4. for our finnes and rose againe for our iustification That is by his death hee hath payed the price of our sinnes but rising again hee hath applyed this price vnto vs by the preaching of the Apostles by our faith of his death resurrection and by the Sacraments and other meanes left vnto vs after his resurrection Consider thirdly that these Saints whether being to dye againe as the ancient Doctors thought or to liue for euer with Christ as many late writers doe thinke assumed their bodyes againe and appeared to many that they might bee true witnesses of the resurrectiō of our Lord who was able as easily to restore his soule to his body being lately dead as to raise vp the bodyes of the Fathers being consumed to ashes so many ages before that thou in all thy difficulties shouldst haue confidence in God to whome nothing can bee impossible Consider fourthly that they appeared not to all but to many for all are not worthy of the fellowship of Saints Consider fiftly that they came into the holy Citty for the dead were buryed abroad that is Hierusalem sanctified by the religion of the Temple and of sacred thinges for nowe through Christ the way vnto the heauenly Hierusalem was opened vnto them Consider sixtly that in these fiue signes are contained the fiue effects and fruites of our Lords passion which the worde of God worketh in the soule of a sinner For first the vaile being broken and the darknes of ignorance being driuen away the truth appeareth more plainly the seuerity of the iudgement to come is set before our eyes and the most cruell and euerlasting torments of Hell are seriously frequently thoght vpon Secondly the earth is shaken when the minde of man is terrified and strucken with feare through the remembraunce and meditation of these thinges Thirdly the stony heart is made soft vnto pennance Fourthly by confession of sinnes all the euill sauour doth euaporate and vanish away out of the opened Sepulcher Fiftly the minde is restored to a spirituall life which is outwardly seene by the goodnes of his actions to the comfort of all good men who with the Angels of Heauen reioyce at the conuersion of sinners Pray thou our Lord that thou mayest rise with him and that hee will not suffer thee to dye in sinne The 46. Meditation of the conuersion of the Centurion And the Centurion which stoode ouer against him and they which were with him Mat. 27. Mar. 15 Luc. 23. keeping Iesus seeing that thus crying he dyed and hauing seen the earthquake and those thinges which were done they feared greatly COnsider 1. how quickly the bloud of Christ shewed forth his forces especially being offered with so effectuall prayer to God the Father in which hee prayed for his crucifiers For such thinges as were signified by the earthquake and by other signes were heer fulfilled in the mindes of men Thou mayst therfore be well assured that hee will neuer forsake thee which recalled euen his executioners to repentance Consider secondly who were the first which were conuerted to the faith by our Lords death 1. The Gentiles worshippers of Idolls for euen then our Lord began to loue the Church of the Gentiles to the which forsaking the Iewes he resolued to transferre his mysteries 2. Executioners Soldiours infamous men to shewe vnto thee that no man committeth so great a sinne which our Lord is not ready presently to forgiue and also to let thee know his great mildnes who as he shewed no signe of anger against his enemies so with gteat loue and affection hee drewe them first of all vnto him Thirdly the Romanes for because the Romane faith and religion was hereafter to rule and gouerne the vniuersall Chuch it was conuenient that it should bee consecrated vnder the Crosse of our Lord by the bloud and death of Christ Fourthly The Centurion standing ouer against him with the people which kept Iesus for the Romane Princes and Emperours as in the beginning they indeauored by most grieuous persecutions to suppresse the Faith of Christ so after they had once receiued it they enlarged it by their Authority and defended it by their Armes Consider thirdly the causes and manner of their conuersion First standing ouer against him they kept Iesus Secondly they heard his crye when hee yeilded vp the ghoast Thirdly they saw the Earthquake and other testimonyes of Gods power Therefore if thou wilt bee conuerted First marke diligently the māners gesture life and wordes of Christ For all thinges which are written Rom. 15 are written for our learning Secondly admire his most feruent loue who tooke all this paine and labour for thee and for thy saluation in hope onely that thou wouldest followe him to beatitude calling thee so earnestly Thirdly consider his omnipotencie and maiesty to whome all creatures obey that thou mayest be moued to pēnance at least through feare Consider fourthly that the Centurion was conuerted with his people that thou mayest vnderstand of how great moment the example of a Superior is to the conuersion of those that are vnder his charge Cōsider fiftly that all of them were afraide For the feare of our Lord is the beginning of wisdome Pro. 1. and the beginning of our conuersion proceedeth most commonly from feare Pray thou our Lord to reduce thee by their example to a better course Luc. 23. Mat. 27. And they glorified God saying Verily this man was iust verily this man was the Sonne of God Mar. 15. COnsider first that the first fruit of our Lords crosse was that God was glorified in perfect faith euen by his executioners Great was the vertue and goodnes of God which so suddainly changed the cruelty of his tormentors into mildnes and would haue his praises being the office of Angels to bee celebrated by his executioners Consider secondly that those Romanes did beleeue in their heart to iustice Rom. 10. when through true faith they were much afraide and with their mouth they confessed to saluation that Christ was true man without spot of sinne true God the Sonne of the true God because afterwards it was to bee the office of the Roman church to keep preserue the whole and entyre faith and to spread it ouer all the world Consider thirdly the great myracle that in this infamous and most cruel death the Gentiles shold acknowledge him to be God who for his deformity scarce seemed to bee a man For the bloud of Christ induceth vs to beleiue those things which exceede all humane capacity Pray thou our Lord to confirm and increase thy faith through the merite of his bloud And all the troupe of them which were present at this spectacle Luc. 23. and sawe what thinges were done returned knocking their breastes But all his acquaintance stood a farre off and many women looking on him a farre off Mat. 27. which followed Iesus from Galile ministring vnto him Mar. 15. among whome was Mary Magdalene
participate of other mens griefes and afflictions feeling the same though not in body yet in minde by which affection the griefe of the Patient seemeth to bee diuided and communicated with another and is thereby greatly mittigated and asswaged as on the contrary side it is much augmented and increased if either we â—eride him or bee not moued with his afflictions Chr st our Sauiour to diminish our sorrowes would suffer for vs and condole also wish vs as the Apostle saith Wee haue not a High Priest that cannot haue compassioÌ„ on our infirmities but tempted in all thinges by similitude except sinne And truly although we cannot lessen by this our sorrowe the most grieuous and exessiue sorrowes that our Sauiour suffered for vs yet this our compassion is most gratefull to him whereby we make his dolours ours and apply his suffrings vnto our selues Wherefore the Apostle hath said very rightly We are coheires of Christ yet if we suffer with him that we may be also glorified with him For hee that will not bee a partaker with Christ in his sufferings cannot be a partaker with him in his kingdome There are two thinges which are most availeable to prouoke this commiseration First the condition of the person that is to say his nobility his goodnesse his piety towards men and such other things which doe aggrauate the indignity of his inflicted miserie Secondly the cruelty and immanity of his torments If therefore we desire to feeâ—e in our hearts this coÌ„miseration we must consider in euery article First who it is that suffereth As first that it is God who with his Maiesty filleth Heauen and Earth secondly a most honorable man descended of the house of Dauid and conceiued by the holy Ghost in the wombe of the Virgine thirdly one most learned in his vnderstanding and most holy in his will who by no error or sinne did euer offend either God or man fourthly most graue and sober in his conuersation being neuer seene to laugh but often to weepe and that for our sinnes fiftly more beautifull in his body then all the sonnes of men and of a more tender and delicate complexion Secondly wee must set before our eyes the greatnes of his torments and with what particular payne euery member was afflicted Considering first that all the sences of his body and all the powres of his soule sustayned their proper and peculiar tortures Secondly that his tormenâ—s were most grieuous both by reason of the most tender constitution of his body and also because he wanted all interior comfort to indure the same Certainly it is the vndoubted opinion of all Diuines that neuer any creature indured such paynes and torments as our blessed Sauiour did If we see a wicked man suffer such punishment as he hath most iustly deserued we cannot but be moued to compassion and griefe and if we see but a Dogge or an Asse cruelly whipped or beaten we are presently touched with commiseration Ought we not then to condole with the Son of God suffering so vnspeakable tortures and that for our sakes The second affectioÌ„ is Compunction Compunction or sorrowe for our sinnes when we are induced to an horror and detestation of our sinnes by the remembrance of our Sauiours passion which may easily be done if we ponder what the malice of sinne is and what torments it hath drawne vpon Christ our Sauiour As God is infinite so the malice of sinne which is committed against God is also infinite and this malice in the iustice of God which ought not to be violated could not by any satisfaction be taken away but by that which was infinite Wherfore either an infinite paine was to be endured which no finite creature could endure or for an infinite time which the damned in hell endure or by an infinite person which is God himselfe Hence let vs proceede and consider what it was that drewe God from Heauen to earth and induced him to vndergoe his passion which was nothing else but our sinnes For if man had neuer sinned God had neuer been incarnated nâ—uer suffered neuer dyed Wherefore like as for the sinner his sinnes prepare a place in hell for the thiefe his theft prepareth his punishment so for our blessed Sauiour our grieuous sins haue procured a necessity of suffering death The malice therefore of sinne is aboue all things to bee detested which caused euen our Lord God himselfe to bee crucified But least thou shouldest imagine perhapps that the grieuousnesse of sinne is heereby extenuated because Christ did not suffer for thy sinnes alone but for the sinnes of all the world be thou assured of this that the malice of sinne is not thereby diminished or impaired but the singular vertue of our Sauiours passion is declared which hath washed away the sins not of this or that man but of all the men in the world For the merite of his passion is infinite and no malice whatsoeuer is able to counteruaile it which thing alone doth sufficiently discouer the grieuousnes of sinne because without the infinite merite of Christ it could not be forgiuen As therefore if one only man see the Sunne it will shine no more to him alone then it would doe to him and all other men together and as a man doth no lesse kill another when alone he stabbeth him to the heart then if he should take ten or twelue others to assist him in the same so euen one mortall sinne for redeeming whereof the death and passion of the Sonne of God was necessary is no lesse the cause of our Sauiours death then all the sinnes of the world ioyned together Neither doth the passion of our Sauiour bring vs lesse profite being vndertaken for the vniuersall saluation of the world then if it had beene vndertaken for mee alone The third affection is Imitation Imitation whereby wee desire to followe and imitate those rare excellencies which we discouer in Christ as the Apostle teacheth vs Christ suffered for vs 1 Pet. 2. leauing you an example that you may followe his steppes And againe Christ hauing suffered for vs in the flesh be you also armed with the same cogitatioÌ„ 1 Pet. 4 There are two thinges principally to bee imitated in our Sauiours Passion The one is a desire to suffer for vs. The other is a great heap of vertues which appeared so plainly in this his Passion that though our Sauiour spake nothing yet by his example from the Pulpit as it were of the Crosse he taught all kinde of vertues yea and taught them most perfectly both for that hee was destitute of all interior comfort which doth ordinarily accompany our vertuous acts and also because there wanted not meanes whereby hee might haue resisted his Passion Wherefore in euery Meditation wee must search out First what vertue is chiefly coÌ„mended vnto vs therein Secondly how our Sauiour exercised the same And lastly wee must stirre vp a desire and firme purpose to obtaine that vertue deuising the
meanes wherehy it may bee acquired imploring the assistance of our Sauiour to accomplish our intēt Christ in his Passion gaue vs a patterne of all vertues but especially of those which the Scriptures doe so often commend vnto vs. Of which the first is Humility whereby being most bitterly scoffed at cloathed in a white and purple garment crowned with a crowne of thornes lesse esteemed then the murtherer Barrabas crucified betwixt two Theeues and suffering many other mockings and contempts he alwaies humbly behaued himselfe The second is Meekenes whereby he euer shewed himselfe milde and gentle to all men endured torments most patiently was silent in all reproches and iniuries neuer vsed any excuses neuer offended any body with his language or froward actions The third is Obedience which then deserueth greatest commendation when hard thinges are commanded by wicked men Christ was not onely obedient to his Father euen vnto death Phil. 2. yea the death of the Crosse but also to wicked Iudges and torturers whome he obeyed simply chearefully and constantly when hee put off his garments put on the purple receiued the Crowne of Thornes caryed his owne Crosse stretched out his hands and feete to be nayled and did many other things that they cōmanded him The fourth is Charity which then onely seemeth to be perfect when as for Gods sake wee loue not onely our friends but also our enemies esteeming them not our enemies but our friendes Which our Lord seemeth to haue performed most aboundantly when speaking of his most perfect loue towards vs hee said No man hath greater charity then this that a man giue his life for his friends For albeit it may seeme greater charity to yeild our life for our enemies yet that charity is indeed most perfect which acknowledgeth no enemies but reputeth those for our friends which are our enemies and doth good no lesse to them then to our friends Now Christ was so tenderly affected towards his enemies that the more iniuries and wrongs he receiued at their hands the more his loue encreased towards them and the greater benefites he bestowed vpon them like vnto fire which the more it is blowed the hotter it burneth Therefore in the whole time of his passion he prayed vnto God his Father for his enemies For this that they should loue me Psal 108 they detracted from me and I prayed in minde but not in voyce But whē he was fastned to the Crosse and the bloud ranne out of the foure fountaines of his hands feete then with a loud voyce he prayed for them that crucified him at the last when he yeilded vp his spirite he moued with exceeding charity the heartes of the standers by to faith and penaunce The first is Mercy which is the daughter of charity By this our Lord gaue vnto vs his garments honour fame estimatiō flourishing age strēgth health life The sixt is Contempt of the world by which he refused all thinges which the world admireth and accounteth good and tooke vpon him those things which the world abhorreth for riches choosing pouerty for honours contempt for pleasures paines for comme dations mockings The seauenth is Perseuerance through which being neither ouercome by his Mothers sorrowes nor moued by the heauines of his friends nor conquered by the derision of his enemies nor wearied with the torments of his body he would not come down from the Crosse which he had ascended for thy saluatiō The fourth is Thanksgiuing Thankesgiuing by which pondering the benefites bestowed vpon vs wee breake foorth into praises not in wordes onely which is the least praise and action of thankes but rather in heart and workes that weighing in our mindes the great benefite bestowed vpon vs we should esteeme much thereof and take heede of all offending our Benefactor and omitt no occasion in all things to requite it There are fiue thinges which doe mooue much vnto this thankefulnesse First the euill which we haue escaped Secondly the good which we haue receiued by the benefite Thirdly the worthinesse of our Benefactor Fourthly the manner of the benefite bestowed And fiftly the condition of the person vpon whome the benefite is bestowed Therefore that we may be moued to thankefulnesse wee must consider first the euills which we haue escaped through this passion of Christ as sinne the greatest of all euills blindnes of minde hardnes of heart bondage of the deuill fowlenes of the soule the present perill of eternall fire so grieuous as cannot be conceiued so long as it hath no end so certaine as without Christ it cannot bee avoyded Secondly the goods which we haue gayned as grace iustice the adoption to bee the sonnes of God Sacraments Sacrifice vertues the promise of euerlasting life and to be briefe all the goods both of body and minde For there is no good thing in mans life which the passion of Christ hath not either giuen or preserued Thirdly the dignity of the person for euen as we vse to allowe a greater stipend to a Nobleman or Doctor for a smell office then to a plaine country man for a great labour so we ought to be more thankefull to the more worthy person How thankefull then shall we bee to Christ who is of infinite dignity Fourthly the manner of the benefite bestowed to wit gratis and not without great labour God made Heauen and Earth without any trouble by his onely word but thee he redeemed with paynes bloud and his owne life and for all these benefites he requireth nothing of thee but praise and thankefulnes Fiftly the condition of the person vpon whome the benefite is bestowed if base if an enemy if ingrateful What are we then If as the wise man sayeth The whole world before God is as a drop of the morning deawe Eccle. 11. which falleth vpon the earth What in comparison of God shall one silly man be who being compared with the whole world with all the multitude of men is nothing Holy Iob hath expressed our basenesse I said to rottennes thou art my Father Iob. 17. and to the wormes my Mother my Sister Now we are not only base but we were also enemies estranged averted frō God neither seeking nor desiring his grace but rather reiecting it when it was offered When therefore thou shalt consider first that thou art deliuered from the greatest most certain euerlasting miseries secondly that thou art indued with most high and infinite goods thirdly by the most mighty God of infinite maiestie fourthly with so great labours and paines as neuer any mortall creature sustayned thou canst not choose but thinke whether it is fit that so abiect a creature should bee dissolued into praise thankesgiuing The fift is conceiuing Hope Hope By the consideration of three things our hope is much shaken and weakened First of the purity which is required for eternall life Apoc. 21. into which nothing defiled or vncleane shall enter Secondly of the strict
examination of the Iudge who will demaund an accompt of euery idle worde and will reach euen vnto the diuision of the soule and the spirit and will search out the cogitations intentions of the heart Thirdly of our basenes who both offend the iustice of God with our dayly sinnes liue full of concupisence imperfections do not enter into the inward cogitations of our hearts Heb. 4. And if I be simple saith Iob â—uen this my soule shall not knowe Iob. 6. To this diffidence the Passion of Christ giueth help and remedy and lifteth vp the hart of a sinner to confidence and hope For first as the glory of eternall life requireth great cleannes so the Passion blood of Christ washeth away all our iniquities it causeth our soules to be more bright then the Sunne it maketh vs the sonnes of God it giueth vs right vnto euerlasting life that now we goe not into a strange but into our owne inheritance Secondly the iudgement of Christ is very strict but the merits of the Passion of Christ can wel beare the seuerity therof because the satisfaction is greater then the debt and our sinnes being in number infinite his merits are in value infinite and to be briefe he shall be our Iudge which was our Aduocat Mediator and Redeemer who that he might giue vs heauen payd the price thereof for vs that is to say his bloud which he shed for our sinnes being not ignorant of the value and dignity of that which he shed with so great paine and labour Thirdly our basenes is very great being able to doe nothing of our selues but his grace being communicated vnto vs through the merite of his Passion addeth an admirable splendor and brightnes to our soules remitteth all our sinnes giueth vs strength nnd power to worke and addeth such dignity to our workes as to bee able to merit euerlasting life Therefore our hope will be much confirmed if we consider that all the wealth of Christ all his merits all his fastings labours paines and to be briefe all that euer he did or suffered is ours no lesse then the goods of the husband belong vnto the wife which she may vse for the payment of her debtes and her other necessities The sixt is the Loue of God Loue of God And first the nobility beauty of the thing beloued stirreth vp the affection of Loue euen as we are enflamed with the desire of vertues and sciences through their beauty and excellency Secondly Loue when we see our selues first beloued And to increase this Loue it auayleth much First if wee see the loue of our Louer prooued not onely by wordâ—s but also by great benefites Secondly if hee procured these benefites for vs by his owne great labour and discommodity Tâ—irdly if we often repelled him and did him iniuries and yet his loue was not diminished thereby Fourthly if by all his labours troubles he desireth nothing but to bee beloued againe All these hath Christ done for vs in his Passion First hee loued vs in deede and truth and gaue vs all good thinges Secondly hee to his great discoÌ„modity became poore that hee might inrich vs and tooke vpon him selfe all euills that hee might replenish vs with all goodnes Thirdly being so often repelled by vs hee abated nothing of his Loue. Fourthly hee requireth nothing of vs but our Loue. Loue saith hee and it is enough Moreouer that thou mayest loue thou must obserue the Lawes and conditions of a Louer which Christ expressed in this his Passion The first is that we alwayes thinke of that which we Loue and this by the example of Christ himselfe who because hee would neuer forget vs ingraued vs in his owne handes Secondly that we speake often of it for Out of the aboundance of the heart the mouth speaketh Mat. 12. and this also by the example of Christ who on the very Crosse spake to his Father of vs and prayed vnto him for vs. Thirdly that we feare nothing more then to offend him whome wee loue as Christ hath taught vs who referred his Passion and all that hee had to this end that hee might induce vs to loue him Fourthly that we bestow all our labours and indeauours to helpe our freind for Christ laboured not for himselfe but for vs. Fiftly that we should desire to bee alwayes with our friend for The delight of Christ is to bee with the sonnes of men who hath sought vs in Sea and Land in the Ayer in Hell that hauing found vs hee might ioyne vs with him in euerlasting blisse and communicate his Diuinity vnto vs. The seauenth and last maÌ„ner of meditating vpon the Passion proceedeth from Admiration Admiration This Admiration is commonly prouoked by some newe strange and incredible accident Now there are fower thinges which shew the Passion of our Sauiour Christ to bee exceeding admirable First because hee suffered whose Maiesty cannot suffer who is the glory and ioy of Saintes whose dignity is infinite whose life is eternall whose Power is incomprehensible Secondly because hee suffered for them by whom he was punished base men enemyes and vngratefull persons Thirdly because hee suffered so many tormeÌ„ts as neuer any mortall man indured aswell if you consider the torments themselues as also his ignominyes his irrisions his pouerty and other miseryes of his life Fourthly because when hee redeemed Man-kinde by his Passion he vsed admirable meanes for the fulfilling thereof For first with the great weakenes of his body hee ioyned great power wherewith hee beat downe and ouerthrewe the Deuill the Prince of this world Secondly hee ioyned perfect Iustice with perfect Mercy for taking compassion vpon man hee suffered the rigour of Gods Iustice vpon himselfe Thirdly his excellent Wisdome shined foorth in that which to men seemed exceeding folly For the Crosse of Christ to the Iewes is a scandall 1 Cor. 2. and to the Gentiles folly Great wisdome also it was First to ouercome his most subtill enemy by Art and suffering and to cast him downe with the same weapons by which he had ouercome Secondly to deliuer vs by such a kinde of punishment in which he might lay vp for vs a medicine for all diseases and set before our eyes an example of all vertues and kindle the flames of Loue in vs. For nothing doth so much incite vs either to the imitation of Christ or to the loue of God as this bitter Passion of our Lord. And thus much shall suffice to haue spoken of affections Now that wee may vse these Meditations with fruit profit for the saluation of our soules these few thinges ought to bee obserued First that wee come not vnprepared to meditate but as the wise man aduiseth vs Let vs prepare our soule before prayer Eccl. 18. Which preparation consisteth in this that laying away all will to sinne wee commit our selues wholy into the handes of God and put out of our minde all externall
after his bloud Consider thirdly this tytle of Iudas who was called Iudas that is he which a little before was knowne to the Disciples and to good people when by the commandement of Christ he distributed the almes whē he wrought myracles when he followed Christ he is now renowned amongst knaues and famous amongst theeues Be thou carefull to celebrate thy name in Heauen rather then in the world or in hell Cōsider fourthly what a grief it was to Christ to see him who was one of the principall of the Church to become chiefe amōg knaues do thou take heede least by the like change of thy selfe thou giuest him cause of sorrowe by falling from being the sonne of God to be a slaue vnto the Deuill and pray with all thy heart that it neuer happē vnto thee The eight Meditation of the falling of the Iewes to the earth Iesus therefore knowing all things which should come vpon him went forward and said whome seeke yee they answeared him Iesus of Nazareth CHRIST went forward to meet them that he might teach thee first that he was not ignorant of the practizes of the wicked Secondly that he made hast to die of his own free wil Thirdly that he is ready to receiue a sinner if he wil reclaime himselfe Wherefore stirre vp thy selfe to the loue of Christ and offer thy selfe wholy vnto him who yeilded himselfe cheerefully into his enemies hands for thy sake whom seeke yee as if he should say cōsider I pray ye whom ye seeke a iust innocēt man who hath vsed to doe euery man good to hurt no man who for your saluation descended down from heauen who at last shall come to be iudge ouer all creatures Doe thou consider these things whensoeuer thou shalt be tēpted to offend God Heb. 10. For as the blessed Apostle St. Paul saith By sinning the son of God is trodden vpon ignominiously vsed Iesus of Nazareth they knew not that he was present for they did not say we seeke thee but Iesus of Nazareth Note that for thee Iesus is sought for to be put to death that is a Sauiour and of Nazareth that is flourishing and adorned with all vertue for none else by his death could deliuer thee from the flames of hell fire Therefore in all thy necessity thou must seeke for him and pray him that thou maiest not seeke him to his shame and death but to thine owne saluation and in seeking thou maist finde him and hauing found him thou maiest alwaies keepe him Ioan. 18. Iesus answeared them I am he and Iudas who betrayed him stood with them Therefore as he said vnto them I am he they went backward and fell vpon the ground COnsider first the power of Christ ouerthrowing a whole company by his worde onely His wrath therefore is to bee feared when hee shall come to Iudge which shewed so great power being ready to suffer Learne hereby to esteeme much the worde of God which bringeth saluatiō to the belieuer perditiō to the incredulous Cōsider secondly the miserable change of Iudas who a little before sate at our Lords table with the Apostles is now ouerthrown amongst the wicked For neither shall the dignity of thy order or religiō excuse thee nor the goodnes of others defēd thee nor the piety of thy former life profite thee whensoeuer thou shalt forsake Christ and follow his enemies and sinne Consider thirdly that one and the same word is a comfort to the good and a terror to the wicked This word I am he did comfort the Apostles sayling on the sea Mat. 26. Ioan. 18 prouoked the Pharisees to watch and heere ouerthrewe the armed men Thou therefore if thou beest good land wilt receiue the word of God with plentifull fruit but if thou beest naught thou wilt take hurt by the best seede Consider fourthly the difference betweene the ruine of wicked men and the fall of the iust the wicked man falleth back not vpon his face because when he suddenly goeth out of this life he falleth shamefully vpon thinges which he seeth not and vnto punishments which he was ignorant of For to fall vpon the face is to acknowledge our sins in this life by pennance to lament them D. Greg. lib. 31. Mora ca 18. ho. 9. in Ezechielem The wicked man falleth backward because he becommeth worse by that which should amend him that euen against his will he shal be compelled to looke vp to heauen Do thou admire the goodnesse of Christ who by so many meanes sought the saluation of his enemies and pray him that he will so strike thy heart with his word that falling vpō thy face thou maiest by humility reconcile the Maiesty of God who is offended with thy sinnes Therefore hee asked them againe whom seeke yee they say vnto him Iesus of Nazareth he saith vnto them I haue told you that I am hee If therefore yee seeke mee suffer these men to goe away that the Speech may bee fulfilled which saide Because whome thou gauest vnto mee I haue not lost any of them COnsider first the malice of the wicked which is pacified neither with sweetnes nor punnishment For the blindnesse of indurate malice doth increase as in these men who being taught admonished who Christ was did not yet acknowledge him For they answered not wee seeke thee but speaking as it were of another they saide Iesus of Nazareth Consider secondly the great care which Christ had of his people of whome in so great perils he was more careful thē of himselfe This is the perfect loue of our neighbors to helpe them though it be to our own losse Thirdly if in so great aduersity he had care of a few Apostles wil he not now being free frō all perils quiet be careful in heauen for his only beloued spouse the whole Church Yes verily he is carefull desirous to helpe euery particular mēber thereof This place is full of comfort to cōsider that our Lord thinketh on thee Consider fourthly how our Lord doth glory in this that hee had not lost any any of his Disciples In like manner how much cause of ioy maiest thou conceaue if no man be the worse by thy words example or negligence but thou hast rather gayned and preserued many Lastly pray thou vnto Christ that hee will neuer cease to haue care ouer thee The ninth Meditation of the kisse of Iudas Mat. 26. Mar. 14. And the Traytor had giuen them a signe saying whome soeuer I shall kisse that is he hold him and carie him warily THe great name of an Apostle wherewith Iudas was honoured is now turned into the name of a Traytor and so this name Iudas which amongst the ancient Israelites was most honourable is become through detestation of that sinne almost ignominious amongst Christians This is the fruite of sinne that good men auoyd all conuersation with the wicked Consider the carefull diligence of this traytor
the greatnes of their enuy whereby they desired to doe all mischiefe vnto Christ and that our lord had giuen them power to satisfie their desires Acts. 22 The Apostle Paul was taken with great cruelty pulled out of the Tēple by force presētly beaten with their fistes almost killed with stripes but it was nothing to this cruelty which surpassed all cruelty Consider the antient predictions of this his captiuity Many clogs compassed me about they tooke me as a Lyon prepared for his prey Psal 11 Psal 16. casting me downe they compassed me now about they compassed me like Bees and they burned like fire in the thornes being pushed I was ouerthrowne that I fell Secondly marke the words of the Euangelists a cōpany the tribune the Ministers not a few but the whole army laboured for this captiuity euery one went about some thing they came they leaped with great violence as blessed Gregory Nazianzene affirmeth Laid hands on him not onely apprehending him but grieuously beating him They held him as St. Leo saith In Christo patiēte ser 7. de pas domini they pulled him hither thither and they bound him O how many cords were pulled not by one but by many both because he should not escape and also because being seene in such habit he might be iudged worthy of death by all men These bands were due vnto thee for thy sinnes except thou beest partaker of them thou shalt bee bound with euerlasting chaynes in hell Suffer then with thy lord who was so cruelly bound for thy cause and endeauour to be thankefull and pray him that by this his captiuity hee will deliuer thee free frō al the power of the Deuill and from all bonds of euill desires which according to the Deuills will might drawe thee into any sinne restore thee to spirituall liberty that being deliuered out of the hand of thy enemie thou maist serue him Mat. 26. Mar. 14. Then all his Disciples leauing him fled but a certaine young man did followe him cloathed in linnen vpon the bare and they layd hold of him but he leauing his linnen fled away naked from them COnsider first that heere are two things declared whereby thou maist vnderstād the great fury cruelty which was vsed in taking Christ and carying him away One was the flight of his most deare Disciples who were stroken into so great a feare that although they burned in loue with him yet euery one of them fledd away The other that a young man in one of the next houses being moued with the tumult rose out of his bed couered onely with linnen came foorth to see what was done in the streete whome they thinking to bee one of his Disciples would haue apprehended but he leauing his linnen fled away naked whereby thou maist gather what a clamor they made as if their prey were now taken and how much they raged and desired to hurt all them which belonged vnto Christ Consider secondly that Christ was forsaken by all his friends and followers and cruelly carryed away by the hands of the wicked Learne heereby not to trust in men which oftentimes in this life and euer in death doe forsake all men and pray thy Lord that he neuer forsake thee although thou beest forsaken of al men especially in the houre of thy death when thou must goe into a strange countrye without the company of any man with thee The twelfe Meditation of the acts in Annas house and his sending to Caiphas And they brought Iesus first to Annas Ioan. 7. for he was father in law to Caiphas who was the high Priest of that yeare And Caiphas was he which gaue counsaile to the Iewes Because it is necessary that one man dye for the people COnsider first that Christ was brought to Annas either because he should be caried to his father in law Caiphas an old man which should succeede the next yeare in the high priesthood and dwellling in the way to the high Priests house or else for the traytor to whome as Saint Cyrill saith Annas was appointed by the Priestes to pay the reward of his treason Lib. 11. in Ioan. cap. 37. for the taking of our Lord. Behold thou the affections of euery man the cruell ioy of this most wicked Annas tryumphing that at the last his enemy was taken the flattering congratulations of the Soldiours the couetousnesse of Iudas hauing now receiued his money the modesty of Christ and his cheerefull minde to suffer for thee Consider secondly that mention is here made of the counsaile which Caiphas gaue for the putting of Christ to death that it may be shewed that he prosecuted his death who first gaue the counsell of his death Secondly that thou maist learn that al things which our Lord suffered in his passion did not happen vnto him so much by humane counsaile as by the will of God For those words of the death of our Lord although Caiphas vttered them out of a wicked minde yet he spake them by the instinct of the holy Ghost who vseth to apply the words of the wicked for the profit of the iust that he might teach thee that God the Father inioyned God the Son tooke vpon him this cruell passion only for the loue of mākinde that thou again mightst be caried into the loue of God with all thy heart minde Thirdly that thou maist know that God neuer forgetteth sinnes past though perhappes they are out of thy minde For all things are kept in memory and an account shall be demanded at the houre of death And Annas sent him bound to Caiphas the high Priest Ioan. 18 Mat. 26. where the Scribes and Seniours were assembled COnsider first that Christ suffered many wrongs in the house of Annas for this word hee sent him signifieth that he did not lightly suffer him to goe away but that he made some stay But search out with thy selfe what those things were For blessed Cyrill saith that the blowe was giuen him in the house of Caiphas and many affirme that this word he sent should be taken in the Hebrue for this word he had sent Consider secondly what this word signifieth bound to wit that either he was newly bound or else that his former bōds were not loosed that he might bee accounted condemned as guilty worthy of bonds by the iudgmēt of this graue mā But as the wicked Priest did take no compassion vpon him that was bound so neither doest thou take any pittie vpon thy poore afflicted Neighbour nor yet vpon thy owne soule which is grieuously tyed with the bondes of sinnes Consider thirdly this wearisome iourney in which thy Lord was cruelly drawne with with cordes and whipped on with stripes whether soeuer it pleased the wicked people to earye him He walked indeede the hard waies that he might make the way to Heauē easie and plaine for thee and that thou mightest goe in the way of the Cōmaundements
was yet speaking the Cocke crowed againe Mat. 26. Mar. 14. And our Lord turned and beheld Peter And Peter remembred himselfe of the word of our Lord Luc. 22. as hee had said that before the Cocke crowe twise thou shalt deny me thrise and Peter going out of doores wept bitterly COnsider first that when Peter was come againe to the fire he beganne to speake more freely with the seruants to the end that he might take away all suspition from himselfe For by his speach hee was iudged to bee a Galilaean Thou therefore who art the seruant of Christ take heede of familiarity with the wicked Let thy communication bee of Heauenly things as thou maiest perceiue the Apostles speaches were in the Acts of the Apostles and by their Epistles For he which is delighted with the vaine speaches of secular men will easily be drawn to imitate their māners and to be warmed with their fire and intrapped with their delights Secondly Peter was knowne by his speach to bee the Disciple of Christ and a Galilaean Doe thou likewise so gouerne thy selfe that all men euen by thy outward cōuersatiō may know thee to be the follower of Christ and a Galilaean that is one flying from the worldly to a spirituall life and aspiring to Heauen Consider thirdly the benignity of Christ towards his seruants He being oppressed with so many miseries did as it were forget himselfe and take care of his Disciple He restrayned him from sinning any deeper and caused him after his third deniall to stay beholding him not with the eyes of his body for that he could not doe being in an vpper chamber and compassed round about with officers but turning to him with the inward beames of his mercy with which he touched his heart illuminated and mollified it For the beholding of Christ doth illuminate the Conscience that sinnes may be knowne euen as the beames of the Sunne doe lighten a Chamber Consider fourthly the order of his Conuersion First the Cocke crowed Secondly our Lord beheld him Thirdly Peter remembred the word of Iesus Fourthly he went foorth Fiftly he wept bitterly If Christ looke not vpon thee the Cocke crowes in vaine Doe thou therefore giue eare vnto the Preachers and Admonishers as vnto Cockes and pray that our Lord will turne vnto thee Obserue the wordes which thou hearest Flye all occasions of euill and doe Pennaunce Heere thou being a most grieuous sinner maiest haue great hope of pardon seeing that the mercy of our Lord gaue so free pardon for this grieuous sinne that Christ neuer obiected it vnto Peter But thou who hast offended with Peter goe not about to excuse thy selfe with Adam but weep with Peter who as St. Clement witnesseth did all his whole life time after the first crowing of the Cock rise vp to his prayers and slept no more that night The 15. Meditation of the false witnesses in the house of Caiphas BVt the chiefe Priests and all the counsaile sought false witnes against Iesus Mat. 26. Mar. 14. that they might put him to death and they did not finde it wheras many false witnesses were come in For many spake false witnesse and their testimonies were not conuenient But at last came two false witnesses and rising vp they gaue false witnesse against him for we heard him speaking I will destroy this Temple of God made with hands and after three dayes I will build another not made with hands and their testimony was not conuenient COnsider first when the high Priest could drawe nothing worthy of death from the wordes of Christ then he asked the standers by who had beene often at his Sermons and euery one spake that which they thought might helpe to condemne him and were very earnest and desirous to finde out some capitall crime according to that saying They searched for iniquities searching they fainted in their seaarch Psal 69 they inuented counsailes which they could not establish Consider secondly the purity of the life of thy Lord which was so great that it was hard to frame such a lye of him as might carrye any colour of truth euen by the testimonie of his aduersaries themselues Learne thou first to accuse no man vniustly For a Detractor and false witnesse are bound to restitution of good name Secondly to auoyd all lyes For a Lyar cannot please euen the wicked Thirdly according to the example of Christ to liue in such order that the very enimies of Faith may finde nothing in thy life to obiect against thee but considering thee by thy good workes may glorifie God our Father Fourthly neuer to seeke out reasons against thy conscience to excuse thy sinne Ioan. 18. For those testimonies are false and not conuenient whereby God is not deceiued nor thy Conscience pacified Consider thirdly these two false witnesses standing vp amongst the rest whose testimonies are especially related either because they were of greater moment that by them thou mightest knowe the vanities of the others or else because they contayne the mysterie of the death of our Lord which was then in handling But they were not conuenient First because the witnesses could not agree together the one saying I will destroy and the other I can destroy Secondly because our Lord had spoke no word of destroying and building againe Ioan. 12. but he said dissolue and I will raise speaking of his death and resurrection Thirdly because he had hurt no man if he had restored in three dayes that which he had destroyed Fourthly because it seemed not to be beyond his power who had raysed Lazarus from death after he had been dead foure daies Fiftly because such kinde of braging words seemed rather worthy of laughter and contempt then of death Learn thou first not to wrest the words of Christ to a contrary sence Secondly not to relate any thing otherwise then it was done Thirdly neuer to iudge euill of the minde or intention of others when their words or deedes may be well interpreted Do thou also suffer together with thy Lord Christ for whose death and destruction so many men tooke so great paines and pray vnto him that thou maiest be instructed in the true vnderstanding of the Scriptures and that hee will neuer suffer thee to fall into haeresie And the high Priest rising vp in the middest of them Mat. 26. Mar. 14. asked Iesus saying Doest thou answere nothing to those thinges which these men obiect against thee and whereof they beare witnes against thee but Iesus held his peace and answered nothing Againe the high Priest said I adiure thee by the liuing God that thou dost tell vs if thou art Christ the Sonne of our blessed God COnsider first when nothing was found worthy of accusation which might seeme as a fault to bee obiected before Pilate the Gentile President the high Priest being angry inuented certaine questions to the end that hee might gather some thinges from his answers His owne conscience informed him that nothing
chooseth the worst things hateth a benefactor and imbraceth an enemy Take thou heed least for a small gaine or humane fauour thou dost betray Christ against thine own cōscience least the same happen to thee which fell vnto the Iewes to whom in stead of the Messias which they expected so many yeares at last reiected condemned came Barrabas which signifieth the sonne of the Father a Murtherer a Rayser of sedition a Deuill by whose will they are ruled that they which refused to heare Christ comming in the name of his Father might heare Antechrist speaking in the name of his Father the Deuill Consider 3. the fearfull speach of Pilate What shall I doe with Iesus the wicked Iudge seeketh the allowance of the people Bende thou thy minde in all thy iudgments and actions not to the will or manners of the people but to the Commaundements of God Consider fourthly For what euill hath hee done the innocency of Christ so often repeated That thou mayst euer remember that Christ dyed not for his owne sinnes but for thine this worde shall condemne all sinners at the last Iudgement Why will our Lord say haue yee forsaken mee and fled vnto the Deuill For what euill haue I done What haue you found in my manners Doctrine that is not pure and agreeable to reason What euill haue yee had from me or what good haue you found in the seruice of the Deuill Doe thou now meditate vpō these thinges and perseuere in the faith of Christ Consider lastly howe these clamours did wound the heart of Christ and how hee was more grieued for this so great and heynous a sinne of his beloued people then for the torment of the Crosse Doe thou comfort him with thy deuoute prayer and forsaking the Deuill and his pompes yeild thy selfe wholy a slaue and seruant vnto Christ The 24. Meditation of the whipping of our Lord. Then Pilate apprehended him and whipped him Then the Soldiours of the President taking Iesus carryed him into the Pretors court and they gathered together all the company vnto him COnsider first that the spouse of thy soule that hee might betroth himselfe vnto thee was diuers waies mocked spit vpon pulled and beaten but nowe hee is come to woundes and bloud that hee which gaue vnto thee his honors liberty and other corporall goods and suffered himselfe to bee spoyled of all these for thy sake might now in like manner plentifully shed his bloud and powre out his bowels that hee might see what liberality thou wilt vse towards him againe Consider secondly two causes why Pilate vsed this whipping The one was that by the sight of the body of Christ torne with so many stripes hee might somewhat pacifie the fury of the Iewes and stay them from the desire of the Crosse The other was that if neuerthelesse they persisted in their fury this whipping should goe before his crucifying For by the lawes of the Romanes such as were to be crucified were first whipped But the true cause of the whipping of Christ according to the will of his Father Luc. 23. was first that thou which wert sicke in euery part of thy body mightest bee wholy cured by the woundes of his whole body Secondly that he might receiue thee wholy who gaue himselfe wholy for thee Thirdly that thou shouldest open the bowels of thy loue towards him who by these stripes opened his body to thee Consider thirdly that Pilate deliuered Christ to the Pretorian Soldiours who assembled their whole band which was the tenth part of a Legion to wit Sixe hundred sixty sixe Soldiours by whom hee was carried into the court of the Pretor that is into a more spacious roome forsaken of all friends was exposed vnto the prey like a Lambe in the midst of Wolues Enter thou into this Court mark attentiuely the cruell wantonnes of the Soldiours and the modesty of Christ in all these miseryes his cleare and amiable countenance and his incredible patience First they despoyled him of all his cloathes set him naked amōgst them Consider the shamefastnes of thy most chast Lord set naked before so great a company of men and keepe the clothes which hee put off to couer thy nakednes Then they tyed his holy body to a piller with his armes stretched vp that his whole body might bee subiect to stripes Then euery one made a whip either with roddes brought thither of purpose or else of cordes for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee call a whip as Euthemius noteth Cap. 67. in Mat. is a scourge wouen with little cordes or leather thongs and euery one fell to worke Pray thou thy Lord that this his nakednesse may couer thy soule with his heauenly grace and vertues and these his bonds free thee from sinnes and this his being alone amongst his cruell enemyes may deliuer thee from the handes of thy enemyes Secondly of the whipping it selfe COnsider first how cruell it was By the auncient Law the Iewes were forbidden to giue any man aboue forty stripes this being added for the cause of the Commaundement Least thy brother should depart before thine eyes fowly torne with so many stripes Deut. 25. But the Gentiles who were neither tyed by the Iewes Law nor moued with any commiseration exceeded this number so farre St. Gert. lib. 4 diuinam insumationū Cap. 35. as it was reuealed vnto some Saints that hee receiued to the number of 5. thousand 4. hundred stripes which will not seem improbable if these few things be diligently cōsidered 1. The Law of beating by which it was decreed that the guilty person should bee stricken by euery one of the Soldiours a Free-man with staues and a Bond-man with whippes By which Law thou dost learn that thy Lord Christ was beaten with whips like a Bond-slaue that hee might restore thee to liberty and that hee was beaten by Sixe hundred and threescore Soldiours according to the will of euery one Secondly the cause of the Lawe of this whipping of thē which were cōdemned to the punishment of the Crosse to wit that the body of him that was to bee crucified should bee so disfigured that the nakednes should not moue the beholders to any dishonest thoughtes when they should see nothing pleasing or beautiful but al things torne and full of commiseration Thirdly the purpose of Pilate who hoped to spare his life by this so great cruelty vsed against him Hee would therefore that this correction should bee most sharpe by which hee might pacifie the desire of reuenge in his most cruell and inhumane enemies Fourthly the hatred of the Priestes whome to please the Soldiours vsed all extremityes against Christ Fiftly the great care and hast which the Priests vsed in the carrying of the Crosse of Christ least Christ should dye before hee was crucified Which doth plainly shew that he was beaten with so many stripes that hee could not long continue Consider secondly the māner obserued in this whipping For
first his breast was fast tyed to a piller and they cruelly rent his backe according to that Vpon my backe haue sinners builded Psal 128 or according to the Hebrues Haue Ploughmen ploughed that is to say haue most cruelly torne it And when that part was cut with stripes then our Lord was vntyed that the fore-part of his body his breast his belly his thighes might bee as cruelly vsed according to the Prophet From the sole of his foote to the crowne of his head there was no wholenes in him And that this was so thou mayst knowe by this when Pilate shortly after bringing foorth Christ vnto the people saide Behold the man Hee did not shew his backe couered with Purple but his breast and his fore-part for them to behold Doe thou with the eies of thy soule beholde the cruelty of the Soldiours and the amiable patience of Christ Listen with thy eares to the wordes laughters and scoffings of these deryding Soldiours which they vttered blasphemously whilest they were whipping tormenting and binding the body of Christ Admire the deepe silence of Christ in all these stripes who complained of no paines neither in crye nor sighe To bee briefe doe thou inwardly feele the paynes of these stripes which peirced euen to the very bones and bowels Gather vp the bloud which dropped downe vpon the ground apply it to thy sinnes and wounds pray thy Lord that he will not suffer it to be shedd so plentifully for thee in vaine Thirdly after his whipping COnsider first the tormentors were wearyed the whippes and rodds fayled and Christ being spent with paines and losse of bloud was scaÌ„t able to stand vpoÌ„ his feet Spare not thou thy selfe but spend thy youthfull yeares and strength in the seruice of thy Lord. Consider secondly how thy Lord crept vp and downe to gather vp his scattered cloathes and put them on not without great paine which cleaued to his wounds and were spotted with bloud and hurt his soares Doe thou gather together the Church being the vestment of Christ and spare no labour to gayne soules which are washed with that bloud Wash the wounded body of Christ with thy teares and anoynt it with the oyle of Charity and Deuotion and omitt nothing which thou thinkest may helpe towards the cure of this body and of the members thereof Consider thirdly that Christ our Lord did drinke his bloud thus plentifully vnto thee in this his whipping in his coronation following in the third houre in which same houre after his ascensioÌ„ into Heauen he sent downe the holy Ghost into the hearts of his Apostles of his whole Church That thou mayest learne first that the bloud of Christ was plentifully shed that the grace of the holy Ghost might plentifully bee communicated vnto thee Secondly that at the same time when the effusion of this bloud is remembred renewed in the Church by the Sacrifice of the Masse thou being present shouldest with open heart plentifully receiue the fruit of this bloud the grace of the holy Ghost and diuers other guiftes The Meditation hereof stirreth vp admiration increaseth confidence in kindleth loue mooueth compassion bringeth sorrowe for sinnes exhorteth to labour and melteth the soule in giuing thankes The 25. Meditation of the Crowning of our Lord. Then they vncloathing him put a scarlet Garment about him Mat. 27 Mar. 15 Ioan. 19 and weauing a Crowne of thornes they put it vpon his head and a Reede in his right hand COnsider first that those Torturers deuised a new kinde of torment which might both afflicte and also make him to be mocked That hee which called himselfe King of the Iewes might bee cloathed in royall ornaments Consider secondly in this place foure kindes of mockings First they pull oft al his clothes which a little before he had put on renewing the griefe of his wounds to which the cloath cleaued and stripping his holy and virginall body naked not without shame and confusion Secondly they put on a scarlet garment that his purple bloud shed all ouer his body and the purple garment put vpon him might shewe foorth a royall ornament Thirdly in stead of a Dyademe they set vpon his head a Crowne wouen of many bushie thorns which saith Tertullian did teare deface the Temples of our Lord. Li. de corona militis Fourthly they gaue him a Reede in his hand in stead of a Scepter O thou Christian behold thy King behold the tryumph of his coronation Consider thirdly that the great benefites which our Lord prepared for vs are signified by these illusions For first the taking off of his garments whereby our Lords body deformed with so many wouÌ„ds spotted with bloud spittle dirt loathsome to behold was vncouered signifieth the foulenesse of thy soule defiled with the spottes of so many sinnes which foule spottes Christ by his passion remoued from thee vpon himselfe that he might cleanse thee from all filth Secondly by the scarlet Garment is signified our nature which is bloudy and guilty of death which Christ assuming to the vnity of his person did Sanctifie and also thy sinnes Isa 1. being as redde as a Worme which Christ tooke away by his Passion and also the members of the Church the body of Christ which being in this world diuersly afflicted are couered with this garment of Christ that they shall not faint but increase in merites For nothing doth fo much comfort the afflictions of a Christian man nothing doth so much aduance piety as the earnest meditation of Christ Thirdly his Crowne of thornes is thy barren and sharpe pricking sinnes sprung through concupiscence out of the cursed earth of thy body Fourthly â—our Lord holdeth a Reede in his hand whereby is signified that by thinges accounted base in the world as his Crosse Passion and Humility hee winneth the Kingdome of the whole world and vpholdeth all fraile vaine and scrupulous men by his Passion and right hand Doe thou pray our Lord to make thee partaker of all these thinges and remember that it is vndecent for dainty and delicate members to lye vnder a head full of thornes And they came vnto him Mat. 27. Mâ—r 15. Ioan. 19 and bending their knee they adored and mocked him and they began to salute him saying Haile King of the Iewes COnsider first foure other kinde of irrisions First They came vnto him as seruants vse to come vnto their King asking him in mockage if he wanted anything Whome thou doest imitate being a Christian onely in name and indeede a bondslaue vnto the Deuill confessing Christ in wordes but in thy deedes denying him Secondly they adored bending their knee or as Saint Marke saith their knees none of them bending both their knees but euery man one His adoration is fraudulent that kneeleth on the ground with one knee and holds the other vpright vpon which his body may rest WhoÌ„ thâ—u dost imitate when in thy outward gesture thou adorest God in thy minde
thou followest pride lust and other vices 3. They mocked him diuers waies as their wanton wickednes did prouoke them He is mocked vpon earth whose Maiestie the Angells in heauen adore But yet because God cannot be mocked doe thou shew thy selfe before him with all submission purity of heart 4. They saluted him saying haile King of the Iewes an excellent speach wherewith thou also maist salute the King of those Iewes which acknowledg their sins sing praises vnto God Blessed art thou if thou hast a King by whome thou maist be sweetly gouernd in this world after this life be made partaker of his Kingdome CoÌ„sider 2. that Christ by seeing and hearing those ignominies did cure all posterity froÌ„ the Serpents hissing into the eares of Eue and from the vanity of her eyes through the curiosity wherof shee infected our eyes Pray our Lord to conuert all these to the profite of thy soule And they spit vpon him and they tooke a reede Mat. 27. Mar. 15. Ioan. 19. and strooke his head with the reede and they gaue him blowes COnsider first 4. other kinds of mockings 1. They spit vpon him defiling in so vnworthy scurrile manner not only his face but his breast also his whole body Yea the body of him Who is the brightnes of glory and the substance of the Father Heb. 1. 1 Pet. 1 whome the Angels desire to behold 2. They take a reede faining to doe him seruice as though they would ease him being weary of the burtheÌ„ of his Scepter 3. They strike his head with the reede that the Thornes might bee deeper fastened into his head Marke how by these blowes the thornes pierced to the very Scull of his head fastned in the ioining of the bones were there brokeÌ„ 4 They gaue him blowes not with their bare hand but being armed against the pricking of the thorns Heer do thou admire together with his other vertues our Lords Charity Patience Meeknes Benignity aboue al his huÌ„ble obedieÌ„ce by which he yeilded himselfe to the will of his tormentors and being commanded to sit downe to lift vp his head to the Thornes to holde the Reede in his hand to expose his Face to blowes hee obeyed without delay Consider secondly that these Ethnicks though they offered many iniuryes to our Lord yet they neuer couered his face that Christ with the eies of his mercy might behold vs louingly and forsaking the Iewes might of Gentiles make vs Christians Thou learnest first not to couer the truth with new opinions nor to decline to Haeresie but openly to professe the true Faith how great a sinner soeuer thou beest Thou learnest secondly not to neglect thy coÌ„science when it pricketh and warneth thee of thy sinnes For the beginning of thy conuersion is when thy conscience reprooueth thee Pray vnto thy Lord that he neuer turne his face from thee that hee preserue thee in the true Faith and adorne thee with true vertues especially with humble and willing obedience that thou mayest faithfully obey thy betters not onely in light and easie thinges but also in great sharpe and difficult matters The 26. Meditation of Pilate his bringing foorth of our Lord to the People Pilate went foorth againe and said vnto them Ioan. 19 Behold I bring him forth vnto you that yee may know that I find no cause in him COnsider first that when Pilate thoght our Lord had beene so cruelly vsed that it would haue moued a stony heart to compassion then hee brought him foorth yet going himselfe a little before to prepare the hearts of the Iewes to pitty The wicked Iudge doth herein condemne himselfe when hee coÌ„fesseth him to bee innocent whome hee had handled so cruelly to please other men Consider secondly Behold I bring for it is a wonderfull thing that God who hath bestowed vpon men so many so great benefits should suffer so many wronges and wounds by meÌ„ Admire thine owne ingratitude God hath brought thee into this world adorned with all goodnes thou bringest him foorth and castest him out of thy heart shamefully misused with thy grieuous sinnes doest not suffer him to rest in thy house which thou hast filled with theft and other sinnes Doe thou rather bring him foorth to bee praysed and adored by the people First by preaching him his will to the people and then by thy good works expressing his holy life That thou mayest say with the Apostles Aâ—d now I doe not liue Galat. 6. but Christ liueth in mee And bringing him foorth let all men vnderstand that there is no cause to bee found in him why he should not be admitted by all men when as thou canst see nothing in him but signes of loue bloud shed for thee stripes and wounds so as it may be truly said of him Cernitur in toto corpore sculptus amor In all his members Loue ingrauen is Then Iesus went foorth carrying his thorny Crowne Ioan. 19. purple garment COnsider first howe thy Lord came forth amoÌ„gst the people Beholde a high place to which they ascended by twenty three marble steps which are kept till this day at Rome with great reuerence and before that a most spacious Court filled with many thousands of people who had assembled themselues out of all Iudaea against the feast of Pasch All these so soone as they espied our Lord coÌ„ming forth with Pilate came preasing nearer that they might better beholde this sadde and horrible spectacle Goe forth also yee Daughters of Ierusalem Cant. 3. and behold King Salomon in the diademe wherewith his Mother the Synagogue of the Iewes hath crowned him Goe theÌ„ also forth O my Soule behold the Diademe and the royall otnaments which thy sinnes haue set vpon thy God Marke attentiuely the whole body of thy peaceable King cruelly torn with his enemyes handes that he might gaine a most assured peace with God for thee for thy conscience Behold his Crowne wouen of boughes decked with thorns and droppes of bloud in liew of precious stones His hands and armes carry cords in stead of bracelets His necke and all his body is tyed with a rope in stead of a belt Chaine of gold The works of his apparrell is scars wounds His diuine CouÌ„tenance with fleame spittings bloud filth is as it were painted or masked and disguised Let these thinges moue horror in others coÌ„passion in thee Mark the words of Isaias Hee hath no beauty nor comelines wee saw him Isa 33 and he had no countenance That is hee looked not like a man and his countenance was as it were hidden looking downe wee esteemed him as a Leaper Doe thou reuerence this attire of thy Lord with the inward affection of thy heart in which hee fought against thy enemies got victory glory for thee For euen as thou esteemest those thinges keepest them carefully by which thy friend hath gotten riches honour for
into bondage to strange Kinges who burned their Citty and ouerthrew their Temple leauing not one stone vpon another Did eate Iacob made his place desolate disperced them amongst the Gentiles oppressed them with grieuous seruitude that they should bee a reproach to their neighbours a mocking stocke illusion to them which were round about them Doe thou desire nothing of God but to bee guided by him and to take from thee the grieuous yoake of that tyrant the Deuill The 30. Meditation of the condemnation of Christ Mat. â—7 And Pilate seeing that he profited nothing but that the tumult was made greater taking water washed his handes before the people saying I am innocent of the bloud of this iust man Looke yee to it PIlate who was a HeatheÌ„ being mooued with the touch of conscience and reason and desirous to dismisse Christ vncoÌ„demned the Iewes beginne to mutiny Consider therefore first how much that afflicted the minde of Christ that a Heathen being a stranger froÌ„ the knowledge of God and from the Sacraments should bee carefull for his deliuery and they vpon whome God had bestowed the knowledge of himselfe and honored them with many Sacraments should so tumultuously labour to haue the sentence of death pronouÌ„ced against him Learne not to maruaile if some thinges happen vnto thee contrary to equity and reason Consider secondly that the wicked doe mutiny For euen as Hell is replenished with tumult and horror so all thinges which are suggested by the Deuill are referred to tumulte and perturbation either outwardly amongst the Citizens or else inwardly in mens minds Consider thirdly the ceremony of Pilate who washed his hands with water but did not wash away the guilt of conscience for sinnes are not purged with outward water but with teares Doe thou apply this water of teares to thy sinnes already past but doe not vse them to the end thou mayest sinne more freely For as all sinnes committed may bee cleansed by teares and pennaunce so there is nothing which can giue libertie to sinne Consider fourthly the wordes of Pilate I am innocent Hee thinketh himselfe innocent because hee condemned him against his will But he cannot bee innocent Lib 3. ad Auari ca. 80 which sendeth Iesus to the Crosse with the same lippes by which hee had pronounced him innocent before Thou learnest also that they are like vnto those Iewes which will neuer take any warnings nor bee mooued with any reasons And they immitate the sinne of Pilate first which sinne against their owne conscience at the request of others Secondly which vnder any pretence excuse themselues and lay the blame vpoÌ„ others Thirdly which couer the wickednes of their minde with any colour of good But see that thou doest vse this word of Pilate more warily to thine owne benefite O Lord let me bee innocent by the bloud of this iust man For seeing hee only is iust and our true Iustice nothing can bring mee innocency of my soule but by the bloud of this iust man shed for iustice for the remission of sinnes And the whole people answered Mat. 27 saying His bloud bee vpon vs and vpon our Children COnsider first the blinde fury of enuy They doe not deny him to bee iust but whatsoeuer hee bee they demaund him to be crucified and that they may giue courage to the fearefull President and hasten the death of this iust man they binde themselues their posterity to most greiuous miseries This worde wounded the heart of Christ our Lord by which the people of God who should haue been deliuered by this bloud desired the reuenge thereof to light vpon themselues Consider secondly how great folly it is to wish for that euill wherof thou knowest not the greatnes For if euery sinne deserueth a great grieuous punishment for the eschewing whereof this bloud was shed oh what a Hell is due for that sinne by which this bloud was shed They are like vnto these bloudy Iewes first who nothing esteeming the future paines of hell the greatnes whereof they knowe not coÌ„tinue in offending God with their sins 2. Which vndertake difficult matters without consideration 3. Which load theÌ„selues with other meÌ„s sins not weighing what will follow Consider 3. The bouÌ„ty goodnes of God who as according to the desire and request of Pilate he spared the Gentiles so he dealt lesse seuearely with the Iewes theÌ„ they required for he receiued euen many of them into fauour and grace brought many thousaÌ„ds of ther posterity into faith saluatioÌ„ Do thou take heed least thou through thy sinnes be guilty of the body bloud of out Lord but pray that his bloud may be vpon thee and thy children for thy saluation and the remission of thy sinnes Then Pilate willing to satisfie the people adiudged Mar. 15 Luc. 23 Mar. 27. Ioan. 19 that their petition should be done and he dismissed vnto them him which was sent to prison for murther and sedition Barrabas whome they demaunded but Iesus being whipped he deliuered to their will that hee should bee crucified COnsider first that the Priestes sinned in the death of Christ of enuy the people through the perswasion of the Elders Pilate to satisfie the people None was free from sinne for the first sinned of malice the second of ignorance the third of fraylty For Christ vnderwent the punishment of the Crosse for all sortes of sinners whatsoeuer Consider secondly the manner of his coÌ„demnation neuer vsed before for First omitting all crimes for which he ought to be coÌ„demned he was pronounced iust by the iudge himselfe I am innocent saith he from the bloud of this iust man as if hee should say who is not coÌ„demned for his faultes but for his iustice Secondly a guilty person loaden with most grieuous crimes is let goe that the iust man may be condemned for our Lord dyed to this end that he might by his death deliuer all sinners from eternall death Thirdly hee was not onely adiudged after the accustomed manner to the Crosse but also to be tortured vpon the Crosse according to the will of the Iewes For these are the words he deliuered him to their will that he should bee crucified For he would be deliuered wholly to the will of the wicked that thou shouldst yeild thy selfe entyrely to his will Pray therefore vnto thy Lord not to deliuer thee to the will of thy enemies but that through this most vniust seÌ„tence of his death he will deliuer thee froÌ„ the iust iudgement of euerlasting death The 31. Meditation of the carrying of the Crosse And the Soldiours tooke Iesus Ioan. 19 Mat. 27. Mar. 15. pulling off his scarlet garmeÌ„t they cloathed him in his own vestments brought him foorth that they might crucifie him COnsider first that thy Lord whome Pilate seemed hitherto a little to fauour is now destitute of al humane ayde deliuered vp to the executioners least thou shouldest bee forsaken of God deliuered vp
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
cōfesse his own faults to extenuate the sinnes of other men if hee can Thirdly hee declareth the innocency of Christ But this man hath done no euill which saying is true only in Christ and in his most holy Mother for hee hath done no sinne neither is their any fraude in his mouth But because he did no sinne therfore hee ought to beare the sinnes of all men and suffer the punishment thereof in his body The good Theefe teacheth vs heere that we should not complaine in aduersities but confesse our sinnes and giue glory to God openly and conuert our soules earnestly vnto God Doe thou imitate this theefe for death is at thy gates or at least lyeth in waite for thee And pray our Lord to strike his sauing feare into thy heart And hee said to Iesus O Lord remember mee when thou shalt come into thy Kingdome Luc. 23 COnsider first that this good Theefe fulfilled the partes of iustice First hee declyned from the euill which he reprehended in his companion and then hee did good turning vnto Christ Secondly according to the doctrine of Micheas Michea 6. Hee exercised Iudgment greuously accusing his sinne hee loued mercy admonishing his companion to conuertion and hee walked carefully with God of whome deuoutly and humbly he craued pardon Cōsider secondly the seuerall fruites of the crosse and affliction according to the seuerall dispositions of men The wicked are not amended but rather blaspheme the good confesse their fault and come nearer vnto God Doe not maruaile then if our Lord grant prosperity in this world to the wicked and affliction to the good which hee doth mercifully for these causes both because the wicked should not offend more deepely by their impatience the good be ioyned more firmely vnto God also that the wicked may haue some reward in this life seeing they are to bee depriued of euerlasting life that eternall reward may be reserued for the good Consider thirdly euery worde of the theefe O Lord a worde of reuerence feare subiection I submit and promise my selfe to bee thy seruant and bondslaue hee doth not say O my Lord For hee speaketh to the Lord creator and possessor of all creatures Remember mee a modest humble petition I aske not a Kingdom nor any honous but only that thou wilt remember mee knowing that thou canst not remēber me not help me I dare desire this remembrance though I am a sinner 1. Because thou hast admitted other sinners praying vnto thee 2. Because thou hast done so many so great thinges in fauour of sinners 3. Because I a sinner hauing giuen ouer my will of sinning doe now beleeue in thee with my whole heart doe intirely loue thee and with my mouth doe openly confesse thee 4. Because I ask nothing but remembrance and pray for nothing but mercy 5. Because it is reason that hee bee partaker of thy rest and glory whome thou hast vouchsafed to be a companion with thee in thy labours torments and death When thou shalt come into thy kingdome I acknowledg thee to bee a King but thy kingdom is not of this world I knowe that the Angells expect thee at thy death and a whole Army of Seruants who shall not carry thee as they did Lazarus but shall attend and followe the comming of thy owne will and power Admire thou the saith of this Theefe who alone when all others blasphemed did beleeue and detest thine owne infidelity who when the whole world belieueth doest scarcely beleeue and pray Christ to increase thy faith and bring thee into his kingdome with this theefe And Iesus saide to him Amen I say to thee Luc. 23. this day thou shalt bee with mee in Paradise COnsider first that Christ answered nothing to the theefe blaspeming that thou mightest learne to pacifie thy anger with the vertue of mildnes and that hee approued the counsel of the other who thought it requisite in necessitie to haue recourse vnto Christ that thou mayest obtaine the guift of councell Consider secondly that Christ as a Priest of the newe Testament did forgiue sinnes and as a Iudge doth assigne merite and rewardes For to the iust Theefe hee promiseth glory and to the vniust to whom he appointeth no crowne of Iustice hee declareth by his silence that the fire of Hell was prepared For Christ giueth glory but the paines of hell are not giuen by Christ but rather proceed frō our sinnes according as the Apostle faith Who shall render to euery one according to his workes Rom. 2. to those truely who according to patience in good worke seeke glory and honour incorruption life euerlasting But to those which are of contention and which doe not yeeld vnto the truth but beleeue iniquity wrath indignation That is it shall be rendred not so much by the will of Christ as through the malice merite of sinne Consider thirdly the benignity of this King of the Iewes 1. Hee doth not reiect a man infamous for theft who beholdeth not the outward opinion of men but the inward disposition of the heart 2. Hee presently heareth him confessing and forgiueth his sinnes 3. He giueth more thē was asked Remēbrance only was craued glory is promised and the same to be rendred by by euen the very same day Consider 4. the words of our Lord Amen this is a worde of confirmation for that thou mayst giue credit to my words I affirme it by that worde which I neuer vse but in affirming great and serious thinges and I promise it to thee openly before all these witnesses I say I the truth who cannot lye whose promise is effectuall I the Lord of the Kingdome dispose of mine owne and of no bodyes else To thee not to all least they might take occasion to deferre their pēnance to the end of their life but to thee alone lamenting earnestly cōfessing thy sins making satisfactiō for them by this thy punishment that if perhaps any sinner at the last instant of his death will conuert himselfe hee may by thy example conceiue hope of pardon For before we sinne wee ought to set before our eyes the innumerable sinners standing before the Crosse of our Lord and yet obtaining no pardon least our Lord perhaps leaue vs and wee perish amongst them for hee who hath promised pardon to the penitent hath not promised repentance to the sinner But after our sinne wee must remember the Theefe least wee dispaire This day presently after thy death that thou mayest acknowledge the vertue of the Crosse For euen as a Conquerour carryeth his noble spoyles in tryumph to shewe the greatnes of his victory so Christ hauing gotten the victory ouer the Deuill tooke this notable prey from him and carryed away the spoyle and lead this Theefe with him into triumph who had before been a most faithfull slaue to the Deuill With mee that thou which hast beene partner with mee in my paines mayest not be depriued of
application of them to thy selfe Thy dinner indeed is ready but thou must goe to the table and put the meate in thy mouth thy medicine is made but it is kept in the shop of the Church inclosed in seauen boxes to wit in the seauen Sacraments the price is payed for thee but not yet applyed vnto thee Doe not thou thinke that onely Faith as some Heretiques would haue thee belieue is sufficient for thee thou must goe with thy feete to dinner thou must take thy meate and medicine with thy handes thou must put them into thy mouth and receiue them into thy stomache that is thou must frequent the Sacraments and be diligent in the exercise of vertues that that which was effected giuen for all mankinde may bee accepted for thee applied to thee and profite thee Pray thou our Lord that hee who spent and consummated all his dayes with infinite merits of good works will neuer suffer thee to spend and passe away thy dayes idly and in vaine The 4◠Meditation of the seauenth worde of our Lord on the Crosse And crying againe Mat. 27. Mar. 15. Luc. 23. he saide with a loude voyce COnsider first that as often as Christ spake for himselfe vnto his Father hee cryed with a loude voyce but when he spake to others or for others hee vsed a lower voyce to teach thee First that thou must alwayes deale with God with great affection To others thou openest thy griefes with teares but when thou speakest with God thou art so drye that thou hast scarce any feeling of deuotiō Secondly what grieuous paines the Son of God suffered who with the violence thereof was forced to crye out Consider secondly that Christ for diuers causes cryed out in his prayers when hee was ready to dye Ioan. 11. First to shew that he was Lord of life and death hauing power to yeeld vp his soule and to take it againe at his owne will and pleasure Therfore hee called for death as Nazianzen saith which durst not come In Christo patiente except it had been called Secondly to mooue God the Father to mercy For seeing all mankinde being oppressed with grieuous sinnes was farre off from God hee who carryed the person of all men ought to cal vpon God with a loude voyce being so farre absent Doe thou therefore knock at our Lords eares not so much with loudnes of voice as with affection of hart Thirdly that this voice being sent through the whole world might moue mens hearts and that hearing of the death of God for their sinnes they might be penitent for their offences For at this voyce the Earth was shaken the Rockes were cleft in sunder and the Monuments were opened that thy stony heart might also be broken by the force of this worde of God Not without cause did Marke say his voyce being sent forth that thou shouldst vnderstand that being sent into the world it worketh still in the heartes of men Fourthly that Hell should tremble at this voyce and euen as at the crye of our Lord calling Lazarus the soule of Lazarus returned without delay into his body so now euery one there should prepare himselfe to receiue their Lord being ready instantly to come vnto them The holy Fathers therefore in Limbo reioyced at this voyce and the Deuils in Hell trembled Fiftly to teach thee how to meditate on death not remisly or negligently as of a thing little pertaining to thee nor slowly and dully as of a thing a farre off but often and earnestly of a thing most certaine and at hand so much the more feruently because it is the onely gate to saluation Consider thirdly that in the ninth houre our Lord brake forth into this clamor in the houre I say of prayer and of the euening Sacrifice For then the true hoast was sacrificed vpon the Crosse and being cutt into two partes that is into body and soule was immolated to God the Father by the high Priest with a loud voyce and great labour Ioyne thou thy prayers with Christ his prayer that with his voice they may pierce the Fathers eares Luc. 23. O Father into thy handes I commend my spirit COnsider first that Christ prayed not vnto his Father vppon the Crosse but in the wordes of the Scripture First because hee knewe that these wordes were most acceptable to his Father beeing written by the holy Ghost to teach vs to pray Secondly to teach thee to worship God not according to thy owne fashion vnderstanding but in such manner as the Church indued with the holy Ghost hath appointed thee Consider secondly that Christ vsed this word Father onely twise vpō the Crosse in his first in his last prayer but in his middle that is in his fourth prayer hee called him not Father but God First that thou shouldest like a Son willingly accept that punishment which thy Father sendeth and in thy punishment confesse thy own basenes who art not worthy to bee called the son of God and like a poore creature call vpon God thy Creator for tribulation and aduersity doe teach good men their owne fraile estate and vnworthines and thereby perswade or rather inforce them to mend their liues that in the end hauing ouercome all aduersities thou shouldest take courage reioyce as a Son For probation worketh hope Rom. 5. which confoundeth not Secondly because the beginnings of Gods word doe most sweetly affect the minde the progresse is hard to sensuality but the fruites which are gathered are most pleasaunt The booke was in the mouth of Iohn sweete as hony Apoc. 10. but being deuoured it made his belly bitter Thirdly because in his first prayer when hee prayed for sinners hee was to gaine authority to his prayer through the loue of a Sonne for none but a sonne could bee heard for so great wickednes In the middle he complained as a man And in this last hauing fulfilled his embassage he desires as a Son to bee called home to his Father Consider thirdly that Christ made this petition to his Father not for feare of iudgment for now his Father had committed all iudgement to him nor for feare of the Deuill whose forces hee had already broken nor for feare of the paines of Hell which now hee came to take from good men and to carry away the spoyles of Hell But first to teach thee neuer to remit or slacke thy inuincible spirit from prayer Secondly that thou shouldest knowe with what confidence he went vnto his Father For hee sayeth not anxiously after the māner of a suppliant I pray thee Father but as it were of mine owne right and authority I commend my spirit Consider fourthly marke euery word of this last prayer which before had bin made by the holy Ghost to this purpose Psal 32. and is now recited by the Son to the Father with addition onely of this word Father Father First I haue remained thy Son in all these so great
bouÌ„d by Christ the Conquerour with most straite chaynes carryed into Hell to bee condemned to eternall prison Consider 3. the glorious company of Angels which did not so much carry as followe the soule of Christ descending vnto Hell Consider 4. that by Christ his comming to Hell those fearfull darke places were indued with a new light that the holy Fathers came flying to meet him and to giue him thankes for themselues and for their vngratefull children that theÌ„ they were all clothed in a new garment and admitted to beholde the diuine nature and that Hell was filled with blessed soules before Heauen the seate of the blessed Consider fiftly what thy Lord did heere these three dayes Hee beganne to exercise the power which hee receiued from his Father both in Heauen and Earth in the lowest part of the world First hee inflicted worthy punishment vpon the Deuill with the rest of his enemies whome hee had ouercome with great wisdome power Secondly hee made new lawes to Hell and prouided that none of the Saints should euer bee carryed thither againe Thirdly hee stopped the mouth of that stinking place and shut it so close that none of that deadly sauour should breath vnto mortall men Fourthly he brought saluation promised so many yeares before to the holy Fathers 1 Pet. 3 and preached to those Spirites which were in prison That is brought tydings of peace euen vnto theÌ„ who being punished by the deluge other miseryes for their incredulitie sin were seriously coÌ„uerted before their death Pray thou our Lord that at the time of thy death hee will subdue the Deuill and bring to thee true peace and comfort The 45. Meditation of the signes in the death of Christ And behold the vaile of the Temple was slut in two peeces Mat. 27. Mat. 15. Luc. 23. euen from the top to the bottome COnsider first that when Christ sent foorth his spirit with a loude cry all creatures reioycing with their Creator for his noble victory ouer his enemy made great noyses shoutings for ioy in like manner as we vse to shewe publike ioy by discharging great gunns and ordinance of warre Consider secondly that by this noyse all thinges were opened the Tabernacle the Earth and the stones were resolued Lib. de in carnatione verbi and as St. Athanasius saith the very Mountaines were cleft in sunder 1. Because the sacke of grace being opened by so many woundes did by our Lords death poore out his guiftes most aboundantly and inuited all men to open the vessels of their hearts Looke thou therfore to thy selfe withdrawe not thy selfe out of this holy shower 2. Because all creatures shewed themselues ready to bee reuenged vpon the wicked and offered euen their bowels vnto God Consider thirdly that the vaile of the Temple was rent 1. Because by this death of our Lord all the mysteries of the olde Testament shadowed and couered so diuersly vntill this time did now at last the vaile being taken away shine most cleerly and were manifested and fulfilled by the 7. wounds of Christ of his handes feete side head and whippings of his whole body and that the Temple it selfe and all the legall Sacrifices remained prophane and destitute of all holynes and sanctity 2. Because now was opened the way into Sancta sanctorum that is the kingdome of Heauen 3. To signifie that the Temple it selfe for the Synagogue lamented the death of Christ detested the great blasphemy of the Iewes and to shew her griefe and anger cutt her vaile or garments 4. That thou remembring the death of thy spouse shouldest remooue the vaile of all excuses from thy heart and open thy inward thoughtes to our Lord without any vaile or colour hiding nothing from the Priest in confession nor couering thy sinnes with the pretence of piety For most certainly the vaile of thy body shall shortly be broken by approaching death and thy wickednesse shall bee reuealed to the whole world And the Earth was moued and the Rockâ—s were cleft a sunder Mat. 27. COnsider first that at the death of our Lord the earth was mooued and trembled 1. For the horror of so great a sinne 2. Because the Prince of the world who was wont to shake the earth with seditions and wickednes was with great violence throwne headlong into Hell 3. Because God of infinite Maiesty entred into the bowels of the earth at whose comming into the Mount Syna the mountaine it selfe as it were honoring him trembled and smoâ—ked Ex 19.20 4. Because by the death of our Lord all the earthly heartes of men were to be moued and carried out of their places vnto Christ 5. Because the new Law of the Gospell was to bee brought into the world If thou therefore when the whole Earth shaketh art nothing mooued by the death of Christ thou art more drye and colde then the earth it selfe Consider secondly the Rocks were cleft Ephe. 2. 1 Cor. 10. 1. Because Christ the corner stone who was also signified in the old rocke was now cut a sunder his soule being pulled from his body and his body beeing torne with diuers woundes 2. Because mens heartes being more hard then the very stones were to bee molified in the bloud of Christ the true Goate prefigured in the typicall Goate euen as the hardnes of an Adamant is said to bee molified and made soft by the bloud of a Goate Consider 2. that the state of sinners is fitly declared by stones For euen as the earth is colde filthy base and without the labour industry of men becoÌ„meth barren beareth nothing but weeds as a stone is likewise hard heauy troublesome so sinners polluted with diuers crimes are grieuous and troublesome to all men yea euen to themselues Pray thou our Lord to open thy heart to bring forth fountaines of teares to dissolue it into very dust that it may bee framed according to the will of God and drinke in the liquour of his diuine grace Mat. 27. And the Monuments were opened many bodyes of Saints which had slept rose and going out of the monuments after his resurrection entred into the holy Citty and appeared to many COnsider first that by this signe being the greatest of all other is signified First that Christ thy Lord opening by his death the gates of Hel did set at liberty the holy Fathers there imprisoned and brake hell-gates so as neuer any Saint hereafter should bee detained there Secondly that by the same death the stinking closets of our heartes are to bee opened that all the stinche of sinne and death may vapour out and bee dispersed Thirdly that the bodyes of the iust should rise againe liue for euer Consider secondly that though the Sepulchers were opened yet the Saints did not rise before Christ who is the first begotten of the dead for as the Apostle saith Our Lord was deliuered vp or slaine Col. 1. Rom.