull And hee prayed the third time Mat. 26. prayed the same speach saying O my Father if this cup cannot passe from me but that I mmst drinke thereof thy will be done COnsider first that Christ runneth againe to his Father and crauing still one and the same thing is not heard This prayer comprehendeth the wonderfull submission of Christ yeelding himselfe and all that he had into the hands of his Father taking it in no euil part that he was not hard Learne thou hereby not to be troubled in thy minde when things succeed not according to thy desire when thou hast done thy best endeauours Consider secondly the great necessity that Christ should suffer For the eternall Father would neuer haue suffered his sonne to haue prayed so often vnto him if thy saluatiō might haue been gottē by any other meanes Consider thirdly this māner of speaking if it cannot passe except I drinke it for hee would be vnderstood that all the benefit of our Lords passiō should passe vnto vs who are the mēbers of his body but as it were drawne through our mouth that is through Christ who is our head Moreouer as a potiō is bitter vnsauory to the tast yet very profitable for the mēbers of the body So the dolours of Christ were bitter vnto him and profitable vnto vs. And the passiō of Christ passeth vnto vs partly because his merit is cōmunicated and imparted vnto vs and partly because our tribulatiōs labors are sanctified Therfore so often as thou shalt suffer any aduersity so oftē do thou think that thou doest participate with the passiō of Christ And pray him to mittigate thy miseryes through his dolours which hee indured The sixt Meditation of his agony bloody sweate And there appeared vnto him an Angel frō heauen cōforting him Luc. 22. COnsider first that though in Christ the diuine nature was ioyned with humaine nature into the same person yet in this time of his passion hee tooke no comfort at all from thence Consider secondly how great and grieuous those torments were that man was not sufficient to mittigate them but that it was necessary for an Angel to come from Heauen Cōsider thirdly what was the cause why Christ wold be comforted by an Angell to wit because he wold know to suffer with vs when we are afflicted and teach vs not to haue recourse to fraile vain delights such as are cōmonly drawn from creatures but vnto spirituall angelicall heauenly things Cōsider fourthly that God neuer forsaketh them that trust in him For although he doe not alwaies free vs from our troubles yet he doth euer giue vs his grace and strength that we may be able to beare them Consider fiftly that Angells are alwaies present at our prayers therefore thou must be carefull and diligent to worship them being present in a religious and comely manner and pray vnto God according to the Psalme in the fight of Angells I will sing vnto thee Epiph in an corato Haeresi 69. Consider sixtly how the Angell 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 vsed some outward wordes wherin hee propounded vnto him both the absolute necessity of such bitter paines and the great profite that shall come thereby and also the resolute will of his Father the oracles of the Prophets c. Consider seuenthly whether there bee any thing wherein thou maiest comfort and confirme Christ and incourage him to doe something for thy sake which will be effected if he shall see thee behaue thy selfe well wisely to imploy the tallent which he hath deliuered vnto thee and that thou doest indure thy labours couragiously For then hee will behold thee louingly exalt thee to higher honour In the meane time do thou pray vnto Christ to comfort and instruct thee not onely in outward words but especially in inward vertue and wisdome Luc. 22. And being in an agony hee prayed longer THis agony was a certain inward striuing not of the flesh against the spirit but of nature against Death and in all this bitter time Christ was to fight in three seuerall cōflicts and he was superiour in euery one First with nature abhorring to dye so cruell a death Secondly with the iustice of his Father exacting grieuous punishment Thirdly with the most cruell enemy of man-kinde But hee began with the battel against nature that thou mayest knowe how to behaue thy selfe in thy cōflict for thy saluation that is that first of all thou must indeauour to subdue thy inclination to restraine thy desires which being ouercome thou shalt finde God pacified and the Deuill will flye from thee Consider first with what contention with how great labour Christ thy Captaine doth fight and
after his bloud Consider thirdly this tytle of Iudas who was called Iudas that is he which a little before was knowne to the Disciples and to good people when by the commandement of Christ he distributed the almes whē he wrought myracles when he followed Christ he is now renowned amongst knaues and famous amongst theeues Be thou carefull to celebrate thy name in Heauen rather then in the world or in hell Cōsider fourthly what a grief it was to Christ to see him who was one of the principall of the Church to become chiefe amōg knaues do thou take heede least by the like change of thy selfe thou giuest him cause of sorrowe by falling from being the sonne of God to be a slaue vnto the Deuill and pray with all thy heart that it neuer happē vnto thee The eight Meditation of the falling of the Iewes to the earth Iesus therefore knowing all things which should come vpon him went forward and said whome seeke yee they answeared him Iesus of Nazareth CHRIST went forward to meet them that he might teach thee first that he was not ignorant of the practizes of the wicked Secondly that he made hast to die of his own free wil Thirdly that he is ready to receiue a sinner if he wil reclaime himselfe Wherefore stirre vp thy selfe to the loue of Christ and offer thy selfe wholy vnto him who yeilded himselfe cheerefully into his enemies hands for thy sake whom seeke yee as if he should say cōsider I pray ye whom ye seeke a iust innocēt man who hath vsed to doe euery man good to hurt no man who for your saluation descended down from heauen who at last shall come to be iudge ouer all creatures Doe thou consider these things whensoeuer thou shalt be tēpted to offend God Heb. 10. For as the blessed Apostle St. Paul saith By sinning the son of God is trodden vpon ignominiously vsed Iesus of Nazareth they knew not that he was present for they did not say we seeke thee but Iesus of Nazareth Note that for thee Iesus is sought for to be put to death that is a Sauiour and of Nazareth that is flourishing and adorned with all vertue for none else by his death could deliuer thee from the flames of hell fire Therefore in all thy necessity thou must seeke for him and pray him that thou maiest not seeke him to his shame and death but to thine owne saluation and in seeking thou maist finde him and hauing found him thou maiest alwaies keepe him Ioan. 18. Iesus answeared them I am he and Iudas who betrayed him stood with them Therefore as he said vnto them I am he they went backward and fell vpon the ground COnsider first the power of Christ ouerthrowing a whole company by his worde onely His wrath therefore is to bee feared when hee shall come to Iudge which shewed so great power being ready to suffer Learne hereby to esteeme much the worde of God which bringeth saluatiō to the belieuer perditiō to the incredulous Cōsider secondly the miserable change of Iudas who a little before sate at our Lords table with the Apostles is now ouerthrown amongst the wicked For neither shall the dignity of thy order or religiō excuse thee nor the goodnes of others defēd thee nor the piety of thy former life profite thee whensoeuer thou shalt forsake Christ and follow his enemies and sinne 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 sayling on the sea Mat. 26. Ioan. 18 prouoked the Pharisees to watch and heere ouerthrewe the armed men Thou therefore if thou beest good land wilt receiue the word of God with plentifull fruit but if thou beest naught thou wilt take hurt by the best seede Consider fourthly the difference betweene the ruine of wicked men and the fall of the iust the wicked man falleth back not vpon his face because when he suddenly goeth out of this life he falleth shamefully vpon thinges which he seeth not and vnto punishments which he was ignorant of For to fall vpon the face is to acknowledge our sins in this life by pennance to lament them D. Greg. lib. 31. Mora ca 18. ho. 9. in Ezechielem The wicked man falleth backward because he becommeth worse by that which should amend him that euen against his will he shal be compelled to looke vp to heauen Do thou admire the goodnesse of Christ who by so many meanes sought the saluation of his enemies and pray him that he will so strike thy heart with his word that falling vpō thy face thou maiest by humility reconcile the Maiesty of God who is offended with thy sinnes Therefore hee asked them againe whom seeke yee they say vnto him Iesus of Nazareth he saith vnto them I haue told you that I am hee If therefore yee seeke mee suffer these men to goe away that the Speech may bee fulfilled which saide Because whome thou gauest vnto mee I haue not lost any of them COnsider first the malice of the wicked which is pacified neither with sweetnes nor punnishment For the blindnesse 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 wee seeke thee but speaking as it were of another they saide Iesus of Nazareth Consider secondly the great care which Christ had of his people of whome in so great perils he was more careful thē of himselfe This is the perfect loue of our neighbors to helpe them though it be to our own losse Thirdly if in so great aduersity he had care of a few Apostles wil he not now being free frō all perils quiet be careful in heauen for his only beloued spouse the whole Church Yes verily he is carefull desirous to helpe euery particular mēber thereof This place is full of comfort to cōsider that our Lord thinketh on thee Consider fourthly how our Lord doth glory in this that hee had not lost any any of his Disciples In like manner how much cause of ioy maiest thou conceaue if no man be the worse by thy words example or negligence but thou hast rather gayned and preserued many Lastly pray thou vnto Christ that hee will neuer cease to haue care ouer thee The ninth Meditation of the kisse of Iudas Mat. 26. Mar. 14. And the Traytor had giuen them a signe saying whome soeuer I shall kisse that is he hold him and carie him warily THe great name of an Apostle wherewith Iudas was honoured is now turned into the name of a Traytor and so this name Iudas which amongst the ancient Israelites was most honourable is become through detestation of that sinne almost ignominious amongst Christians This is the fruite of sinne that good men auoyd all conuersation with the wicked Consider the carefull diligence of this traytor
I finde no cause in this man But the high Priestes accused him in many things and Iesus answered nothing Then Pilate asked him saying to him Dost thou not heare howe great testimonies they speake against thee dost thou not answere any thing behold in how great things they acuse thee But Iesus answered not him to any word Mar. 15 so as the President wondred greatly COnsider first that Pilate expecting no answere to this question what is the truth went foorth either because he thought that question appertained not to him or else that it was not conuenient at that time To whom thou maiest knowe thy selfe to be like so oft as thou passest ouer lightly heauenly things or as oft as thou shalt thinke that those things which are spoken of euerlasting life of perfection or of christiaÌ„ life appertain not vnto thee or as often as thou dost lightly leaue that which before thy God thou hadst iustly purposed Thinke no time vnfitt for diuine instructions Consider secondly that Pilate found no cause of death in Christ the Iewes a false cause and God the Father a true cause to wit the purging of thy sinnes for the saluation of thy soule Ponder earnestly with thy selfe vpon this cause For the reason why thou louest not Christ so well as thou oughtest nor art so thankfull as thou shouldest be nor art sufficiently moued with this his so great and bitter paine is because thou doest not earnestly acknowledge nor reuolue in thy minde that thou wert the cause of these his bitter paines Consider thirdly the great and manifould crimes obiected against thy Lord in the sight and hearing of all the people who wondred exceedingly at such new and strange things Doe thou patiently suffer for thy Lords sake all slanders iniuries and reproches Consider fourthly the deepe silence of our Lord wherein Pilate the Gentile admired the wisedom of Christ and the Iewes were made more audacious to adde more and more grieuous accusations Admire thou the patience of God who beeing hetherto offended with so many and so grieuous sinnes both of thee and of other men doth not onely still holde his peace winke at them parâ—oÌ„ them but also doth bestowe many benefites vpon thee that thou being moued with his bountifull liberality maist at last remember thy felfe But they were more earnest saying Luc. 23. He moued the people teaching through all Iurie beginning froÌ„ Galilee euen hither COnsider first the clamors of the Iewes who hauing no hope to effect any thing by truth raised vp troubles tumults and clamours like those which defeÌ„d an ill cause wherein they imitate the Deuill who when he can doe nothing by his owne suggestions theÌ„ he stirreth vp friends parents and companions he moueth the inward concupiscâ—nce he hindereth and darkneth the vnderstanding Doe thou nothing impatiently imitating our Lord who was not prouoked nor moued by any iniuries except to loue the more dearly Consider 2. that Christ was heere reputed captaine of the sedicious Thou knowest say they O Pilate the Galilaeans to be factious people whose bloud thou didst lately mingle with their sacrifice behold hee is the head and Ring-leader of all mischiefe borne to raise sedition among the people Verily O Lord thou doest moue the people but not to sedition treason robberies and man-slaughters which is the property of Heretiques which stirre vp such motions in their Sermons but to the change of their life and manners that forsaking their pleasures and sinnes they may all giue themselues to the exercise of vertue Thou fillest the Monasteries with religious people the Deserts with Anchorites the Prisons with Confessors and the gallowes with Martyrs Through thy motion Virgins cast away their braue artyre Rich men choose pouerty Noble men submit themselues to the wills of others and young men by a vowe of religion offer themselues as a Holocaust vnto thee Pray thou also that our Lord may mooue thee Consider thirdly whome he is said to teach to wit the Galilaeans that is Passengers and Iewes that is Confessors and praisers of God But hee began from Galilee For the beginning of Christian doctrine is to passe from sinne the middle is to confesse our dayly defects with sorrowe of heart and purpose of amendment and to praise God in true obedience and the end is to behold the face of God in Ierusalem in the vision of peace Pray our Lord to bring thee to the perfection of this wisedome And Pilate hearing Galilee asked if the maÌ„ wer a Galilaean as soon as he knew that he was vnder the iurisdiction of Herod Luc. 23. he sent him to Herod who also in those dayes was in Hierusalem GAlilaean is heere to bee seperated from the man in this sence whether this maÌ„ be a Galilaean Consider first that either Pilate did not knowe the name of Iesus or else that he disdained to name him Wicked men knowe not Iesus suffering mocked and bound they knowe the honours of the world but not the ignominy of the Crosse Therefore they shall not bee knowne of Iesus that is their Sauiour and they shall neuer reape the fruite of saluation which reiect the Passion being the instrument of saluation Consider secondly that Herode the Iewe came to Hierusalem against the feast of Pasch For sinners vse to celebrate the Feastes of the Faithfull with outward ceremonies onely in brauer Apparrell with daintyer Dishes c. But they doe not receiue the inward fruit of the Feasts neither doe they labour so much for the inward ornament of their Soule to the which they ought to bee caried from the outward ceremonyes Consider thirdly thy Lord is saide to bee vnder the iurisdiction of Herode a wicked man Incestuous Adulterous and a Murtherer that thou mayest willingly obey thy Superiours though they bee not very good hauing respect not to their vices but to the vertue of obedience Consider fourthly the sower Iudges of Christ two Priests Annas Cayphas and two secular men Herode the Iewe and Pilate the Gentile For Christ was adiudged to death by all states of men hee was slaine for the sinnes of all men hee suffered and dyed for the saluation of all men Therefore doe thou confidently lay all thy sinnes vpon him that being free'd from them thou mayest receiue eternall saluation prepared by him The 22. Meditation of the acts in the house of Herode Herode when he saw Iesus reioyced much Luc. 23. for hee was desirous a long time to see him because he had heard many thinges of him and hee hoped to see some signe done by him And he examined him with many questions but hee answered nothing vnto him COnsider first that this Herode neuer came vnto Christ neuer heard his wordes nor neuer saw his miracles but yet hee knewe many things of him by the report of others Wherefore he was glad that hee had occasion to see and behold him but he was not moued with hope or desire of saluation but with a
thee so thou oughtest religiously to meditate worship and imbrace those spittings whips reproaches which haue brought aboundance of so great goods vnto thee For our Lord knoweth his owne attyre and he will more easily receiue thee comming in such garments then in worldly pompe and brauery And hee had rather haue thee to pray and worship him in this poor array then in all thy braue attyre Consider secondly that this sack of the body of Christ which came down from Heauen Ioan. 1 full of grace and truth is now opened and torne in all partes breathing out of his holy bowels a wonderfull sauour so sharpe that it driueth away Deuils Mat. 24. so peircing that it entreth into stony hearts and so sweete that it draweth the Eagles from all partes of the world For where the body shall bee 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 vp with the sweetnes of the sauour of God Thou mayst runne into the sweet sauour of these oyntments Cant. 1 And pray vnto our Lord to drawe thee after him with his sweetnes to instill into thy heart the loue of his Passion that thou mayest contemne the world in respect therof And he said behold the man by this worde Pilate endeauoured to mooue some commiseration shewing first the bitternes of his punnishment as if hee had said knowe that hee is a man and not a beast if hee haue committed any fault he hath paid wel for it therfore ô meÌ„ take pitty vpon 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 haue accused as King of the Iewes there is no cause why yee should be afraid of this King whome through the great deformity of his body cruell tormeÌ„ts yee can scarce knowe to be a man Doe thou apply these words profitably vnto thy selfe in this maÌ„ner 1. Behold the man he is set before thee to imitate in this habite in these gestures and in this shape of body and minde Abraham was proposed to our Auncestours for an example of life Isa 51 Marke the Rock saith Isaias out of which yee were cut Heere a man is proposed vnto thee of whom our Heauenly Father saith Heare him and the Sonne of God Learne yee of mee Mat. 27. for I am meeke and humble of heart Looke therefore not vpon other mens manners but vpon this mans vpon this face of Christ who although hee be God whose vertues and deedes thou canst not attayne vnto yet he is true man indued with the same frayle and humane nature like thee and other men Thy first Father Adam made thee of a man like to foolish Beastes Psal 84. If thou wilt returne to the auncient dignity of humane nature ioyne thyselfe with this man Secondly beholde the man to whome thou maist flye in all thy necessities these spittings are suffered for thee this bloud is shedd for thee and all these euills are indured for thy sake both that thou shouldest take away thy sinnes and cure thy wounds by these medicines and also that thou shouldest pay them to the eternall Father for thy infinite depts Thirdly behold the man marke what thy sinnes haue brought vnto this man thy pride hath caused these irrisions and this contempt thy couetousnesse this nakednes thy drunkennesse this effusion of bloud thy lust these thornes and thy sloath these bonds O man behold this man but who art thou and what is he thou a man like a worme he a man and God Oh how great glory is due vnto him and how much shame vnto thee yet what is he become for thy sake and what sufferest or doest thou for him Psal 21 he is made a worme and no man a scorne of men and an abiect of the people And this because he would carry thee vp to God But thou being carefull of nothing lesse then of exalting his glory applyest thy selfe about thine own honor wealth and commoditie The 27. Meditation of the third accusation of our Lord before Pilate Ioan. 16 Then wheÌ„ the high Priests and the Ministers sawe him they cryed saying crucifie him crucifie him COnsider first the people holding their peace and inclyning to coÌ„miseration the Priestes and their ministers and flatterers were not pacified That thou maist knowe first that no man is moued more hardly to repent his sinnes then he which sinneth of set purpose and malice For they which fall thorough weakenesse and ignorance are sooner recalled and deserue pardon but they which wittingly and willingly are euill are rather hardned indurate theÌ„ any way ameÌ„ded by admonitions 2. That the enimies of Christ and of his Church are neuer the better for being vsed geÌ„tly curteously For these kind of meÌ„ are to be subdued by thretnings terrors constancy not by sufferance Consider 2. That euen as these wicked men did vpon the sight of the bloud of Christ thirst after his death like dogges vpon the sight of the bloud of a wilde Beast So thou oughtest to be inflamed with the loue of the passion of our Lord by the contemplation of his paines Psal 38. that the fire of Deuotion may be inkindled in thy meditations Consider thirdly how the words of these wicked people did pierce the bowells of thy Lord crucifie him crucifie him of which he foretold in the Prophet I haue left my house I haue put away my inheritance Hiere 12 I haue giuen my beloued soule into the hands of her enemies my inheritance is made vnto me like a Lyon in the woâ—d Sâ—ffer with thy Lord and lament thy sinnes which continually send foorth the same cryes and are bloud-suckers instantly crying Pro. 30 Bring Bring Pilate said vnto them take yee him and crucifie him Ioan. 19. for I finde no cause in him COnsider first that Pilate being moued with disdaine answered somewhat sharply vnto the Iewes Admire thou thy own coldnesse who art a Christian knowest the dignity of Christ and the greatnesse of his paines and doest confesse that thou wert the cause thereof and yet art not moued neither with commiseration towards Christ nor with disdaine against thy selfe Learne iustly to be angry at them which goe about to incite thee and others vnto sinne that is to say at the Deuill and his ministers Say vnto him if thou wilt offend the goodnesse of God I finde no cause in him but of loue reuerence and thankesgiuing Consider 2. Though Pilate was loath to pronounce the senteÌ„ce of death aganst our Lord yet he did not hinder his death but wold put it ouer to other meÌ„ WhoÌ„ thou doest imitate as often as thou leauest to the will of others that mischife which thou thy selfe darest not coÌ„mit Consider 3. That this wicked PresideÌ„t after all this grieuous punishment found no cause in him either of
Christ But Iesus said COnsider first what thy Lord in these great paines of the Crosse did doe say or thinke when as amongst all those torments he found no comfort neither outwardly by men nor inwardly in his owne soule Yf he moued his body the woundes of the nayles tormented him if his head the thorns ranne in deeper and pricked him if he stirred not at all his torment was intollerable ouer his whole wearied body Thinke thou yppon these things in all thy labours and afflictions which thou sufferest for thy Lord. Hee reproued no man although he were slaundered diuers wayes But because the mouth speaketh from the aboundance of the hart his wordes euen vppon the Crosse were directed to thy profite and saluation and doe declare most manyfestly that he prayed to his Father incessantly for thee when by reason of his torments he was not able to vtter one word Consider secondly his swan-like song and note the last words of thy Lord which he spake to thee at the poynt of death For euen as the voyce of the Serpent hyssing out of the Tree of the knowledge of good and euill instilled the poyson of sinne so the last wordes of Christ from the Tree of the Crosse were very effectuall for our saluation and full of burning feruour as proceeding from the depth of infinite charitie Hee spake with a loud voyce and weeping teares with great affectiō and deepe sighes in fewe words but with many teares mixed with bloud streaming downe from his head His teares watered his prayers Heb. 5 and his bloud adorned them his eyes pierced his Fathers eares his sighes moued his heart Doe thou listen to these wordes marke them diligently and gather the fruite thereof For by these seauen wordes the wordes and formes of the seauen Sacraments are sanctified the seauen guiftes of the holy Ghost are obtained and the seauen deadly sinnes are driuen away Consider thirdly but Iesus said First whilst the Iewes were busie in crucifying tormenting mocking him Iesus as if he had not marked these thinges yea rather that he migh render good for euill said Secondly hee who hetherto in his owne cause to the admiration of all men held his peace and could not be brought to speake but being adiudged and had also abstayned from the most iust defence of himselfe now in the middest of his torments is not silent in thy most vniust cause but being not intreated intreateth yea and intreateth with most effectuall wordes Iesus said who the Sonne of God To whome to God the Father Where vpon the Crosse When being ready to dye and his vitall spirits being spent How not sitting nor lying easily but vpright vpon his feete with his hands lift vp and spread abroad like Moses in former times Ezo 17. and all bleeding For whome for sinners who were carelesse of their owne saluation for Christ and his frtends pray for sinners Heb. 5. before sinners pray for themselues What he craueth mercy offring his prayers and supplications appealing from this cruell sentence of the Iewes his bloud be vpon vs and vpon our children to a better sentence and full of mercy and desiring that this cruell sentence might be made frustrate Before whome openly in the hearing of his enemies to teach them mercy sweetnesse and in the presence of his Mother and of his friends both because they should bee witnesses of his pardoning them also that they should neuer pray for the reuenge of this sinne O excellent speach of highest merite and worthy to be imitated by all men full of labour charity mercy and piety Haue confidence then in Christ and pray him who by speaking first for sinners before he spake for his Mother left to vs a testimonye how much he esteemeth the saluation of sinners that hee will vouchsafe to haue continuall care of thee now in Heauen Luc. 23 Father forgiue them PAuse vpon euery word Father he doth not say Lord which is a name of seuerity and iustice but Father which is a name of mercy and of the newe Testamēt giuen vnto vs in this place by the bloud merites of Christ that euen as he would be our Brother so we should haue all one father in Heauen He saith therefore O Father knowe me thy Sonne the Father will denye nothing to his sonne I came into the world to this end that thou shouldest receiue thine enemies for thy children Heare me then praying for them For euen as the prayers of the Priestes in the Church shall hereafter be very effectuall which shall conclude in my name in these wordes through Christ our Lord so I doe now pray vnto thee my Father thorough me thy onely begotten Sonne Therefore as thou louest mee thy Son so receiue these my prayers For I ascended this crosse haue suffred all these stripes that I might obtaine mercy and pardon for them If therefore thou doest reiect the prayers of thy sonne and not hear thy sonne thou shalt impose a greater torment on mee then the Crosse it selfe which I suffer that I might take away a greater euill that is that I might turne away thy wrath from them Spare therfore the great dolors of thy Son least he seeme to haue indured them in vaine Thou giuest reward to others labours I desire onely this reward for my paines that thou wilt forgiue these men Forgiue heer our Lord doth the office of a Priest for he prayeth for the sinnes of the people and he cryeth Heb. 5. not only as a Priest but as a sacrifice desiring not a free pardon but offering a full satisfaction His wounds crye his bloud cryeth his spittings his paines and all his members crye Forgiue accept of these torments for their sinnes I haue paied their debtes I giue my bloud for the pryce my paines for the ransom my life in satisfaction my body soule for a sacrifice Be thou therfore merciful for this is a copious redemption A hard thing is required to wit that the Father should forget the death of his onely begotten Sonne and of such and so gteat a Sonne but the Sonne beggeth and hee beggeth with his bloud Secondly hee asketh it not conditionally as he praied for himselfe in the Garden If it bee possible if thou wilt if it may bee done but absolutely Forgiue Both that thou mayest learne to pray to God for pardon of thy sinnes and for his diuine grace without any cōdition because that hath alwayes relation to Gods honour And also that thou shouldest freely forgiue thy neighbours faultes without any condition Thirdly hee prayeth to haue them forgiuē presently and not to bee deferred till after his death For hee would not leaue this life till peace was made with God Parents when they are dying doe often leaue vnto their children small store of goods and those intangled with many difficulties charges debts and contentions But Christ before his death payed all debts with his owne bloud took away all difficulties and charges
them to mocke and deride the sonne of God the king of kings and man trusting in God Consider 4. their euill collections First if hee haue saued others he ought to saue himselfe also 2. If hee be the king of Israell he ought to descend down from the Crosse Thirdly if he trust in God as the Sonne of God God will deliuer him But first he did not therefore saue himselfe because he would saue others by his death Secondly he did not therefore descend downe from the Wood because the King of Israell should raigne from the Wood. Thirdly God did not therefore deliuer his Son because he trusted not to be deliuered by him from the Crosse but by the Crosse to be exalted aboue al creatures and to place thee in glory with him Consider fiftly that euill men giue councell to descend the deuill being the author who said If thou art the Sonne of God throwe thy selfe downe Whereby thou mayest learne that all those descend from the height of perfection which cast away the Crosse from them Doe thou pray deuoutly vnto Christ to rule and guide thee from his Crosse that is from his throne of mercy and also to take thee vpp with him vnto the Crosse The Soldiers also mocked him comming and offering Vinegar saying Luc. 23. if thou art King of the Iewes saue thy selfe COnsider first the great contempt wherewith our Lord was mocked by these base tormentors both in words and deedes First they mocked him vsing wanton and scurrile gestures towards him Secondly they came nearer to him being naked and looked more curiously vpon him according to that of the Psalmist Psal 21 But they considered and looked on mee Thirdly they offered him vineger like Cup-bearers offering a cup to their King Fourthly in their wordes they allude to the tytle of the Crosse King of the Iewes they say he is a rediculous King which cannot saue himselfe vppon whome dependeth all the safety of his subiects Consider secondly that wicked men do acknowledge no other commoditie or saffetie but only in this life but good men desire and seeke after the saluation of their soules as a thing which is common to them with the Angels respecting lesse the safetie of their bodies which the beasts doe inioy as well as they Consider thirdly the infinite loue of Christ thy Lord and spouse of thy soule towards thee who hauing once ascended the Crosse for thy sake could neuer be moued to come downe from thence neither by torments nor by mockings nor by the sorowe of his mother standing by him nor by the teares of Iohn his kinsman nor by the tears of Marie Magdalen nor by any sorrowe of his friends although he knewe that thereby he might easily end all their troubles Doe not thou therfore when thou hast vndertaken any thing for the loue of thy spouse and for his honor leaue it off for any cause although the world frowne thereat although thy flesh be repugnant although thy mother shewe thee her breasts wherewith shee gaue thee sucke and although thy olde Father lye in the gate passe thou on and tread vppon thy Father for it is piety to bee cruell in this cause Pray vnto God to giue thee this constancy of minde and setting before thine eyes him that was crucified take courage before him and in his presence determine of all thy busines The 38. Meditation of the second worde of Christ And the same thing did the Theeues Mat. 27. Mat. 13. which were crucified with him vpbraide vnto him and one of the theeues which were hanged blasphemed him saying If thou art Christ saue thy selfe and vs but the other answering blamed him saying Neither doest thou feare God which art in the same condemnation Wee indeede suffer iustly for wee receiue worthy punishment for our facts but this man hath done no euill COnsider first the ignominy offered to our Lord in this place either by one theefe according to St. Epiphanius Haere 66 8. lib. 3. de conâ— EuaÌ„ c. 16. â—â—oÌ„ 7. ad Phil. and St. Augustine or else in the beginning by both acording to St. Chrysostome but the one repeÌ„ting the other perseuering For they were most wicked and infamous men and did worthily suffer the accursed death of the Crosse But it did much more afflict our Sauiours heart that hee for whome and with whom hee did shed his bloud should presently bee carryed headlong into Hell Learne hereby that commonly hee which liueth ill dyeth ill as he liued ill except he be changed by Gods speciall grace For a sinner is stricken with his iudgement Aug. ser 3 de num that dying he forgetteth himselfe who liuing was forgetfull of God Consider secondly the wordes of the euill Theefe If thou art Christ saue thy selfe and vs First he wanted faith who desired a miracle that hee might beleeue Secondly he desired temporall life and safety after the manner of all sinners who haue no care of their euerlasting life to come Thirdly he spake this perhaps to please the Iewes which stood by but it profited him nothing to get their fauour because the world euer giueth a false reward to her followers Fourthly hee once vttered this rayling speach but being rebuked he held his peace being better then thy selfe who art neither amended by good admonition nor well pleased with him that aduiseth thee Consider thirdly the mercy of Christ in the good Theefe whose heart hee did not onely instruct by outward signes but also did mollifie it by inward grace so as he profited more in three houres by hearing him teach from the chayre of the Crosse then the Apostles did in three yeares by following our Lord continually and seeing his miracles For so great is the force of the crosse of our Lord that it doth nor onely mooue the sence but also giueth vnderstanding to the hearing and addeth affection to the vnderstanding Therfore this good theefe being depriued of all outward thinges and hauing his body stretched vpon the Crosse gaue openly all that was left vnto him to wit hee consecrated his heart and tongue vnto Christ For hee beleeued with his heart to iustice Rom. 10 and with his mouth hee confessed to saluation being made a teacher from the chayre of the Crosse openly confessing Christ and freely reproouing the vices of the standers by Consider fourthly the wordes of the good Theefe First with great charity hee rebuked his companion when he sinned before hee craued any thing for himselfe of our Lord and hee putteth him in minde of his iminent death for sinners ought to be repressed with the feare of Hell when they will not be moued with Gods benefites Neither doest thou feare God a bolde worde but worthy of a Martyr None of these saith hee feare God and darest thou imitate them being now presently to goe before God thy Iudge Secondly he confesseth his sinne and receiueth the punishment of the Crosse in satisfaction For it is a signe of a good man to
Sun no lesse dependeth then the light of the other starres depend vpon the brightnes of the Sunne Thirdly that thou shouldest knowe the greatnes of this sinne from which the Sunne abhorring did as it were turne away his face and withdraw his light and shewed himselfe ready to reuenge and offered to his Lord and creator to perish for his death Thou learnest hereby that euery mortall sinne is so grieuous that it were better the Sunne and starres should perish then that the maiesty of God should bee offended by one sinne For by euery mortall sinne God is put to death whose death cannot bee recōpenced with the perishing of all creatures Fourthly that thou mayst know that Christ suffred this death for the great and thicke darknes of sinners and of the Iewes that this darknes being driuen away throgh the death of our Lord there might a nowe light of faith diuine wisedome be restored vnto the world as at the 9. houre the light appeared againe Fiftly that thou mayst vnderstand that the fruite of our Lords death consisteth in the cōtempt of the splendor fauour of the world for they which are crucified with Christ reioyce not in Honors Nobility but in obscurity neglect contempt Consider 2. the manner of this Eclipse with St. Dionisius Areopagita being an eye witnes Epist 7. ad policarpū 11. ad Apolloph hath described 1. The Moone being at the full and opposite to the Sun returned from midnight to noone 2. It returned not by his ordinary motion from the West but by a contrary motion to himselfe from the East Thirdly the Sunne it selfe lost his light in it selfe Fourthly not in one only part of the earth as in other Eclipses but ouer the whole world this darknesse of the Sunne was seene in like manner as of the Moone eclipsed and depriued of her light by the shadowe of the earth falling vppon her Fiftly this eclipse continued three whole houres which vsually lasteth but a small time All these thinges are not voide of their reasons and considerations Christ is the Sonne of Iustice the Moone is the world and foolish sinners Eccles 27 For a foole is changed like the Moone Therfore our Lord dyed when the world being opposite to God did shine in glory riches and wisdome The world also came to this eclipse that is to the death of our Lord to which not onely by other sinnes but also by this seeking of the death of Christ it had giuen cause But because the maiesty of Christ is not subiect to humane power hee could neuer haue beene obscured put to death by the power of man except hee had bin deliuered to death by the diuine will of God Therfore the Sunne is truly obscured and Christ is truly slaine both by the malice of the world by his Fathers wrath For our Lord was like vnto him which standeth between two men a fighting and receiueth both their swordes into his owne body The world fighteth with God and our Lord receiueth in his body both the wrath of God and the fury of men Thy wrath saith hee hath passed through me Psal 87. and thy terrors haue troubled me Therfore when the Sun of Iustice was eclipsed the Earth was couered with darknes both because by this grieuous sinne there was newe matter giuen of lamentation and reuenge and also because by the death of our Lord all power ouer men was taken away from the Prince of the world and in stead thereof he was bound in chaynes of fire and condemned to the darke prison of Hell But whereas the Moone by a contrary motion came from the East to the Sunne in the South thereby is signified that the Iewes without all consideration of equity and iustice hastened the death of Christ contrary to Law contrary to the right of nature and contrary to their owne conscience and did violently suppresse all good motions in themselues To bee briefe the Sunne was eclipsed three houres because our Lord lay hid three whole dayes partly in torments and in the handes of the Iewes and partly in the Sepulcher Pray thou vnto Christ to preserue the true light of faith and grace in thy soule About the nynth houre Iesus cryed out with a loude voyce saying Eli Eli Mat. 27. Mar. 15. lammasa bactani which is interpreted My God my God why hast thou forsaken mee COnsider first why thy Lord at the end of his life made this crye Certainly not to escape the paines like vnto vs who crye out assoone as wee feele any paine for now the end of his paine approached nor to bee reuenged on the Iewes for this his death for the bloud of Christ speaketh better then the bloud of Abell But first that hee who by the space of three houres being couered with darknes had giuen no signe of life neither by worde nor groane might be knowne to bee still aliue Doe thou consider with thy selfe what hee did all the time of his silence in the midst of his torments surely hee prayed without ceasing vnto God for thee in that admirable lyturgie and sacrifice and hee rehearsed the holy wordes of the Psalmes for thy saluation speaking some with a loude voyce that he might be heard of the standers by Secondly least by the continuall silence of Christ and his admirable patience and constancy of minde hee might erroneously be thought to be but a vision and no man and not to haue felt any paine at all For hee did truly suffer feele paines but the loue of thee restrained him from complaining Thirdly to teach thee in all thy miseries to crye only and with all affection to almighty God Fourthly that thou shouldest learne by this loud voyce to obtaine of God the Father through Christ the fruite of his Passion Fiftly that thou shouldst earnestly pōder with thy selfe what thinges how great for whome and by whome our Lord suffered For our Lord saith St. Epiphanius spake these thinges in the Syriack tongue Haere 69 that all the standers by might vnderstand him Consider secondly and marke the wordes O God hee sayeth not Father First because hee was ashamed representing the person of all sinners to call him Father that thou setting aside all pride shouldest learne humility Secondly least he should seem as a Sonne to complaine of his Father but rather as a naturall man of his affliction My that is though thou art the God of all creatures yet thou art peculiarly my God for many respectes both because thou wouldest haue humane nature assumed into the person of the Son and mee to be exalted aboue al creatures and because thou with thy owne handes didst frame this body in the Virgins wombe and also because I haue euer loued and obserued thee sincerely without any vice The repetition My God my God sheweth the great affection of this speach Why hee asketh not the cause least the perfection of his obedience shold be diminished but hee complaineth out of a
4. for our finnes and rose againe for our iustification That is by his death hee hath payed the price of our sinnes but rising again hee hath applyed this price vnto vs by the preaching of the Apostles by our faith of his death resurrection and by the Sacraments and other meanes left vnto vs after his resurrection Consider thirdly that these Saints whether being to dye againe as the ancient Doctors thought or to liue for euer with Christ as many late writers doe thinke assumed their bodyes againe and appeared to many that they might bee true witnesses of the resurrectiō of our Lord who was able as easily to restore his soule to his body being lately dead as to raise vp the bodyes of the Fathers being consumed to ashes so many ages before that thou in all thy difficulties shouldst haue confidence in God to whome nothing can bee impossible Consider fourthly that they appeared not to all but to many for all are not worthy of the fellowship of Saints Consider fiftly that they came into the holy Citty for the dead were buryed abroad that is Hierusalem sanctified by the religion of the Temple and of sacred thinges for nowe through Christ the way vnto the heauenly Hierusalem was opened vnto them Consider sixtly that in these fiue signes are contained the fiue effects and fruites of our Lords passion which the worde of God worketh in the soule of a sinner For first the vaile being broken and the darknes of ignorance being driuen away the truth appeareth more plainly the seuerity of the iudgement to come is set before our eyes and the most cruell and euerlasting torments of Hell are seriously frequently thoght vpon Secondly the earth is shaken when the minde of man is terrified and strucken with feare through the remembraunce and meditation of these thinges Thirdly the stony heart is made soft vnto pennance Fourthly by confession of sinnes all the euill sauour doth euaporate and vanish away out of the opened Sepulcher Fiftly the minde is restored to a spirituall life which is outwardly seene by the goodnes of his actions to the comfort of all good men who with the Angels of Heauen reioyce at the conuersion of sinners Pray thou our Lord that thou mayest rise with him and that hee will not suffer thee to dye in sinne The 46. Meditation of the conuersion of the Centurion And the Centurion which stoode ouer against him and they which were with him Mat. 27. Mar. 15 Luc. 23. keeping Iesus seeing that thus crying he dyed and hauing seen the earthquake and those thinges which were done they feared greatly COnsider 1. how quickly the bloud of Christ shewed forth his forces especially being offered with so effectuall prayer to God the Father in which hee prayed for his crucifiers For such thinges as were signified by the earthquake and by other signes were heer fulfilled in the mindes of men Thou mayst therfore be well assured that hee will neuer forsake thee which recalled euen his executioners to repentance Consider secondly who were the first which were conuerted to the faith by our Lords death 1. The Gentiles worshippers of Idolls for euen then our Lord began to loue the Church of the Gentiles to the which forsaking the Iewes he resolued to transferre his mysteries 2. Executioners Soldiours infamous men to shewe vnto thee that no man committeth so great a sinne which our Lord is not ready presently to forgiue and also to let thee know his great mildnes who as he shewed no signe of anger against his enemies so with gteat loue and affection hee drewe them first of all vnto him Thirdly the Romanes for because the Romane faith and religion was hereafter to rule and gouerne the vniuersall Chuch it was conuenient that it should bee consecrated vnder the Crosse of our Lord by the bloud and death of Christ Fourthly The Centurion standing ouer against him with the people which kept Iesus for the Romane Princes and Emperours as in the beginning they indeauored by most grieuous persecutions to suppresse the Faith of Christ so after they had once receiued it they enlarged it by their Authority and defended it by their Armes Consider thirdly the causes and manner of their conuersion First standing ouer against him they kept Iesus Secondly they heard his crye when hee yeilded vp the ghoast Thirdly they saw the Earthquake and other testimonyes of Gods power Therefore if thou wilt bee conuerted First marke diligently the māners gesture life and wordes of Christ For all thinges which are written Rom. 15 are written for our learning Secondly admire his most feruent loue who tooke all this paine and labour for thee and for thy saluation in hope onely that thou wouldest followe him to beatitude calling thee so earnestly Thirdly consider his omnipotencie and maiesty to whome all creatures obey that thou mayest be moued to pēnance at least through feare Consider fourthly that the Centurion was conuerted with his people that thou mayest vnderstand of how great moment the example of a Superior is to the conuersion of those that are vnder his charge Cōsider fiftly that all of them were afraide For the feare of our Lord is the beginning of wisdome Pro. 1. and the beginning of our conuersion proceedeth most commonly from feare 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 iust verily this man was the Sonne of God Mar. 15. COnsider first that the first fruit of our Lords crosse was that God was glorified in perfect faith euen by his executioners Great was the vertue and goodnes of God which so suddainly changed the cruelty of his tormentors into mildnes and would haue his praises being the office of Angels to bee celebrated by his executioners Consider secondly that those Romanes did beleeue in their heart to iustice Rom. 10. when through true faith they were much afraide and with their mouth they confessed to saluation that Christ was true man without spot of sinne true God the Sonne of the true God because afterwards it was to bee the office of the Roman church to keep preserue the whole and entyre faith and to spread it ouer all the world Consider thirdly the great myracle that in this infamous and most cruel death the Gentiles shold acknowledge him to be God who for his deformity scarce seemed to bee a man For the bloud of Christ induceth vs to beleiue those things which exceede all humane capacity Pray thou our Lord to confirm and increase thy faith through the merite of his bloud And all the troupe of them which were present at this spectacle Luc. 23. and sawe what thinges were done returned knocking their breastes But all his acquaintance stood a farre off and many women looking on him a farre off Mat. 27. which followed Iesus from Galile ministring vnto him Mar. 15. among whome was Mary Magdalene
naturall affectiō First that he is forsaken through no demerite of his owne Are saith he the words of my offences far from my saluation that is Psal 21. doe my sinnes hinder my saluation and thy helpe but I haue committed no sinne Secondly of the vnworthines of the cause that thou mightest saith hee redeeme a poor seruant thou hast deliuered thy Sonne to his enemies Hast thou forsaken hee sheweth that hee receiued no helpe nor comfort from the vnion of his Diuinity and that all the time of his Passion hee was left as man to his owne power Hee sayeth not doest thou forsake but hast thou forsaken not onely in this passion but in all my life thou hast not assisted mee in my labours Amongst the Prophets many thinges were spoken hereof Psal 87 I am poore in labors from my youth An vnworthy thing I haue a rich Father but hee giueth his riches plentifully amongst wicked men For of thy hidden thinges Psal 16. that is of riches which vse to bee hidden Their belly is filled but I thy Sonne am left in the meane time poore and beggerly from my child-hood am inforced to great labours Thou hast remoued farre from mee my friend and my neighbour who might comfort mee in my troubles Thy fury is setled ouer me Psal 87 and thou hast brought all thy floods vpon mee thou hast oppressed and drowned mee in calamities Mee thy Sonne whome thou hast begotten frō all eternity whom aboue all creatures thou oughtest to holde most deare In these thinges beholde the iust cause of complaint in Christ together with the most ardent loue of his Father towards thee who because hee would heare thy complaint refused to heare the cōplaints of his Son whom hee would haue not onely to knowe but also really to feele affliction and misery both that hee might take compassion vpon thy infirmityes and also bestow on thee the guift of knowledge how to vse all things to thine owne saluation Mat. 27. Mar. 15 But some standing there and hearing said Beholde this man calleth Helias COnsider first that the Romane Soldiours according to St. Hierome being ignorant of the Hebrue tongue for Eli is Hebrue and Lammasabactani Syriack and hauing heard many times among the Iewes with whome they cōuersed mention made of Helias were deceiued by the meer sound of the words and thought that our Lord had called vpon Elias Learne thou not to vse nor interpret rashly the wordes of God which thou vnderstandest not Consider secondly that all those three houres of the eclipse euery man stood amazed without motion and without speach but assoone as the light returned the wicked also returned to their irrisions that thou mayest learne First that the impiety of wicked men may bee restrained for a time but cannot be quite taken away without the speciall fauour of God Secondly to obserue diligently and feare the miracles and thratenings of God For euen as God by this darknes did foreshew vnto the Iewes the iminent darknes wherin for euer they shall remaine except they repent so by his threatning signes by comets thunder earthquakes pestilence famine and other strange thinges and euents he foresheweth the calamity and mischiefe to come Consider thirdly whereas heretofore the Iewes required a signe to bee giuen them from Heauen heere they hauing a signe are made neuer the better That thou mayest knowe that they would not haue beleeued as they promised if hee should discend from the Crosse because the desires of the wicked are not directed to their saluation but to vanity and mocking Consider fourthly what comfort is brought frō the world to wit mocking and contempt for how can they comfort others which want true comfort of minde themselues Consider fiftly that these wordes were spoken by them which stood by and heard that thou mayest learne First the idle men which are not occupied in their own affaires doe nothing but carp and scoffe at the wordes and deedes of others Secondly that such wrest Gods wordes to an euill sence which onely heare them and doe not imploy their time to the study of vertue Consider sixtly that the wicked knowe no difference betweene Helias Eli and the honour which is due vnto God and which is due vnto creatures Therefore some leauing God seeke help of his creatures to which they vse to flye in all their necessities others giue more honor to men then to God himselfe others thinke those thinges to bee done to creatures which by them are referred vnto God as the reuerence worship done to Images Saints obediēce to their Pastors c. But doe thou better interpret the wordes of Christ pray him to informe thy soule with his diuine guift of knowledg The 41. Meditation of the fift worde of Christ on the Crosse Afterwards Iesus knowing that all thinges were now consummate Ioan. 19. that the Scripture might bee fulfilled hee saide I thirst COnsider first that our Lord in all these torments of the Crosse did neuerthelesse in his minde reuolue the Scriptures and diligently view them all least perhaps there might bee somthing in them vnfulfilled for thy saluation that thou likewise being alwayes attentiue to the will of God and to the cōmandements of thy Superiours mayst neuer ouer-flip any thing belonging to thy office duty Consider secondly that Christ neuer spake nor did any thing rashly but referred all thinges to this end that the Scripture might bee fulfilled Blessed art thou if thou doest nothing but of obedience which giueth a great ornament to the dooer and deserueth an admirable recompence for the worke Consider thirdly that this thirst was most grieuous which the kingly prophet Dauid foresawe so many ages before which grewe both from the labours and torments of the Crosse and frō the continuall streams of bloud and from his fasting all the day and night before Mark the wordes of the Psalmist Psal 21. My strength is dryed like an earthen pott and my tongue hath cleaued vnto my iawes and thou hast brought mee into the dust of death that is thou hast made mee like to dry ashes Consider fourthly why the Scriptures that spake of this thirst were fulfilled last after all the rest to wit First that the first sinne cōmitted in the wood by intemperāce which infected all mankinde might as the greatest prouoker of all the rest be last of all washed away and abolished vpon the wood of the Crosse Secondly because this thirst proceeced from the decaying of his strength and from the losse of all naturall moisture that our Lord might declare vnto vs that hee had with a liberall hand bestowed all his benefits vpon vs. Consider fiftly why being inwrapped compassed with so many torments paines on euery side he complained onely of thirst First to show that he did truly and sharply feele the torments of the Crosse for Christ vseth not to complaine lightly but onely in matter of great moment Secondly to commend