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
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
hereafter they may haue the greater rewards in the life to come Doe thou desire rather to be afflicted in this world for thy sinnes then after thy death to be separated from Christ with euerlasting punishment The third Meditation of the great perplexitie of Christ in the Garden Mat. 26. Mar. 14. And he began to feare to waxe weary to be sorrowfull and to be sad BEcause that sinnes are first committed in heart before they be done in worke Christ would suffer the sorrowes of heart before the paines of body that thou maist know that he was grieuously afflicted not onely in body but also in minde and there are foure principall kindes of sorrowes assigned by the Euangelists which Christ admitted of his owne will in the Garden and retayned them euen till his death The first was a certaine terror and feare of the most grieuous paines now at hand and also of a most terrible death which nature alwaies abhorreth beyond measure also of the sinnes of all man-kinde which he tooke vpon him in the Garden and cloathed himselfe therewith as with a garment weaued of all kinde of filthinesse with which in the person of all sinners he must suffer the seuerity of God The second griefe was loathsomnesse being weary of all things in this life seing himselfe forsaken not onely of all men but also of his heauenly Father The third was sorrowfulnesse first for the grieuous sins which the Iewes should commit in his death and also for the small number of them which should be pertakers of this his so great affliction and likewise for the vnfaithfulnesse of thee and of other Christians who by their blasphemous words and grieuous sinnes should shed and defile the most precious bloud which he was now ready to offer for them The fourth was sadnesse that is a grieuous trouble or anxiety of minde when he sawe there was no meanes for him to escape For of the one side the commaundement of his Father and the great loue of man-kinde encouraged and pricked him forward and on the other side nature feared and repugned These foure affections Christ tooke vpon him that he might prepare a medicine for sinners who are troubled with the like passions For they which are not content with any estate liue in continuall wearinesse and loathsomnesse they which are alwaies pricked in conscience liue in perpetual sorrow and they which are troubled with the remēbrance of death liue in continuall feare and they passe their life in sadnesse and doubtfulnes which know that their sinnes shall be examined by the strict iudgment of Christ which happenneth chiefely at the houre of death when Christ our Iudge standeth at our doores Doe thou pray vnto our Lord that those his afflictions may bring vnto thee fortitude ioy alacrity and security Mat. 26. Mar. 14. And he said vnto them my soule is sorrowfull euen vnto death LEt vs weigh euery word wisely for he doth not say my soule is fearefull or I am weary of life or my soule is doubtfull least he should seeme to goe to his passion rather against his will then willingly but he saith it is sorrowfull not onely for the sundry causes of sorrowe but that therby he might shew that he was very man that suffered my soule he doth not say I am sorrowfull because his wil reioyced and was desirous to dye but my soule that is my nature which neuer moued his will Againe my soule that is griefe hath inwardly entered into my soule least perhappes you might thinke through the continuall contemplation of his diuine nature that he felt no griefe in his soule Euen vnto death that is either because that sorrowe continued vntill his death and no longer or else because it was so vehement that mans nature could endure no more without perill of death Pray vnto our Lord that this his sorrowe may bring life vnto thy soule Mat. 26. Mar. 14. Luc. 22. Stay yee heere and watch with me and he was drawne away from them and he went as farre as the cast of a stone COnsider first what euery one must doe in his troubles to wit he must stay that is expect patiently and hee must watch that is he must be carefull that no euill happen vnto him for to an vnquiet troubled man many vicious and euil things are suggested Consider secondly how vnwillingly Christ left his disciples For this worde drawne away discribeth a violent pulling and going hee went not farre but as farre as the cast of a stone like as mothers are wont to goe a little way from their young children when they teach them to goe so as they may catch them againe when they are ready to fall All these thinges declare the loue of Christ his greeuous inward sorrowes by which hee was moued to pray vnto his Father that he might haue some comfort from him Bee thou moued with the sorrowes of Christ thy Lord who was forsaken of all men because he loueth nothing better then to bee with thee apply all thy endeauours that he may alwaies remaine with thee The fourth Meditation of the first prayer of Christ And kneeling downe hee fell on his face vpon the ground and prayed Mat. 26. Mar. 14. Luc. 22. if it might bee that that houre might passe from him Saying O my Father if it may bee let this cup passe from me but yet not as I will but as thou wilt COnsider first the ceremony which Christ vsed in this praier For he kneeled downe on the ground as one guilty of death for thy sinnes hee fell down vpon the earth prostrating himselfe to be sacrificed for thy saluation representing whose person hee had now taken vpon him the most abiect estate of sinners who as they are vnworthy to looke vp to Heauen so lying vpon the earth with the weight of their sinnes they are worthy to bee troden trampled vpon by all men Consider secondly his wonderfull affection in this prayer and the force of euery worde My Father that is I am thy Son that must suffer most bitter paines for most vilde men O father wilt thou not spare me thy only begotten Sonne If it may bee hee vnderstandeth that sauing Gods iustice there was no other meanes left for the redeeming of man-kinde but onely by the death of the sonne of God Consider heer in thy minde the loue of God who spared not his own Son that he might spare thee Let passe from me This prayer was to escape so cruell a kinde of death Yet in these wordes there lyeth hidden some secret meaning as if hee should say I would not that this affliction should remaine in mee but that the fruit thereof may passe vnto all Christians I will drinke and they shall bee satisfied This cup he calleth his passiō a cup as that which containeth the cause of all our ioy And eeuen as those torments made Christ as it were drūken with the greatnes of his loue so all iust
doest thou hope to bee saued without fight Consider secondly that in this agony hee prayed longer because thou must cōtinue longest in prayer in time of affliction Consider thirdly what that is which he desired in his long praier not that the cup might be taken from him for hee had before vsed shorter wordes to that end but since he must needes suffer that thou mightest obtain profite by his torments Admire heere that excellent loue of Christ who alone is the true comfort of Angels Lament for thy sinnes which were the cause of his suffering stirre vp also in thy selfe the other affections of loue confidence cōmiseration whereof this place administreth aboūdant cause And his sweat was made like droppes of bloud Luc. 22. running downe to the ground COnsider first by the quality and quantity of his sweate the great griefe of thy Spouse without which neither the bloud could issue with the sweate nor yet so great plenty as should fall downe to the ground Consider secondly that our Lord both began ended his passion with a prodigious effusiō of bloud water That thou shouldest knowe that the diuine nature did bring this chiefely vnto Christ at that time that hee might the longer bee able to suffer those most bitter torments which humane nature al alone could neuer haue indured Consider thirdly that bloud issued out of euery part both because euery member of the Church of which number thou art one should lament the death of Christ and also because euery Christian might gather one drop of his bloud to wash away their sinnes and also that thou mayest know how liberally he offereth his bloud for thee by as many fountaines as hee hath members Consider fourthly howe much this great effusion of bloud and water did weaken the most tender body of Christ Consider fiftly that it ranne down vpon the earth to take away the sinnes of men which are adicted too much to the pleasures of the world Consider sixtly that the droppes ranne downe vpon the ground that thou mayest vnderstand that thou must make haste if thou wilt bee partaker of this precious bloud which no sooner issueth foorth but that it runneth away most swiftly Therfore except in this life thou doest gather and lay vp some of this bloud it will all runne away after thy death so as none will be left for thee The seauenth Meditation of the cōming of Iudas with the Soldiours And he came the third time and said vnto them Mat. 26. Mar. 14. sleepe now and rest it sufficeth the houre is come Behold the Sonne of man shall bee deliuered into the handes of sinners arise let vs goe behold he that shall betray me is hard by COnsider first that Christ hauing three times visited his Apostles and found thē sleeping did the first time reprehend them the secōd time held his peace and the third time bad them sleepe on That thou mayest learne first to beare with the infirmity of another Secōdly to assent presently to diuine inspirations for if Christ perceiue that thou dost contemn his admonitions hee will afterwards holde his peace and more sparingly suggest these things which tend to thy saluatiō Thirdly that when thou hast begun any good worke thou shouldest not wauer nor change thy minde for Christ after hee had subdued the inclination of nature had resolued euen against nature to dye did not at any time after shew any signe of sorrow inconstancy or doubt Consider secondly that Christ framed himselfe to take a little rest or sleepe with his Disciples but that could neither bee great nor long especially in a man so ouer wearied shortly after to be apprehended Consider thirdly this word It suffereth as thogh he taught vs to vse a meane or measure in our rest and humaine cōmodities Consider fourthly that this word behold is twise repeated because it was a strange thing that any man could be found which would betray the Son of God man Cōsider fiftly Arise let vs goe It is not enough for thee if thou doest not sleep when Gods glory is in hand but thou must arise goe forward preuent euils suffer all aduersities couragiously for Gods cause Heere shake off thy sleepe and pray vnto God to stirre thee vp effectually to labour for his names sake As hee was yet speaking beholde Iudas one of the twelue came And Iudas Mat. 26. Ioan. 18 which betrayed him knewe the place because Iesus had come thither often with his Disciples COnsider first that Iudas had no neede to be warned to watch for it hapneth cōmonly that when mischiefe is to be done wicked men neuer sleepe Consider secondly behold Iudas one of the twelue It is a strange thinge that hee who had receiued so great a benefite at Christ his hand could euer come to that malice and ingratitude that hee would betray his Lord benefactor Thou mayest learne hereby not to trust in guiftes freely bestowed vppon thee but how much the more God hath bestowed vpon thee so much the more to feare because God in the houre of death wil weigh all his guifts as the Scripture here with great emphasis saith Behold Iudas one of the twelue Consider thirdly that an euill man feareth not to abuse good things as Iudas came to the place of the prayer of Christ to betray him how much better had it bene for him to haue left his treasō to haue ioyned himselfe with Christ his Apostles in prayer Cōsider fourthly that the knowledg of many yea of diuine things shal not help a wicked man but rather shall condemne him euen as it did not help Iudas to haue known Christ and the time place of the prayer of Christ c. In this place if thou doest consider thine owne ingratitude who hauing receiued many good benefites doest restore nothing but wickednes thou wilt admire detest thy selfe thou wilt pray vnto Christ not to suffer thee to perish with wicked Iudas Therfore Iudas Ioan. 18. Mat. 26. Mar. 14. Luc. 22. when he had receiued his company the ministers from the Priests Pharises hee came thith r with lanthornes torches with swordes and staues armour sent from the chiefe Priests Seniors of the people and hee which was called Iudas went before him COnsider first what a great company of men assembled together to apprehend Christ First a cōpany of the Gentils with their tribune perhaps fiue hundreth soldiours then no small number of the ministers of the Iewes with some of the chiefe Priests Seniors and Magistrates of the people there were therfore two companies one of the Gentils and another of the Iewes armed with sundry weapons prepared to hurt the ring-leader captaine of all these was he who was called Iudas that is that famous Iudas who was knowne to all those Iewes and Gentils Cōsider secōdly what they talked among thēselues as they came what mindes they bare towards Christ how they thirsted
Consider thirdly corrected or chastised I will let him goe Pilate thought to deliuer our Lord but corrected not because he deserued it but in fauour of the raging people that they might be satisfied with his stripes Thou seest first that the people could not be satisfied but with the bloud of Christ both because euill men are delighted onely in sinnes which drawe bloud from our Sauiour and also because iust men haue no sweetnes but through the bloud of our Lord nor any reioycing Galat. 6. but in the Crosse of our Lord Iesus Christ Consider fourthly that Pilate intended a good work when he purposed to set Christ free but not pure but mingled with much euill to wit with beating and whipping Christ And thou doest imitate him as oft as thou attemptest any good thing mixed with sinne when thou giuest almes out of money euill gotten or goest to the Church that thou mayest seeme religious or doest any other thing not with a true intention Consider fiftly when Pilate thoght of the deliuering of our Lord after this manner then hee remembred a more milde way For he sawe the people assembled together that according to their custome one of the prisoners should be giuen vnto them whome they should choose out of many which the President should propound vnto them of what crime soeuer they were accused and that in remembrance of the people of Israell which about that time of Pasch were deliuered out of the bondage of Egypt When he remembred this Custome he resolued to name Christ alone whome he knewe to be well liked of many for his noble acts and hated onely of the Priestes and Pharisees with a Murderer a Captayne of the seditious and a hatefull man making no doubt but that they would choose Christ before that most wicked man Thou seest first that the Author of life is compared with a turbulent murtherer thou art angry if neuer so little be detracted from thy honor and tytles Thou seest secondly the holy custome of deliuering a prisoner in remembrance and fauour of the benefite of their deliuerie out of the bondage of Aegipt Thou being so often deliuered from the snares of the Deuill and from the bonds of sinne succour and helpe also thy neighbours in memorie of this benefite that by thy labour and help they may be freed from the bonds of their debtes sinnes miseries and of all other euils And as he was sitting in place of iudgement Mat. 27. his wife sent vnto him saying haue thou nothing to doe with that iust man for I haue suffered many things this day in my sleepe for him COnsider first when the people were sent away to deliberate whom they would choose Pilate sate in iudgement and receiued this message from his wife Hil. cā 33 In Mat. Chr. ho. 8 in Mat. Am. lib. 1 in Luc. Hierō in Mat. Augu. ser 121. de tē Ori. tract 35. in Mat Au. Epist ad Philip. Cip. se de Pasc Dō Gre. li. 33 Mor. c. 21 Rab. citatur in Cathena diui Thom. Ber. ser 1. de Pasc admonished either by her good Angell according to the opinion of Hilarius Chrisostome Ambrose Hierome Augustine and Origen or else by a wicked spirit who perceiuing his owne power by little and little to be weakened and that his iudgement was at hand and that the holy Fathers in Lymbo did exult for their speedy deliuerance indeuored to hinder the death of Christ according to the doctrine of Ignatius Ciprian Gregorie Rabanus and Bernard Thou learnest here the innocency of Christ witnessed by the very Angels either good or bad And if this vision came by the helpe of the deuill thou maist see the malice of men whome when the Deuill hath once incited to euil he cannot call backe from sinne For the malice of concupiscence and the force of sinne is so great that it cannot be taken away but by the help of God alone Therefore the Priestes which were prouoked by enuy were not warned but Pilate whom the disease of concupiscence had not yet stirred vp Labour thou with all thy strength to subdue the force of thy concupiscence Consider secondly the Epithetō of Christ that iust man for he is truely our Iustice perfectly iust in himselfe without sinne alwaies doing most iust workes by which he satisfied his Fathers wrath for vs and left an example for vs to imitate Consider thirdly haue thou nothing to doe with that iust man that is meddle not with his businesse let there be no dealings betweene thee and that iust man Learne that this iust man doth not appertain to wicked men and that onely good men are partakers of his iustice Doe thou pray this iust man to vouchsafe to admitte thee into his commerce and society that thy wares from his wares that is thy good workes from his merites may bring much profite to the saluation of thy soule But the chiefe priests elders stirred vp the multitude perswaded the people that they shold demaund Barrabas and destroy Iesus Mat. 27. and when the multitude were come vp Mar. 15 they began to pray Pilate that hee would doe as he did alwaies vnto them Luc. 23. And the President answering said to thē which of the two will ye haue dismissed Ioan. 18. They all cryed out together not him but Barrabas take away him and dismisse vnto vs Barabas And Pilate answering againe said to them What then shal I do with Iesus who is called Christ but they cryed out againe let him be crucified crucifie him crucifie him but Pilate said vnto them the third time for what euill hath this man done I finde no cause of death in him therefore I will correct him dismisse him but they vrged with many cryes desiring that he should be crucified and their voyces increased and they cryed more let him be crucified COnsider first that the people inclyning to Christ were ledd by the Priests to demaund Barabbas and to destroy Christ That thou maist knowe first that one speach of wicked men doth more hurt then many exhortations of Saints can profite For that which Christ had builded with great labour in three yeares is heere ouerthrown in a moment Beware therfore of the speach of euill men especially of heretiques whose words creepe like a canker Thou seest secondly that the authority of Superiours is of great force either to good or euill If therefore thou hast any of Christs sheep vnder thy charge vse thy authority to the glory of God Consider 2. the ingratitude of the people which esteemed so great a Benefactor lesse then a Theefe and chose him to the Crosse Thou learnest first to contemne the applause of the world which hath so cruell an end They cryed a little before Blessed is hee which commeth in the name of our Lord and now in other words Not this man but Let him be crucified Secondly thou seest the blinde iudgment of the world which contemning the highest good
chooseth the worst things hateth a benefactor and imbraceth an enemy Take thou heed least for a small gaine or humane fauour thou dost betray Christ against thine own cōscience least the same happen to thee which fell vnto the Iewes to whom in stead of the Messias which they expected so many yeares at last reiected condemned came Barrabas which signifieth the sonne of the Father a Murtherer a Rayser of sedition a Deuill by whose will they are ruled that they which refused to heare Christ comming in the name of his Father might heare Antechrist speaking in the name of his Father the Deuill Consider 3. the fearfull speach of Pilate What shall I doe with Iesus the wicked Iudge seeketh the allowance of the people Bende thou thy minde in all thy iudgments and actions not to the will or manners of the people but to the Commaundements of God Consider fourthly For what euill hath hee done the innocency of Christ so often repeated That thou mayst euer remember that Christ dyed not for his owne sinnes but for thine this worde shall condemne all sinners at the last Iudgement Why will our Lord say haue yee forsaken mee and fled vnto the Deuill For what euill haue I done What haue you found in my manners Doctrine that is not pure and agreeable to reason What euill haue yee had from me or what good haue you found in the seruice of the Deuill Doe thou now meditate vpō these thinges and perseuere in the faith of Christ Consider lastly howe these clamours did wound the heart of Christ and how hee was more grieued for this so great and heynous a sinne of his beloued people then for the torment of the Crosse Doe thou comfort him with thy deuoute prayer and forsaking the Deuill and his pompes yeild thy selfe wholy a slaue and seruant vnto Christ The 24. Meditation of the whipping of our Lord. Then Pilate apprehended him and whipped him Then the Soldiours of the President taking Iesus carryed him into the Pretors court and they gathered together all the company vnto him COnsider first that the spouse of thy soule that hee might betroth himselfe vnto thee was diuers waies mocked spit vpon pulled and beaten but nowe hee is come to woundes and bloud that hee which gaue vnto thee his honors liberty and other corporall goods and suffered himselfe to bee spoyled of all these for thy sake might now in like manner plentifully shed his bloud and powre out his bowels that hee might see what liberality thou wilt vse towards him againe Consider secondly two causes why Pilate vsed this whipping The one was that by the sight of the body of Christ torne with so many stripes hee might somewhat pacifie the fury of the Iewes and stay them from the desire of the Crosse The other was that if neuerthelesse they persisted in their fury this whipping should goe before his crucifying For by the lawes of the Romanes such as were to be crucified were first whipped But the true cause of the whipping of Christ according to the will of his Father Luc. 23. was first that thou which wert sicke in euery part of thy body mightest bee wholy cured by the woundes of his whole body Secondly that he might receiue thee wholy who gaue himselfe wholy for thee Thirdly that thou shouldest open the bowels of thy loue towards him who by these stripes opened his body to thee Consider thirdly that Pilate deliuered Christ to the Pretorian Soldiours who assembled their whole band which was the tenth part of a Legion to wit Sixe hundred sixty sixe Soldiours by whom hee was carried into the court of the Pretor that is into a more spacious roome forsaken of all friends was exposed vnto the prey like a Lambe in the midst of Wolues Enter thou into this Court mark attentiuely the cruell wantonnes of the Soldiours and the modesty of Christ in all these miseryes his cleare and amiable countenance and his incredible patience First they despoyled him of all his cloathes set him naked amōgst them Consider the shamefastnes of thy most chast Lord set naked before so great a company of men and keepe the clothes which hee put off to couer thy nakednes Then they tyed his holy body to a piller with his armes stretched vp that his whole body might bee subiect to stripes Then euery one made a whip either with roddes brought thither of purpose or else of cordes for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee call a whip as Euthemius noteth Cap. 67. in Mat. is a scourge wouen with little cordes or leather thongs and euery one fell to worke Pray thou thy Lord that this his nakednesse may couer thy soule with his heauenly grace and vertues and these his bonds free thee from sinnes and this his being alone amongst his cruell enemyes may deliuer thee from the handes of thy enemyes Secondly of the whipping it selfe COnsider first how cruell it was By the auncient Law the Iewes were forbidden to giue any man aboue forty stripes this being added for the cause of the Commaundement Least thy brother should depart before thine eyes fowly torne with so many stripes Deut. 25. But the Gentiles who were neither tyed by the Iewes Law nor moued with any commiseration exceeded this number so farre St. Gert. lib. 4 diuinam insumationū Cap. 35. as it was reuealed vnto some Saints that hee receiued to the number of 5. thousand 4. hundred stripes which will not seem improbable if these few things be diligently cōsidered 1. The Law of beating by which it was decreed that the guilty person should bee stricken by euery one of the Soldiours a Free-man with staues and a Bond-man with whippes By which Law thou dost learn that thy Lord Christ was beaten with whips like a Bond-slaue that hee might restore thee to liberty and that hee was beaten by Sixe hundred and threescore Soldiours according to the will of euery one Secondly the cause of the Lawe of this whipping of thē which were cōdemned to the punishment of the Crosse to wit that the body of him that was to bee crucified should bee so disfigured that the nakednes should not moue the beholders to any dishonest thoughtes when they should see nothing pleasing or beautiful but al things torne and full of commiseration Thirdly the purpose of Pilate who hoped to spare his life by this so great cruelty vsed against him Hee would therefore that this correction should bee most sharpe by which hee might pacifie the desire of reuenge in his most cruell and inhumane enemies Fourthly the hatred of the Priestes whome to please the Soldiours vsed all extremityes against Christ Fiftly the great care and hast which the Priests vsed in the carrying of the Crosse of Christ least Christ should dye before hee was crucified Which doth plainly shew that he was beaten with so many stripes that hee could not long continue Consider secondly the māner obserued in this whipping For
tytle was ingrauen because it should last for euer and in wood because by the wood he shall alwayes raigne ouer them whome the wood had ouerthrown Thirdly the Hebrue was first in order which the rest doe imitate For our saluation is from the Iewes to whose diuine Scriptures all humane wisdome is to bee directed Fourthly they are written from the left hand to the right to signifie that if thou desirest to be exalted by wisdom with Christ thou must humble thy selfe and not be proud in thy owne conceipt For knowledge puffeth vp 1 Corr. Iac. 3.8 wisedome without Christ is earthly carnall and diabolicall Fiftly the Greeke is before the Latine for first the Grecians and then the Latines were conuerted to the faith and leauing the manners and customs of their fore-fathers followed that doctrine which God gaue to the Iewes in the Hebrewe language that thou shouldest not rely vpon thine owne wisdome but follow them with thy whole heart whome thou knowest to be the seruants of God Pray our Lord to ingraue this tytle in thy heart Iesus of Nazareth King of the Iewes Ioan. 19. COnsider first and marke euery word of this tytle Iesus a Sauiour which name our Lord receiued when hee first shedd his bloud for thee For then seeking thy saluation he gaue part of his bloud as a pledge that he would aftewrards giue it all for thee He then receiued at thy hands circumcision which was the signe of a sinner euen as it is the signe of a theefe to bee boared through the eares that the eternall Father omitting thee a sinner might satisfie his wrath vpon his sonne This name vntill that day was obscure and of small reputation but being fastened to the Crosse it became so glorious that In the name of Iesus euery knee is bowed Phil. 2. Of Nazareth not of Bethlehem although he were borne in Bethlehem First because there was a greater myracle and benefite wrought in Nazareth by the incarnation and conception of our Lord then by his Natiuity in Bethlehem Secondly because Nazareth signifieth flourishing and Christ is an oderiferous flower hanging on the Crosse which rendreth vnto vs the wholesome fruite of grace and glory King who being crowned with a Diadem cloathed with bloud like a purple roabe raigneth vpright and fast tyed by the feete ready to help thee with his hands boared through because he would not keepe his guiftes but bestowe them plentifully vppon thee and with his armes spread that he may imbrace thee when thou commest He did not write Bishop or Priest although he did the office of a Priest but King both because hee once by himselfe immolated the bloudy sacrifice Heb. 10 Ezo 19 1 Pet. 2 by which he did consummate the sanctified and raigneth for euer and euer and also because it is a priestly kingdome a kingly priesthood where Christ being God is king doing all things in power and Christ being man is Priest obtaining all things by sacrifice Of the Iewes sent first to the Iewes not to the gentiles For I am not sent saith our Lord but to the sheepe which perished of the house of Israel Mat. 15 Rom. 15. and the gentiles doe honour God for his mercie that thou maist thanke God that the Messias was taken from the Iewes and offered vnto thee and showe thy selfe in praysing God a true Iewe not by carnall birth but by spirituall circumcision of thy vices and true confession of thy sinnes Consider secondly the true cause of the Crosse was to saue thee to adorne thee with vertues and to gouerne thee sweetly Pray thy Lord to suffer none to rule in thee but only himselfe Therefore many of the Iewes reade this title for the place where Iesus was crucified was neare the Cittie Therefore the Priests said to Pilate doe not write King of the Iewes but that he said I am King of the Iewes Pilate answered what I haue written I haue written COnsider first that many Iewes did see and reade these holy words but they vnderstood them not and therefore scorned them that thou maist learne that none scoffe at diuine things the holy Ceremonies of the Church the Doctrine life of Saints but only they which vnderstand them not Therefore because it is written He shall mocke the mockers Pro. 1. and I will laugh in your distruction do thou take heede and refrayne from these blasphemous scoffings Secondly because the name of Iesus was to be highly honoured and this tytle to be celebrated ouer the whole world and the Crosse it selfe to be imprinted in kings foreheads therefore it was conuenient to haue it first laughed at and scorned For euen as a brasen vessell doth shine brightest after it hath beene fowled and rubbed with dyrt and clay so he shall be most glorious which hath suffered most shame and vexation for Christ Yeelde not then to thy afflictions nor be dismayed since there is so great glory prouided for thee Consider secondly that Christ was crucified not farre from the Cittie for though hee bee throwne out by the inhabitants of the Cittie and of this world yet because it is proper alwaies to him to spare and to be mercifull he goeth not farre but stayeth hard by knocking continually at the gates of our heart to trye if he may be let in Consider thirdly that the wicked cannot indure the very name of the kingdome of Christ because the Crosse of Christ is distastefull to sinners who choose rather to haue a delicate king then one nayled to the Crosse This was the cause as St. Damascene testifieth why the Iewes crucified Christ with his face turned from the Cittie Lib. 4. Act. 11. Cap. 13 and looking towards the gentiles because neither they nor their children should euer receiue him for their Messias Giue thou thankes vnto Christ that he would behold the gentiles from his Crosse thinke vppon thee and bring thee to the knowledge of him Pray him neuer to turne his eyes from thee Consider fourthly Pilates answere Hee indeede set on this tytle but moued thereunto by the instinct of God Therefore that ought not to be vndone which by God had beene done for the glorie of the Crosse and the kingdome of Christ which is his Church wil stand continue though thou shouldest forsake it For if thou wilt refuse this King and his kingdome another shall be called and receiue the Crowne Remember the holy Oyntment and consecrated Oyle in thy baptisme and conformation by which was imprinted in thee the tytle and signe of the Crosse that the marke and badge of Christ might remaine in thee as oyle doth penetract is not easily washed off and that the writing made vppon thee by the finger of God Apoc. 3. might alwaies be imprinted in thy soule Pray then our Lord to ingraue in thee his new name and the name of his holy Citty and write thee also in the booke of euerlasting life The 35. Meditation of the first word of
cōfesse his own faults to extenuate the sinnes of other men if hee can Thirdly hee declareth the innocency of Christ But this man hath done no euill which saying is true only in Christ and in his most holy Mother for hee hath done no sinne neither is their any fraude in his mouth But because he did no sinne therfore hee ought to beare the sinnes of all men and suffer the punishment thereof in his body The good Theefe teacheth vs heere that we should not complaine in aduersities but confesse our sinnes and giue glory to God openly and conuert our soules earnestly vnto God Doe thou imitate this theefe for death is at thy gates or at least lyeth in waite for thee And pray our Lord to strike his sauing feare into thy heart And hee said to Iesus O Lord remember mee when thou shalt come into thy Kingdome Luc. 23 COnsider first that this good Theefe fulfilled the partes of iustice First hee declyned from the euill which he reprehended in his companion and then hee did good turning vnto Christ Secondly according to the doctrine of Micheas Michea 6. Hee exercised Iudgment greuously accusing his sinne hee loued mercy admonishing his companion to conuertion and hee walked carefully with God of whome deuoutly and humbly he craued pardon Cōsider secondly the seuerall fruites of the crosse and affliction according to the seuerall dispositions of men The wicked are not amended but rather blaspheme the good confesse their fault and come nearer vnto God Doe not maruaile then if our Lord grant prosperity in this world to the wicked and affliction to the good which hee doth mercifully for these causes both because the wicked should not offend more deepely by their impatience the good be ioyned more firmely vnto God also that the wicked may haue some reward in this life seeing they are to bee depriued of euerlasting life that eternall reward may be reserued for the good Consider thirdly euery worde of the theefe O Lord a worde of reuerence feare subiection I submit and promise my selfe to bee thy seruant and bondslaue hee doth not say O my Lord For hee speaketh to the Lord creator and possessor of all creatures Remember mee a modest humble petition I aske not a Kingdom nor any honous but only that thou wilt remember mee knowing that thou canst not remēber me not help me I dare desire this remembrance though I am a sinner 1. Because thou hast admitted other sinners praying vnto thee 2. Because thou hast done so many so great thinges in fauour of sinners 3. Because I a sinner hauing giuen ouer my will of sinning doe now beleeue in thee with my whole heart doe intirely loue thee and with my mouth doe openly confesse thee 4. Because I ask nothing but remembrance and pray for nothing but mercy 5. Because it is reason that hee bee partaker of thy rest and glory whome thou hast vouchsafed to be a companion with thee in thy labours torments and death When thou shalt come into thy kingdome I acknowledg thee to bee a King but thy kingdom is not of this world I knowe that the Angells expect thee at thy death and a whole Army of Seruants who shall not carry thee as they did Lazarus but shall attend and followe the comming of thy owne will and power Admire thou the saith of this Theefe who alone when all others blasphemed did beleeue and detest thine owne infidelity who when the whole world belieueth doest scarcely beleeue and pray Christ to increase thy faith and bring thee into his kingdome with this theefe And Iesus saide to him Amen I say to thee Luc. 23. this day thou shalt bee with mee in Paradise COnsider first that Christ answered nothing to the theefe blaspeming that thou mightest learne to pacifie thy anger with the vertue of mildnes and that hee approued the counsel of the other who thought it requisite in necessitie to haue recourse vnto Christ that thou mayest obtaine the guift of councell Consider secondly that Christ as a Priest of the newe Testament did forgiue sinnes and as a Iudge doth assigne merite and rewardes For to the iust Theefe hee promiseth glory and to the vniust to whom he appointeth no crowne of Iustice hee declareth by his silence that the fire of Hell was prepared For Christ giueth glory but the paines of hell are not giuen by Christ but rather proceed frō our sinnes according as the Apostle faith Who shall render to euery one according to his workes Rom. 2. to those truely who according to patience in good worke seeke glory and honour incorruption life euerlasting But to those which are of contention and which doe not yeeld vnto the truth but beleeue iniquity wrath indignation That is it shall be rendred not so much by the will of Christ as through the malice merite of sinne Consider thirdly the benignity of this King of the Iewes 1. Hee doth not reiect a man infamous for theft who beholdeth not the outward opinion of men but the inward disposition of the heart 2. Hee presently heareth him confessing and forgiueth his sinnes 3. He giueth more thē was asked Remēbrance only was craued glory is promised and the same to be rendred by by euen the very same day Consider 4. the words of our Lord Amen this is a worde of confirmation for that thou mayst giue credit to my words I affirme it by that worde which I neuer vse but in affirming great and serious thinges and I promise it to thee openly before all these witnesses I say I the truth who cannot lye whose promise is effectuall I the Lord of the Kingdome dispose of mine owne and of no bodyes else To thee not to all least they might take occasion to deferre their pēnance to the end of their life but to thee alone lamenting earnestly cōfessing thy sins making satisfactiō for them by this thy punishment that if perhaps any sinner at the last instant of his death will conuert himselfe hee may by thy example conceiue hope of pardon For before we sinne wee ought to set before our eyes the innumerable sinners standing before the Crosse of our Lord and yet obtaining no pardon least our Lord perhaps leaue vs and wee perish amongst them for hee who hath promised pardon to the penitent hath not promised repentance to the sinner But after our sinne wee must remember the Theefe least wee dispaire This day presently after thy death that thou mayest acknowledge the vertue of the Crosse For euen as a Conquerour carryeth his noble spoyles in tryumph to shewe the greatnes of his victory so Christ hauing gotten the victory ouer the Deuill tooke this notable prey from him and carryed away the spoyle and lead this Theefe with him into triumph who had before been a most faithfull slaue to the Deuill With mee that thou which hast beene partner with mee in my paines mayest not be depriued of
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