sword 2. Doest thou thinke that I cannot aske my Father Ioan. 18 and hee will giue me more then twelue legions of Angels 3. The cup which my Father hath giuen vnto me wilt thou not that I shall drinke it Fourthly Ioan. 18. how then shall the Scriptures be fulfilled because so it must be done COnsider first suffer now that is it is enough proceede no further with thy sword and defence He doth not reprehend the fact of Peter but he saith it is enough that thou in thy defence and in thy wrath maiest keepe a meane according to that Bee angry and sinne not Secondly consider these foure reasons by which he admonished Peter not to goe about to hinder his passion Thou maist learne heereby the willingnesse of Christ to suffer who vsed so many reasons that he might be permitted to suffer But thou doest auoyd all troubles for Christs sake seekest out all reasons that thou maist suffer nothing Thirdly which shal take the sword that is they which by their own authority shall vse the sword not receiuing it from God deserue by the law to be put to death and although they escape the sword of men in this world yet they shall perish with that sword which keepeth the entry into Paradise Learne to leaue all reuenge vnto God Fourthly consider the great multitude of Angells which are alwaies ready to helpe good men that thou maist learne to trust in God which hath assigned so many Angells to haue care ouer thee For Helizeus had experience in him selfe of that which Christ heere affirmeth of him selfe 4 Reg. 6. Consider fiftly the Cup which my Father hath giuen vnto me He calleth his passion a cup thereby diminishing rather then increasing the greatnes therof that thou shouldest not lightly cōplaine of the grieuousnes of thy miseries He acknowledgeth that his father gaue it him because thou shalt not ascribe thy afflictions to men or to deuills but to God alone which blessed Iob who was vexed both by deuills men Iob. 1. Our Lord hath giuen our Lord hath taken away know that God doth not leaue to be a father when hee doth afflict but rather sheweth himselfe to be a Father when he chastiseth Sixtly cōsider that the Scriptures are fulfilled by the passiō of Christ are likewise fulfilled by thy passions For through many tribulations we must enter into the kingdome of God Giue thankes to Christ who with so ready so prepared a minde came to his passiō for thy sake Stirre vp his loue in thee pray him that he wil stir vp in thee a desire to suffer for his name and that in all things which shall happen vnto thee thou maist finde out the reasons that it was iust which thou didst suffer And when he had touched his eare he healed it Luc. 22. COnsider first with what great benignity Christ cured the Eare of this malepert Soldiour and cruell enemy whome he foresawe would be neuer the better for such a benefit that thou maist learne to be readier to mercy then to seuerity and to doe good for euill though thy aduersary deserue it not Secondly the force of the touch of our Sauiours hand that thereby thou maist know the vertue of the body of Christ For if the onely touch of his hand did restore his enimies eare will not his whole body receiued in the Eucharist cure both the body soule of his friend Thirdly that Christ being ready to suffer did heale the eare for this is one of the chiefe fruites of the passion of our Lord to make our soules capeable of the word of God to cure them through Faith and Sacraments Therefore God would admonish his enemies by this his last miracle before his death to open their eares to heare the word of God and by hearing to lay aside all malice To be briefe admire the bounty of God pray him that he will shewe thee the like mercy for thy innumerable sinnes The eleuenth Meditation of the captiuity of our Lord. In that howre Iesus said vnto the multitude to those Mat. 26. Mar. 14. which came to him the chiefe Priests the Magistrates of the people and the elders yee went forth as to a thiefe with swords and staues to apprehēd me I was daily with you in the Temple I sate teaching you did not hold me Luc. 22. nor stretch your hands against me But this is your houre the power of darkenes And all this was done that the scriptures of the Prophets might be fulfilled COnsider first what accoūt was made of thy Lord to wit as of a thiefe for the suppressing of whome there needed so great an army Secondly how he shewed that he was no thiefe as he which had hurt no man nor lyen hid like a thiefe but had done good and had taught nothing in secret but alwaies publiquely and called those men for witnesses thereof whome he saw stand ready to be the officers for his death therfore he admonisheth them to call to remembrāce the doctrine which he had taught thē to change their mindes for they should finde nothing in it but holy learned wholesome counsaile Consider thirdly by what words he gaue his aduersaries power to rage against him without which they could haue done nothing and euery word hath his force this is as if he said you care onely for the present respect not the time to come which is the property of sinners not of iust men houre all present time is short all the pleasure of sinners passeth like an houre also al the afflictiō of the iust passeth away your this this short time is granted vnto you to doe euery thing either for your saluatiō or damnation I say this precious time which after this life will not remaine and the power of darknes that is to say a darke power both because they deserue it through the darknesse of their sinnes also because they which vse it are carryed to the darknes of Hell also because darknes remaineth in the power of the wicked and to conclude because power was giuen to the Deuils the princes of darknesse to doe all mischiefe vnto Christ Consider therfore the multitude of the paines of Christ and their greatnes when it was permitted to wicked Spirits being practised most ready in doing hurte to persecute Christ by these his most willing ministers Admire heere also this most willing permission of Christ giue him thanks offer thy selfe ready to indure al labours and torments for his sake pray him that thy power may not bee in darknesse but that all thy actions may be perfected with the light of faith and of his diuine grace Then came the company and Tribune Mat. 26. Mar. 14. Luc. 22. the Ministers of the Iewes laid hands vpon Iesus and so they held bound him COnsider first the wonderful insolency of these men in taking thy Lord thinke of
cares and cogitations and pray vnto Christ very earnestly for his grace that we may obtaine wholsome fruite by this meditation Secondly that first of all wee read the Euangelicall text of that Meditation then th◠meditation it selfe either in whole or in part Thirdly that we lay aside the booke and repeat in our memory what wee haue read and consider what affections may bee stirred vp thereby and labouring to excite and moue them in our selues Fourthly that we breake forth into some speach and prayer vnto God through that affection which is now stirred vp in vs and that we either praise or admire God or pray for the forgiuenes of our sins or for some other benefite or to bee briefe that we speake those thinges which our minde so moued shall dictate vnto vs. It will profit vs also to begin first at the beginning of these Meditations both because we shall better vnderstand the History of the Passion and also that by little and little we may proceed from the lesser to the greater Also to the end that these Meditations may bee more gratefull and profitable I haue incerted nothing which is not sound and approued because the vncertainty shall not diminish the authority nor be a hindrance to deuotiō For nothing is affirmed in this History but what the Scriptures say or the Fathers confirme or traditiō vndoubtedly deliuereth The documents thēselues which are ioyned to these meditations are for the most part taken out of the auncient Fathers or out of the later Writers which haue written best of the māner of meditating vpon the Passion of our Lord. I haue drawen out some Meditations of purpose somwhat long especially such as are either of great force to mooue our affections or may bee vsed seuerally for Sermons as namely those of the seauen words which our Lord spake vpon the Crosse For I was desirous in this Booke not onely to set foorth the manner of contemplation but also to helpe the Preachers themselues that they may teach the people profitably and stirre vp their mindes with diuers Meditations And I haue thought good to dedicate this my labour to you my best beloued brethren fellowes as to those whose peculiar institute is to honour and receiue the blessed body of Christ our Lord in the most holy Eucharist and to defend the honour thereof against the blasphemyes of wicked Heritikes that comming to Christ his most Holy table you may according to the Cōmandement of our Lord repeate in your memory his Passion Death and Buriall and make your bodyes sitt Sepulchers for the body of our Lord with your mindes render vnto him praise and thankesgiuings and to be short being inflamed with the loue of him who gaue himselfe wholy for you you may likewise imploy your selues wholy in his seruice and the helpe of your neighbours To conclude I pray you that in recompence of this my Labour yee will vouchsafe to offer vp your prayers to our Blessed Sauiour for mee that by his grace I may bee partaker of those benefites which by his Death and Passion hee hath purchased for vs. Farwell Your Seruant in Christ Francis Costerus ✚ IHS Of the Passion of our Lord. The first Meditation of his going out of the house from supper The Hymne being said Iesus went foorth beyond the torrent Cedron according to his custome Mat. 26. Mar. 14. Luc. 22. Ioan. 18. and his disciples followed him CHRIST beganne his passion first from prayer Secondly from his going out of the place of supper both because hee would not be apprehended as an eater drinker but as one praying vnto God and the patrone of man-kinde and also because his Host with whom he supped should sustaine no dammage by his passion which ought to profite all men and to hurt none Thirdly 2 Reg. 15. he went beyond the torrent Cedron by which way in old time Dauid fled from his sonne Absolon A torrent in the holy Scriptures signifieth the incōmodious things of this life as in this place My soule hath passed the torrent Psal 125 all which calamities being very great our Sauiour ouercame with exceeding constancy of minde Fourthly he went into the Mount Oliuet Mount signifieth excellency and Oliue Charity Heere do thou consider that Christ beganne his passion with great earnest and feruent prayer with much cōstancy of mind and exceeding charitie in which vertues he was well exercised as appeareth by these wordes according to his custome He inuiteth thee likewise to the same vertues when he caried his Apostles with him For except thou beest diligent in prayer except thou auoydest the perils of euil occasions except thou makest a resolute purpose except thou beest enflamed with the loue of God and to bee briefe except thou doest diligently vse vertues thou shalt neuer ouercome thy temptations Follow then our Lord with his Apostles and pray him that he neuer leaue nor forsake thee Then he said to his Disciples all yee shall suffer scandall in me in this night Mat. 26. For it is written I will strike the Shepheard and the Sheepe of the flocke shal be scattered Mar. 14. but after I shall rise againe I will goe before you into Galilee CHrist in his passion tooke the beginning of his griefes from his Disciples who seeking to saue themselues by flight did all either wauer in faith or openly deny our Lord Consider euery word All First not one shall stand for me yee Secondly whome I haue bestowed so many benefites vpon loued so dearely shall suffer scandall that is shall sinne being estranged from me and none of you in this time of my passion shall bee free from sinne yee shall suffer scandal but I will not giue it in me of whose wordes and deedes after the sight of so many miracles ye can iustly take no manner of offence in this night that is by and by or in the night of ignorance Now call thy wits vnto thee and marke whether these same things may not happen vnto thee I say vnto thee on whome God hath bestow'd so many good things at whose counsailes deedes neuerthelesse thou takest offence for that trouble of thy vicious minde in aduersity is referred vnto Christ our lord who either sendeth them or at the least permitteth them But such kinde of scandall riseth alwaies in the night that is from thy blindnesse for if thou wouldest all at once looke vpon the benefites receaued at Gods hands the rewards prepared for thee and the euills which thou hast committed thou wouldest resolue in thy minde neuer to be moued with any aduersity Consider heere the cause of thy offence and scandall I say thine owne euil and troubled will and pray vnto God that he will lighten thy darknesse because thou hast neuer any iust cause of anger discontent Christ promiseth that he will goe before them into Galilee in which promise hee declareth his owne goodnes who neuer foretelleth any afflictions without hope of
and made a peace and reconciliation with his Father Hee sayeth therefore O Father forgiue and that by and by For the time of hauing mercy on him commeth Pâ—al 101. for the time commeth to wit the houre of sacrifice the day of satisfaction the time of forgiuenes the last instant of my life in which being presently to yeeld vp my breath I now propound my last petitioÌ„ and intreat onely this O Father forgiue them Fourthly hee saith not forgiue the sinnes already committed but onely forgiue euen those euills which they shall hereafter coÌ„mit against mee their irrisions their blasphemies the bitternes of the vineger my death and the wound in my side that thou also shouldst quickly forgiue thy enemies and remit all thinges keeping no rancor at all in thy heart Fiftly hee sayth not I forgiue both because the offence against his Father grieued him more thâ—â— his own torments and also because being intentiue vpon the happines which should redound to all the world by this his Passion hee seemed to esteem all the euils which the Iewes did vnto him rather as a benefite then any hurt Like as a man hauing a grieuous vlcer in his side if his enemy thinking to kill him should wound him in that place whereby the vlcer should be opened and the corruption let out would bee glad of that wound which was the cause of his cure So desirous was our Lord of thy saluation that hee reioyced at those his paines which were the cause of so great good vnto thee Them Note first that hee sayeth not these wicked Crucifiers these Hangmen these aduersaries and enemies both because thou shouldest refraine from all euill wordes and reproaches and also because thy Lord reputeth no man his enemy who payed the price of his death for all men and offereth saluation to euery one louing dearly euen these very Iewes his executioners Rom. 11. not for their owne euill workes but for their Fathers sakes who were holy and iust men and therefore speaking of his stripes Zach. 13. I was whipped saith hee in the house of them that loued mee Not by them that loued me but the Sonnes of them that loued mee that good might be done vnto the Children for their holy Fathers sakes Secondly them in the plurall number not onely those which conspire now against my death but also to all those who at any time by their sinnes haue giuen cause of this my Passion For thou shalt not bee excluded from this prayer whose sinnes haue been cause of our Lords death and thou mayst haue hope of pardon if thou wilt ioyne thy prayer with the prayer of Christ For if the prayer of Christ did profite them which neuer required it doubtlesse it will profite thee requiring it of him and praying together with him For they knowe not what they doe Luc. 23. COnsider first that Christ to whome all iudgement is giuen and whome his enemyes had offended did not take vpon him the office of a Iudge or an accuser but rather of a defender patrone The Iewes sought how to accuse him and found nothing worthy of accusation in him Our innocent Lord that was offended seeketh how to excuse the offence and the malice of the offence was such that nothing could be alleadged for the extenuating therof but onely ignorance And yet this ignorance being voluntary could no more excuse the Iewes then him who wittingly and willingly hideth his eyes because he will not see him whom he striketh or killeth If Christ then in the midst of his torments mittigateth the sinnes of his torturers will hee not now before his Father excuse their sinnes who call vpon his name with faith deuotion and sorrow for their sinnes Consider secondly that the Father answered not his Sonne by worde and yet Christ was heard for his reuerence Heb. 5 For God when he denyed his Sonnes request answered in the garden by an Angell but when hee graunted it hee answered not in worde but in deede Ioan. 19. For first hee restrained all creatures froÌ„ rising against his enemies in reuenge of his death all which would haue fought for their creator if this prayer of Christ had not stayed them Secondly hee reduced one of the Theeues vnto pennance Thirdly at the death of his Sonne he changed the minde of the Centurion and others Fourthly vpon the solemnity of Penticost hee conuerted sometimes three somtimes fiue thousand of the same Iewes vnto his faith Therefore God the Father not by outward words but by inward consent answered his Sonne in this manner O my Sonne I grant that which thou requirest laying aside all wrath I open the fountaines of mercy and I offer grace and pardon of sinnes Iustice and adoption of children as wel vnto these who haue afflicted thee as also vnto all the Nations of the world for euer and euer so as they will admit mercy offer'd vnto them For I will compell none against their will but I giue power to all to returne into grace and fauour with mee if they will and to be made the Sonnes of God and to come into my inheritance in Heauen so as they will be partakers of the merit of this my Passion through faith and the Sacraments Doe thou cry out now with great affliction great are thy mercyes therfore we giue thankes to thee our Lord God And pray him to bestow the guift of wisdome vpon thee that thou mayst know and admire his bounty and goodnes and driuing away all enuy to giue vnto thee the vertue of charity that thou mayst bee inflamed with the loue of thy neighbour The 36. Meditation of the diuision of his Garments Ioan. 19 Then the Soldiours when they had crucified him tooke his garments and made foure partes to euery Soldiour a part and his coate And the coat was without seame wouen all ouer COnsider first the pouerty of Christ thy Lord hee had not change or many suites of apparrell nor the same of silke and other costly matter but his garments were fewe and poore to defend him only from the cold and to couer his nakednes And by tradition it is deliuered as Euchemius witnesseth that his coate without seame was the worke of the mother of God In Mat. 27 which she did weaue with her owne hands for her sonne when he was a little infant which grew miraculously as our Lord grewe and was not worne nor torne out in all that long time the like whereof is rehearsed in holy Scripture to haue happened to the children of Israell that thou mayest learne by the example of thy Lord to forsake all curiositie and superfluity as well in apparrell as in other things Consider secondly the liberality of thy spouse he had already giuen his body shedde his bloud and spent his youthfull yeares for thee and now he giueth a fewe poore garments leauing nothing for himselfe but nayles thornes spittings and bloud clodded on his body Behold the riches of thy
with all care keepe Christ in thy heart and conserue his grace Consider 3. the people stood beholding for so it is to bee read for expecting some of them scoffing some marking euery thing Doe thou draw neare and standing on thy feete ready to fulfill the will and commaundement of thy Lord beholde and constantly looke vppon him fastened to the Crosse Do not sleightly passe ouer all his members all his paines all his reproaches but beholde him with a constant view and doe not rest in the outward forme onely but rather meditate on those things which lye hidden within For vnder these wounds spittings and thornes lurketh the hidden Manna which no man knoweth but hee which receiueth it Stand then before this table of the Crosse like a little dog before his maisters table expecting and obseruing the gesture of him that sitteth and catching euery thing that is cast from the table Doe not imitate the people curiously beholding Christ going to the church for vanity onely and hearing diuine seruice carelesly But rather imitate the Virgin Mother Luc. 2 Who let no worde passe which shee did not keepe Luc. 2 obseruing it in her heart And pray thy Lord to cast large guifts vnto thee from his Crosse The 37. Meditation of his mocking vpon the Crosse And they that passed by blasphemed him Mat. 27. Mar. 15. shaking their heads and saying Vah thou that destroyest the Temple of God and in three dayes doest build it againe saue thy selfe If thou beest the Sonne of God come downe from the Crosse COnsider first that Christ our Lord was mocked vpon the Crosse by 4. sortes of people by those which passed by by the Priests Seniors by the Soldiours and by the Theeues that is by all sortes of men Iewes and Gentiles Priests and lay persons Senate and the people the executioners of Iustice and those that were condemned by iustice For wee deride and mocke Christ by all kindes of sinnes contemning his promises dispising his threatnings reiecting his benefits breaking his CoÌ„mandements and neglecting his councells Consider secoÌ„dly the difference between the wordes of Christ and the wordes of the Iewes the words of our Sauiour and the words of the world Hee being carefull prayeth with teares they being carelesse mocke him whilest hee is praying For the custom of the wicked is to scoffe at all things and therfore in the Scripture they are called irrisores mockers Pro. 1. to whome God doth threaten mocking againe when that shall happen to them which they feared Haue compassion heere vppon the spouse of thy soule who in the last houre of death receiued no comfort but mockings from which they ought then especially to haue abstained when he was ready to die in the middest of his torments Consider thirdly they blasphemed Who passed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee interpreted Walking that he may be said to haue beene mocked either by trauellers or else by such as walked vp and downe by the Crosse Heereby are noted light and vnconstant men who carelesly say their diuine and holy office who sleightly runne ouer their prayers who in the Church at the time of Masse and of Sermons haue wandering thoughtes whose mindes doe not rest onely on God but are carryed wandering vp and downe after sundry delights and pleasures of the world Consider fourthly what these men did First they passed by irreuerently Secondly they shaked their heads Thirdly by these very gestures they did blaspheme for they signified hereby that he was worthy of all reproach that he might to be taken from amongst them and that his doctrine and life was to be contemned and despised Fourthly Isaias according to the exposition of St. Hierome fore-shewed two other kindes of mockinges Ouer whome did yee play ouer whome did ye gape Isa 57. and put forth your tongue Therefore they vpbrayded him with open mouth and stretched out tongue And euen as Stage-players in the Theaters vse to make many sportes before the Princes which are placed in high roomes to behold them so these mocking actors vsed many kindes of scornefull behauiours before this king of the Iewes Consider fiftly what wordes they spake First they falsifie his wordes scoffe at his preaching and prophesies and wrest his holy wordes to an euill sence Secondly they â—est at his myracles if thou hast wrought true myracles shewe now thy power and saue thy selfe Thirdly they offer wrong against his person whome they denie to be the sonne of God Doe thou beleeue the wordes of God admire his myracles preserue thy minde free from all error in faith receiue Christ the sonne of God and neuer forsake or passe by him For they which in this life passing by Christ doe blaspheme him shall in the next world passe by heauen and fall into hell In like manner with them did the chiefe Priestes and the Scribes Luc. 13. and Seniors deride him and mocking they said one to another hee saued others himselfe he cannot saue if he be the king of Israel let him now descend from the Crosse that wee may see and beleeue him hee trusted in God let him deliuer him now if he will for he said that I am the sonne of God COnsider first that the Priestes religious men and Magistrates did contrary to the dignitie of their order insult ouer a crucified man and that they were the leaders or captaines of the people in these irrisions For St. Luke saith thus the Princes derided him with them So great a desire they had to obscure the glory of our Lord and that there should neuer after be any mention made of him that all sortes of people thought him vnworthy of commiseration euen in the middest of his torments being ready to yeelde vpp his ghost and had contemptuously reiected him as accursed and as the shame and scorne of the people to be mocked both by the noble and vulgar people But there is no councell against God who chaunged this great ignominy of the people into greater glory Consider secondly that Christ was blasphemed more grieuously by no kinde of people then by the Priests For they prouoked one another mutually to scorne him and also abused the wordes of the Scriptures which were fore-spoken of these blasphemies by the Prophet Psal 21. which they recyted by turnes like the verses of a psalme Sap. 6 Thou seest therefore that the faults of superiors are most grieuous who also shall suffer mighty torments for their sinnes Consider thirdly and marke their wordes First they vpbraide him with his good deedes done to the people and scoffe at his myracles Secondly they laugh at his royall dignity Thirdly they obiect against him his trust in God Fourthly they contemne the the maiestie of the Sonne of God and maliciously mocke at the things which should bring honour vnto Christ The Magi did adore him in the stable with guifts as God Mat. 2. King and man and these men after so many myracles shewed vnto
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.