taken so out of the side of our Lord sleeping the Church should bee deduced For out of his side issued bloud water by which both Baptisme is signified whereby the faithful are regenerate washing their body with water and purging their soule with bloud also the Sacrament of the Eucharist by which the faithfull being regenerate in Christ are as it were strengthened with meat preserued aliue Fiftly that thou mightest enter into the inmost parte of his heart as it were by a gate in the side of a Tower For by this wound onely is the way opened into the Church Gen. 6 and into the wine Cellar that is into the secret mysteries of Christ Sixtly that hereafter we should make no more doubt of the humanity of Christ seeing we finde heer the 4. Elements and the 4. vitall Humours plainly shewed by the bloud and water For there are three saith the Apostle which giue testimony in the earth of the humanity of Christ 1 Ioan. 5. the Spirit the Water and Bloud Seauenthly that his Resurrection might bee the more admirable whē he should come to liue againe whose breast and heart the Soldiour had pierced with his launce and that thou shouldest not doubt of the resurrection of thy own body Come thou hither and according to the councel of the Prophet drawe the flowing springes of water from this mysticall true Rocke and sucke good nourishment as frō thy Mothers breastes and pray our Lord to wash thee with the water of his side and to strengthen and maintaine thee with his bloud And hee which sawe it hath giuen testimony Ioan. 19 his testimony is true and hee knoweth that he saith true that yee also may beleeue for these things were done that the Scripture might be fulfilled Exo. 12. Yee shall not break a bone of him and againe another Scripture saith They shall looke on him Zach. 12 whome they pierced COnsider first that these three thinges spoken of before to wit that the legges of our Lord were not broken that his side was opened and that there issued foorth bloud and water are proued by a three-fold testimony of Moses of the Prophet and of the Apostle who declareth by many words that he was an eye witnes hereof that thou shouldest knowe that this was a matter of great weight from the meditation whereof thou shouldest not easily depart Consider secondly that the Commandement giuen in Exodus touching the paschall Lambe is fitly applyed in this place vnto Christ For he is the true Lambe who beeing so cruelly sacrificed tooke away the sinnes of the world with whose flesh thou oughtest to satisfie thy selfe with all speed and desire Therefore those thinges which are commanded about the eating of the Lamb in the figure ought also to bee obserued diligently in the holy Communion And first we must take heed that we breake not a bone that is that wee search not into his diuine power nor breake our brotherly charity For euen as the diuine nature and Maiestie which is signified in a bone suffred no euil vpon the Crosse so in the Communion of this most holy Sacrament nothing concerning the Diuine power ought to be curiously searched into or doubted of And as by the passion of our Lord the power of the Church was not broken or taken away but augmented and increased so by receiuing of the Eucharist the forces of the Church ought to bee vnited and strengthened and her charity not to bee abated and weakened Consider thirdly that Zacharias the Prophet heere cyted by the Euangelist spake of the future comming of Christ to iudgement For then shall all the wicked see the Iudge comming marked with his holy wounds shewing to the good his bowels of charity powred out for them and vpbrayding to the wicked the manifold sinnes wherewith they had wounded him together with the number of benefites which hee had bestowed vpon them Pray thou our Lord to open and shewe vnto thee his wounds to the comfort and saluation of thy soule The 48. Meditation of his taking downe from the Crosse When the euening was come because it was the Parascheue Mat. 27. which is before the Sabaoth behold there came a certaine rich man from Aramathia Mar. 15. a Cittie in Iurie Luc. 23. called Ioseph who was a Senatour Ioan. 19 a good man and a iust who himselfe also was a Disciple of Iesus but secret for feare of the Iewes COnsider first that Christ our Lord who about the nynth houre of the day that is about three in the after noon had yeilded vp the ghost did hang at the least 2. houres dead vpon the Crosse that thou with the eyes of thy soule shouldest continually meditate vpon him both aliue and dead and shouldest neuer forget this so great a benefite of his death Consider secōdly by whom by what manner of man he would be taken down from the Crosse to wit by him whose riches nobility and authority gaue courage to demand the body of Christ for hee was rich noble and a Decurion that is a Senatour of Hierusalem and whose integrity of life commended him vnto God Consider thirdly the power of the bloud of Christ which gaue courage to a noble man and one that was timerous to confesse Christ openly and to take him downe from the Crosse with his owne hands Pray thou our Lord to confirme thy strength to perform those thinges couragiously which seeme hard and difficult to nature Cōsider fourthly what manner of man Christ would haue thee to bee that he might commend his body vnto thee that thou mightest preserue it profitably in the sepulcher of thy heart First Rich not to the world least thou fall into the snare of the Deuill but hauing thy treasure layed vp in Heauen Secondly Noble a worthy Sonne of God Thirdly a Decurion which word in this place signifieth not a man of warre but a Counsailor or Senatour that thou shouldest order thy life according to the wholsome counsailes of God Fourthly of Aramathia a Citty of Iurie which was the countrey of the Prophete Samuell Aramathia signifieth high Iudaea or Iurie confession and praise that thou shouldest alwaies be conuersant with thy mind in the high Heauens that is in the countrey of the Saints confesse thy sinnes vnto God sing his praises vnto him with his holy angels Fiftly Ioseph which was the name of that Patriarch who long before prepared with great pomp the funerall of his Father Iacob and the name also of the Virgins spouse who was the first man that tooke the infant Iesus in his armes and cherished and brought him vpp This name signifieth increase for God would haue thee to increase in vertues to proceed in deuotion and with great charity alwaies to helpe thy neighbours Sixtly a good mā that in thy selfe thou shouldest be indued with grace and leade an vnspotted life Seauenthly iust and vpright towards thy neighbour Eightly the Disciple of
✚ 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
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
of any moment was alleaged Yet he vrged those things which hee knew to be false Consider secondly that Christ helde his peace both because hee knewe that his conscience did answer all those things and also because he would not avoyd death by his eloquence Hee teacheth the first to contemne all iniuries and lyes to suffer them patiētly partly because thogh perhaps thou art not guilty of those thinges which are obiected against thee yet thou hast offended God in many thinges whereof no man accuseth thee and partly because thou art neuer the worse because other men thinke thee to bee euill For euery one is such as hee appeareth to bee in the sight of our Lord. Secondly not to thinke them worthy of an answer which do offer wrong because their owne conscience doth reproue them Cōsider thirdly what our Lord did when hee held his peace For this saith hee That they should loue mee Psal 108. they did detract from mee but I did pray Hee prayed then that the fruite of his Passion might passe vnto thee Therfore in euery trouble of thy minde conuert thy selfe vnto Christ For it cannot bee that hee remembring this vniust accusation can be vnmercifull vnto thee in thy troubles false accusations Consider fourthly that the high Priest euill interpreting this silence of our Lord did vse adiuration in these words I adiure thee or as the Greek text is I coniure thee which worde is vsed in the coniuration of Deuils Marke heere whom thy Lord is accounted to bee to wit one obsessed of a deuill And the high Priest by his coniuration demanded two things First whether he bee Christ that is to say the Messias promised in the Law Secondly whether hee be the Sonne of God For therefore was hee put to death because he was Christ and therefore hee redeemed man-kinde by his death because he was the Sonne of God that is to say of equall Maiesty with God the Father Iesus said vnto him thou hast said Mat. 26. Mar. 14. I am but I say vnto you hereafter yee shall see the Sonne of man sitting at the right hand of the power of God and cōming in the cloudes of Heauen COnsider first that Christ being admired by the name of the liuing God did holde his peace no longer both because hee would not seeme to auoide death by holding his peace and also that thou shouldest alwayes reuerence the name of God Thou hast said That is so it is as thou hast spoken and as thy conscience doth witnes vnto thy selfe Consider secondly that hee maketh mention of the Iudgment to come in the wordes of Daniel First that hee might take away the iealousie of his affecting a Kingdome because hee sought not an earthly but a heauenly and eternall Kingdome Secondly that they should abstaine from this euill iudgment for feare of the Iudgment to come Learne first in all thy actions to remember thy last end Secondly in all accusations to haue patience because power shall be giuen thee to Iudge thy accusers and those which haue afflicted thee Thirdly alwayes but especially at the end of thy life to confesse a truth euen though it be great losse both to thy body and goods And pray thy Lord that hee will strike thy flesh with wholsome feare and inflame thy hart through the Meditatiō of his Passion The 16. Meditation of the first condemnatiō of Christ and of his mocking Then the chiefe Priest rent his garments Mat. 26. Mar. 14. saying Hee hath blasphemed what neede wee witnesses any further beholde yee haue now heard the blasphemy what thinke yee they answering said he is guilty of death IF in any great matter there happened any grieuous euill as without doubt blasphemy is then the Iewes did cut or teare their garments and by that signe did shew the grieuousnes of the matter which should cut the heart with griefe and bee reuenged euen with the losse of honour and goods But the high Priest was forbidden to cut his garments by this Lawe The high Priest shall not vncouer his head hee Leuit. 21 shall not cut his garments Neuerthelesse this vnlearned Priest being ignorant of the Lawe did cut his garment and by cutting it made an end of the Priesthood of the Iewes Learne thou to be moued with the iniuries offered vnto God though it bee to thine owne losse hinderance Cōsider first what opinion the Iewes had of thy Lord. He was first accounted an Imposter or Inchanter wherupon Iudas said Carry him warily least in wrapping your eyes with his iugling he slippe from you Secondly iniurious vnto men doest thou so saith hee answere the high Priest Thirdly obsessed by a Deuill in the exorcisme and coniuration of the high Priest Fourthly blasphemous against God Fiftly a false Prophet in the Officers scoffing and mocking him Behold with what Titles thy Lord was honoured in this his passion Consider secondly with what minde Christ heard this generall voice of the people He is guilty of death and euen of that people whose dead hee had raised whose sicke he had healed and whose profite hee had procured Admire the malice of wicked men and the gentlenes of Christ who being nothing mooued with this sentence of death offered himself ready to dye for them which killed him Pray therfore that by this sentence of his death thou mayst be deliuered from the sentence of eternall death And the men Luc. 22. Mat. 26. Mar. 14 which helde Iesus mocked him beating him and they spet in his face beate him with blowes they couered him struck his face asked him saying Prophesie vnto vs O Christ who is hee that struck thee COnsider first that Christ in the coūsel was not only tyed with bondes but also held by the hands of many who after the sentence of death pronoūced did handle him most cruelly as a cōdemned man against whom they could not sinne The deuil increased their cruelty who because he had obserued no sinne in him in his whole life desired by these tormēts to moue him to some impatience Cōsider secondly that then they raged most against Christ when hee confessed himselfe to be the Son of God For then thou must expect most temptations both by men and deuils when by the amendment of their life and manners thou shalt shew thy selfe to bee the Sonne of God Consider thirdly there were fower kinde of mockings First they beat him with their fists and handes about the head face and necke Secondly they spit their filthy fleame in his face Thirdly they couered his face which by the sweet aspect therof seemed to hinder and stay their fury and wickednes Fourthly they vsed reproachfull words prophesie as if they should say thou art not a true but a false Prophet Take thou heede of these kinde of illusions For first thou doest strike Christ when thou hurtest thy neighbour thou dost strike his head with blowes when secretly thou doest hurt thy superiours his face
desire to see some sign Thou mayest learne first what this King thought our Lord to bee an Inchaunter a Iugler a Foole. Secondly that the custome of worldly men is more willingly to heare newe thinges which may delight then good things which may profite Cōsider 2. that Christ admireth not the outward pompe and royall dignity but beholdeth the beauty foulnes of the heart neither would hee vouchsafe to speak vnto him seeing hee expected no profit therby Learne thou 1. not to esteeme too much these outward shewes for in the future examination of the Iudge the humble poor man shal be better esteemed then the proude rich man 2. Not to vtter thy wordes in vaine but to direct thy speaches alwayes to some good purpose remembring that in the day of Iudgement thou shalt render an account of euery idle worde 3. To flatter none to auoyd ostentatiō not to expose Religious and Holy things to be laughed at not to abuse the Scriptures or diuine ceremonyes to Iests and prophane matters Consider 3. what questions were propoūded to Christ by Herode to wit vnprofitable curious Perhaps whether hee were Iohn Baptist whether he could destroy restore the Temple whether his Father in times past killed the Infants for his cause Do thou ask profitable things of our Lord pray him to answer to thy questiōs for the profit saluatiō of thy soule And the chiefe Priests and the Scribes stood constantly accusing him but Herode despised him with his Army Luc. 23. and mocked him cloathing him in a white garment and sent him backe to Pilate COnsider first that Christ suffered 4. thinges in this Kings Pallace For 1. hee was grieuously constantly accused by the Priests Secondly he was despised and mocked by Herode Thirdly hee was euil intreated by the malepert Soldiours no lesse then by the Seruants in the house of Cayphas Fourthly hee was cloathed in a white or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a bright garment in signe of an affected Kingdom or of folly as one that was able to say nothing before the King in his owne defence Consider secondly that Herode was offended at the silence of Christ lesse then the Priests who pronounced him guilty of death but more then Pilate who by his silence admired the prudent grauity of our Lord. Thou mayst learne that by the same causes some fall more grieuously then others those most grieuously which are in highest estate and calling Pilate was a lay Gentile Herode a laye man but a Iewe Cayphas the high Priest of the Iewes Consider thirdly that Christ is a King but such a one as the world knoweth not but doth accuse laugh at and dispise By these irrisions our Lord deserued for himselfe to bee exalted aboue all Kinges and for vs that wee should bee indued with true wisdome bee made immortall Kings in the Kingdome of Heauen bee cloathed with the white garments of immortality Reioyce therfore if thou dost suffer irrision and persecution with Christ for iustice because thine is the Kingdome of Heauen And beware least Christ be mocked by thee if thou dost contemn the poore and his Seruants neglect his Sacramēts words Cōmandements Lastly do thou accōpany the spouse of thy Soule cloathed in this scornfull garment in his iourney to Pilates house marke what scoffings hee heard obserue his eyes what countenance hee shewed pray vnto him with thy whole heart that thou maist be a foole vnto the world so thou bee accounted wise vnto Christ And Herode and Pilate were made friends in that day Luc. 23. for they were enemyes before one to another COnsider first a double mistery 1. That wicked men agree together against Christ and his followers Heritiques oppugning the Church and the Deuills vexing the iust man The other that the death of Christ made peace betweene the Iewes and the Gentiles and so that the first and principall Office of the passion of our Lord was to bring and maintaine Peace Therefore presently after his Resurrection in his first second meeting hee said to his Disciples Peace bee vnto you Hee would that wee should haue peace with God to whō hee payed the price of our sinnes with our own conscience which he deliuered from sinne and filled with inward grace and with our neighbours whome hee commaundeth vs to loue hauing infused his diuine loue into our hearts As often therefore as thou feelest inward war within thy self as oftē as thou seeest that thou hast lost peace with God as often as thou shalt perceiue thy neighbour angry at thee or dost experience his hatred against thee Presently turne thy selfe to the Crosse of Christ as to him which is thy onely true Mediator and will restore thee vnto peace with all men Consider secondly In that day that is the very same day That thou mayest learne how easie it is for our Lord to make peace and to pacifie mindes that are most incensed and to helpe thee in thy greatest afflictions although there bee no humane meanes Pray therefore vnto God that hee will bring tranquillitie vnto the Christian cōmon wealth cease the troubles of warre and giue a constant Peace vnto his Church The 23. Meditation of the requiring of Barrabas But Pilate calling the chiefe Priests Luc. 23. and the Magistrates and the people sayd vnto them yee haue offered vnto me this mā Mar. 27. as auerting the people and behold I examining him before you Mar. 15 finde no cause in this man of these things in which yee accuse him no nor Herod neither For I haue sent yee vnto him and behold nothing worthy of death is done vnto him therefore I will dismisse him being corrected And on the solemne day the President had a custome and must of necessity dismisse one of the prisoners whom soeuer they should require And he had thē a notable prisoner called Barrabas who was takē with the seditious who in the sedition had committed murther Then Pilate said yee haue a custome that I dismisse one in the Pasch whome will yee that I dismisse vnto you Barrabas or Iesus who is called Christ for he knew that the high priests had deliuerd him by enuy COnsider first that Herod though he sawe nothing worthy of death in Christ yet he did not deliuer the innocent out of the handes of the Iewes but to gratifie the Priests and the President hee referred the knowledge of the cause to Pilate In like manner euery one desireth to please man but none to please Christ Consider secondly that so many Iudges sought the life of Christ and nothing was found worthy of death or of imprisonment Doe thou so order thy life like vnto Christ that the Deuills at the houre of death may finde nothing of their owne on thee Purge thy soule with daily examination of thy conscience and often confession of thy sinnes so as nothing passe out of this world with thee but that which is holy
death or stripes Doe thou inquire the cause in the opened bowells of Christ to wit his burning loue which cutt brake asunder this sacke of his body poured foorth his bloud so pleÌ„tifully What will the holy Angels do which were astonished in the natiuity of this Lord at the wonderfull loue which caused almighty God to take vpon him a frayle and infants body How will they be amazed both at this loue of God which for man was coÌ„tent to be esteemed a worm rather then a man to be the scorn of men and the outcast of the people the scum and laughing stocke of all men also at the raging malice of the Iewes who would neuer bee satisfied with the paines and punishment of their Messias which so many ages before was expected promised vnto them and likewise at the hardnes of thine owne heart which is not softened and melted with this burning charity of thy Creator Admire thou these thinges and pray thy Lord to inflame thy heart with the loue of him Ioan. 19 The Iewes answered him we haue a Lawe and according to the lawe he ought to dye because hee made himselfe the Sonne of God COnsider first the proud answere of the Iewes we haue a Lawe They belieued in the lawe which they had in writing and did not fulfill it in worke Those men doe imitate them first which boast of the word of God and continually obiect the same and are wholy in the commendation of faith when in the mean time they do nothing worthy neither of faith nor of the holy Scriptures nor yet of a Christian man Secondly they which place all piety in outward ceremonies onely and not in the worship of God in brotherly charity Consider 2. That according to the Lawe Christ ought to dye For the whole lawe of Moses and of the Prophets foreshewed the death of Christ for all the sacrifices of the old Law were shadowes of the sacrifice of the Crosse and all the Prophets referred their prophesies to the death of the Messias Therefore the Iewes said true but not according to their owne intention whose meaning was that the sinne and blasphemy of Christ deserued death by the Lawe that thou maiest learne that God turneth to thy good those things which are badly spoken or done by the wicked and also that thou shouldest drawe goodnes euen out of wicked men Consider third-the cause of his death Because hee made himselfe the Sonne of God A most true cause of death First if thou doest consider God the Father for the Son of God being made man made man the Sonne of God assuming humane nature into one person of the Sonne of God For wee should neuer haue come into grace with the eternall Father but by the death of that man who was the true and very Sonne of God Secondly if thou consider the Iewes because hee liued the life of the Sonne of God For therefore their enuy was exasperated to the death of Christ because his most Holy life reprehended their wicked behauiours Take thou heede that neuer any other fault bee noted in thee but onely that thou art the sonne of God For if thou doest suffer for that cause thou art happy and the faithfull Disciple of Christ And because the Sonne of God did vndergoe this death to make thee the Sonne of God pray him that hee will lighten thy soule with his Grace and exalt thee to bee the Sonne of God and after this life by communicating his Diuinity vnto thee he will number thee amongst the Sonnes of God and graunt thee thy portion among his Saints which shall bee called the sonnes of God The 28. Meditation of the second examination of Christ made by Pilate When Pilate heard that speach hee feared more Ioan. 19 and entred againe into the Pallace and said vnto him whence art thou but Iesus gaue him no answere COnsider first that Pilate being an Ethnicke and possessed with the error of the Gentiles feared least Christ was the Son of some God as perhaps of Iupiter or Maâ—s For so the Poets faine of Romulus and Remus and of diuers others and Christ his modesty in answering and his grauity of manners confirmed this opinion Hee feared therfore the indignation of the God his Father whose Sonne hee had so vniustly whipped The Gentile feared the vaine wrath of the Gentile God and feared not the grieuousnes of his sin neither did the Iewes feare the most iust wrath of the true God Thou likewise doest feare sometimes shadowes dreames and childish fancies and art not affraid of the Deuill who is alwayes at thine elbowe when thou sinnest nor the district iudgment of Christ whome thou doest offend nor Hell mouth gaping for thee Consider secondly Whence art thou Euill men neither knowe God the giuer of all good thinges nor from whence any good commeth to them The Oxe knoweth his Keeper and the Asse the manger of his Lord. Hennes Cattes and Hogges when meat is cast vnto them lift vp their heades and looke vpon them that cast the same And man who hath receiued so many benefites froÌ„ God doth neither thanke nor knowe God Consider thirdly that Christ made no answere First because it was not necessary seeing hee had manifested his innocency before and also satisfied this question saying My Kingdome is not of this world I was borne for this and for this I came into the World c. For our Lord spake but seldome and necessary thinges and as St. Chrysostome saith least hee might seeme proude by his continuall silence Hom. 87. in Mat. Secondly least by his answeares hee might bee thought desirous to escape and to auoyde death which he might easily haue done if either hee himselfe or any other for him had seriously defended his cause Thirdly least hee should giue holy thinges vnto Dogs For at this time Pilate by his great sinne of whipping him had made himselfe vnworthy of an answere at Gods handes Fourthly because an Heathen man could not vnderstand the answere of that which the Angells cannot conceiue For from whence is that Person which with his Maiesty filleth both Heauen Earth which alwayes springing in the bosome of the Father Isa 53 is alwayes borne and perfect whose generation noe man can declare Thou therefore pondering in thy minde the Maiesty of thy Lord and seeing him before this wicked President thus fowly torn deformed with so many stripes and couered with so many spittings filth and torments admire and aske him whence art thou Art thou hee whose Father is God whose Seruants are the Angels and whose Kingdome is Heauen For if wee may Iudge of a man according to his habite thou seemest to bee a Worme rather theÌ„ a Man brought forth of the durte rather then comming from Heauen Then Pilate said vnto him Doest thou not speake vnto mee Ioan. 19 doest thou not knowe that I haue power to crucifie thee and power to dismisse thee COnsider first the
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
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
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
to thee as a sponge fastened to the reede of the Crosse full of grace and truth out of which thou maist sucke sweete water he will communicate vnto thee the guift of vnderstanding whereby thou maist vnderstand and be partaker of the delihgts of thy spouse And he said let be Mar. 15 Mat. 27. let vs see whether Helias come to take him downe and the others said let be let vs see whether Helias come to deliuer him COnsider first the words of the executioners One of them reaching him vineger which being dronke by the crucified person hastneth his death saith let be let vs see whether Helias come that is Helias shall not come for I will preuent him by this deadly cup and rid this man out of the way Others by the same words perswaded him to stay the cuppe that they might see by experience whether Helias would come and so reproue him as a false Prophet of vanity in calling vpon shadowes those which were dead Learn thou heere first what those executioners thought of our Lord beeing euen then ready to dye that thou mayest esteeme better of him in thy soule Secondly that he departed out of this world with great thirst and carryed that thirst of thy saluation into heauen with him where with an ardent though not troublesome desire hee worketh the meanes of thy saluation Thirdly that this cold and piercing cuppe of vineger brought death vnto our Lord for through sinne death entring into the world killed all and spared not the very Sonne of God for whom it was necessary to taste of death that he might ouerthrowe death Resolue thou therefore to flye sinne least hauing gotten power to kill thy body it creepe farther and kill thy soule also Consider secondly two kindes of men for some without faith doe by their sinnes deride the patience of God 1 Pet. 3 Where say they is his promise or his comming Others haue faith but preuent the sting of conscience with hast of sinning Whose feete runne to euill Take thou heede of both and pray vnto God not to forsake thee in the houre of death to bee mocked by the Deuill The 42. Meditation of the sixt word of our Lord on the Crosse Ioan. 19. When Iesus had taken the vineger he said COnsider 1. that this word aboue all the rest brought admirable comfort to all sinners For hitherto all that hee said pertayned for the most part to the executioners to the Thiefe to his Mother c but this he speaketh to vs all declaring that now our debts are payed and all things perfected which seeme necessary to our saluation Consider secondly who he is which saith it is coÌ„summate to wit Christ God and man for as man he offereth this payment and as God he receiueth it For euen as he that draweth wine and hee for whome it is drawne saith there is good measure we ought to credit them so we ought to beleeue Christ our Lord saying all thinges are consummate Consider thirdly where he spake it as first vpon the Altar of the Crosse in which the price was payed vnto God Secondly in a high and eminent place that like vnto a cryer he might publish these newe tydings vnto the world Listen thou vnto it and be assured that the price is paid Consider fourthly when he spake it which was when he had drunke the vineger and was now ready to dye that thou shouldest knowe that he being nothing moued with our ingratitude did confirme his last will and testament vnto vs which shall neuer bee infringed by any wickednesse of man but whosoeuer will be partaker of this bloud it shall remaine whole and holy vnto him Consider fiftly why he spake it namely for our comfort who knowe the offence of sinne to bee so great that no creature was able to redeeme the same Our Lord therefore affirmeth that the enorinity of our offences is not so great nor the number of our sinnes so many nor our debts so infinite but that he hath fully satisfied for all Pray thou vnto him to comfort thee at thy death with this word least thou beest affrayd to appeare before God thy creditor thorough the greatnesse of thy debts It is consummate COnsider first he said not this or that is consummate but absolutely it is consummate that thou maist knowe that by this passion of Christ all things are consummate and made perfect in Heauen and in earth as well those things which portain to God as those which belong to man For euen as sinne violated all things so the bloud of Christ restored all thinges againe that thou maist learn to seeke all things in the passion of Christ and with the Apostle to glory in nothing but in the Crosse of our Lord Iesus Christ Gal. 6. Consider secondly how those things which belong to God are consummate by Christ For first he perfectly obserued all the commaun-of God the Father and neuer transgressed any of them no not in thought Secondly he carefully fulfilled all thinges committed to him in charge by the holy Scriptures neither did one lot or tytle passe which was not fulfilled Mat. 5. For he had receiued froÌ„ his Father a double charge one deliuered in Heauen to himselfe another committed to writing and communicated to vs. Thirdly he ended all figures ceremonies and shadowes of the old Testament and commaunded all things to cease which signified the death of the Messias and the future mysteries of the Church Fourthly whatsoeuer was imperfect in the old sacrifices hee perfected and fulfilled in one sacrifice of the Crosse Fiftly by this his death he repayred the ruines of Heauen which were opened by the sinnes of Lucifer â—oan 1. and gaue power to men to bee made the sonnes of God to those which belieue in his name and after this life spent in the seruice of God to replenish againe the seates of those Angels whom their wickednesse and sinne had throwne downe into hell Behold how thy Lord ready to goe to his Father doth glory that he hath left nothing in this world vnconsummate but that he hath executed all things to the full which hee was commaunded I would thou also at the houre of thy death according to the example of thy Lord couldest glory that thou hast left nothing imperfect in thy selfe Saint Paul said I haue fought a good fight I haue consummate my course 2 Tim. 4 I haue kept the faith And Saint Peter in the name of the Apostles Behold we haue left all things and haue followed thee Mat. 19. what therefore shall we haue What wilt thou say when thou art ready to dye who hast violated Gods commandements and hast receiued thy good in this life What canst thou offer vnto God for the reward of eternal glory Thinke earnestly of these thinges that thou mayst diligently execute the Commaundements of our Lord. CoÌ„sider thirdly that by Christ his Passion all thinges likewise are consummate which belong to vs. 1.
Sinne receiued his end as Daniel foreshewed All debts are payed Dan. 9. the price of all the sinnes of the whole world is fully numbred to God the Father 2. To the faithfull all their goods are gotten that nothing is wanting to vs in any grace 1 Cor. 2. 3. He hath perfected his Church a new Common wealth and a chosen vineyard for whereas indeede it was begun to bee planted from the beginning of the world but for want of good manuring did not prosper Christ by his Passion prepared al things necessary for it he instituted a Sacrifice Sacraments he ordained Pastors he made new lawes he diuided offices to euery one hee sent the holy Ghost into the harts of the faithfull to be short he perfected it in such manner as he had spoken before Hiere 31 I will consūmate my new Testament vpon the house of Israell vpon the house of Iuda Hee began to write this Testament many ages past which now with this worde as with the subscriptiō of his hand with his bloud and passion as with his seale is signed by him 4. He fulfilled the desire of the Saints heaped aboūdantly his guifts vpō all the faithfull whom he would haue consummated into one ioyned together in perfect charity replenished with the 7. guifts of the holy Ghost Ioan. 17 Do thou therfore who hast receiued so many benefites frō thy spouse neuer leaue to doe his will because his will is thy sanctification 2 Thes 1. and bee thou carefull to keepe whole vnuiolate the white garment and grace of the holy Ghost which thou didest receiue in the Sacraments Consider 4. that many things are consummate by this passion of Christ euen in wicked men First the hate of the Iewes which could not further bee extended 2. The malice of the Deuils who could doe no more against Christ 3. The Kingdome of the Deuil the Prince of this world was ended his forces broken his spoyles taken away he himselfe bound in hel with a chain neuer to be feared more but to be laughed at euen by little children Apoc. 11. Feare not then the assaults of the deuill who can only counsel threaten but cannot compell nor hurt Cōsider 5. that Christ himselfe is also consummate for vs as the Apostle saith Beeing consummate Heb. 5. he was made to all that obey him cause of eternall saluation 1. His bloud is consummate all which he powred out of his veines for thy sake his strength is consūmate which hee exhausted for thee all his goods are consummate both within without which he offred for thee 2. His paines are consūmate an end is come of all his euils glory only remaineth Therefore in this sence It is consummate is a worde of reioycing that his labours are ouercome Now saith he all thinges are perfect Winter is done Cant. 1. the shower is past and gone there is an end of all euils the begining of good For his very Sepulcher shall presently after his death bee glorious Isa 35. Be thou carefull whilst thou liuest that thy death may end all euills open the way to good Thirdly this mortall life is consummate O Father saith hee I now leaue the world and come vnto thee This word one day shal also be spoken vnto thee It is cōsummate thy life must be ended thou must leaue all thinges which thou hast thy riches thy honours thy parents thy wife thy children and thy friends For I haue seene an end of all consummation and wee Psal 118 who brought nothing into this world 2 Tim. 6. without doubt cannot carry away any thing Therefore if with Christ thou hast nothing but troubles and crosses if all thinges in the world be bitter and sower vnto thee the voice of Christ calling thee will not be vnwelcome It is consummate because the houre of thy redemptiō draweth nigh Mat. 24. Eccle. 4. But O how bitter is the remembrance of death to a man hauing peace in his substance It is Consummate COnsider first that Christ had spoken somthing before of his consūmation as in Luke Behold we goe vp to Hierusalem Luc. 18. and all thinges shall bee consummate which are written by the Prophets of the Sonne of man Hee gaue also some beginning to this cōsummation when hee saide in his last supper Ioan. 15 I haue consummate the worke which thou gauest mee that I should doe But in the altar of the Crosse all thinges are consūmate neither could any thing bee consūmate before his passion on the Crosse because without shedding of bloud there is no remission of sinnes Heb. 9. and a testament is not confirmed but by the death of the testator Consider secondly the manner of his consummation to wit the notable constancy of thy Lord and his inuincible courage First hee perfected all thinges alone I haue trodden saith he the presse alone Isa 6. and amongst the people there was not a man with mee that thou shouldst neuer giue ouer the study of piety deuotion though thou wert forsaken of all men For God seeth and helpeth thy endeauours who because he would not be wanting to thee in thy labours denyed his helpe and assistance to his Sonne Secondly hee submitted all his members filled them with torments that thou shouldst spare no labor for the seruice of thy spouse Thirdly hee perseuered euen to the end of his worke Thou oftentimes conceiuest a good worke but thou doest seldome begin it and more seldome proceed in it and scarce euer bring it to an end Pray our Lord to graunt thee the guift of fortitude that thou neuer faint in the study of vertues Consider thirdly with what liberality hee inuiteth thee to those thinges which hee hath consummated by these his labors My Bulles saith hee and my Fowles are killed Mat. 22. come to the marriage For in this passion First Sap. 17. All spirituall daintyes are found for euery man his tast and necessity as the Scripture reciteth concerning Manna Secondly it is the medicine of all diseases Thirdly it is the payment of all debts Do thou therefore inioy this liberality of Christ and being wholy melted into his loue desire to know nothing else but Iesus Christ and him crucified ◠Cor. 2. Consider fourthly that by this word It is consummate God the Father is asked by Christ whether any thing bee wanting to our perfect saluation and that also all creatures yea euen our enemies are as it were iudicially cyted to consider what is wanting and to speake it before the death of Christ For our Lord professeth that hee will pay to the full if there be any punishment yet remaining Behold the liberall mind of thy Lord. Pray him then that laying aside all couetousnes thou mayest bee indued with this bountiful liberality Cōsider fiftly that these great riches of Christ are so prouided for thee that thou oughtest to make
torments I haue remitted nothing of my deuotion loue to thee Secondly I thy Sonne am returned to thee from this hard embassage from this bloudy battell I carry away the victory and I bring the spoyles What reward wilt thou giue me what glory wilt thou prepare for mee what triumph wilt thou assigne mee The Roman Emperors triumphed with the victorious Army Poore Lazarus Luc. 16. which was denyed cruÌ„mes from the rich mans table was carryed in a triumphant Chariot that is in Angels hands into Abrahams bosome What glory then wilt thou giue to me thy Sonne I am more honorable because I am thy Son I haue labored more then the rest for I haue spent my bloud I haue vndergone more danger for I haue fought alone with the enemy I haue indured more want for a drop of water hath been denyed mee I haue ouercome more strange enemyes for I haue subdued the Prince of this world broken his forces and thrust him out of possession and to bee briefe I haue taken more noble spoyles hauing deliuered so many thousand soules from the bondage of the Deuill and subdued all the whole world vnto thy gouerment What then wilt thou prepare for so great a conqueror Into thy handes First as sacrifices are offered into the handes of God so I as high Priest doe offer my soule as a most fatt sacrifice into thy handes Secondly hitherto the soules which departed out of this world went not into the handes of God but into Abrahams bosome in the places belowe but now I desire first to be receiued into thy handes and my Disciples hereafter to bee receiued also Thirdly this my spirit which is now descending into Hell to deliuer the Fathers shall not want the diuinity but euen as the diuine nature took the humane nature into the same person so it shall remain both with the body in the sepulcher with the spirit in Hell Fourthly I commend it to thy hands that thou shouldest endowe it with glory adorne it with rewardes I commend or as the Greeke text saieth I will commend that is euen now I will send it to thee First hitherto neither this body nor my soule hath seemed to bee greatly commended vnto thee because both the body hath remained in the hands of enemies and my soule being sorrowfull euen vnto death was alwaies in my own hands subiect to many miseries Psal 118. and death it selfe Hitherto thou hast seemed to haue care only of thy bondslaues and to neglect thy Sonne for thou hast deliuered vp thy Sonne to redeeme thy seruant doe thou now at last receiue my spirit coÌ„mended vnto thee Secondly I commend that is I leaue it with thee to haue it againe after three dayes Thirdly no man taketh it from mee for I am not compelled to dye against my will but I willingly yeild it and deliuer it to thy custody My spirit hee saith not my soule which beastes possesse aswell as men but my spirit because the sensual man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perceiueth not those thinges which are of the spirit of God In Christ the spirit 1 Cor. 2. that is the higher part had as it were conuerted the soule into it selfe so as the inferiour man desired nor coueted nothing but according to the rule of reason Pray thou vnto God the Father that hee will receiue thy soule alwayes commended with the spirit of his Sonne Into thy handes I commend my spirit COnsider first that though the spirit of Christ needed not to be commended to the Father yet it was coÌ„mended to him that all faithfull and holy men should knowe that they are coÌ„mended vnto God by this prayer of Christ For God calleth those by the name of Spirit which are indued with his spirit That saieth hee which is borne of the spirit Ioan. 3. is spirit euen as they which are ruled by the spirit of the Deuill are called the spirits of Deuils Doe thou looke into thy selfe what spirit raigneth in thee 1 Tim. 4 whether of Christ or of the Deuils And againe whether thy soule hath changed the spirit into it selfe so as thou seemest little different from a brute beast or whether the spirit of our Lord hath thy soule wholy subiect and obedient vnto it Heb 4. For the worde of God being liuely and powerfull reacheth euen to the diuision of the soule and of the spirit And therefore in the houre of death diligent inquiry shal be made what the spirit hath done and what the soule and they onely shall bee commended vnto God Rom. 8. which haue wrought by the spirit of God Consider 2. if Christ commended vs to God the Father then wee ought to bee carefull to commend our soules vnto him in good workes Therefore let vs prouide First that what the grace of the holy Ghost hath wrought in our soules Pet. 4 may be preserued framed perfited as it were by his diuine hands Secondly that our spirite bee often conuersant in Heauen and adhere not too much to any worldly things For saith St. Augustine if our mindes be there wee shall haue rest heere Ser. 175. de temp Thirdly that God will holde vs in his handes according to that Sap. 3. Ioan. â—0 The soules of the iust are in the handes of God neither can any man take theÌ„ out of his handes Fourthly that our spirits when they goe out of this world may bee deliuered to the handes of God to be crowned and be commended to his keeping till the future resurrection of our bodyes Consider thirdly that the Church of God which is directed and guided by the spirit of Christ is so commended to God the Father by this prayer of her spouse That the gates of Hell cannot preuaile against her Mat. 16. Therefore doe thou neuer seperate thy selfe from her except thou wouldest fall into thy enemies handes but defend the life and safety of thy soule by the spirit faith grace and Sacraments of the same Consider fourthly that there is coÌ„mended vnto thee by his prayer First the guift of the feare of God and next diligent deuotion against the vice of slouth For if Christ the Son of God did with such earnest prayer commend his spirit to his Father it behooueth thee not onely to pray but also to worke thine owne saluation with feare and trembling Phil. 2. Pray then vnto our Lord to take care of thy soule and to bestow rather heauenly guifts vpon thy spirit then earthly benefites vppon thy body The 44. Meditation of the death of Christ Luc. 23. Ioan. 19. And saying this bowing his head gaue vp the ghost COnsider first in what manner the Spouse of thy soule ended his life The standers by vse to obserue the countenaunce gesture and words of those which are to dye mothers also vse to marke the eyes and countenaunce of their children when they goe farre from them and to remember often in their minds the manner of
and Mary Mother of Iames the lesse and of Ioseph and Salome Mother of the sonnes of Zebedee and many other which came together to Hierusalem COnsider first the goodnesse of God who conuerteth the euill intentions of men to their owne profite They came to behold to mocke and to blaspheme but changing sodainly their mindes they returned sorrowfull and striking their breasts Haue thou confidence that thy good workes through his goodnes shall turne to thy saluation since their euill acts through his mercy were profitable vnto them Consider secondly that whilest the Romane soldiours praised Christ the Iewes were silent because hereafter the Gentiles should gouern the Church of Christ and the Iewes should holde their peace Consider thirdly that they stroke their breasts because hee that will drawe the fruite of the Passion vnto himselfe must vndergoe some pennance For euen as ashes beeing moistened with some liquor doe make a greater quantity then if beeing drye they were powred into the water so hee who like vnto Christ suffereth some labour and pennance shall reape the greater profite by his Passion Consider fourthly that these Iewes did know the dignity of Christ the greatnes of their owne sin but yet they would not confesse it in their words For there are many which feele indeed the prick of conscience but beeing hindered either by pride or malice they refuse to confesse their sinnes CoÌ„sider fiftly that his friends and acquaintance stood a farr off and those women which had serued our Lord in Galilee That thou shouldest knowe First that Christ rewardeth almes with this benefite that they shall perseuere euen vnto the Crosse Tob. 4. For Almes addeth confidence and suffereth not the soule to goe into darknes SecoÌ„dly by what meanes Christ rewardeth his friendes in this world to wit that through many tribulations they should enter into the Kingdome of God But they stand farre off for that which they suffer is very small Actor 14. if it bee compared to the Passion of Christ Pray thou vnto Christ to sign thee with his Crosse and to ioyne thee to the nuÌ„ber of his friends The 47. Meditation of the opening of Christs side Ioan. 19. Then the Iewes because it was the Paraseeue that the bodyes might not remaine vpon the Crosse on the Sabaoth for that was a great Saboth day intreated Pilate that their leggs might bee broken and they might bee taken away The Soldiers therfore came and indeed they brake the legges of the first and of the other which was crucified with him COnsider first that by the commandement of the Law such as were hanged on the tree Deut. 21 were woÌ„t to bee buryed at night when as such as were put to death by any other meanes were as vnworthy of buriall either couered with stones or left to bee deuoured by beasts First because God the soueraigne Law-maker knewe that his Sonne should dye that death Secondly because God in his mercy would not that guilty persons should bee punished twice for one and the same fault For because euery one was accursed which hanged on the Tree hee ordained that at least after their death they should haue the honor of buriall Thirdly that all such as suffer the Crosse that is the punishment of Christ in this life may be assured that there is great glory reserued for theÌ„ with Christ in the next life Consider secondly that the Iewes were not moued by this Lawe but by the solemnity of the next day for wicked men doe often times many thinges well not because they desire to obey God and to serue his honour but to preserue their owne fame and estimation CoÌ„sider thirdly that the dead bodyes ought not to bee left on the Crosse on the Sabaoth day that thou shouldst neuer carry a dead soule about thee but at the least on the Holy dayes thou shouldest purge it from all sinne and wickednes But thou notwithstaÌ„ding dost not onely carry a dead soule but also doest defile it more vpon Holy dayes consecrated to the seruice of God then vpon any other dayes Consider fourthly that the Iewes vnder pretence of seruing God desired another matter to wit that they might take away the life of Christ whom they knewe not to bee yet dead with more grieuous torments that thou maist learn First that the impiety of wicked men who maliciously are seperated from God is daily increased according to the Apostle But euill men and seducers shall prosper to the worse 1 Tim. 3 Secondly how cruell the enemy of man-kinde will bee in his owne kingdome against wicked men which rageth so much in anothers kingdome by his Ministers Doe thou therefore take heed of his tiraÌ„ny wherein there is neither measure nor end CoÌ„sider fiftly that the good and the euill Theefe did not both suffer one punishment For the one wiped away his sinnes by his paines and obtained glory to himselfe the other changed his temporall punishment with the euerlasting torment of Hell Learn hereby what reward the world and the Deuill doe giue to their seruantes to witt grieuous paines and euerlasting torments in Hell For this Theefe who to please the Iewes blasphemed against Christ was as much tormented by them as if hee had praised him See that thou adhere vnto Christ and according to the example of the good Theefe receiue all thy torments in full satisfaction for thy sinnes and pray vnto God to afflict thee here and not to punish thee euerlastingly But when they came to Iesus and sawe him already dead they did not breake his legges but one of the Soldiers with a speare opened his side and presently issued forth bloud and water COnsider first that the Soldiours assoon as they had receiued coÌ„mandement from the President made hast to the Crosse and diligently obserued whether there was as yet any signe of life in Christ for if they had perceiued any they would haue inflicted the same torment vpon him Consider secondly what manner of wound this was For the Scripture saith not hee stroke his side or hee wounded his side Tract 120 â—n loan but hee opened his side as St. Augustine noteth that the cruelty of the wound might bee signified thereby Ioan. 20 which opened his side so much that St. Thomas was bidden by our Lord to put his hand into it CoÌ„sider thirdly why our Lord would receiue this wound being now dead for vs. First that hee might shew that by his death hee abated nothing of his loue towards vs and offered himselfe ready to suffer againe and againe for vs if it were thought necessary for our saluation Secondly that according to St. Ciprian Ser. de duplici martirio hee might power out all the moisture remaining in his body and all the bloud residing in his heart and reserue nothing to himselfe Thirdly that hee might ingraue the signe of thy loue in his heart neuer blot thee out againe Fourthly that as out of the side of Adam sleeping Eua was
eyes of mercy Secondly they tooke off his crown of thorns from his head and perhappes being tangled in his haire and sticking in the flesh ioynts of the bones they hardly plucked out the thornes entyre and taking a bason they reuerently washed off the spittings bloud and filth which stucke vnto the same Thirdly with great honour they washed according to the custome of the Iewes the holy body of our Lord and gathered together all the foulenesse as most holy and sacred reliques kept them with great care which in continuance of time waxing hard and being reduced into a bloudy substance mingled heere and there with a watery colour was sent by Baldwin King of Hierusalem from Palestina to Bruges in Flaunders by the Abbot of St. Bertins where it is kept and reuerenced most deuoutly by the Brugeans and hath been preserued by Gods help and their singular care from the fury of the Genseoms Fourthly they wrapped the body in the sheete and after the manner of the Iewes couered it ouer with spices Marke thou euery thing and conuert it to thy owne benefite Thy Lord is bound who looseth thee bounden his hands are bouÌ„d least they punish thee his feete are bound least they runne to reuenge his face is couered least he see the foulenes of thy sinnes Pray vnto him to season thee with the spices of vertues and to burie thee together with him And there was in the place where hee was crucified a Garden Ioan. 19. Luc. 23. Mat. 27. Mar. 15. and in the garden a Monument which Ioseph had cut out in a Rocke in which neuer any was yet laide Therefore for the Parasceue of the Iewes they laid Iesus because the Monument was hard by And Ioseph rowled a great stone to the mouth of the Monument and went his way COnsider first that Christ our Lord was not left without Sepulture but was buryed like vnto others First that hee might seeme to haue omitted nothing pertaining vnto men Secondly that thou being buried with him shouldest neither regard nor know those thinges which are done in the world CoÌ„sider secondly that the Prophet foretolde Isa 11. that the Sepulcher of our Lord should be glorious This Sepulcher may bee taken three wayes First for this whereof wee now speake which being cut out in the Rocke was reserued for an honorable man Which was made more glorious because two Senators being Noble men and one of them a Maister in Israell and a Doctor of the Lawe Ioan. 3 executed the office of buriall with their owne handes and because none but iust holy men touched the sacred body of Christ which with great cost they annoynted and seasoned Secondly for his Sepulcher in the Church where the true body of Christ being thought indeede liuing yet like vnto his dead body is reserued vnder the forme of dry and immoueable bread the siluer and golden vessels being as it were a Sepulcher wherein it is kept And this Sepulcher is glorious because it is reason that wee exhibite to this body that once dyed for vs as much honour and glory as lyeth in the power of man to giue Thirdly for the Sepulcher of our heartes and bodyes wherein communicating wee receiue the holy hoast 1 Cor. 12 For as often as we receiue this Heauenly bread by this very action we shew and declare the death and buryall of our Lord. Let therefore this Sepulcher bee also glorious to wit illuminated with the grace of God adorned with all vertues for All the glory of the Kinges Daughter is from within Psal 44. and our Lord by his comming addeth a greater brightnesse vnto our soule Consider thirdly with what funerall solemnity our Lord was carryed to his Sepulcher when the holy men did beare him and his Mother and the Holy women and his Disciple Iohn followed him Therefore as often as thou shalt see the holy Hoast carried in procession imagine that thou doest follow this body of Christ to buryall and remeÌ„bring his passion death coÌ„mend thy selfe and the necessities of the whole coÌ„mon wealth vnto him by the same Pray also thy Lord to giue vnto thy heart the strength and constancy of a stone or rocke and to prepare a sepulcher therin for himselfe Where hee may lye in the midday Cant. 1. and graciously suppresse the heate of thy temptations And Mary Magdalene Mary of Ioseph were sitting there against the Sepulcher Mat. 27. and the women which came with him from Galilee Mar. 15. and followed him beheld where the body of Iesus was laide Luc. 23. and returning they prepared spices and oyntments and on the Sabaoth they rested for the Commandement COnsider first the sorrowe both of the other women and also of the Mother of Christ when they must bee drawen from the sight of so sweet a Lord. There seemeth to be no mention made of the Virgin Mary not because she was absent but because shee which stood by him at his death could not bee absent herselfe from this office duty Consider secondly these women sate ouer against the Sepulcher and diligently marked what was done First that thou in all thy needs shouldest flye vnto the holy Eucharist of Christ and sitting as it were by the Sepulcher of our Lord meditating pondering vpon his death passion shouldest shew forth all thy griefes and receiue remedy and comfort for thy afflictions Secondly that thou with these women shouldst mark where the body of Iesus was laide First in a Garden both because by the death of our Lord the way is open to the garden of delightes from whence we were excluded by the sinne of Adam and also that thou shouldest not lay vp thy Lord in any other place then in the flowers of vertues Secondly In a new monument both because hee desireth all thinges to be new in thee Mat. 9. For New wine is not powred into olde vessels and also because he came to make all thinges newe Thirdly In which neuer any was laide least perhaps not Christ but some other might be said to haue risen from death and that thou shouldest suffer no other to rest in the sâ—pulcher of thy heart For he teacheth that our Lord alone will possesse thee wholy and that hee will suffer no companion of his Kingdome in thy soule Fourthly In a Stone both to take away all suspition of the stealing away of his body and also because from thence-foorth hee had determined to pierce the stony hearts of Gentiles and sinners Fiftly In anothers Monument that by his death hee might commend that pouerty which he had so often praised in his life for hee whose Mother had no place wherein to lay her Son when hee was borne and he who had not where to rest his head when he liued was buryed in another mans Sepulcher when hee dyed Besides it was conuenient that hee which dyed not for his owne fault but for others should be buryed not in his owne