Chapter LII. Of the 'Advantages which may be derived from Meditation on the Crucifirion of our Lord, and of the Imitation of His Virtues

AMONG the many benefits which may be obtained by holy meditation, the first is, not only sorrow for past sin, but also regret for the disorderly passions which are still alive within you, and which nailed your Lord to the Cross.

The second is, to seek pardon of your sins, and the grace of a perfect hatred of yourself, that you may never more offend Him; but, in return for all His sufferings for you, love and serve Him with all your heart, which is simply impossible, without a holy hatred of self.

The third is, the resolve to attack and uproot all your evil propensities, however trifling they may appear.

The fourth is, the effort to imitate with all your might the virtues of the Saviour, Who suffered not only to redeem us and make satisfaction for our sins, but also to leave us an example that we should follow His holy steps.

Here I will suggest a plan of meditation which may serve for this purpose.

Suppose, for example, you are seeking to form patience; in imitating Christ your Lord, take the following points.

First, consider how the Soul of Christ in the Passion acted towards God.

Secondly, how God acted towards the Soul of Christ.

Thirdly, how the Soul of Christ acted towards Itself, and towards His most holy Body.

Fourthly, how Christ acted towards us.

Fifthly, how we should act towards Christ.

First, consider how the Soul of Christ, gazing intently upon God, marvelled to behold that infinite, incomprehensible Greatness,—in comparison with which all created things are as a mere nothing—treated with the greatest indignity on earth (yet still abiding changeless in Its Glory), and this for man, from whom It has received no return but that of unfaithfulness and insult; consider how His Soul adored God, gave Him thanks, and offered Itself wholly to Him.

Secondly, see how God Himself acted towards the Soul of Christ; how He willed and moved It to endure for our sake buffetings, spittings, blasphemies, scourgings, thorns, and at last the Cross, revealing to It all the satisfaction which He felt in seeing It laden with every kind of affliction and ignominy.

Thirdly, pass to the consideration of the Soul of Christ in reference to Itself. Think how His understanding, which is all Light, perceived how great this good pleasure of God was in seeing Him suffer; and how with Its affection, which is all Fire, It loved His Divine Majesty with unbounded love, because of His infinite Excellence and Its infinite indebtedness to Him. Think also how, being thus called by Him to suffer for our sake and for our example, His will contentedly and joyfully accepted and obeyed with readiness the Divine appointment. And who can penetrate the deep longings of that most pure and loving Soul thus to suffer? It dwelt, as it were, in a labyrinth of sorrows, ever seeking new modes of suffering, and never (as It would) satisfying the desire. It gave Itself freely and wholly, and Its most innocent Flesh, as a prey to wicked men and infernal spirits, to be dealt with as they pleased.

Fourthly, then contemplate your Saviour, as He turns His pitying Eyes on you, and says, "Behold, My child, whither your immoderate desires have carried Me, because you would not do a little violence to yourself. Behold how much, and how gladly, have I suffered for love of you, and to set you an example of true patience. By all My sorrows, I beseech you, beloved child, to bear this cross willingly, and every other you may yet have to bear according to My good pleasure; surrendering yourself into the hands of all your persecutors, whom I may permit to molest you, however vile they may be, and fierce against your reputation or your body. Oh! didst thou but know the comfort of acting thus! These Wounds bear testimony to this truth, which I was pleased to receive as costly gems, so that I might adorn with precious virtues that poor soul of thine—dear to Me beyond thy conception. And if on this account I am brought to such an extremity, wilt thou, beloved spouse, refuse to suffer a little in order to satisfy My Heart, and allay the anguish of those Wounds which thy impatience has inflicted, which grieves Me far more bitterly than the Wounds themselves?"

Fifthly, next consider Who it is that thus holds converse with you, and you will see that it is Christ Himself, the King of Glory, Very God and Very Man. Consider the greatness of His sufferings and His ignominy, which would have exceeded the deserts of the lowest criminal in the world. Behold your Lord, not only preserving calmness, and marvellously patient, but rejoicing as at His nuptials; and as a little water sprinkled on a fire serves but to quicken the flame, so with the increase of His agonies, which to His overflowing Love seemed little, did His joy increase, and His eager desire to suffer still more. Bear in mind, too, that your most merciful Lord did and suffered all this, not from necessity nor for any advantage to Himself, but (as He has told you) from the motive of love for you, and in order that you might have His example to help you in gaining the virtue of patience. Endeavour, then, to acquire a perfect knowledge of what He desires of you, and of the delight He takes in seeing you exercise yourself in this virtue. Make acts of ardent desire to bear, not only without complaint, but even with joy, your present cross and all others which may be your lot, even if they are heavier, that you may become more like your God, and give Him greater comfort. Picture to yourself the shame and bitterness He endured for your sake, and His stedfastness and patience; and then, avow to your shame that your patience is hardly to be called a shadow of His, and that your sorrows and humiliation are imaginary. And fear and tremble, lest for a moment the slightest feeling of reluctance to suffer for love of your Lord be permitted to find the least resting-place in your heart.

This Crucified Lord, beloved, is the book which I put into your hands, and by reading It you may learn the true form of every virtue.

It is the Book of Life, which not only by means of words enlightens the understanding, but also by Its living Example enkindles the will.

The world is full of books; and yet, were they all put together, they could not teach so perfectly how to gain all virtues, as does the contemplation of a Crucified God.

There are, however, some who spend whole hours in weeping over our Lord's Passion, and meditating on His patience; and yet, when troubles arise, they manifest as much impatience, as if in prayer they had learnt quite another lesson.

Such persons are like those soldiers, who in their tents, before battle, are full of heroism, but when the fight really begins, cast away their arms and take to flight. Can any thing be more sad and foolish, than to contemplate as in a mirror the Virtues of the Lord, to be enamoured of them, and to admire them, and then, when an opportunity offers itself of exercising them, entirely to forget and neglect them?