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OF SIXE POYNTES THAT ARE TO BE MEDITATED VPON, in the holie Passion of our Sauiour Iesus Christ.…

FORSOMVCH as the most holie Passion of our Sauiour Iesus Christe is the principall matter of meditation, it is meete that sithence we haue hitherto treated of meditation in generall, we doe now treat particulerly how we ought to meditate vpon the holie passion of our Sauiour Christ: to the intent that we maie knowe, how to behaue our selues in this matter.

But here we must first presuppose, that emonge all the deuotions in the worlde, there is none more secure, none more profitable, or more vniuersall for all kinde of persons, than the remembrance of the holie passion of our Sauiour Christe. Albertus Magnus saiethe,1 That it is more profitable for a man to meditate euerie daie a litle vpon the holie passion of our Sauiour Christe, than to fast with bread, and water, all the Fridaies in the yeare, and to discipline and scourge him selfe vntill he shead bloude, and to saie all the whole Psalter from one ende thereof to an other. At the least wise this is verie certaine, that this holie exercise is a passinge great helpe to directe the sowle in all vertue, and goodnes. For consideringe that our Sauiour Christe is (as he him selfe saieth:2) The waie, the trueth, and the lyfe, there is none other exercise more fitte and cō ueniente to directe vs to goe vnto God, to knowe God, and to enioye God, than to fixe alwaies our eies vpon our Sauiour Christe. For though Christe be vnto vs the waie, the treuth, ād the lyfe, in all thinges wheresoeuer we cōsider him, yet is he most espetially so vnto vs, whē we beholde him vpon the Crosse. And therefore S. Bernarde saide verie diuoutly:3 well maie I (ô Lorde) compasse about heauen, and earthe, yet shall I not finde the but vpon thee crosse. There thou liest, there thou sleipest at noone daie.

But leauinge now this matter for an other place, I will onely treat at this presente after what sorte we ought to behaue our selues whē we meditate vpon the holie passion of our Sauiour Christe. For there be some simple persons, that seeke nothinge els in this holie exercise, but onely to sheed a fewe teares, in takinge compassion vpon the bitter paines and sorowes of our Sauiour, and so doe staie them selues in this pointe alone, without passinge anie further. And albeit this takinge compassion of our Sauiours paines be verie good, and necessarie, (forsomuch as it is the foundation of all the rest, as hereafter shalbe declared) yet this is not the onely fruite that maie be gathered of this holie tree, but there be others farre greater than this: forsomuch as out of the meditatiō of the holie passion doth all the profite of the spirituall lyfe proceede.

4 Wherefore we must vnderstande, that there be sixe thinges (emonge manie others,) that maye be considered in the holie Passion of our Sauiour: To witt, The greatnes of his paines: The greiuousnes of our sinnes: The excellencie of the benefite: The magnificencie of the goodnes of almightie God: The multitude of the vertues of our Sauiour Christe, which doe verie brightelie shine in his holie passion: And the conueniencie of this meane, whereby almightie God vouchsafed to worke our redemption. These sixe pointes ought we to consider for sixe effectes, wherein consisteth all the profite of the spirituall lyfe. For we must consider the greatnes of the paines of our Sauiour Christe, that we maie take compassion of them. We must consider the greatnes of our owne sinnes, that we maie abhorre them. We must consider the greatnes of the benefite of his passion, that we maie geue him thankes for it. We must consider the excellencie of the goodnes of almightie God, which in this holie passion of our Sauiour is discouered vnto vs, that we maie verie hartely loue the same passinge great goodnes. We must consider the multitude of the vertues of our Sauiour Christe, which doe likewise shine verie brightlie in his passion, that we maie be prouoked thereby to imitate them. And we must consider the conueniencie of the misterie of his holie passion, that we maie be brought thereby in admiratiō of the wisedome of almightie God, and be the more confirmed in the faith of this holie misterie. Of these sixe pointes we intende nowe to treate, and of each one of them in his due place, and order.

Of the passinge great paines, and tormentes, which our Sauiour Iesus Christe suffered in his most…

FIRST, we must consider the passinge great paines of our Sauiour Christe, to prouoke our selues by that consideration to take compassion of them, as reason it is, that the members shoulde take compassion of their head. Wherefore it is to be noted, that the paines which our Sauiour suffered in his bitter passion, were (as the holie fathers saie) the greatest that euer were suffered,5 or euer shalbe suffered in this worlde. This shall appeare manifestlie to be true, if we doe consider fiue principalle causes, from whence the passinge greatnes of these paines proceeded.

The first cause was, the passinge greatnes of his charitie, which made him desirous to redeeme mankinde most abundantly, and to satisfie most perfectly for the iniuries, and offences, committed against the diuine maiestie. And because the greater paines he shoulde suffer, the more perfectly he shoulde accomplishe both the one, and the other, (and he wanted not the forces of grace to beare as great a burthen as he woulde) therefore he woulde that his paines shoulde be passinge great, that so likewise the satisfaction which he shoulde make for our dette, and the worke of our redemption might be also passinge great.

The seconde cause (which followeth hereof) was, that he suffered his payes without anie maner of ease, or consolation. For (accordinge to the reason before mentioned) he shutte vp from him selfe all the gates, whereby anie maner of consolation might come vnto him, either from heauen, or from earthe: insomuche that he was contente to be forsaken not onely of his disciples, and freindes, but also of his owne father, yea, and of him selfe also: to the intent that so beinge destitute of all companie, he might be burninge in the furnace of his most grieuous paines, and tormentes, without all maner of refresshinge of anie ease, or consolation whatsoeuer, that by anie meanes might come vnto him. And therefore he saied in the Psalme:6 I am become as a man destitute of all helpe, I am left emonge the dead, notwithstandinge that I alone am he that emonge the deade by righte am free from sinne, and from deathe. And in an other Psalme he saithe:7 I am plunged in the bottome of waters, and of myre, and I finde no place where to staie my feete. This is that forsakinge, which our Sauiour signified vpon the crosse, when he saiede:8 My God, My God, why hast thou forsakē me. 9 For at that time his holie humanitie was forsakē in the middest of the furious streame of his paines, and tormentes, and was left destitute of all thinges that might either withstande, or mitigate the force and vehemē cie of them.10 This was figured in the lawe, by those two beastes, that were offered for the sinnes of the people, of the which the one was killed, and offered vp in sacrifice, and the other departed awaye, and was sent into the wildernes, leauinge her companion alone in the tormentes. The like was done in this heauenlie sacrifice, where God and man was offered for the sinnes of the worlde, and the one of the two natures, to witt, the humanitie, was sacrificed, and did suffer: but the other nature, to witt, the diuinitie, departed awaye, leauinge her sister and companion all alone to suffer the tormentes. For albeit that (as concerninge the bonde of vnion) the diuine nature neuer forsooke the humane nature which it had once taken, yet as touchinge the consolation and ease of the paines, and tormentes, (in the inferior parte) it did wholy forsake the same. And therefore we see, that the Martirs when they went to suffer death, shewed them selues verie courageous, mearie, and ioyefull, (as we reade of S. Agnes, S. Agatha, S. Laurence, and of many others:) but our Sauiour beinge the verie fountaine of grace, and of strēgthe, (through whose vertue the Martirs had such force, and courage, to be able to doe that which they did,) trēbled, and sweated euen verie droppes of bloude, when he wēt to suffer paynes and tormentes for vs. For in the martirs the vertue of charitie which redoūded into the inferior forces of the sowle, caused them to haue verie great courage, and ioye: But in our Sauiour Christ both these and all other influences were by spetiall miracle suspended, that so he might drincke the cuppe of his most bitter paines, pure, and without mixture of anie maner of ease, or consolation.

The therde cause of his so grieuous paynes was the tendernes of his complexion. For whereas his holie bodie was formed miraculously by the holie Ghost, and the thinges that are done by miracle be more perfecte than those that be done by nature,11 (as S. Chrisostome declareth, speakinge of the wyne, which was turned into water at the mariage,) it followeth that our Sauiours bodie was the most best cō plexioned, and most tender of all bodies that euer were, or shalbe: insomuch as a holie father saiethe: That if there had bene no externall violence done vnto our Sauiours bodie, it woulde haue endured a verie great nomber of yeares, by reason of the perfection, and tendernes of the composition thereof.

And not onely the composition of his bodie, but also the matter thereof was very tender: forsomuch as the matter of it was wholly most pure virgins fleshe, taken of the most pure and virginall bowels of our blessed Lady,12 without anie other kinde of mixture. And for this cause (as S. Bonauenture saiethe) his bodie was the more tender, and of a more perfecte sense in feelinge.

The fourthe cause of his so greiuouse paynes, was the very kinde of death which he suffered, with all the circumstances that happened in all the continuance of his passion: forsomuch as each one of them (if they be well considered) was a kinde of martirdome by it selfe. And that thou mayst more clearly perceiue the same,13 beginne euen from the first entrie of his passion vntill the ende of it, and thou shalt finde emonge others twelue most greyuous paynes, which our Sauiour there suffered: the which I wil rehearce here very breiflie, notwithstandinge that in euerie one of them there is verie much to be said, and considered.

The first was, the agonie in the garden, and that wonderfull bloudie sweate, which trickled drowne througheout all the partes of his bodie vnto the earthe, which was the most newe and most straungest thinge of all that euer hath happened in the worlde.

The seconde was, to be solde for so base a price of his owne Apostle, and disciple, vnto so cruell enemies.

The therde was, to be so often times caried throughe the common streetes bounde, and manicled, as if he had bene a verie theyfe.

The fourthe was, the punishement with whippinge, and scourginge, which besides that the lashes were verie crewellie laid on him, and verie manie in nomber, it is not a punishement for a man of any credite, or honestie, but for bondeslaues, vagabondes, and men of most vyle and base condition.

The fifte was, that most cruell inuention of the crowne of thornes, wherein were ioyned together both most greiuous shame, and dishonour, and withall most greiuous paine, and tormente.

The sixte was, those so manifolde blasphemies, and sundrie kindes of most villeynous mockeries, iniuries, and reproches, which were ioyned with the tormentes: as to spette so often times in his face, as though he had bene a blasphemer: to geue him buffettes, and blowes, as if he had bene a vagabonde: to apparell him some times in white garmentes, and some times in redde, as if he had bene a foole: to hoodwinke his eies, and to ieste at him, sayeinge, Areede, who hath smitten thee, 14 as if he had bene a verie dissarde: to clothe him with a purple garment, to set a reide in his hande, to kneele on one knee before him, to smyte him on the head with a reid, as if he had bene a counterfait kinge: and besides all this, to proclaime him throughe the common streetes as a malefactour. Who euer sawe so many kindes of reprochefull iniuries heaped together vpon one man?

The seuenthe was, that wonderfull contēpte, and despite, which was done vnto him (beinge the sonne of almightie God,) when they compared him with Barrabas, and made lesse accompte of him, than of Barrabas. Insomuch as that Lorde by whom all thinges were created, and in whom all thinges doe liue, and are preserued, was accompted more vnprofitable, and more vnwourthy to lyue, than Barrabas an infamous malefactour.

The eight was, in that they enforced him to carie vpon his shoulders, which were all to rēte, and breused, the verie same instrument of the crosse, whereupon he shoulde suffer deathe. The tormentors them selues (which are commonlie the ministers of crueltie) doe vse to hyde the eies of them that are to be beheadded, that they maie not see the instrument, that shall bereue them of their lyfe: but here they doe not onely not vse this kinde of humanitic towardes our Sauiour, but they laie the same instrument of his deathe euen vpon his owne shoulders, to the intente that his harte might first suffer the tormente of the crosse inwardlie, before that his bodie shoulde proue it outwardlie.

The ninthe was, the very martirdome of the crosse: which is a most cruell kinde of torment: for it is not a speydie kinde of deathe, (as to be hanged, or beheadded) but very longe, and lingeringe: and the woundes be in the most sensible partes of the bodie: to witt, in the feete, and handes, which are most full of vaines, and sinowes, which be the iustrumentes of feelinge. Moreouer, his paines were increased with the poyze and weight of his owne bodie, which alwaies tended and swayed dounwarde: and so it euer rented, and enlarged his woundes, and augmented the greife of his tormentes continually: and this caused his martirdome to become so extremely greiuous, that althoughe he had no deadlie wounde, yet by reason of the passinge greatnes of his paines, his most holie sowle departed out of his most precious bodie.

The tenthe was, that whereas our Sauiour was thus tormented vpon the crosse, and there became a verie Sea of paines, and tormentes, yea, whereas he was in such a dolefull case, that if we shoulde see a verie dogge in the streete so pittiefullie tormented it were able to breake our hartes, yet all this notwithstandinge his cruell enemies were so farre of from takinge anie pittie or compassion vpon him, that euen at that verie time, they mocked, and scoffed at him, and wagged their heades, sayeinge: Fye on thee, that destroiest the temple of God, 15 and within three daies buildest it againe.

The eleuenthe was, to haue his most innocent mother present before his eies at all these martirdomes, knowinge so well as he did, what a passinge great greife it was vnto her most innocent harte.

The twelfthe was such a crueltie, as the like was neuer seene: to witt, that whereas his most holie bodie was all voide of bloude, and all the fountains of his veines emptied, and his bowels dried vp, by reason of the great abundance of bloude which he had shead, when he requested a litle water, they did not onely not graunt it vnto him, but in steede thereof they gaue him to drincke Easell, and Galle.

Now what thinge coulde be more cruellie done than this? True it is, that that riche couetous man,16 which was tormented in hell had a droppe of water denied him when he required it, but yet he had no galle geuen vnto him. But here they doe not onelie denie the sonne of almightie God the thinge that he desired, but besides that they increase his most greiuouse paines with an other newe kinde of tormente.

Euerie one of these pointes beinge considered seuerally by it selfe, will minister sufficient matter of verie great greife and sorowe to anie good Christian harte. And therefore whosoeuer is desirous to haue an earnest and inwarde compassion of the paines of our Sauiour, let him goe throughe euerie one of them, and make a station at eche of them: and (be he neuer so harde harted) it is not almost possible, but that in some one or other of them he shall sinde verie vehement motions to prouoke him vnto greife, and compassion.

Howbeit, the paines of our Sauiour Christe are not thus ended: there be yet others without all cōparison farre greater than these, to witt, the paines of his blessed sowle. For all these paines aboue-named, doe for the most parte appertaine to the paines of the crosse, wherein his bodie suffered outwardly: but besides this visible Crosse,17 there was yet an other inuisible crosse, wherein his most holie sowle was crucified within his bodie, hauinge also foure armes, and foure nailes, (which were foure dolorous considerations) and these were a farre greater tormente vnto him, than theverie outwarde crosse. For first of all, there were represented vnto him al the sinnes of the worlde that were present, past, and to come, (for all which he suffered) and that so distinctlie, as if they had bene the sinnes but of one man alone. Now to him that bare such a passinge great loue, and zeale, vnto the honour of his father, what an vnspekeable greife was it, to beholde such an infinite nomber of abhominations, and offences, committed against so highe a maiestie? For it is certaine, that the sinnes of one man alone were able to tormente him more, than al the tormētes of the crosse. The which beinge so, what a passinge greate greife woulde the sinnes of all men, and of all worldes cause vnto him? Suerly, there is no vnderstandinge able to comprehende the passinge greatnes of this greife.

Secondly, there was also represented vnto him the ingratitude and damnation of many men, and espetially of many wicked Christiās, which woulde neuer acknowledge this singuler benefite, nor endeuour to profite and helpe thē selues with this so great and so costlye a remedie, as he there prepared for them. This was also a farre greater tormente vnto him, than the tormente of the crosse. For it is a greater paine vnto a labourer to be denied his daie wages, and the fruite of his labour, than the very labour it selfe, albeit it were verie great. And for this cause our Sauiour complained by his Prophete Esaie of this iniurie vnto his father, sayeinge: I saiede: In vaine haue I trauailed: In vaine, 18 and without cause haue I wasted my strengthe. And he complained of this ingratitude not onely to his father, but also euen vnto men them selues by S. Bernarde, sayeinge: O man, 19 consider what cruell tormentes I suffer for thy sake. There is no paine that tormenteth me so extremelie as thy ingratitude dothe: I calle vnto thee that doe suffer deathe for thee: Beholde the paines that doe torment me: Beholde the nailes that doe pearse throughe my handes, and fette: Beholde the shamefull reproches, and despites, where with they dishonour me. And although the paine which I suffer out wardly be so passinge great yet is the paine farre greater which I suffer in wardly, when I see thee so ingratefull and vnkinde to wardes me for the same.

In like maner there was represented vnto him the horrible sinne of that miserable people of Iewrie, and the terrible punishement that was prepared for them within a shorte time after, which vndoutedlie was a greater greife, and tormente vnto him, than the cuppe of his bitter passion. For if the Prophete Ieremie signified, that the sinne which the Iewes committed in goinge about to kille him, greiued him much more than his owne very deathe, what a greife woulde it be to our sauiour, who had without all comparison farre greater charitie, and grace, than the Prophete Ieremie?

There were moreouer represented vnto him the greifes, and dolefull sworde of sorowe, which pearsed the harte of his blessed mother,20 when she sawe him suffer betwene two theiues vpon a crosse, the which vndoutedlie was so great a greife and paine vnto him, as the loue was great which he bare vnto her, which loue was inestimable: forsomuch as next vnto the loue of God, he loued her most of all creatures.

Now these fowre considerations and greifes, were as it were fowre armes of an other inwarde crosse, wherewith his blessed sowle was likewise crucified within his holie bodic. So that our sauiour suffered that daie the paines and tormentes of two crosses, th'one visible, and tho'other inuisible. Vpon th'one crosse his bodie suffered outwardly, and vpon th'other his sowle suffered much more inwardly. Now how passinge great the greife was, which proceided of these foure considerations, there is no vnderstandinge able to comprehende it: and yet we maie coniecture somewhat thereof, by that outwarde shewe of his blouddie sweate in the garden.

Whosoeuer then shall attentiuelie consider all these causes, shall clearlie see how passinge great the paines and tormentes of our Sauiour were, which is the intente of this first maner of meditatinge vpon his most bitter passion. Howbeit this must not be the finall ende of this exercise, but rather it must be vsed as a meane to come to other endes: to witt, to vnderstande hereby what a passinge great loue he bare vnto thee, that woulde suffer so much for thee: and what a great benefite he did vnto thee, in byeinge thee with so deare a price: and how much thou art bounde to doe for him, who hath done, and suffered so much for thee: and aboue all this, how greatlie thou oughtest to abhorre thy sinnes, and be greiued with them, sith they were the cause of his so lōge and painfull martirdome. Nowe for these foure endes, (whereof we will intreat in the chapters followinge) serueth this maner of contemplation. Whereby it appeareth, that this first maner of meditatinge (by waie of takinge compassion of the bitter paines of our Sauiour) is as it were a meane, or a ladder, vnto all the others. And for this verie cause S. Bonauenture made great accompte of this maner of meditation vpon the passion: because it is sensiblie seene, that this maner of meditation openeth the waie vnto all the other maners of meditatinge vpon the same.

And the same holie father saiethe, that for this purpose it shalbe a great helpe also for vs to take some discipline, which maie cause some smarte, and doe no hurte to the bodie, that so by the feelinge of that so litle paine of whippinge, and scourginge our selues, we maie the better lift vp our spirite, to consider somewhat of the passinge great paines, and tormentes, which the most tender bodie of our sweite Sauiour suffered for our sakes.

How in the Passions of our Sauiour Christe, appeareth verie manifestlie what a greyuous thinge…

THE seconde point that we haue to consider in the passion of our Sauiour, is the greiousnes of our sinnes, whereby to moue our hartes to be sorowfull for them, and to abhorre them. Wherefore we must vnderstande, that (as all the holie learned fathers doe affirme) our sinnes were the very cause why the sonne of almightie God suffered such greiuous paines, tormentes, and crewell death, as he suffered in this worlde. For it is certaine, that if there had bene no sinne to be the meane and occasion of his sufferinge, it had not bene neidfull for him to haue suffered as he did. It is not agreed emonge the learned diuines, whether the sonne of God shoulde haue bene incarnate,21 in case man had not sinned, (for some doe affirme it, and some doe denie it,) but this is holden for a most certaine treuthe, that in case man had not sinned, the sonne of God shoulde not haue died. Whereby it appeareth, that our sinnes were the verie cause that moued him to suffer all these miseries, and that our sinnes were they that threwe him into this prison, and that our sinnes were they that nayled him vpon the crosse.

And thinke not, because they were not thy sinnes alone which were the cause hereof, that thou art therefore worthy of the lesse punishemente: for accordinge to the lawes of iustice, he deserueth no lesse punishemente that killeth an innocente beinge accompanied with manie in committinge the facte, than if he alone had killed him. So that by this rule thou feest, what great reason thou hast to moue thee to abhorre thy sinnes, and to be earnestly sorie for them, by callinge to minde that they were the tormentours which in verie deede crucified the sonne of almightie God, and caused him to suffer so great paines, and tormentes. This is a greater cause to moue a man to abhorre sinne, and to be sorie for the same, than all other losses and miseries that ensewe of sinne, yea althoughe we shoulde recken emonge our losses the depriuation of the euerlastinge glorie and felicitie which is lost by a deadlie sinne, and the euerlastinge horrible paynes which be purchased by the same.

Now acordinge vnto this doctrine, when thou shalt be occupied in meditatinge vpon the holie passion, and shalt see how the enemies doe apprehende our Sauiour, and how they accuse him, and buffette him, and how they spette vpon him, and whippe him, &c. thinke for certaine, that thou art in verie deede in companie with them, and that thou hast ioyned with them in this conspiracie against our Sauiour. So that thou mayst treulie saie, that thy sinnes doe accuse him, that thy dissolute behaueour bindeth him, that thy anger and mallice whippeth him, that thy presumption and rashenes buffeteth him, that thy pride crowneth him with thornes, that thy fonde braueries and vanities doe clothe him with purple, that thy pleasures, and delightes geue him to drincke galle, and vineger, and to be shorte, that thy disobedience nayleth his handes and feete vpon the crosse. Forsomuch as the paines which thou deseruest by these thy sinnes, he vowchsaffed of his infinite charitie to suffer for thee. For it is certaine, that the tormentors shoulde neuer haue had power to tormente him as they did, in case thy sinnes had not geuen them force and strengthe to doe the same.

This is one verie profitable waie of meditatinge vpon the holie passion for all kinde of persons: but it is much more requisite for such as doe but newlie beginne to enter into the seruice of almightie God, and doe endeuour to cleanse the sinnes of their former dissolute lyfe with the holic exercises of Penance.

Of the passing great benefite of our Redemption. § III

THERDLY we ought to consider in the holie passion the greatnes of the benefite which our Sauiour hath done vnto vs, in redeeminge vs by this meane. And althoughe there be infinite thinges to be saide in this matter, yet at this presente I will doe no more, but onely note breifly three principall pointes, which are to be considered in this most excellent benefite of our Redemption. Firste, what our Sauiour hath bestowed vpon vs by the same redemption. Secondlie, what meane he vsed in geuinge it vnto vs. And therdlie, with what passinge great loue he gaue it vnto vs.

How passinge great that is, which our Sauiour hath bestowed vpon vs by this benefite of our redemption, there is no tonge able to expresse. Howbeit we maie conceiue somewhat thereof by two waies. The first waye, is by consideringe all the euills and miseries whereinto mankinde incurred throughe the sinne of the first man Adam: for all these miseries were sufficientlie remedied by our Sauiour Iesus Christe, who bestowed vpon vs all such benefites as were contrary vnto these miseries: forsomuch as it is euident, that he was geuen vnto vs to be a vniuersall reparer of all the euilles and miseries of the worlde. Now he that were able to recken how manie the miseries are, whereinto the worlde hath fallen by the sinne of the first man Adam, might also vnderstande, how many the benefites are, that came vnto vs by the seconde Adam, (to witt, by our Sauiour Christe,) which benefites be vndoutedlie innumerable.

The seconde waie, is by consideringe not all the miseries which our first father Adam brought vnto vs, but all the benefites which came vnto vs by our Sauiour Christe: Forsomuch as we are made partakers of all those benefittes, by meanes of communicatinge his spirite vnto vs: For all such as are made partakers of the spirite of Christe, are made partakers also of the vertues and merites of Christe. Wherefore the Apostle saithe,22 that all such as haue receiued the Sacramente of Baptisme haue put on Christe. Geuinge vs thereby to vnderstande, that they all are made partakers of Christe, and are adorned with his vertues, and merites, and that so beinge clothed with this liuerey they seeme in the sighte of the heauenly father to be such after a sorte (in their degree,) as his owne verie sonne seemeth before him. And therefore for good cause dothe Ecclesiasticus alledge this wonderfull title of the sonne of God in his praier:23 sayeinge: haue mercie ô Lorde vpō thy people Israell, whom thou hast made equal and like to thy firste begotten sonne. What dignitie, what glorie can be greater than this? Now accordinge hereunto, he that coulde recken how many the vertues, and merites of our Sauiour Christe haue bene, might likewise vnderstande how manie the benefites haue bene that are come vnto vs by him: Forsomuch as we are made partakers of them all by the meane of his passion.

To conclude, by him is geuen vnto vs remission of our sinnes, grace, glorie, libertie, peace, saluation, redemption, sanctification, iustice, satisfaction, sacramentes, merites, doctrine, and all other thinges, which he had, and were behouefull for our saluation. And by reason of this his so bountiefull communicatinge, he is called in the holie Scriptures, the father, the bridegroome, and the vniuersall head of the Catholike Churche: because whatsoeuer the father hath, appertaineth to his children, and whatsoeuer the bridegrome hath, he imparteth to his spowse, and whatsoeuer the head hath, the members are made partakers of the same.

These are the benefites which our Sauiour Christe hath bestowed vpon vs. But by what meane hath he geuen them vnto vs? It is euident that by the meane of his holie incarnation, and passion, whereby he made him selfe partaker of all our debtes, and miseries: and so by takinge vpon him all our miseries, he made vs partakers of all his benefites. This takinge vpon him all our miseries is vndoutedlie a farre greater thinge, than to make vs partakers of al his benefites. For certainlie it is a more wonderfull thinge in God to suffer miseries, than to bestowe benefites: because as there is nothinge more propre and conuenient to his infinite goodnes, than to bestowe benefites, so is there nothinge more straunge and further of from that infinite felicitie, than to suffer miseries. Whereby it appeareth, that we are much more bounde vnto him for the paines and tormentes whiche he hath suffered for vs, than for the great benefites which he hath geuen vnto vs: I meane hereby, that we are much more bounde vnto him for the maner whereby he hath remedied our miseries, than for the verie remedie it selfe.

But how passinge great was the loue wherewith our Sauiour bestowed all this vpon vs? This is without all comparison farre greater,24 than all the rest. For certainlie the desire which our Sauiour had to suffer paines for vs, was farre greater, than the verie paines which he suffered: and much more paines woulde he haue suffered, if it had bene needfull for vs. Three howres he continued sufferinge paines and tormentes vpon the crosse for our sinnes: But what is this in comparison of that, which the greatnes of his charitie coulde haue vouchsaffed to doe for vs? Verelie if it had bene neidfull for vs, that he shoulde there haue suffered paynes and tormentes vntill the daie of iudgemente, the loue was so passinge great which he bare vnto vs, that he woulde vndoubtedlie haue done it. So that albeit he suffered much for vs, yet was the loue which he bare vnto vs farre greater, than the paines which he suffered for vs. And therefore if we be greatlie boū de vnto him for the great paines which he suffered for vs, much more are we bounde vnto him for that which he desired to suffer for vs. This consideration is very profitable to prouoke vs to geue most humble thankes vnto him, who hath bestowed so great benefites vpon vs: and withall to loue him, who hath loued vs much more, than by his benefites he hath shewed vnto vs. Other infinite thinges there be to be saide concerninge this matter: but now they shall remaine for an other place: and somewhat I haue specified alreadie in the meditation of the benefites of almightie God.

Of the wonderfull great goodnes of almightie God, which appeareth verie euidentlie in the holie…

FOVRTHLIE, we oughte to consider the passinge great goodnes, and mercie of almightie God, which shinethe more euidētlie and brightlie in the holie passion of our Sauiour, than in any other of his workes. Wherefore thou hast deepelie to consider therein foure thinges: which are to be considered in all the whole historie of the holie passion, and in euerie parte thereof. The first is, who suffereth:25 The seconde is, what paynes he suffereth: The therde is, for whom he suffereth: The fourthe is, for what cause he suffereth. Now if thou wilt staye thy selfe awhile in euerie one of these poyntes, and consider first the highnes, and excellencie of him that suffereth, which is almightie God: and in such wise staie in this consideration, that thou art astonied at this so highe, and so wonderfull a thinge: and afterwardes cōmest to descende from thence vnto the consideration of the basenes, and vylnes of the most greiuous paines, and reprochefull iniuries, which he was contente to suffer: and that not for Angels, or Archangels, but euen for men, which are most vile, and abhominable creatures, and in their workes like vnto the deuils thē selues: if (as I saye) in each one of these pointes thou make as it were a statiō, and doe compare th'one poynte with th'other, vndoutedly thou shalt be greatlie amased, and astonied, to consider how much so great and excellent a maiestie woulde abase him selfe, to redeeme so vile, and so base a creature: and then maist thou crie out with the Prophete, and saie:26 O Lorde I haue hearde thy wordes, and was afraide, I haue considered thy workes, and was astonied.

But if after all this, thou doe consider the cause of his so great abasinge, and commest to vnderstād that it was not for anie maner of cō moditie towardes himselfe, nor yet prouoked by anie deserte of ours, but was onelie moued thereunto with the bowels of his tender mercie and loue towardes vs,27 by the which he vouchsafed to visite vs from on highe: this point beinge well and dewlie considered, will lyfte vp thy minde into such a great admiration and loue of him, that thou wilt be astonied as Moyses was in the Mounte,28 when he sawe the figure of this misterie, and begāne to proclaime with a lowde voyce the vnspekeable great mercie of almightie God which was there reuealed vnto him. This was that great languishinge and faintnes of spirite, which the spowse felte in the Canticles, when she saiede: Staie me vp with flowres, 29 and comforte me with apples, for I langwise with loue. Vpon which wordes S. Bernarde saiethe: The amorous sowle seeth here kinge Salomon with the crowne which his mother crouned him withall: She seeth the onely sonne of almightie God carienge a crosse vpon his shoulders: She seeth the Lorde of maiestie whipped and spetted vpon: She seeth the author of lyfe and of glorie thrust throughe with nailes, pearsed with a speare, and many despitefull reproches and contemptes done vnto him: And finallie, she seeth him bestowe his most holie lyfe for his freindes: She seeth all this, and in seinge it she is pearsed throughe with a knife of loue, and therefore she saiethe: staie me vp with flowre, and comforte me with apples, for I langwishe with loue.

Of the excellente vertues, that doe shyne verie brightlie in the holie passion of our Sauiour…

THE fifte point that we haue to consider in the holie passion of our Sauiour is the great nomber of vertues that doe shyne verie clearlie in it: the which consideration serueth to encourage vs to endeuour our selues to imitate some parte of that which is there represented vnto vs. This is one of the highest maners of meditatinge that is vpon the holie Passion. For it is manifest,30 that all the perfection of a Christian lyfe cōsisteth in the imitation and followinge of the vertues of our Sauiour Christe. Whereunto the Apostle S. Peter exhorteth vs, sayeinge: Christe suffered for vs, leauinge vnto you an example, that you shoulde followe his foote-steppes, who when he was euill spoken of, did not speake euill againe: and when he was tormented, did not threaten them, but deliuered himselfe vnto him that did most vniustly condemne him.

And albeit that all vertues shined so brightly and in such excellent wise in all the lyfe of out Sauiour Christe, yet did they much more perfectlie shine in his holie passion. And therefore in his passion principallie it behoueth vs to beholde the bewtie and excellencie of his vertues: the which doe much more euidentlie shyne there emonge his paines, and tormentes, than doe the flowers emonge the thornes.

Consider therefore first of all that so profounde humilitie,31 wherewith the most highe and onelie begotten sonne of almightie God vouchsafed to be contemned, and lesse esteemed than Barrabas, and to be crucified vpon a crosse betweene two theiues, as though he had bene a Captaine and ringleader of malefactours.

Consider his so wonderfull patience in the middest of so many reprochefull iniuries,32 and tormentes: and withall his so passinge great magnanimitie,33 in that he offered him selfe so willingly into the handes of his enemies, and to suffer the greatest paines, and conflictes, that euer were suffered in this worlde.

Consider that so constant perseuerance,34 which he had from the beginninge to the ende, yea euen to suffer death vpon the crosse, and to descende into hell, and to finishe the worke of our saluation.

Consider his most feruent charitie,35 which passeth all vnderstandinge, by the which onely he was moued to offer him selfe in sacrifice for the sinnes of the worlde, and to suffer deathe, that he might geue life not onely vnto his freindes, but also to his enemies, yea euen to those very persones that shead his most pretious bloude.

Consider his most abundante mercie,36 which extēded it selfe so farre forthe, as to take vpon him all the miseries and debtes of the worlde, and to make satisfaction for them, as if they had bene peculiarly his owne debtes.

Consider that so perfecte obedience which he vsed towardes his father,37 whom he obeyed vnto deathe, yea euen to the death of the crosse: where finallie bowinge downe his head, he offered vp vnto him his most holie sowle, geuinge vs thereby to vnderstande, that the worke of his obediēce was then perfectly fulfilled.

Consider that so passinge great meekenes,38 which he shewed in all the processe of his passion, sufferinge him selfe to be caried like a sheepe to the bocherie, and like a most meeke lambe, that holdeth his peace when he is sheared.

Consider his so wonderfull silence emongest so manie false accusations,39 and lyinge witnesses, which was so greate, that it was able to bringe the verie Iudge him selfe that condemned him in a great admiration of him.

Now if thou be desyrous to see a most perfecte paterne of the contempte of the worlde,40 and of all the honours, riches, pleasures, and delightes that be therein, beholde our Sauiour vpon the crosse so dishonored, tormented, and naked, that he had none other bedde to lye vpon, but onely a crosse: none other pillowe to rest his head vpon, but onely a crowne of thornes: none other delicates to feede vpon, but onely galle, and vineger: none other persons to comforte him, but onely those cruell scoffinge ministers which wagged their heades at him,41 and saiede: Fye on thee, that destroiest the temple of God, and in three daies buildest it vp againe: &c. I conclude therefore, that the Euangelicall pouertie, abstinence, and austeritie of lyfe, with all other vertues doe no where shyne more euidentlie than in the crosse.

But emonge all these vertues, humilitie and patience doe shewe them selues most notablie in the bitter passion of our Sauiour. For patience (as the holie fathers affirme) was the weddinge garmente wherewith the sonne of almightie God clothed himselfe when he came to be affyaunced with the Catholike Churche, and to be maried with her. By which Metaphore they geue vs to vnderstande, that albeit our Sauiour Christe shyned most brightly with the garmente of all vertues, when he came to celebrate matrimonie with the Catholike Chyrche vpon the bedde of the crosse, yet did he most principally shyne there with the robe of patience. For by meanes of the acte of this vertue, which is to suffer, he dranke the bitter cuppe of his passion: by the valewe, and merite whereof the Catholike Churche was redeemed, bewtified, and espowsed by our Sauiour Christe.

Now in these and other the like vertues we ought to fixe our eies when we meditate vpon the holie passion of our Sauiour: to the intent that we maie be thereby prouoked to imitate somewhat of that, which was there done, not onely for our redemption, but also for our example. For the greatest glorie that a Christian can atteine vnto in this worlde, is to haue a semblaunce and likenes vnto our Sauiour Christ:42 Howbeit not such a likenes as prowde Lucifer desired to haue, but such a likenes of life as our Sauiour Christe him selfe commaunded vs to haue, when he saide:43 I haue geuen you an example, that as I haue done, so shoulde ye doe likewise.

Of the conueniencie of the misterie of our Redemption. § VI

THE sixte poynte that we haue to contemplate vpon in the holy passion,44, is the conueniencie of the misterie of our Redemption: to witt, how cōueniente a meane this was which almighie God chose, whereby to worke the saluation of man, and to heale and cure him of his miseries. This maner of contemplation serueth to illuminate the vnderstandinge, to confirme it more firmelie in the faith of this misterie, and to lift vp the harte of man into a great admiration of the goodnes, and wisedome of almightie God, who chose so wonderfull and conuenient a meane to heale our miseries, and to relieue our necessities.

This is so copious and so plentifull a matter to meditate vpon, that certainly if a man shoulde continewe thinkinge vpon it vntill the ende of the worlde he shoulde alwaies finde newe reasons of the conueniencie of this holie misterie, and newe causes to induce him to lifte vp his spirite more and more in admiration of the high wisedome and prouidence of almightie God herein. But because this volume woulde be to great in case I shoulde treate of this matter at large: I will therefore at this presente onely shewe the order and foūdation of this consideration, to the intent that the deuout and religious sowle maie hereby haue a waye opened vnto her to prosecute all the rest.

Wherefore it is to be noted, that if we will see what proportion and conueniencie a meane hath with his ende, it is necessarie to make a comparison betwene the same meane, and the ende: and the greater helpes that the meane hath towardes the atteininge of the ende, the more proper and conueniente is the meane for the same ende. As for example: If we will examine whether a medicine be conuenient for a disease, we must consider the accidentes of the disease, and the proprieties and vertues of the medicine: and when we haue seene what proportion there is betwene the one, and the other, we maie then iudge whether the medicine be conueniente for the same disease or not. And euen in like maner is it in this case: for whereas it is euidente vnto vs, that the passion and bloud of our Sauiour Iesus Christe is a generall medicine for all the miseries and necessities of man, if we will trye the conueniencie of this medicine, we must make a longe comparison betwene the medicine, and the desease: and in case we be able to searche and examine well both th'one, and th'other, we shall certainlie finde, that this medicine is so fitte and conuenient for the curinge of this disease, and of all the braunches, and accidentes of the same, as if the medicine had bene onelie instituted for the curinge of each defecte in the disease: the which vndoutedlie is a matter able to bringe a man that shoulde consider of it attentiuely into a great astonishement, and admiration. If thou be not fullie perswaded herein, tell me then I praie thee, what satisfaction coulde be offered more sufficiente for payment of the common debtes of mankinde, than the most pretious bloude which the sonne of almightie God shead for vs vpon the Crosse? To cure also the woundes of our pride, couetousenes, ingratitude, pleasures, delightes, and the loue of our selues, with all other euils which proceed thereof, what thinge coulde be more conuenient, than God vpon a crosse? Likewise to geue vs knowledge of the goodnes, and mercie of almightie God, to enkendle vs more in the loue of him, to strengthen more our confidence, and to awake more our forgetfulnes, and vnthankefulnes, what thinge coulde be more conuenient, than God vpon a crosse? Moreouer to enriche a man with merites, to exalte him vnto greater honour, to enkendle his spirite in deuotion, to comforte him in his tribulations, to succoure him in his temptations, to helpe him in his labours, to encourage him vnto great enterprises, and finally to geue a perfecte example of all vertues, what thinge coulde be more conueniente, than Iesus Christe vpon the crosse? And to comprehende all in one worde, if the Euangelicall lyfe be well considered, it is nothinge els, but onely a continuall crosse: and so consequentlie, what thinge coulde be more conueniente to direct a kinde of lyfe which is altogether a crosse, than an other crosse?

And if thou be yet desirous to vnderstande this conueniencie more euidentlie, consider attentiuelie what thinge a Christian lyfe is, (for the leadinge of a Christian lyfe is the ende of all the traueills and paines of our Sauiour Christe,45) and the same consideration will declare verie plainlie vnto thee, what conueniencie there is betwene this meane, and this ende. A Christian lyfe (takinge it in his full perfection) is not such a kinde of lyfe as the Christians vse to liue at this daie in the worlde:46 but such a lyfe as our Sauiour Christe liued, and such a lyfe as his disciples liued, whose paines, labours, and miseries were so great, that one of them saieth thus of them:47 We are become a spectacle vnto God, vnto Angels, and vnto men. For truelie so great are our paines, and miseries, and in such wise are we reuyled and persecuted of the worlde, that (as though we were wilde beastes baited at a stake) we are spetially looked vpon, not onely of men, and of Angels, but also of almightie God him selfe. And afterwardes he saiethe thus: Vntil this presente houre we doe susteine hunger, thirste, nakednes, and blowes, and haue not somuch as a denne wherein to hyde our selues. We goe from place to place, and we gaine the bread that we eate with our owne handes. They curse vs, and we blesse them: They persecute vs, and we suffer them: They blaspheme vs, and we praie for them: To conclude, in such wise are we turmoyled and contemned of the worlde, as if we were the very dust, and dirte, that they tread vndernethe their feete: And as thoughe we were most wicked, and abhominable men, the worlde is fullie persuaded, that nothinge can be more acceptable vnto almightie God, than to procure our deathe, and condemnation.

This is (my dear brother) a Christian lyfe. This verie Christian lyfe did the Prophetes liue, and so did also the Martirs, the Cōfessors, and those blessed holie Mounkes that liued in the primitiue Church in the wildernes. To be shorte, this Christian lyfe did all the Saintes liue. And this Christian lyfe the Apostle describeth verie plainlie in his Epistle to the Hebrewes in these wordes:48 The saintes were mocked, scourged, apprehended, imprisoned, stoned, sawed in peices, tempted, and put to death with the sworde: They went in this worlde apparailed in sheepes and goates skinnes, very poore, needie, and afflicted, of whom the worlde was not worthie: They liued in wildernes, and in solitarie places, aparte from the companie of men, and had none other habitation, but the dennes and cliftes of the earthe. This is indeede the perfection of the Christian lyfe, which the gospell teacheth vs, and which our Sauiour Christe came to bringe into the worlde. This Christian lyfe if it be well considered is a continuall crosse, and death of the whole man, to the intent that after he is thus mortified ād annihilated he maie be able, and desposed to be transformed into God. For like as there can not be generation without corruption, (forsomuch as that thinge which is must perishe, to the ende that that maye be made which is not,) euen so this spirituall regeneration and transformation of man into God can not be made, vnlesse the olde man doe first die, that so by death and corruption of the olde man he maie be transformed into God. Whereupon it plainlie enseweth, that all the Euangelicall lyfe is nothinge els (as we haue saiede) but death, and a crosse. And thererefore what thinge can be more conuenient to directe such a kinde of lyfe as is altogether a continuall crosse, than an other crosse? And if there be nothinge more apte and conueniente to ingender a fier, than an other fier, and if euerie thinge be most apte to ingender a thinge like vnto it selfe, what thinge can be more proportionable and conueniente to ingender a crosse, than an other crosse? Vndoubtedly so it is: and therefore there is nothinge of greater force to encourage and strengthen at this daye all holie Catholike men, and women, to suffer paines, vniustice, wronges, pouertie, subiection, discipline, honger, thirste, colde, nakednes, and to be shorte, all the troubles, calamities, afflictions, persecutions, imprisonmentes, tormentes, and miseries of this worlde, and all the austerite of the Euangelicall lyfe, than to fixe their eies vpon the crosse. Our of this schoole of the crosse came the Martirs. In this schoole learned also the Apostles. And this schoole hath likewise taughte and strengthened the virgins, the Confessors, the holie mounkes, and to conclude, all the Sainctes, to liue a holie austere kinde of lyfe. And it was the crosse that hath accompanied and comforted them in all their labours, trowbles, paynes, afflictions, and persecutions.

Now when the deuout sowle findeth so many kindes of fruites in this tree of lyfe for all times, and for all necessities, she can not but wonder at the highe wisedome of that soueraine master, that hath founde out such an excellente meane for our remedie: and she is also prouoked thereby to acknowledge the vnspekeable goodnes of so mercifull a father, who beinge able to haue holpen and remedied man with his onely will, chose rather to put him selfe to so great paines, and dishonours, to the intente that man might be more honored and more holpen by this meane, thā by anie other.

49 These be the sixe principalle waies to meditate vpon the holie passion: and the order that maie commonlie be vsed in meditatinge vpon them, is to beginne at the first, to witt, to consider the most grieuous paynes which our sauiour suffred for vs, (the which consideration is as it were the verie foundation of all th'others) and from that consideration we maye goe forwardes immediatlie vnto all the rest, accordinge as the very cowerse of meditation will open vnto vs the waie, and especiallie the grace of the holie Ghost, who is the principalle teacher of these exercises. For as we haue declared before, when we haue considered the passinge great paines which our Sauiour suffered for vs, we maie then immediatly proceide forwardes, and consider the greatnes of our sinnes, which caused him to suffer so manie greiuous paines, and tormentes, and withall the passinge greatnes of this benefite of our redemption, in that almightie God woulde vouchesafe for the loue of vs to suffer such extreme paines: And we maie likewise consider the highnes of the goodnes, and mercie of almightie God, who for the great loue he bare vnto vs abased him selfe so farre forthe, as to suffer so manie reprochefull contemptes, villaynies, and miseries. And aboue all this we may consider how great examples of vertues our Sauiour Christe hath geuen vnto vs herein: to witt, of patience, obedience, charitie, humilitie, meikenes, constancie, and of all other vertues, whereof we haue hitherto treated.

Howbeit, althowghe it be a verie conuenient order of meditatinge vpon this holie misterie to passe orderlie by degreis throughe all theise forsaid considerations, takinge our beginninge at the first consideration, and so to proceide in order from one cōsideration to an other, euen to the last: yet is it not neidfull for a man (so often as he meditateth vpon this holie misterie) to goe in this precise maner through them all, (for many times he shall not haue sufficient time for the same,) but let him contente him selfe in his meditation with that consideration, wherein he shall finde most spirituall taste, and likinge: Forsomuch as in these exercises we must haue respecte not to the great quantitie of the matter that is meditated vpon, but to the great deuotion wherewith it is done.

Footnotes

  1. Note what great proffit enseweth by meditation vpon the holie Passion. ↩

  2. Ioan. 14.6. ↩

  3. S. Bernarde. ↩

  4. Sixe thinges to be considered in the passion of our Sauiour. ↩

  5. Summa S. Thomae. 3. q. 46. artic. 6. ↩

  6. Psal. 87. ↩

  7. Psal. 68. ↩

  8. Math. 27.46. ↩

  9. Psal. 21.1. ↩

  10. Leuit. 16. ↩

  11. S. Chrisostome vpō S. Iohn. 2. ↩

  12. S. Bonauenture. ↩

  13. Twelue most greiuous paynes which our Sauiour suffered in his passion. ↩

  14. Leuit. 22.46. ↩

  15. Math. 27. ↩

  16. Luc. 16. ↩

  17. The inuisible crosse of our sauiour wherewith his sowle was tormēted. ↩

  18. Esa. 49.4. ↩

  19. S. Bernarde. ↩

  20. Luc. 2.35. ↩

  21. Summa S. Thomae. 3. q. 1. artic. 2. & 3. & quaest. 46. artic. 1. & 2. If man had not sinned, Christe had not suffered anie paines, or deathe. ↩

  22. Galat. 3.27. ↩

  23. Eccl. 36.14. ↩

  24. with what a passinge great loue our Sauiour suffered for vs. ↩

  25. Fower principall thinges to be considered in the passion of our Sauiour. ↩

  26. Abac. 3. ↩

  27. Luc. 1.78. ↩

  28. Exod. 3. ↩

  29. Cant. 2.5. ↩

  30. The perfection of a Christian lyfe, consisteth in imitatinge the vertues of Christ. 1. Pet. 2.21. ↩

  31. Humilitie. ↩

  32. Patience. ↩

  33. Magnanimitie. ↩

  34. Perseuerance. ↩

  35. Charitie. ↩

  36. Mercie. ↩

  37. Obediēce. ↩

  38. Meekenes. ↩

  39. Sylence. ↩

  40. Cōtempte of the worlde. ↩

  41. Marc. 15. ↩

  42. Esa. 14.14. ↩

  43. Ioan. 13.15. ↩

  44. Summa S. Thomae. 3. q. 46. art. 3. & 4. ↩

  45. Note well this poynte. ↩

  46. what a Christian lyfe is. ↩

    1. Cor. 4.9.
    ↩

  48. Heb. 11. ↩

  49. The order that maye commonlie be vsed in meditatinge vpon the Passiō. ↩

Chapter 29 of 29