with all care keepe Christ in thy heart and conserue his grace Consider 3. the people stood beholding for so it is to bee read for expecting some of them scoffing some marking euery thing Doe thou draw neare and standing on thy feete ready to fulfill the will and commaundement of thy Lord beholde and constantly looke vppon him fastened to the Crosse Do not sleightly passe ouer all his members all his paines all his reproaches but beholde him with a constant view and doe not rest in the outward forme onely but rather meditate on those things which lye hidden within For vnder these wounds spittings and thornes lurketh the hidden Manna which no man knoweth but hee which receiueth it Stand then before this table of the Crosse like a little dog before his maisters table expecting and obseruing the gesture of him that sitteth and catching euery thing that is cast from the table Doe not imitate the people curiously beholding Christ going to the church for vanity onely and hearing diuine seruice carelesly But rather imitate the Virgin Mother Luc. 2 Who let no worde passe which shee did not keepe Luc. 2 obseruing it in her heart And pray thy Lord to cast large guifts vnto thee from his Crosse The 37. Meditation of his mocking vpon the Crosse And they that passed by blasphemed him Mat. 27. Mar. 15. shaking their heads and saying Vah thou that destroyest the Temple of God and in three dayes doest build it againe saue thy selfe If thou beest the Sonne of God come downe from the Crosse COnsider first that Christ our Lord was mocked vpon the Crosse by 4. sortes of people by those which passed by by the Priests Seniors by the Soldiours and by the Theeues that is by all sortes of men Iewes and Gentiles Priests and lay persons Senate and the people the executioners of Iustice and those that were condemned by iustice For wee deride and mocke Christ by all kindes of sinnes contemning his promises dispising his threatnings reiecting his benefits breaking his CoÌ„mandements and neglecting his councells Consider secoÌ„dly the difference between the wordes of Christ and the wordes of the Iewes the words of our Sauiour and the words of the world Hee being carefull prayeth with teares they being carelesse mocke him whilest hee is praying For the custom of the wicked is to scoffe at all things and therfore in the Scripture they are called irrisores mockers Pro. 1. to whome God doth threaten mocking againe when that shall happen to them which they feared Haue compassion heere vppon the spouse of thy soule who in the last houre of death receiued no comfort but mockings from which they ought then especially to haue abstained when he was ready to die in the middest of his torments Consider thirdly they blasphemed Who passed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee interpreted Walking that he may be said to haue beene mocked either by trauellers or else by such as walked vp and downe by the Crosse Heereby are noted light and vnconstant men who carelesly say their diuine and holy office who sleightly runne ouer their prayers who in the Church at the time of Masse and of Sermons haue wandering thoughtes whose mindes doe not rest onely on God but are carryed wandering vp and downe after sundry delights and pleasures of the world Consider fourthly what these men did First they passed by irreuerently Secondly they shaked their heads Thirdly by these very gestures they did blaspheme for they signified hereby that he was worthy of all reproach that he might to be taken from amongst them and that his doctrine and life was to be contemned and despised Fourthly Isaias according to the exposition of St. Hierome fore-shewed two other kindes of mockinges Ouer whome did yee play ouer whome did ye gape Isa 57. and put forth your tongue Therefore they vpbrayded him with open mouth and stretched out tongue And euen as Stage-players in the Theaters vse to make many sportes before the Princes which are placed in high roomes to behold them so these mocking actors vsed many kindes of scornefull behauiours before this king of the Iewes Consider fiftly what wordes they spake First they falsifie his wordes scoffe at his preaching and prophesies and wrest his holy wordes to an euill sence Secondly they â—est at his myracles if thou hast wrought true myracles shewe now thy power and saue thy selfe Thirdly they offer wrong against his person whome they denie to be the sonne of God Doe thou beleeue the wordes of God admire his myracles preserue thy minde free from all error in faith receiue Christ the sonne of God and neuer forsake or passe by him For they which in this life passing by Christ doe blaspheme him shall in the next world passe by heauen and fall into hell In like manner with them did the chiefe Priestes and the Scribes Luc. 13. and Seniors deride him and mocking they said one to another hee saued others himselfe he cannot saue if he be the king of Israel let him now descend from the Crosse that wee may see and beleeue him hee trusted in God let him deliuer him now if he will for he said that I am the sonne of God COnsider first that the Priestes religious men and Magistrates did contrary to the dignitie of their order insult ouer a crucified man and that they were the leaders or captaines of the people in these irrisions For St. Luke saith thus the Princes derided him with them So great a desire they had to obscure the glory of our Lord and that there should neuer after be any mention made of him that all sortes of people thought him vnworthy of commiseration euen in the middest of his torments being ready to yeelde vpp his ghost and had contemptuously reiected him as accursed and as the shame and scorne of the people to be mocked both by the noble and vulgar people But there is no councell against God who chaunged this great ignominy of the people into greater glory Consider secondly that Christ was blasphemed more grieuously by no kinde of people then by the Priests For they prouoked one another mutually to scorne him and also abused the wordes of the Scriptures which were fore-spoken of these blasphemies by the Prophet Psal 21. which they recyted by turnes like the verses of a psalme Sap. 6 Thou seest therefore that the faults of superiors are most grieuous who also shall suffer mighty torments for their sinnes Consider thirdly and marke their wordes First they vpbraide him with his good deedes done to the people and scoffe at his myracles Secondly they laugh at his royall dignity Thirdly they obiect against him his trust in God Fourthly they contemne the the maiestie of the Sonne of God and maliciously mocke at the things which should bring honour vnto Christ The Magi did adore him in the stable with guifts as God Mat. 2. King and man and these men after so many myracles shewed vnto
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
of any moment was alleaged Yet he vrged those things which hee knew to be false Consider secondly that Christ helde his peace both because hee knewe that his conscience did answer all those things and also because he would not avoyd death by his eloquence Hee teacheth the first to contemne all iniuries and lyes to suffer them patiētly partly because thogh perhaps thou art not guilty of those thinges which are obiected against thee yet thou hast offended God in many thinges whereof no man accuseth thee and partly because thou art neuer the worse because other men thinke thee to bee euill For euery one is such as hee appeareth to bee in the sight of our Lord. Secondly not to thinke them worthy of an answer which do offer wrong because their owne conscience doth reproue them Cōsider thirdly what our Lord did when hee held his peace For this saith hee That they should loue mee Psal 108. they did detract from mee but I did pray Hee prayed then that the fruite of his Passion might passe vnto thee Therfore in euery trouble of thy minde conuert thy selfe vnto Christ For it cannot bee that hee remembring this vniust accusation can be vnmercifull vnto thee in thy troubles false accusations Consider fourthly that the high Priest euill interpreting this silence of our Lord did vse adiuration in these words I adiure thee or as the Greek text is I coniure thee which worde is vsed in the coniuration of Deuils Marke heere whom thy Lord is accounted to bee to wit one obsessed of a deuill And the high Priest by his coniuration demanded two things First whether he bee Christ that is to say the Messias promised in the Law Secondly whether hee be the Sonne of God For therefore was hee put to death because he was Christ and therefore hee redeemed man-kinde by his death because he was the Sonne of God that is to say of equall Maiesty with God the Father Iesus said vnto him thou hast said Mat. 26. Mar. 14. I am but I say vnto you hereafter yee shall see the Sonne of man sitting at the right hand of the power of God and cōming in the cloudes of Heauen COnsider first that Christ being admired by the name of the liuing God did holde his peace no longer both because hee would not seeme to auoide death by holding his peace and also that thou shouldest alwayes reuerence the name of God Thou hast said That is so it is as thou hast spoken and as thy conscience doth witnes vnto thy selfe Consider secondly that hee maketh mention of the Iudgment to come in the wordes of Daniel First that hee might take away the iealousie of his affecting a Kingdome because hee sought not an earthly but a heauenly and eternall Kingdome Secondly that they should abstaine from this euill iudgment for feare of the Iudgment to come Learne first in all thy actions to remember thy last end Secondly in all accusations to haue patience because power shall be giuen thee to Iudge thy accusers and those which haue afflicted thee Thirdly alwayes but especially at the end of thy life to confesse a truth euen though it be great losse both to thy body and goods And pray thy Lord that hee will strike thy flesh with wholsome feare and inflame thy hart through the Meditatiō of his Passion The 16. Meditation of the first condemnatiō of Christ and of his mocking Then the chiefe Priest rent his garments Mat. 26. Mar. 14. saying Hee hath blasphemed what neede wee witnesses any further beholde yee haue now heard the blasphemy what thinke yee they answering said he is guilty of death IF in any great matter there happened any grieuous euill as without doubt blasphemy is then the Iewes did cut or teare their garments and by that signe did shew the grieuousnes of the matter which should cut the heart with griefe and bee reuenged euen with the losse of honour and goods But the high Priest was forbidden to cut his garments by this Lawe The high Priest shall not vncouer his head hee Leuit. 21 shall not cut his garments Neuerthelesse this vnlearned Priest being ignorant of the Lawe did cut his garment and by cutting it made an end of the Priesthood of the Iewes Learne thou to be moued with the iniuries offered vnto God though it bee to thine owne losse hinderance Cōsider first what opinion the Iewes had of thy Lord. He was first accounted an Imposter or Inchanter wherupon Iudas said Carry him warily least in wrapping your eyes with his iugling he slippe from you Secondly iniurious vnto men doest thou so saith hee answere the high Priest Thirdly obsessed by a Deuill in the exorcisme and coniuration of the high Priest Fourthly blasphemous against God Fiftly a false Prophet in the Officers scoffing and mocking him Behold with what Titles thy Lord was honoured in this his passion Consider secondly with what minde Christ heard this generall voice of the people He is guilty of death and euen of that people whose dead hee had raised whose sicke he had healed and whose profite hee had procured Admire the malice of wicked men and the gentlenes of Christ who being nothing mooued with this sentence of death offered himself ready to dye for them which killed him Pray therfore that by this sentence of his death thou mayst be deliuered from the sentence of eternall death And the men Luc. 22. Mat. 26. Mar. 14 which helde Iesus mocked him beating him and they spet in his face beate him with blowes they couered him struck his face asked him saying Prophesie vnto vs O Christ who is hee that struck thee COnsider first that Christ in the coūsel was not only tyed with bondes but also held by the hands of many who after the sentence of death pronoūced did handle him most cruelly as a cōdemned man against whom they could not sinne The deuil increased their cruelty who because he had obserued no sinne in him in his whole life desired by these tormēts to moue him to some impatience Cōsider secondly that then they raged most against Christ when hee confessed himselfe to be the Son of God For then thou must expect most temptations both by men and deuils when by the amendment of their life and manners thou shalt shew thy selfe to bee the Sonne of God Consider thirdly there were fower kinde of mockings First they beat him with their fists and handes about the head face and necke Secondly they spit their filthy fleame in his face Thirdly they couered his face which by the sweet aspect therof seemed to hinder and stay their fury and wickednes Fourthly they vsed reproachfull words prophesie as if they should say thou art not a true but a false Prophet Take thou heede of these kinde of illusions For first thou doest strike Christ when thou hurtest thy neighbour thou dost strike his head with blowes when secretly thou doest hurt thy superiours his face
thee so thou oughtest religiously to meditate worship and imbrace those spittings whips reproaches which haue brought aboundance of so great goods vnto thee For our Lord knoweth his owne attyre and he will more easily receiue thee comming in such garments then in worldly pompe and brauery And hee had rather haue thee to pray and worship him in this poor array then in all thy braue attyre Consider secondly that this sack of the body of Christ which came down from Heauen Ioan. 1 full of grace and truth is now opened and torne in all partes breathing out of his holy bowels a wonderfull sauour so sharpe that it driueth away Deuils Mat. 24. so peircing that it entreth into stony hearts and so sweete that it draweth the Eagles from all partes of the world For where the body shall bee Mat. 24. thither also will the Eagles be gathered Purge thou the nostrils of thy heart purge thou the filth of thy vices that being stirred vp with the sweetnes of the sauour of God Thou mayst runne into the sweet sauour of these oyntments Cant. 1 And pray vnto our Lord to drawe thee after him with his sweetnes to instill into thy heart the loue of his Passion that thou mayest contemne the world in respect therof And he said behold the man by this worde Pilate endeauoured to mooue some commiseration shewing first the bitternes of his punnishment as if hee had said knowe that hee is a man and not a beast if hee haue committed any fault he hath paid wel for it therfore ô meÌ„ take pitty vpon a man it is the part of beasts not to spare the conquered And again behold he is a man a most miserable man whom ye haue accused as King of the Iewes there is no cause why yee should be afraid of this King whome through the great deformity of his body cruell tormeÌ„ts yee can scarce knowe to be a man Doe thou apply these words profitably vnto thy selfe in this maÌ„ner 1. Behold the man he is set before thee to imitate in this habite in these gestures and in this shape of body and minde Abraham was proposed to our Auncestours for an example of life Isa 51 Marke the Rock saith Isaias out of which yee were cut Heere a man is proposed vnto thee of whom our Heauenly Father saith Heare him and the Sonne of God Learne yee of mee Mat. 27. for I am meeke and humble of heart Looke therefore not vpon other mens manners but vpon this mans vpon this face of Christ who although hee be God whose vertues and deedes thou canst not attayne vnto yet he is true man indued with the same frayle and humane nature like thee and other men Thy first Father Adam made thee of a man like to foolish Beastes Psal 84. If thou wilt returne to the auncient dignity of humane nature ioyne thyselfe with this man Secondly beholde the man to whome thou maist flye in all thy necessities these spittings are suffered for thee this bloud is shedd for thee and all these euills are indured for thy sake both that thou shouldest take away thy sinnes and cure thy wounds by these medicines and also that thou shouldest pay them to the eternall Father for thy infinite depts Thirdly behold the man marke what thy sinnes haue brought vnto this man thy pride hath caused these irrisions and this contempt thy couetousnesse this nakednes thy drunkennesse this effusion of bloud thy lust these thornes and thy sloath these bonds O man behold this man but who art thou and what is he thou a man like a worme he a man and God Oh how great glory is due vnto him and how much shame vnto thee yet what is he become for thy sake and what sufferest or doest thou for him Psal 21 he is made a worme and no man a scorne of men and an abiect of the people And this because he would carry thee vp to God But thou being carefull of nothing lesse then of exalting his glory applyest thy selfe about thine own honor wealth and commoditie The 27. Meditation of the third accusation of our Lord before Pilate Ioan. 16 Then wheÌ„ the high Priests and the Ministers sawe him they cryed saying crucifie him crucifie him COnsider first the people holding their peace and inclyning to coÌ„miseration the Priestes and their ministers and flatterers were not pacified That thou maist knowe first that no man is moued more hardly to repent his sinnes then he which sinneth of set purpose and malice For they which fall thorough weakenesse and ignorance are sooner recalled and deserue pardon but they which wittingly and willingly are euill are rather hardned indurate theÌ„ any way ameÌ„ded by admonitions 2. That the enimies of Christ and of his Church are neuer the better for being vsed geÌ„tly curteously For these kind of meÌ„ are to be subdued by thretnings terrors constancy not by sufferance Consider 2. That euen as these wicked men did vpon the sight of the bloud of Christ thirst after his death like dogges vpon the sight of the bloud of a wilde Beast So thou oughtest to be inflamed with the loue of the passion of our Lord by the contemplation of his paines Psal 38. that the fire of Deuotion may be inkindled in thy meditations Consider thirdly how the words of these wicked people did pierce the bowells of thy Lord crucifie him crucifie him of which he foretold in the Prophet I haue left my house I haue put away my inheritance Hiere 12 I haue giuen my beloued soule into the hands of her enemies my inheritance is made vnto me like a Lyon in the woâ—d Sâ—ffer with thy Lord and lament thy sinnes which continually send foorth the same cryes and are bloud-suckers instantly crying Pro. 30 Bring Bring Pilate said vnto them take yee him and crucifie him Ioan. 19. for I finde no cause in him COnsider first that Pilate being moued with disdaine answered somewhat sharply vnto the Iewes Admire thou thy own coldnesse who art a Christian knowest the dignity of Christ and the greatnesse of his paines and doest confesse that thou wert the cause thereof and yet art not moued neither with commiseration towards Christ nor with disdaine against thy selfe Learne iustly to be angry at them which goe about to incite thee and others vnto sinne that is to say at the Deuill and his ministers Say vnto him if thou wilt offend the goodnesse of God I finde no cause in him but of loue reuerence and thankesgiuing Consider 2. Though Pilate was loath to pronounce the senteÌ„ce of death aganst our Lord yet he did not hinder his death but wold put it ouer to other meÌ„ WhoÌ„ thou doest imitate as often as thou leauest to the will of others that mischife which thou thy selfe darest not coÌ„mit Consider 3. That this wicked PresideÌ„t after all this grieuous punishment found no cause in him either of
death or stripes Doe thou inquire the cause in the opened bowells of Christ to wit his burning loue which cutt brake asunder this sacke of his body poured foorth his bloud so pleÌ„tifully What will the holy Angels do which were astonished in the natiuity of this Lord at the wonderfull loue which caused almighty God to take vpon him a frayle and infants body How will they be amazed both at this loue of God which for man was coÌ„tent to be esteemed a worm rather then a man to be the scorn of men and the outcast of the people the scum and laughing stocke of all men also at the raging malice of the Iewes who would neuer bee satisfied with the paines and punishment of their Messias which so many ages before was expected promised vnto them and likewise at the hardnes of thine owne heart which is not softened and melted with this burning charity of thy Creator Admire thou these thinges and pray thy Lord to inflame thy heart with the loue of him Ioan. 19 The Iewes answered him we haue a Lawe and according to the lawe he ought to dye because hee made himselfe the Sonne of God COnsider first the proud answere of the Iewes we haue a Lawe They belieued in the lawe which they had in writing and did not fulfill it in worke Those men doe imitate them first which boast of the word of God and continually obiect the same and are wholy in the commendation of faith when in the mean time they do nothing worthy neither of faith nor of the holy Scriptures nor yet of a Christian man Secondly they which place all piety in outward ceremonies onely and not in the worship of God in brotherly charity Consider 2. That according to the Lawe Christ ought to dye For the whole lawe of Moses and of the Prophets foreshewed the death of Christ for all the sacrifices of the old Law were shadowes of the sacrifice of the Crosse and all the Prophets referred their prophesies to the death of the Messias Therefore the Iewes said true but not according to their owne intention whose meaning was that the sinne and blasphemy of Christ deserued death by the Lawe that thou maiest learne that God turneth to thy good those things which are badly spoken or done by the wicked and also that thou shouldest drawe goodnes euen out of wicked men Consider third-the cause of his death Because hee made himselfe the Sonne of God A most true cause of death First if thou doest consider God the Father for the Son of God being made man made man the Sonne of God assuming humane nature into one person of the Sonne of God For wee should neuer haue come into grace with the eternall Father but by the death of that man who was the true and very Sonne of God Secondly if thou consider the Iewes because hee liued the life of the Sonne of God For therefore their enuy was exasperated to the death of Christ because his most Holy life reprehended their wicked behauiours Take thou heede that neuer any other fault bee noted in thee but onely that thou art the sonne of God For if thou doest suffer for that cause thou art happy and the faithfull Disciple of Christ And because the Sonne of God did vndergoe this death to make thee the Sonne of God pray him that hee will lighten thy soule with his Grace and exalt thee to bee the Sonne of God and after this life by communicating his Diuinity vnto thee he will number thee amongst the Sonnes of God and graunt thee thy portion among his Saints which shall bee called the sonnes of God The 28. Meditation of the second examination of Christ made by Pilate When Pilate heard that speach hee feared more Ioan. 19 and entred againe into the Pallace and said vnto him whence art thou but Iesus gaue him no answere COnsider first that Pilate being an Ethnicke and possessed with the error of the Gentiles feared least Christ was the Son of some God as perhaps of Iupiter or Maâ—s For so the Poets faine of Romulus and Remus and of diuers others and Christ his modesty in answering and his grauity of manners confirmed this opinion Hee feared therfore the indignation of the God his Father whose Sonne hee had so vniustly whipped The Gentile feared the vaine wrath of the Gentile God and feared not the grieuousnes of his sin neither did the Iewes feare the most iust wrath of the true God Thou likewise doest feare sometimes shadowes dreames and childish fancies and art not affraid of the Deuill who is alwayes at thine elbowe when thou sinnest nor the district iudgment of Christ whome thou doest offend nor Hell mouth gaping for thee Consider secondly Whence art thou Euill men neither knowe God the giuer of all good thinges nor from whence any good commeth to them The Oxe knoweth his Keeper and the Asse the manger of his Lord. Hennes Cattes and Hogges when meat is cast vnto them lift vp their heades and looke vpon them that cast the same And man who hath receiued so many benefites froÌ„ God doth neither thanke nor knowe God Consider thirdly that Christ made no answere First because it was not necessary seeing hee had manifested his innocency before and also satisfied this question saying My Kingdome is not of this world I was borne for this and for this I came into the World c. For our Lord spake but seldome and necessary thinges and as St. Chrysostome saith least hee might seeme proude by his continuall silence Hom. 87. in Mat. Secondly least by his answeares hee might bee thought desirous to escape and to auoyde death which he might easily haue done if either hee himselfe or any other for him had seriously defended his cause Thirdly least hee should giue holy thinges vnto Dogs For at this time Pilate by his great sinne of whipping him had made himselfe vnworthy of an answere at Gods handes Fourthly because an Heathen man could not vnderstand the answere of that which the Angells cannot conceiue For from whence is that Person which with his Maiesty filleth both Heauen Earth which alwayes springing in the bosome of the Father Isa 53 is alwayes borne and perfect whose generation noe man can declare Thou therefore pondering in thy minde the Maiesty of thy Lord and seeing him before this wicked President thus fowly torn deformed with so many stripes and couered with so many spittings filth and torments admire and aske him whence art thou Art thou hee whose Father is God whose Seruants are the Angels and whose Kingdome is Heauen For if wee may Iudge of a man according to his habite thou seemest to bee a Worme rather theÌ„ a Man brought forth of the durte rather then comming from Heauen Then Pilate said vnto him Doest thou not speake vnto mee Ioan. 19 doest thou not knowe that I haue power to crucifie thee and power to dismisse thee COnsider first the
Christ But Iesus said COnsider first what thy Lord in these great paines of the Crosse did doe say or thinke when as amongst all those torments he found no comfort neither outwardly by men nor inwardly in his owne soule Yf he moued his body the woundes of the nayles tormented him if his head the thorns ranne in deeper and pricked him if he stirred not at all his torment was intollerable ouer his whole wearied body Thinke thou yppon these things in all thy labours and afflictions which thou sufferest for thy Lord. Hee reproued no man although he were slaundered diuers wayes But because the mouth speaketh from the aboundance of the hart his wordes euen vppon the Crosse were directed to thy profite and saluation and doe declare most manyfestly that he prayed to his Father incessantly for thee when by reason of his torments he was not able to vtter one word Consider secondly his swan-like song and note the last words of thy Lord which he spake to thee at the poynt of death For euen as the voyce of the Serpent hyssing out of the Tree of the knowledge of good and euill instilled the poyson of sinne so the last wordes of Christ from the Tree of the Crosse were very effectuall for our saluation and full of burning feruour as proceeding from the depth of infinite charitie Hee spake with a loud voyce and weeping teares with great affectiō and deepe sighes in fewe words but with many teares mixed with bloud streaming downe from his head His teares watered his prayers Heb. 5 and his bloud adorned them his eyes pierced his Fathers eares his sighes moued his heart Doe thou listen to these wordes marke them diligently and gather the fruite thereof For by these seauen wordes the wordes and formes of the seauen Sacraments are sanctified the seauen guiftes of the holy Ghost are obtained and the seauen deadly sinnes are driuen away Consider thirdly but Iesus said First whilst the Iewes were busie in crucifying tormenting mocking him Iesus as if he had not marked these thinges yea rather that he migh render good for euill said Secondly hee who hetherto in his owne cause to the admiration of all men held his peace and could not be brought to speake but being adiudged and had also abstayned from the most iust defence of himselfe now in the middest of his torments is not silent in thy most vniust cause but being not intreated intreateth yea and intreateth with most effectuall wordes Iesus said who the Sonne of God To whome to God the Father Where vpon the Crosse When being ready to dye and his vitall spirits being spent How not sitting nor lying easily but vpright vpon his feete with his hands lift vp and spread abroad like Moses in former times Ezo 17. and all bleeding For whome for sinners who were carelesse of their owne saluation for Christ and his frtends pray for sinners Heb. 5. before sinners pray for themselues What he craueth mercy offring his prayers and supplications appealing from this cruell sentence of the Iewes his bloud be vpon vs and vpon our children to a better sentence and full of mercy and desiring that this cruell sentence might be made frustrate Before whome openly in the hearing of his enemies to teach them mercy sweetnesse and in the presence of his Mother and of his friends both because they should bee witnesses of his pardoning them also that they should neuer pray for the reuenge of this sinne O excellent speach of highest merite and worthy to be imitated by all men full of labour charity mercy and piety Haue confidence then in Christ and pray him who by speaking first for sinners before he spake for his Mother left to vs a testimonye how much he esteemeth the saluation of sinners that hee will vouchsafe to haue continuall care of thee now in Heauen Luc. 23 Father forgiue them PAuse vpon euery word Father he doth not say Lord which is a name of seuerity and iustice but Father which is a name of mercy and of the newe Testamēt giuen vnto vs in this place by the bloud merites of Christ that euen as he would be our Brother so we should haue all one father in Heauen He saith therefore O Father knowe me thy Sonne the Father will denye nothing to his sonne I came into the world to this end that thou shouldest receiue thine enemies for thy children Heare me then praying for them For euen as the prayers of the Priestes in the Church shall hereafter be very effectuall which shall conclude in my name in these wordes through Christ our Lord so I doe now pray vnto thee my Father thorough me thy onely begotten Sonne Therefore as thou louest mee thy Son so receiue these my prayers For I ascended this crosse haue suffred all these stripes that I might obtaine mercy and pardon for them If therefore thou doest reiect the prayers of thy sonne and not hear thy sonne thou shalt impose a greater torment on mee then the Crosse it selfe which I suffer that I might take away a greater euill that is that I might turne away thy wrath from them Spare therfore the great dolors of thy Son least he seeme to haue indured them in vaine Thou giuest reward to others labours I desire onely this reward for my paines that thou wilt forgiue these men Forgiue heer our Lord doth the office of a Priest for he prayeth for the sinnes of the people and he cryeth Heb. 5. not only as a Priest but as a sacrifice desiring not a free pardon but offering a full satisfaction His wounds crye his bloud cryeth his spittings his paines and all his members crye Forgiue accept of these torments for their sinnes I haue paied their debtes I giue my bloud for the pryce my paines for the ransom my life in satisfaction my body soule for a sacrifice Be thou therfore merciful for this is a copious redemption A hard thing is required to wit that the Father should forget the death of his onely begotten Sonne and of such and so gteat a Sonne but the Sonne beggeth and hee beggeth with his bloud Secondly hee asketh it not conditionally as he praied for himselfe in the Garden If it bee possible if thou wilt if it may bee done but absolutely Forgiue Both that thou mayest learne to pray to God for pardon of thy sinnes and for his diuine grace without any cōdition because that hath alwayes relation to Gods honour And also that thou shouldest freely forgiue thy neighbours faultes without any condition Thirdly hee prayeth to haue them forgiuē presently and not to bee deferred till after his death For hee would not leaue this life till peace was made with God Parents when they are dying doe often leaue vnto their children small store of goods and those intangled with many difficulties charges debts and contentions But Christ before his death payed all debts with his owne bloud took away all difficulties and charges
them to mocke and deride the sonne of God the king of kings and man trusting in God Consider 4. their euill collections First if hee haue saued others he ought to saue himselfe also 2. If hee be the king of Israell he ought to descend down from the Crosse Thirdly if he trust in God as the Sonne of God God will deliuer him But first he did not therefore saue himselfe because he would saue others by his death Secondly he did not therefore descend downe from the Wood because the King of Israell should raigne from the Wood. Thirdly God did not therefore deliuer his Son because he trusted not to be deliuered by him from the Crosse but by the Crosse to be exalted aboue al creatures and to place thee in glory with him Consider fiftly that euill men giue councell to descend the deuill being the author who said If thou art the Sonne of God throwe thy selfe downe Whereby thou mayest learne that all those descend from the height of perfection which cast away the Crosse from them Doe thou pray deuoutly vnto Christ to rule and guide thee from his Crosse that is from his throne of mercy and also to take thee vpp with him vnto the Crosse The Soldiers also mocked him comming and offering Vinegar saying Luc. 23. if thou art King of the Iewes saue thy selfe COnsider first the great contempt wherewith our Lord was mocked by these base tormentors both in words and deedes First they mocked him vsing wanton and scurrile gestures towards him Secondly they came nearer to him being naked and looked more curiously vpon him according to that of the Psalmist Psal 21 But they considered and looked on mee Thirdly they offered him vineger like Cup-bearers offering a cup to their King Fourthly in their wordes they allude to the tytle of the Crosse King of the Iewes they say he is a rediculous King which cannot saue himselfe vppon whome dependeth all the safety of his subiects Consider secondly that wicked men do acknowledge no other commoditie or saffetie but only in this life but good men desire and seeke after the saluation of their soules as a thing which is common to them with the Angels respecting lesse the safetie of their bodies which the beasts doe inioy as well as they Consider thirdly the infinite loue of Christ thy Lord and spouse of thy soule towards thee who hauing once ascended the Crosse for thy sake could neuer be moued to come downe from thence neither by torments nor by mockings nor by the sorowe of his mother standing by him nor by the teares of Iohn his kinsman nor by the tears of Marie Magdalen nor by any sorrowe of his friends although he knewe that thereby he might easily end all their troubles Doe not thou therfore when thou hast vndertaken any thing for the loue of thy spouse and for his honor leaue it off for any cause although the world frowne thereat although thy flesh be repugnant although thy mother shewe thee her breasts wherewith shee gaue thee sucke and although thy olde Father lye in the gate passe thou on and tread vppon thy Father for it is piety to bee cruell in this cause Pray vnto God to giue thee this constancy of minde and setting before thine eyes him that was crucified take courage before him and in his presence determine of all thy busines The 38. Meditation of the second worde of Christ And the same thing did the Theeues Mat. 27. Mat. 13. which were crucified with him vpbraide vnto him and one of the theeues which were hanged blasphemed him saying If thou art Christ saue thy selfe and vs but the other answering blamed him saying Neither doest thou feare God which art in the same condemnation Wee indeede suffer iustly for wee receiue worthy punishment for our facts but this man hath done no euill COnsider first the ignominy offered to our Lord in this place either by one theefe according to St. Epiphanius Haere 66 8. lib. 3. de conâ— EuaÌ„ c. 16. â—â—oÌ„ 7. ad Phil. and St. Augustine or else in the beginning by both acording to St. Chrysostome but the one repeÌ„ting the other perseuering For they were most wicked and infamous men and did worthily suffer the accursed death of the Crosse But it did much more afflict our Sauiours heart that hee for whome and with whom hee did shed his bloud should presently bee carryed headlong into Hell Learne hereby that commonly hee which liueth ill dyeth ill as he liued ill except he be changed by Gods speciall grace For a sinner is stricken with his iudgement Aug. ser 3 de num that dying he forgetteth himselfe who liuing was forgetfull of God Consider secondly the wordes of the euill Theefe If thou art Christ saue thy selfe and vs First he wanted faith who desired a miracle that hee might beleeue Secondly he desired temporall life and safety after the manner of all sinners who haue no care of their euerlasting life to come Thirdly he spake this perhaps to please the Iewes which stood by but it profited him nothing to get their fauour because the world euer giueth a false reward to her followers Fourthly hee once vttered this rayling speach but being rebuked he held his peace being better then thy selfe who art neither amended by good admonition nor well pleased with him that aduiseth thee Consider thirdly the mercy of Christ in the good Theefe whose heart hee did not onely instruct by outward signes but also did mollifie it by inward grace so as he profited more in three houres by hearing him teach from the chayre of the Crosse then the Apostles did in three yeares by following our Lord continually and seeing his miracles For so great is the force of the crosse of our Lord that it doth nor onely mooue the sence but also giueth vnderstanding to the hearing and addeth affection to the vnderstanding Therfore this good theefe being depriued of all outward thinges and hauing his body stretched vpon the Crosse gaue openly all that was left vnto him to wit hee consecrated his heart and tongue vnto Christ For hee beleeued with his heart to iustice Rom. 10 and with his mouth hee confessed to saluation being made a teacher from the chayre of the Crosse openly confessing Christ and freely reproouing the vices of the standers by Consider fourthly the wordes of the good Theefe First with great charity hee rebuked his companion when he sinned before hee craued any thing for himselfe of our Lord and hee putteth him in minde of his iminent death for sinners ought to be repressed with the feare of Hell when they will not be moued with Gods benefites Neither doest thou feare God a bolde worde but worthy of a Martyr None of these saith hee feare God and darest thou imitate them being now presently to goe before God thy Iudge Secondly he confesseth his sinne and receiueth the punishment of the Crosse in satisfaction For it is a signe of a good man to
to thee as a sponge fastened to the reede of the Crosse full of grace and truth out of which thou maist sucke sweete water he will communicate vnto thee the guift of vnderstanding whereby thou maist vnderstand and be partaker of the delihgts of thy spouse And he said let be Mar. 15 Mat. 27. let vs see whether Helias come to take him downe and the others said let be let vs see whether Helias come to deliuer him COnsider first the words of the executioners One of them reaching him vineger which being dronke by the crucified person hastneth his death saith let be let vs see whether Helias come that is Helias shall not come for I will preuent him by this deadly cup and rid this man out of the way Others by the same words perswaded him to stay the cuppe that they might see by experience whether Helias would come and so reproue him as a false Prophet of vanity in calling vpon shadowes those which were dead Learn thou heere first what those executioners thought of our Lord beeing euen then ready to dye that thou mayest esteeme better of him in thy soule Secondly that he departed out of this world with great thirst and carryed that thirst of thy saluation into heauen with him where with an ardent though not troublesome desire hee worketh the meanes of thy saluation Thirdly that this cold and piercing cuppe of vineger brought death vnto our Lord for through sinne death entring into the world killed all and spared not the very Sonne of God for whom it was necessary to taste of death that he might ouerthrowe death Resolue thou therefore to flye sinne least hauing gotten power to kill thy body it creepe farther and kill thy soule also Consider secondly two kindes of men for some without faith doe by their sinnes deride the patience of God 1 Pet. 3 Where say they is his promise or his comming Others haue faith but preuent the sting of conscience with hast of sinning Whose feete runne to euill Take thou heede of both and pray vnto God not to forsake thee in the houre of death to bee mocked by the Deuill The 42. Meditation of the sixt word of our Lord on the Crosse Ioan. 19. When Iesus had taken the vineger he said COnsider 1. that this word aboue all the rest brought admirable comfort to all sinners For hitherto all that hee said pertayned for the most part to the executioners to the Thiefe to his Mother c but this he speaketh to vs all declaring that now our debts are payed and all things perfected which seeme necessary to our saluation Consider secondly who he is which saith it is coÌ„summate to wit Christ God and man for as man he offereth this payment and as God he receiueth it For euen as he that draweth wine and hee for whome it is drawne saith there is good measure we ought to credit them so we ought to beleeue Christ our Lord saying all thinges are consummate Consider thirdly where he spake it as first vpon the Altar of the Crosse in which the price was payed vnto God Secondly in a high and eminent place that like vnto a cryer he might publish these newe tydings vnto the world Listen thou vnto it and be assured that the price is paid Consider fourthly when he spake it which was when he had drunke the vineger and was now ready to dye that thou shouldest knowe that he being nothing moued with our ingratitude did confirme his last will and testament vnto vs which shall neuer bee infringed by any wickednesse of man but whosoeuer will be partaker of this bloud it shall remaine whole and holy vnto him Consider fiftly why he spake it namely for our comfort who knowe the offence of sinne to bee so great that no creature was able to redeeme the same Our Lord therefore affirmeth that the enorinity of our offences is not so great nor the number of our sinnes so many nor our debts so infinite but that he hath fully satisfied for all Pray thou vnto him to comfort thee at thy death with this word least thou beest affrayd to appeare before God thy creditor thorough the greatnesse of thy debts It is consummate COnsider first he said not this or that is consummate but absolutely it is consummate that thou maist knowe that by this passion of Christ all things are consummate and made perfect in Heauen and in earth as well those things which portain to God as those which belong to man For euen as sinne violated all things so the bloud of Christ restored all thinges againe that thou maist learn to seeke all things in the passion of Christ and with the Apostle to glory in nothing but in the Crosse of our Lord Iesus Christ Gal. 6. Consider secondly how those things which belong to God are consummate by Christ For first he perfectly obserued all the commaun-of God the Father and neuer transgressed any of them no not in thought Secondly he carefully fulfilled all thinges committed to him in charge by the holy Scriptures neither did one lot or tytle passe which was not fulfilled Mat. 5. For he had receiued froÌ„ his Father a double charge one deliuered in Heauen to himselfe another committed to writing and communicated to vs. Thirdly he ended all figures ceremonies and shadowes of the old Testament and commaunded all things to cease which signified the death of the Messias and the future mysteries of the Church Fourthly whatsoeuer was imperfect in the old sacrifices hee perfected and fulfilled in one sacrifice of the Crosse Fiftly by this his death he repayred the ruines of Heauen which were opened by the sinnes of Lucifer â—oan 1. and gaue power to men to bee made the sonnes of God to those which belieue in his name and after this life spent in the seruice of God to replenish againe the seates of those Angels whom their wickednesse and sinne had throwne downe into hell Behold how thy Lord ready to goe to his Father doth glory that he hath left nothing in this world vnconsummate but that he hath executed all things to the full which hee was commaunded I would thou also at the houre of thy death according to the example of thy Lord couldest glory that thou hast left nothing imperfect in thy selfe Saint Paul said I haue fought a good fight I haue consummate my course 2 Tim. 4 I haue kept the faith And Saint Peter in the name of the Apostles Behold we haue left all things and haue followed thee Mat. 19. what therefore shall we haue What wilt thou say when thou art ready to dye who hast violated Gods commandements and hast receiued thy good in this life What canst thou offer vnto God for the reward of eternal glory Thinke earnestly of these thinges that thou mayst diligently execute the Commaundements of our Lord. CoÌ„sider thirdly that by Christ his Passion all thinges likewise are consummate which belong to vs. 1.
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
torments I haue remitted nothing of my deuotion loue to thee Secondly I thy Sonne am returned to thee from this hard embassage from this bloudy battell I carry away the victory and I bring the spoyles What reward wilt thou giue me what glory wilt thou prepare for mee what triumph wilt thou assigne mee The Roman Emperors triumphed with the victorious Army Poore Lazarus Luc. 16. which was denyed cruÌ„mes from the rich mans table was carryed in a triumphant Chariot that is in Angels hands into Abrahams bosome What glory then wilt thou giue to me thy Sonne I am more honorable because I am thy Son I haue labored more then the rest for I haue spent my bloud I haue vndergone more danger for I haue fought alone with the enemy I haue indured more want for a drop of water hath been denyed mee I haue ouercome more strange enemyes for I haue subdued the Prince of this world broken his forces and thrust him out of possession and to bee briefe I haue taken more noble spoyles hauing deliuered so many thousand soules from the bondage of the Deuill and subdued all the whole world vnto thy gouerment What then wilt thou prepare for so great a conqueror Into thy handes First as sacrifices are offered into the handes of God so I as high Priest doe offer my soule as a most fatt sacrifice into thy handes Secondly hitherto the soules which departed out of this world went not into the handes of God but into Abrahams bosome in the places belowe but now I desire first to be receiued into thy handes and my Disciples hereafter to bee receiued also Thirdly this my spirit which is now descending into Hell to deliuer the Fathers shall not want the diuinity but euen as the diuine nature took the humane nature into the same person so it shall remain both with the body in the sepulcher with the spirit in Hell Fourthly I commend it to thy hands that thou shouldest endowe it with glory adorne it with rewardes I commend or as the Greeke text saieth I will commend that is euen now I will send it to thee First hitherto neither this body nor my soule hath seemed to bee greatly commended vnto thee because both the body hath remained in the hands of enemies and my soule being sorrowfull euen vnto death was alwaies in my own hands subiect to many miseries Psal 118. and death it selfe Hitherto thou hast seemed to haue care only of thy bondslaues and to neglect thy Sonne for thou hast deliuered vp thy Sonne to redeeme thy seruant doe thou now at last receiue my spirit coÌ„mended vnto thee Secondly I commend that is I leaue it with thee to haue it againe after three dayes Thirdly no man taketh it from mee for I am not compelled to dye against my will but I willingly yeild it and deliuer it to thy custody My spirit hee saith not my soule which beastes possesse aswell as men but my spirit because the sensual man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perceiueth not those thinges which are of the spirit of God In Christ the spirit 1 Cor. 2. that is the higher part had as it were conuerted the soule into it selfe so as the inferiour man desired nor coueted nothing but according to the rule of reason Pray thou vnto God the Father that hee will receiue thy soule alwayes commended with the spirit of his Sonne Into thy handes I commend my spirit COnsider first that though the spirit of Christ needed not to be commended to the Father yet it was coÌ„mended to him that all faithfull and holy men should knowe that they are coÌ„mended vnto God by this prayer of Christ For God calleth those by the name of Spirit which are indued with his spirit That saieth hee which is borne of the spirit Ioan. 3. is spirit euen as they which are ruled by the spirit of the Deuill are called the spirits of Deuils Doe thou looke into thy selfe what spirit raigneth in thee 1 Tim. 4 whether of Christ or of the Deuils And againe whether thy soule hath changed the spirit into it selfe so as thou seemest little different from a brute beast or whether the spirit of our Lord hath thy soule wholy subiect and obedient vnto it Heb 4. For the worde of God being liuely and powerfull reacheth euen to the diuision of the soule and of the spirit And therefore in the houre of death diligent inquiry shal be made what the spirit hath done and what the soule and they onely shall bee commended vnto God Rom. 8. which haue wrought by the spirit of God Consider 2. if Christ commended vs to God the Father then wee ought to bee carefull to commend our soules vnto him in good workes Therefore let vs prouide First that what the grace of the holy Ghost hath wrought in our soules Pet. 4 may be preserued framed perfited as it were by his diuine hands Secondly that our spirite bee often conuersant in Heauen and adhere not too much to any worldly things For saith St. Augustine if our mindes be there wee shall haue rest heere Ser. 175. de temp Thirdly that God will holde vs in his handes according to that Sap. 3. Ioan. â—0 The soules of the iust are in the handes of God neither can any man take theÌ„ out of his handes Fourthly that our spirits when they goe out of this world may bee deliuered to the handes of God to be crowned and be commended to his keeping till the future resurrection of our bodyes Consider thirdly that the Church of God which is directed and guided by the spirit of Christ is so commended to God the Father by this prayer of her spouse That the gates of Hell cannot preuaile against her Mat. 16. Therefore doe thou neuer seperate thy selfe from her except thou wouldest fall into thy enemies handes but defend the life and safety of thy soule by the spirit faith grace and Sacraments of the same Consider fourthly that there is coÌ„mended vnto thee by his prayer First the guift of the feare of God and next diligent deuotion against the vice of slouth For if Christ the Son of God did with such earnest prayer commend his spirit to his Father it behooueth thee not onely to pray but also to worke thine owne saluation with feare and trembling Phil. 2. Pray then vnto our Lord to take care of thy soule and to bestow rather heauenly guifts vpon thy spirit then earthly benefites vppon thy body The 44. Meditation of the death of Christ Luc. 23. Ioan. 19. And saying this bowing his head gaue vp the ghost COnsider first in what manner the Spouse of thy soule ended his life The standers by vse to obserue the countenaunce gesture and words of those which are to dye mothers also vse to marke the eyes and countenaunce of their children when they goe farre from them and to remember often in their minds the manner of
eyes of mercy Secondly they tooke off his crown of thorns from his head and perhappes being tangled in his haire and sticking in the flesh ioynts of the bones they hardly plucked out the thornes entyre and taking a bason they reuerently washed off the spittings bloud and filth which stucke vnto the same Thirdly with great honour they washed according to the custome of the Iewes the holy body of our Lord and gathered together all the foulenesse as most holy and sacred reliques kept them with great care which in continuance of time waxing hard and being reduced into a bloudy substance mingled heere and there with a watery colour was sent by Baldwin King of Hierusalem from Palestina to Bruges in Flaunders by the Abbot of St. Bertins where it is kept and reuerenced most deuoutly by the Brugeans and hath been preserued by Gods help and their singular care from the fury of the Genseoms Fourthly they wrapped the body in the sheete and after the manner of the Iewes couered it ouer with spices Marke thou euery thing and conuert it to thy owne benefite Thy Lord is bound who looseth thee bounden his hands are bouÌ„d least they punish thee his feete are bound least they runne to reuenge his face is couered least he see the foulenes of thy sinnes Pray vnto him to season thee with the spices of vertues and to burie thee together with him And there was in the place where hee was crucified a Garden Ioan. 19. Luc. 23. Mat. 27. Mar. 15. and in the garden a Monument which Ioseph had cut out in a Rocke in which neuer any was yet laide Therefore for the Parasceue of the Iewes they laid Iesus because the Monument was hard by And Ioseph rowled a great stone to the mouth of the Monument and went his way COnsider first that Christ our Lord was not left without Sepulture but was buryed like vnto others First that hee might seeme to haue omitted nothing pertaining vnto men Secondly that thou being buried with him shouldest neither regard nor know those thinges which are done in the world CoÌ„sider secondly that the Prophet foretolde Isa 11. that the Sepulcher of our Lord should be glorious This Sepulcher may bee taken three wayes First for this whereof wee now speake which being cut out in the Rocke was reserued for an honorable man Which was made more glorious because two Senators being Noble men and one of them a Maister in Israell and a Doctor of the Lawe Ioan. 3 executed the office of buriall with their owne handes and because none but iust holy men touched the sacred body of Christ which with great cost they annoynted and seasoned Secondly for his Sepulcher in the Church where the true body of Christ being thought indeede liuing yet like vnto his dead body is reserued vnder the forme of dry and immoueable bread the siluer and golden vessels being as it were a Sepulcher wherein it is kept And this Sepulcher is glorious because it is reason that wee exhibite to this body that once dyed for vs as much honour and glory as lyeth in the power of man to giue Thirdly for the Sepulcher of our heartes and bodyes wherein communicating wee receiue the holy hoast 1 Cor. 12 For as often as we receiue this Heauenly bread by this very action we shew and declare the death and buryall of our Lord. Let therefore this Sepulcher bee also glorious to wit illuminated with the grace of God adorned with all vertues for All the glory of the Kinges Daughter is from within Psal 44. and our Lord by his comming addeth a greater brightnesse vnto our soule Consider thirdly with what funerall solemnity our Lord was carryed to his Sepulcher when the holy men did beare him and his Mother and the Holy women and his Disciple Iohn followed him Therefore as often as thou shalt see the holy Hoast carried in procession imagine that thou doest follow this body of Christ to buryall and remeÌ„bring his passion death coÌ„mend thy selfe and the necessities of the whole coÌ„mon wealth vnto him by the same Pray also thy Lord to giue vnto thy heart the strength and constancy of a stone or rocke and to prepare a sepulcher therin for himselfe Where hee may lye in the midday Cant. 1. and graciously suppresse the heate of thy temptations And Mary Magdalene Mary of Ioseph were sitting there against the Sepulcher Mat. 27. and the women which came with him from Galilee Mar. 15. and followed him beheld where the body of Iesus was laide Luc. 23. and returning they prepared spices and oyntments and on the Sabaoth they rested for the Commandement COnsider first the sorrowe both of the other women and also of the Mother of Christ when they must bee drawen from the sight of so sweet a Lord. There seemeth to be no mention made of the Virgin Mary not because she was absent but because shee which stood by him at his death could not bee absent herselfe from this office duty Consider secondly these women sate ouer against the Sepulcher and diligently marked what was done First that thou in all thy needs shouldest flye vnto the holy Eucharist of Christ and sitting as it were by the Sepulcher of our Lord meditating pondering vpon his death passion shouldest shew forth all thy griefes and receiue remedy and comfort for thy afflictions Secondly that thou with these women shouldst mark where the body of Iesus was laide First in a Garden both because by the death of our Lord the way is open to the garden of delightes from whence we were excluded by the sinne of Adam and also that thou shouldest not lay vp thy Lord in any other place then in the flowers of vertues Secondly In a new monument both because hee desireth all thinges to be new in thee Mat. 9. For New wine is not powred into olde vessels and also because he came to make all thinges newe Thirdly In which neuer any was laide least perhaps not Christ but some other might be said to haue risen from death and that thou shouldest suffer no other to rest in the sâ—pulcher of thy heart For he teacheth that our Lord alone will possesse thee wholy and that hee will suffer no companion of his Kingdome in thy soule Fourthly In a Stone both to take away all suspition of the stealing away of his body and also because from thence-foorth hee had determined to pierce the stony hearts of Gentiles and sinners Fiftly In anothers Monument that by his death hee might commend that pouerty which he had so often praised in his life for hee whose Mother had no place wherein to lay her Son when hee was borne and he who had not where to rest his head when he liued was buryed in another mans Sepulcher when hee dyed Besides it was conuenient that hee which dyed not for his owne fault but for others should be buryed not in his owne