The Hymne being said Iesus went foorth beyond the torrent Cedron according to his cust­ome, Mat. 26. Mar. 14. Luc. 22. Ioan. 18. and his disciples followed him.

CHRIST beganne his passion first from pray­er: Secondly from his going out of the place of supper, both because hee would not be apprehended as an eater & drinker, but as one [Page 2] praying vnto God, and the patrone of man-kinde, and al­so because his Host with whom he supped should sust­aine no dammage by his pas­sion, which ought to profite all men and to hurt none. Thirdly, 2 Reg. 15. he went beyond the torrent Cedron, by which way in old time Dauid fled from his sonne Absolon: A torrent in the holy Scriptures signifi­eth the incōmodious things of this life, as in this place, My soule hath passed the tor­rent: Psal. 125 all which calamities be­ing very great, our Sauiour o­uercame with exceeding con­stancy of minde. Fourthly, he went into the Mount Oliuet: Mount signifieth excellency, and Oliue Charity. Heere do [Page 3] thou consider that Christ be­ganne his passion with great, earnest, and feruent prayer, with much cōstancy of mind, and exceeding charitie, in which vertues he was well ex­ercised, as appeareth by these wordes (according to his cust­ome.) He inuiteth thee like­wise to the same vertues when he caried his Apostles with him: For except thou beest diligent in prayer, ex­cept thou auoydest the perils of euil occasions, except thou makest a resolute purpose, ex­cept thou beest enflamed with the loue of God, and, to bee briefe, except thou doest dili­gently vse vertues, thou shalt neuer ouercome thy tempta­tions. Follow then our Lord [Page 4] with his Apostles, and pray him that he neuer leaue nor forsake thee.

Then he said to his Disciples all yee shall suffer scandall in me in this night. Mat. 26. For it is written, I will strike the Shepheard and the Sheepe of the flocke shalbe scattered: Mar. 14. but after I shall rise againe I will goe before you into Galilee.

CHrist in his passion tooke the beginning of his griefes from his Disciples, who seeking to saue them­selues by flight, did all either wauer in faith, or openly de­ny our Lord: Consider euery word, (All) First not one shall stand for me, (yee) Se­condly, whome I haue be­stowed so many benefites vp­on, [Page 5] & loued so dearely (shall suffer scandall) that is, shall sinne being estranged from me, and none of you in this time of my passion shall bee free from sinne: yee shall suf­fer scandal, but I will not giue it (in me) of whose wordes and deedes after the sight of so many miracles ye can iust­ly take no manner of offence: (in this night) that is, by and by, or in the night of igno­rance. Now call thy wits vn­to thee, and marke whether these same things may not happen vnto thee, I say, vnto thee, on whome God hath bestow'd so many good things at whose counsailes & deedes neuerthelesse thou takest of­fence, for that trouble of thy [Page 6] vicious minde in aduersity is referred vnto Christ our lord, who either sendeth them, or at the least permitteth them. But such kinde of scandall ri­seth alwaies in the night, that is, from thy blindnesse; for if thou wouldest all at once looke vpon the benefites re­ceaued at Gods hands, & the rewards prepared for thee, and the euills which thou hast committed, thou wouldest resolue in thy minde neuer to be moued with any aduersity. Consider heere the cause of thy offence and scandall, I say, thine owne euil and troubled will, and pray vnto God; that he will lighten thy darknesse, because thou hast neuer any iust cause of anger & discon­tent: [Page 7] Christ promiseth that he will goe before them into Galilee, in which promise hee declareth his owne goodnes, who neuer foretelleth any afflictions, without hope of consolation. Admire heere the benignity of Christ, and pray him that he neuer suffer thee to be tempted aboue thy power, but that he will en­crease his grace in thy temp­tation, that thou maist be able to sustaine it.

And Peter answearing said vnto him, Mat. 26. Mar. 14. although all shall be scandalized in thee I will neuer be scandalized: Iesus said vnto him Amen, I say vnto thee, O Peter, that in this night before the Cocke shall twise giue foorth his voyce, thou shalt deny me [Page 8] thrise: Peter said vnto him, although it behoued me to dye with thee I will not deny thee: and al the disciples said the like.

THe Apostles after the Cōmunion of the body of our Lord had made a firme resolution to liue well, and were feruent, and followed Christ, as thou often times, es­pecially after the receauing of the holy Eucharist dost se­riously resolue to amend thy life, but in time of conso­lation thou must also thinke of the time of desolation, and of the expectation of contra­ry things, least thou shouldst desist from prayer through vain confidence; resolue ther­fore to doe well, but before God, & praying for his helpe, [Page 9] be vigilant and obserue all thine owne actions; be not rash nor negligent, for if the prince of the Apostles did slip being the foundation & rock of the Church, who spake confidently out of his loue and charity, how can he stand that through pride and ambi­tion, or for some other cause hath too much confidence in him selfe, & that doth seldom resolue to amend his life, nor set God before his eyes? Contemplate heere also that the sorrow of Christ was not small, to leaue his Disciples whome he loued so dearely, troubled & sorrowfull for his departure. This place is very fitte to meditate vpon those things which a man feeleth in [Page 10] time of consolation, as quiet­nes of minde, ioy, illustration of the vnderstanding &c. And contrarywise on such things as he feeleth in time of deso­lation, as perturbatiō, sowre­nesse, and darknesse of vnder­standing, to the end that he may in time of prosperity pro­pose vnto him selfe such good things, as in aduersity he shall not change. Pray vnto Christ that hee neuer forsake thee in time of aduersity.

Then came Iesus with them into a village which is called Gethsemani, Mat. 26. Mar. 14. Ioan. 18. where was a gar­den, into which he entered and his disciples.

BEhold the place where Christ began his passion: First neare vnto a village or farme: Secondly, in Gethse­mani, which signifieth a fatte valley: Thirdly in the Garden: For through sinne we got an vnclean village, that is, world­ly and frayle things, which by their own instinct and nature slide down to the earth again, and Christ would begin our redēptiō from thence, whence we were fallen through sinne. [Page 12] Gethsemani or the fatte valley as it doth rightly signifie the valley of mercy, so it doth plainly declare that the passiō of Christ had neede of great mercy and clemency, which changed this world being full of miseries, into a place flowing with mercy. Consi­der then that this world is like vnto a durty valley, in which is much durt and filth, with which men being polluted do forsake God, but to such men as follow Christ, this fame world is like a shop of the mercies of God, & of our me­rites, in which so long as we liue mercie is offered aboun­dantly, and such rewards got­ten by good workes as neuer shall haue end: But it was a [Page 13] garden, wherin Christ prayed; for Adam sinned in a garden, & in a garden wee haue all of­fended: For what is the world but a little garden, pleasant to behold, wherin diuers herbes and faire flowers doe delight the eyes, but not the minde: All things which the world admireth are buds & flowers, which, as they take their be­ginning from the earth, so in a short time they wither a­way: to be briefe, Christ cari­ed his Disciples foorth to the place of his passion, being the last place to which he lead his Apostles, that thou maist knowe thereby that Christ doth earnestly require of thee that with great diligence and study thou shouldst meditate [Page 14] and imitate his passion. Pray vnto thy Lord that thou maist despise this world, which was all the cause of the passion of Christ.

Mat. 26. Mar. 14. Luc. 22.Then he said vnto his Disci­ples, sit heere, whilst I goe yon­der and pray, pray yee least yee enter into temptation.

COnsider, that if thou wilt not enter into temptati­on, that is, if thou wilt not be ouercome and swallowed vp by temptation, thou must sit downe and pray; but wee sit when we enioy quietnesse of minde, and that inward peace which true humility bringeth, (for he which sitteth hum­bleth his body that he may rest in quiet) we must pray, because by prayer victory is [Page 15] obtained against the Deuill, and we must pray as long as Christ prayerh for vs. Heere againe consider thine owne slouth and sluggishnes, which art not touched in conscience when as Christ is carefull for thee how thou maist be saued, and sitting at the right hand of his Father prayeth still for thee: To enter into tempta­tion is, to be occupied and drowned in wickednesse both inwardly & outwardly; for he which is ouercome by tēptati­on hath neither inward peace, nor cā enioy any true outward comfort, where euery thing oppresseth the minde, but no­thing can satisfie it; whereup­on also it followeth, that he which in this world entereth [Page 16] into temptation, shall in the next enter into Hell, euen as hee which in this world is in Gods fauour shall afterwards enter into the ioy of God.

And he tooke Peter, & Iames, and Iohn with him. Mar. 14.

COnsider with what great griefe our sorrowful lord left his other sorrowfull Dis­ciples, he tooke these three for his companions with him, that he might open his heaui­nesse vnto them, who onely amongst all his disciples sawe his glory in the Mount Tha­bor, and who were present at the wonderfull myracle of the daughter of Iayrus the Arch-synagogue being raysed vnto life, Mat. 17. Mar. 9. for by how much a man is more perfect, and neerer [Page 17] ioyned vnto God, so much the more he feeleth the force of the passion of our Lord in himselfe, as Saint Paul confes­seth of himselfe: Consider therfore what manner of men these were whome Christ chose for his companions, Peter the Pastor of the Church, Iohn a Virgine, who afterwards should be the kee­per or the Virgin his Mother, and Iames the first Martyr of the Apostles: That heereby thou maist vnderstand that nothing doth so much lighten our cares, ease the labours of any office, encourage vs to chastity and to other vertues, to be briefe, nothing helpeth man so much in al his labours vndertaken for Christs sake as [Page 18] the memory of the passion of Christ: he tooke vnto him al­so his two Cosins, that thou maist see, to what dignities our Sauiour exalteth his best friends, to wit, to suffer innu­merable calamities in this life that hereafter they may haue the greater rewards in the life, to come. Doe thou desire ra­ther to be afflicted in this world for thy sinnes, then af­ter thy death to be separated from Christ with euerlasting punishment.

Mat. 26. Mar. 14.And he began to feare, to waxe weary, to be sorrowfull, and to be sad.

BEcause that sinnes are first committed in heart before they be done in worke, Christ would suffer the sorrowes of heart before the paines of body, that thou maist know that he was grie­uously afflicted not onely in body, but also in minde, and there are foure principall kindes of sorrowes assigned by the Euangelists, which Christ admitted of his owne will in the Garden, and retay­ned them euen till his death: The first was a certaine terror and feare of the most grie­uous paines now at hand, and also of a most terrible death, which nature alwaies abhor­reth beyond measure, & also of the sinnes of all man-kinde [Page 20] which he tooke vpon him in the Garden, and cloathed himselfe therewith as with a garment weaued of all kinde of filthinesse, with which in the person of all sinners he must suffer the seuerity of God. The second griefe was loathsomnesse, being weary of all things in this life, seing himselfe forsaken not onely of all men, but also of his hea­uenly Father. The third was sorrowfulnesse first, for the grieuous sins which the Iewes should commit in his death, and also for the small number of them which should be per­takers of this his so great af­fliction, and likewise for the vnfaithfulnesse of thee and of other Christians, who by their [Page 21] blasphemous words and grie­uous sinnes should shed and defile the most precious bloud which he was now ready to offer for them. The fourth was sadnesse, that is, a grie­uous trouble or anxiety of minde, when he sawe there was no meanes for him to es­cape: For of the one side the commaundement of his Fa­ther, and the great loue of man-kinde encouraged and pricked him forward; and on the other side nature feared and repugned. These foure affections Christ tooke vpon him, that he might prepare a medicine for sinners who are troubled with the like passi­ons: For they which are not content with any estate liue [Page 22] in continuall wearinesse and loathsomnesse; & they which are alwaies pricked in consci­ence liue in perpetual sorrow; and they which are troubled with the remēbrance of death liue in continuall feare; and they passe their life in sadnesse and doubtfulnes which know that their sinnes shall be exa­mined by the strict iudgment of Christ, which happenneth chiefely at the houre of death, when Christ our Iudge stand­eth at our doores. Doe thou pray vnto our Lord that those his afflictions may bring vnto thee fortitude, ioy, alacrity, and security.

Mat. 26. Mar. 14.And he said vnto them, my soule is sorrowfull euen vnto death.

LEt vs weigh euery word wisely: for he doth not say, my soule is fearefull, or I am weary of life, or my soule is doubtfull, least; he should seeme to goe to his passion ra­ther against his will, then wil­lingly: but he saith (it is sorrow­full) not onely for the sundry causes of sorrowe, but that therby he might shew that he was very man that suffered. (my soule) he doth not say I am sorrowfull, because his wil reioyced and was desirous to dye, but, my soule, that is my nature, which neuer moued his will. Againe, (my soule) that is, griefe hath inwardly entered into my soule; least perhappes you might thinke through the continuall con­templation [Page 24] of his diuine na­ture, that he felt no griefe in his soule. (Euen vnto death) that is, either because that sorrowe continued vntill his death, and no longer, or else because it was so vehement that mans nature could en­dure no more without perill of death. Pray vnto our Lord that this his sorrowe may bring life vnto thy soule.

Mat. 26. Mar. 14. Luc. 22.Stay yee heere and watch with me, and he was drawne away from them, and he went as farre as the cast of a stone.

COnsider first what euery one must doe in his trou­bles, to wit, he must stay, that is, expect patiently, and hee must watch, that is, he must be carefull that no euill happen [Page 25] vnto him; for to an vnquiet & troubled man many vicious and euil things are suggested. Consider secondly how vn­willingly Christ left his disci­ples. For this worde (drawne away) discribeth a violent pul­ling, and going, hee went not farre, but (as farre as the cast of a stone) like as mothers are wont to goe a little way from their young children, when they teach them to goe, so as they may catch them againe, when they are ready to fall. All these thinges declare the loue of Christ, & his greeuous inward sorrowes, by which hee was moued to pray vnto his Father, that he might haue some comfort from him. Bee thou moued with the sor­rowes [Page 26] of Christ thy Lord, who was forsaken of all men, & because he loueth nothing better then to bee with thee, apply all thy endeauours, that he may alwaies remaine with thee.

And kneeling downe hee fell on his face vpon the ground, and prayed, Mat. 26. Mar. 14. Luc. 22. if it might bee, that, that houre might passe from him: Saying, O my Father, if it may bee, let this cup passe from me: but yet not as I will, but as thou wilt.

COnsider first the cere­mony which Christ v­sed in this praier: For he kneeled downe on the [Page 27] ground, as one guilty of death for thy sinnes; hee fell down vpon the earth, prostrating himselfe to be sacrificed for thy saluation, & representing (whose person hee had now taken vpon him) the most ab­iect estate of sinners, who as they are vnworthy to looke vp to Heauen, so lying vpon the earth with the weight of their sinnes, they are worthy to bee troden & trampled vp­on by all men. Consider se­condly his wonderfull affe­ction in this prayer, and the force of euery worde, (My Father) that is, I am thy Son, that must suffer most bitter paines for most vilde men: O father, wilt thou not spare me thy only begotten Sonne? (If [Page 28] it may bee) hee vnderstandeth that sauing Gods iustice, there was no other meanes left for the redeeming of man-kinde, but onely by the death of the sonne of God. Consider heer in thy minde the loue of God, who spared not his own Son, that he might spare thee. (Let passe from me) This prayer was to escape so cruell a kinde of death. Yet in these wordes there lyeth hidden some se­cret meaning, as if hee should say, I would not that this affli­ction should remaine in mee, but that the fruit thereof may passe vnto all Christians: I will drinke, and they shall bee satisfied: (This cup) he calleth his passiō a cup, as that which containeth the cause of all our [Page 29] ioy. And eeuen as those tor­ments made Christ as it were drūken with y ^e greatnes of his loue, so all iust men are made drunk with y ^e heat of the loue of God throgh the mediatiō & merite of y ^e passiō of Christ. In this place wee may call to minde the quallities of excel­lent wine, when men drinke plentifully therof: for by wine the inward partes of man are warmed, it maketh men mer­ry, it causeth sleep, it lifteth vp the heart, it maketh men elo­quēt, & it is drūken with ease and pleasure: Apply all these things to y ^e passiō of our Lord, which Christ begā with great charity, sustained with cheer­fulnes, & as one besides him­selfe became foolishnes to [Page 30] the Gentiles, & scandall to the Iewes, and so his charity was not onely diminished by his paines (as in men it often hap­neth,) but rather inflamed, e­uen as stones by rubbing wax hotte: And to be briefe, our Lord was laid asleep in death. If thou, when thou sufferest a­ny thing for Christs sake, dost feele the like affections in thy selfe: be thou assured that the passion of Christ shall bring much profit vnto thee. Con­sider thirdly the forsaking his owne will in so hard a case, and offer thyselfe ready for all thinges, and desire of God to graunt thee a will indifferent in all occasions.

Mat. 26. Mar. 14. Luc. 22.And when he was risen, from his prayers, hee came to his dis­ciples, [Page 31] and found them sleeping, and hee said to Peter, Simon, sleepest thou? couldest thou not watch one houre with mee?

COnsider first: Christ was troubled, & his disciples slept, the Church suffereth, and wee grieue not thereat. Thou also how slack art thou often­times in the seruice of God, & how earnest in thy priuate bu­sines. Consider secondly that after a short prayer, our Lord rose presently vp, as if for griefe of minde hee could not stay long in one place, desi­rous to haue some comfort, sometimes of his Father, and sometimes from his disciples. Euery word spoken vnto Pe­ter hath force: (Simon) hee saith not, Peter, which newe [Page 32] name signifieth constancy, but Simon, his auntient name: So in euery Christian may bee found a new name of the sons of God, with which being indued they sinne not; and a name of nature, by which they are accounted frayle men, and subiect to many vi­ces. (Doest thou sleepe?) Pe­ter is reprehended, not for a­ny great fault, but because he slept: and belieue thou, that God valueth much the least faultes, which thou dost com­mit. (Couldest thou not?) he teacheth vs to labour, & be diligent in doing good works though they be hard, seeing that temptations, infirmity of nature, and such like, which wee pretend for excuses, [Page 33] shall not excuse vs. (Our how­er) he toucheth the short­nesse of time, wherein wee must labour: And where he saith (watch) he sheweth the easinesse of the seruice of God, in which is onely re­quired of thee, that thou shalt watch, that is, that thou beest watchfull in all thy actions, to wit, that in all thy sences thou beest careful, and watch­full, least the Deuill creepe into thy minde: (with me) that is, not alone, but hauing me for thy guide. Heere exa­mine thy conscience what he­therto thou hast done for Christ, and what labours thou hast taken for the world, and now at the least referre all things to the glory of God, [Page 34] which thou doest for the world, and pray him that hee will be thy guide in thy spiri­tuall warfare.

Why doe you sleepe? watch and pray, Mat. 26. Mar. 14. Luc. 22. least ye enter into tēp­tation, the spirit truely is ready, but the flesh is weake.

COnsider first the sharpe reprehension of the disci­ples after the admonition of Peter: for thou shalt not ther­fore be excused, because thou doest offend in imitatiō of thy Superior. Consider secondly that thou must watch & pray, for except thou doest worke with God, & God with thee, thou shalt doe nothing Con­sider thirdly what that spirit is which is said to be ready, and how the flesh is weake; First, [Page 35] the spirite, that is the will of a good man is ready, & doth of­ten apprehend very notable thinges. Secondly, y ^e holy Spi­rit is prompt & ready, but men being allured by the pleasures of the flesh doe not alwaies follow and obey it. Thirdly, the euill spirit is alwaies busie and ready to hurt; but we are weake to make resistance. These things may worthily moue thee to watch and pray, for it is a matter of great mo­ment not to bee deiected in time of aduersity. Pray vnto Christ to giue thee not only a ready and willing desire; but also power to effect, and to graunt vnto thee whatsoeuer he commandeth, & command what he will.

He went away again the second time, & prayed the same speach, saying, Mat. 26. Mar. 14. Luc 22. Abba father all things are possible vnto thee: if thou wilt, transferre this cup from me, but yet not mine, but thy will be done.

CHRIST, acknowledgeth, that he hath not yet ob­tained that, which he prayed for, therefore he prayeth the second time: because thou shalt not be grieued, if thou art not heard by & by, which art neither so worthy a persō, nor so earnest a prayer, Marke euery word of this prayer, (Abba pater) that is, Father, fa­ther, which repititiō is a signe of a most vehement calling to him which is farre off. God [Page 37] truly is farre off from sinners; wherefore wee must say with Dauid (Out of the depth I haue cryed vnto thee O Lord, O lord heare my voyce:) And because Christ in this place did repre­sent the person of all sinners, which hee had now taken vp­on him, knowe thou that our heauēly Father is a louing Fa­ther of all sinners, that when­soeuer thou shalt fall into sin, thou shalt not be dismayed therewith. And he doth not a little comfort vs, when he ad­deth (all things are possible vnto thee) for nothing is impossi­ble or hard vnto God: & this word (if thou wilt) doth expres that God can easily helpe vs, and that he needeth not to work or labor, because by his [Page 38] will only he can doe al things. And the reason why he will not, when we pray vnto him, is, because through his conti­nuall loue towards vs, he gui­deth al things to our saluatiō. Now ioyne these three toge­ther (Father) which word im­porteth the loue of God: (All thinges are possible) whereby is declared his omnipotency: (if thou wilt) by which thou seest the easinesse to performe it, & thereby thou shalt take great cōfort of thy sorrowes: It is y ^e surest way in all prayer to lay aside our owne will, for God wil guid thee much better ac­cording to his wil, when thou dost not interpose thine owne iudgment & sences. Pray ther­fore vnto God that he will di­rect [Page 39] thee like vnto a plough Oxe, without thine own will.

And he came againe & found them sleeping, Mat. 26. Mar. 14. for their eyes were very heauy, and they knewe not what to answeare him, and lea­uing them he went away again.

COnsider first how often Christ doth visite his Dis­ciples, wherby he sheweth the passing griefe of his minde, who receiued no comfort by his prayer, though hee prayed with great affection, nor yet could be refreshed by the pre­sence of his Disciples, euen as sicke folkes are wont to turne this way, and that way to ease their wearines. Consider se­condly that Christ was neuer so troubled with any occasi­ons, no not now, whē he was [Page 40] ready to suffer, but that he al­waies thought vpon thy sal­uatiō: Yea & euen now, when he is in Heauen, hee hath his eyes alwayes bent fauorably towards thee. Cōsider thirdly how little man can doe with­out Christ, how soone he fal­leth a sleepe, how soone hee fainteth if Iesus depart neuer so little from him. Consider fourthly what it is to haue our eyes heauy, that is, when wee are not so apt & ready to me­ditate on diuine and heauenly thinges; by reason of earthly cares which hinder the mind: As the immoderate desire of honor & riches, ambition, the vanities of this world, & such like affections of the minde: Therfore thou must pray vnto [Page 41] God to take from thee that slouthfulnes & heauines, and accōmodate thee to his owne will. Cōsider fiftly how much ashamed the Apostles were, who being admonished now the second time, could not yet contain themselues frō sleepe; wherfore amongst themselues they did carefully both ac­cuse, and excuse their own in­firmity: Note also this, (they did not knowe, what they should answere vnto him.) For if the Apostles themselues, being men excelling others in sanc­tity, & holines of life, in a mat­ter of no great fault, wherein they might haue aleaged their owne frailty, were so sorrow­full, & knew not to answere: what answer wilt thou giue to [Page 42] Almighty God, when thou shalt be cyted before him for matters of great moment, and many grieuous sinnes shall be obiected against thee, which thou hast committed, not on­ly by frailty, but also craftily & maliciously. Consider sixt­ly that our Lord did not com­plaine, that hee was left alone in prayer and labor: Because thou shouldest resolue not to be grieued, if at any time thou beest inforced to take great paines, whilst others bee idle. And pray vnto our Lord, that hee will stirre thee vp, when thou art slouthfull.

And hee prayed the third time, Mat. 26. & prayed the same speach, saying, O my Father, if this cup cannot passe from me, but [Page 43] that I mmst drinke thereof, thy will be done.

COnsider first that Christ runneth againe to his Fa­ther, and crauing still one and the same thing is not heard. This prayer comprehendeth the wonderfull submission of Christ, yeelding himselfe, and all that he had into the hands of his Father, taking it in no euil part, that he was not hard. Learne thou hereby not to be troubled in thy minde, when things succeed not according to thy desire, when thou hast done thy best endeauours. Consider secondly the great necessity that Christ should suffer: For the eternall Father would neuer haue suffered his sonne to haue prayed so often [Page 44] vnto him, if thy saluatiō might haue been gottē by any other meanes. Consider thirdly this māner of speaking (if it cannot passe, except I drinke it) for hee would be vnderstood; that all y ^e benefit of our Lords passiō should passe vnto vs, who are the mēbers of his body, but as it were drawne through our mouth, that is, through Christ, who is our head. Moreouer as a potiō is bitter & vnsauory to the tast, yet very profitable for the mēbers of y ^e body: So the dolours of Christ were bitter vnto him, and profitable vnto vs. And y ^e passiō of Christ pass­eth vnto vs, partly because his merit is cōmunicated and im­parted vnto vs, and partly be­cause our tribulatiōs & labors are sanctified. Therfore so of­ten [Page 45] as thou shalt suffer any ad­uersity, so oftē do thou think, that thou doest participate with the passiō of Christ. And pray him to mittigate thy mi­seryes through his dolours, which hee indured.

And there appeared vnto him an Angel frō heauen, cōforting him. Luc. 22.

COnsider first, that though in Christ y ^e diuine nature was ioyned with humaine na­ture, into the same person; yet in this time of his passion hee tooke no comfort at all from thence. Consider secondly how great and grieuous those torments were, that man was not sufficient to mittigate them, but that it was necessa­ry for an Angel to come from [Page 46] Heauen. Cōsider thirdly what was y ^e cause why Christ wold be comforted by an Angell; to wit, because he wold know to suffer with vs, when we are afflicted, and teach vs not to haue recourse to fraile & vain delights, such as are cōmonly drawn from creatures; but vn­to spirituall, angelicall, & hea­uenly things. Cōsider fourth­ly that God neuer forsaketh them, that trust in him. For although he doe not alwaies free vs from our troubles, yet he doth euer giue vs his grace and strength, that we may be able to beare them. Consider fiftly that Angells are alwaies present at our prayers, there­fore thou must be carefull and diligent to worship them [Page 47] being present, in a religious and comely manner, and pray vnto God according to the Psalme (in the fight of Angells I will sing vnto thee.) Epiph: in an corato & Haeresi. 69. Consi­der sixtly how the Angell did comfort Christ; for he did it not by any inward comfort or grace, (because Christ ad­mitted no comfort in all the time of his passion) but vsed some outward wordes, wher­in hee propounded vnto him, both the absolute necessity of such bitter paines, and the great profite, that shall come thereby, and also the resolute will of his Father, & the ora­cles of the Prophets, &c. Con­sider seuenthly whether there bee any thing, wherein thou maiest comfort and confirme [Page 48] Christ, and incourage him to doe something for thy sake: which will be effected, if he shall see thee behaue thy selfe well, & wisely to imploy the tallent, which he hath deliue­red vnto thee, and that thou doest indure thy labours cou­ragiously: For then hee will behold thee louingly & exalt thee to higher honour. In the meane time do thou pray vn­to Christ, to comfort and in­struct thee, not onely in out­ward words, but especially in inward vertue and wisdome.

Luc. 22.And being in an agony, hee prayed longer.

THis agony was a certain inward striuing, not of the flesh against the spirit, but of nature against Death: and [Page 49] in all this bitter time Christ was to fight in three seuerall cōflicts, and he was superiour in euery one. First with nature abhorring to dye so cruell a death: Secondly with the iu­stice of his Father, exacting grieuous punishment: Thirdly with the most cruell enemy of man-kinde. But hee began with the battel against nature, that thou mayest knowe how to behaue thy selfe in thy cō ­flict for thy saluation: that is, that first of all thou must in­deauour to subdue thy incli­nation. & to restraine thy de­sires, which being ouercome, thou shalt finde God pacified, and the Deuill will flye from thee. Consider first with what contention, & with how [Page 50] great labour Christ thy Cap­taine doth fight; and doest thou hope to bee saued with­out fight? Consider secondly that in this agony hee prayed longer, because thou must cō ­tinue longest in prayer in time of affliction. Consider third­ly what that is, which he desi­red in his long praier? not that the cup might be taken from him (for hee had before vsed shorter wordes to that end) but, since he must needes suf­fer, that thou mightest obtain profite by his torments. Ad­mire heere that excellent loue of Christ, who alone is y ^e true comfort of Angels. Lament for thy sinnes which were the cause of his suffering, stirre vp also in thy selfe the other af­fections [Page 51] of loue, confidence, & cōmiseration, whereof this place administreth aboūdant cause.

And his sweat was made like droppes of bloud, Luc. 22. running downe to the ground.

COnsider first by the qua­lity and quantity of his sweate the great griefe, of thy Spouse, without which nei­ther the bloud could issue with the sweate, nor yet so great plenty, as should fall downe to the ground. Consi­der secondly that our Lord both began, & ended his pas­sion with a prodigious effusiō of bloud & water: That thou shouldest knowe, that the di­uine nature did bring this chiefely vnto Christ, at that [Page 52] time, that hee might the lon­ger bee able to suffer those most bitter torments, which humane nature al alone could neuer haue indured. Consider thirdly that bloud issued out of euery part, both because euery member of the Church, of which number thou art one should lament the death of Christ; and also because eue­ry Christian might gather one drop of his bloud, to wash a­way their sinnes, and also that thou mayest know, how libe­rally he offereth his bloud for thee, by as many fountaines, as hee hath members. Consider fourthly howe much this great effusion of bloud and water did weaken the most tender body of Christ. Con­sider [Page 53] fiftly that it ranne down vpon the earth, to take away the sinnes of men, which are adicted too much to the plea­sures of the world. Consider sixtly that the droppes ranne downe vpon the ground, that thou mayest vnderstand, that thou must make haste, if thou wilt bee partaker of this pre­cious bloud, which no sooner issueth foorth, but that it run­neth away most swiftly. Ther­fore except in this life thou doest gather, and lay vp some of this bloud, it will all runne away after thy death, so as none will be left for thee.

And he came the third time, and said vnto them, Mat. 26. Mar. 14. sleepe now, and rest, it sufficeth: the houre is come: Behold the Sonne of man shall bee deliuered into the handes of sinners, arise, let vs goe: behold he, that shall betray me, is hard by.

COnsider first that Christ hauing three times visi­ted his Apostles, and found thē sleeping, did the first time reprehend them, the secōd time held his peace, and the third time bad them sleepe on: That thou mayest learne, first to beare with the infirmity of another; Secōdly to assent presently to diuine [Page 55] inspirations; for if Christ per­ceiue that thou dost contemn his admonitions, hee will af­terwards holde his peace, and more sparingly suggest these things, which tend to thy sal­uatiō. Thirdly that when thou hast begun any good worke, thou shouldest not wauer, nor change thy minde: for Christ after hee had subdued the in­clination of nature, & had re­solued euen against nature to dye, did not at any time after, shew any signe of sorrow, in­constancy, or doubt. Consider secondly that Christ framed himselfe to take a little rest or sleepe with his Disciples, but that could neither bee great, nor long, especially in a man so ouer wearied, & shortly af­ter [Page 56] to be apprehended. Consi­der thirdly this word (It suffe­reth) as thogh he taught vs to vse a meane or measure in our rest and humaine cōmodities. Consider fourthly that this word (behold) is twise repeated because it was a strange thing that any man could be found, which would betray the Son of God & man. Cōsider fiftly (Arise let vs goe.) It is not e­nough for thee, if thou doest not sleep, when Gods glory is in hand; but thou must arise, goe forward, & preuent euils, & suffer all aduersities coura­giously for Gods cause. Heere shake off thy sleepe, and pray vnto God, to stirre thee vp effectually to labour for his names sake.

As hee was yet speaking, be­holde Iudas one of the twelue came: And Iudas, Mat. 26. Ioan. 18 which be­trayed him, knewe the place, be­cause Iesus had come thither of­ten with his Disciples.

COnsider first that Iudas had no neede to be war­ned to watch; for it hapneth cōmonly, that when mischiefe is to be done, wicked men ne­uer sleepe. Consider secondly ( behold Iudas one of the twelue) It is a strange thinge, that hee, who had receiued so great a benefite at Christ his hand, could euer come to that ma­lice, and ingratitude, that hee would betray his Lord & be­nefactor. Thou mayest learne hereby not to trust in guiftes freely bestowed vppon thee, [Page 58] but how much the more God hath bestowed vpon thee, so much the more to feare, be­cause God in the houre of death wil weigh all his guifts, as y ^e Scripture here with great emphasis saith. ( Behold Iudas one of the twelue.) Consider thirdly that an euill man fea­reth not to abuse good things as Iudas came to the place of the prayer of Christ to betray him: how much better had it bene for him to haue left his treasō, & to haue ioyned him­selfe with Christ & his Apost­les in prayer: Cōsider fourthly that y ^e knowledg of many, yea of diuine things, shal not help a wicked man, but rather shall condemne him, euen as it did not help Iudas to haue known [Page 59] Christ, and the time & place of the prayer of Christ, &c. In this place if thou doest consi­der thine owne ingratitude, who hauing receiued many good benefites, doest restore nothing but wickednes, thou wilt admire & detest thy selfe, & thou wilt pray vnto Christ not to suffer thee to perish with wicked Iudas.

Therfore Iudas, Ioan. 18. Mat. 26. Mar. 14. Luc. 22. when he had receiued, his company & the mi­nisters, from the Priests & Pha­rises: hee came thith r with lan­thornes & torches, with swordes and staues & armour, sent from the chiefe Priests & Seniors of the people, and hee, which was called Iudas, went before him.

COnsider first what a great company of men assem­bled [Page 60] together to apprehend Christ: First a cōpany of y ^e Gen­tils, with their tribune, perhaps fiue hundreth soldiours; then no small number of the mini­sters of y ^e Iewes, with some of the chiefe Priests, Seniors, and Magistrates of the people: there were therfore two com­panies, one of the Gentils, and another of the Iewes, armed with sundry weapons, & pre­pared to hurt: the ring-leader & captaine of all these was he (who was called Iudas) that is that famous Iudas, who was knowne to all those Iewes and Gentils. Cōsider secōdly what they talked among thēselues as they came, what mindes they bare towards Christ, & how they thirsted after his bloud.

Consider thirdly this tytle of Iudas (who was called Iudas) that is, he which a little before was knowne to the Disciples, and to good people, when by the commandement of Christ he distributed the almes, whē he wrought myracles, when he followed Christ, he is now renowned amongst knaues, and famous amongst theeues. Be thou carefull to celebrate thy name in Heauen, rather then in the world or in hell. Cōsider fourthly what a grief it was to Christ, to see him, who was one of the principall of y ^e Church to become chiefe amōg knaues: & do thou take heede, least by the like change of thy selfe, thou giuest him cause of sorrowe, by falling [Page 62] from being the sonne of God to be a slaue vnto the Deuill; and pray with all thy heart, that it neuer happē vnto thee.

Iesus therefore knowing all things which should come vpon him, went forward, and said, whome seeke yee? they answea­red him, Iesus of Nazareth.

CHRIST went forward to meet them, that he might teach thee, first that he was not ignorant of the practizes of the wicked: Secondly that he made hast to die of his own free wil: Thirdly that he is rea­dy to receiue a sinner, if he wil reclaime himselfe. Wherefore [Page 63] stirre vp thy selfe to the loue of Christ: and offer thy selfe wholy vnto him, who yeilded himselfe cheerefully into his enemies hands for thy sake. (whom seeke yee?) as if he shou­ld say, cōsider I pray ye whom ye seeke, a iust & innocēt man, who hath vsed to doe euery man good, & to hurt no man, who for your saluation des­cended down from heauen, & who at last shall come to be iudge ouer all creatures. Doe thou consider these things, whensoeuer thou shalt be tēp­ted to offend God. Heb. 10. For as the blessed Apostle St. Paul saith: By sinning the son of God is trod­den vpon, & ignominiously vsed. (Iesus of Nazareth) they knew not that he was present, [Page 64] for they did not say we seeke thee, but Iesus of Nazareth. Note that for thee Iesus is sought for, to be put to death, that is a Sauiour, and, of Na­zareth, that is flourishing and adorned with all vertue, for none else by his death could deliuer thee from the flames of hell fire: Therefore in all thy necessity thou must seeke for him, and pray him that thou maiest not seeke him to his shame and death, but to thine owne saluation, and in seeking thou maist finde him, and hauing found him, thou maiest alwaies keepe him.

Ioan. 18.Iesus answeared them: I am he: and Iudas, who betrayed him, stood with them: Therefore as he said vnto them I am he, [Page 65] they went backward, and fell vpon the ground.

COnsider first the power of Christ, ouerthrowing a whole company by his worde onely. His wrath therefore is to bee feared, when hee shall come to Iudge, which shew­ed so great power being rea­dy to suffer. Learne hereby to esteeme much the worde of God, which bringeth saluatiō to the belieuer, & perditiō to y ^e incredulous. Cōsider second­ly the miserable change of Iu­das, who a little before sate at our Lords table with the Apo­stles, & is now ouerthrown a­mongst y ^e wicked: For neither shall the dignity of thy order, or religiō excuse thee, nor the goodnes of others defēd thee, [Page 66] nor the piety of thy former life profite thee, whensoeuer thou shalt forsake Christ, and follow his enemies and sinne. Consider thirdly, that one and the same word is a comfort to the good, and a terror to the wicked: This word (I am he) did comfort the Apostles say­ling on the sea, Mat. 26. Ioan. 18 prouoked the Pharisees to watch, and heere ouerthrewe the armed men. Thou therefore, if thou beest good land, wilt receiue the word of God with plentifull fruit; but if thou beest naught, thou wilt take hurt by the best seede. Consider fourthly, the difference betweene the ruine of wicked men, and the fall of the iust: the wicked man fal­leth back, & not vpon his face [Page 67] because when he suddenly goeth out of this life, he fal­leth shamefully vpon thinges which he seeth not, and vnto punishments, which he was ignorant of: For to fall vpon the face, is to acknowledge our sins in this life, & by pen­nance to lament them: D. Greg. lib. 31. Mora, ca: 18. & ho. 9. in Eze­chielem. The wicked man falleth backward because he becommeth worse by that, which should amend him, that euen against his will he shal be compelled to looke vp to heauen. Do thou admire the goodnesse of Christ, who by so many meanes sought the saluation of his enemies; and pray him that he will so strike thy heart with his word that falling vpō thy face thou maiest by humility reconcile [Page 68] the Maiesty of God, who is offended with thy sinnes.

Therefore hee asked them a­gaine: whom seeke yee? they say vnto him, Iesus of Nazareth: he saith vnto them: I haue told you that I am hee: If therefore yee seeke mee, suffer these men to goe away, that the Speech may bee fulfilled, which saide: Because, whome thou gauest vnto mee; I haue not lost any of them.

COnsider first the malice of the wicked, which is pa­cified, neither with sweetnes, nor punnishment. For the blindnesse of indurate malice doth increase: as in these men who being taught & admoni­shed who Christ was, did not yet acknowledge him: For they answered not, wee seeke [Page 69] thee, but, speaking as it were of another, they saide Iesus of Nazareth. Consider secondly y ^e great care, which Christ had of his people, of whome in so great perils he was more care­ful, thē of himselfe. This is the perfect loue of our neighbors to helpe them though it be to our own losse. Thirdly if in so great aduersity he had care of a few Apostles, wil he not now being free frō all perils, & qui­et, be careful in heauen for his only beloued spouse y ^e whole Church? Yes verily he is care­full & desirous to helpe euery particular mēber thereof. This place is full of comfort, to cō ­sider that our Lord thinketh on thee. Consider fourthly how our Lord doth glory in this, that hee had not lost any [Page 70] any of his Disciples. In like manner how much cause of ioy maiest thou conceaue, if no man be the worse by thy words, example, or negli­gence; but thou hast rather gayned, and preserued many. Lastly pray thou vnto Christ, that hee will neuer cease to haue care ouer thee.

Mat. 26. Mar. 14.And the Traytor had giuen them a signe, saying, whome so­euer I shall kisse, that is he, hold him, and carie him warily.

THe great name of an A­postle wherewith Iudas was honoured, is now turned into the name of a Traytor, and so this name, Iudas, which [Page 71] amongst the ancient Israelites was most honourable, is be­come through detestation of that sinne almost ignominious amongst Christians. This is the fruite of sinne, that good men auoyd all conuersation with the wicked. Consider the carefull diligence of this tray­tor, who least he should not haue his money, taught them the way how to apprehend him, and also how to keepe him, and so of a maister of vertue, he became a maister of iniquity: He was before sent, for the conuersion of people, now he teacheth o­thers to destroy the Author of life. Thou doest learne heere­by the qualitie of sinne, which resteth not in this, to make a [Page 72] man a sinner, but proceedeth further, to make him also a teacher of wickednesse. Pray thou vnto God, that he neuer suffer thee to be drawne from him, least thou fall into sinne like Iudas.

Luc. 22. Mat. 26. Mar. 14.Iudas went before them, and drewe neare, that hee might kisse him, and comming presently hee said, haile Rabbi: & he kissed him.

HEere admire the good­nesse of Christ, who ad­mitted him to kisse him, whō hee knew to be a traytor. Nei­ther do thou flatter thy selfe, if thou beest called into Reli­gion, or by Gods permission exalted to diuine misteryes, Ecclesiasticall offices, or Ho­ly functions & dignityes; be­cause [Page 73] Christ doth suffer thee, as hee suffered the kisse of Iu­das. It seemeth that the A­postles vsed to kisse Christ, when they came from any strange place: For otherwise Iudas wold not haue dared to doe it, & Christ obiected vnto the Pharisee, saying (thou hast not giuen mee a kisse.) Luc. 7. Heere thou mayest learne the facili­ty of Christ in admitting sin­ners, and his great desire to bee with the sonnes of men. Come therefore with great confidence, for hee will neuer reiect thee, who addmitted a traytor. Secondly doe all things sincerely, for he betrai­eth Christ with a kisse, which vnder pretence of holynesse deceiueth his neighbours; [Page 74] and hee which receiueth the body of our Lord in the Eu­charist, with an vnclean heart, is guilty of the body & bloud of our Lord, which hee put­teth into the fowle sinke of his naughty conscience.

And Iesus saide to him: Friend wherfore art thou come? Mat. 26. Luc. 22. O Iudas, doest thou betray the Sonne of man with a kisse?

MArke euery worde, (Friend.) First hitherto thou hast beene a friend: Se­condly thou commest in the habite of a Friend, offering a kisse, a token of loue: Thirdly I doe not hate thee, but offer thee reconciliatiō, & am rea­dy to shed my bloud & to of­fer my death also for thy sake, which I must now suffer, if [Page 75] thou thy selfe wilt. I desire not that thou shouldst deliuer me out of the handes of these Iewes for I am borne to that end to suffer death, but that thou shouldest repent thee, of this thy great sinne, & returne into grace and fauour. (Wher­fore art thou come.) First I am not ignorant with what mind thou art come hither, I haue searched already into the bot­tome of thy heart: returne a­gaine therfore vnto thy selfe, for I thy Iudge am not igno­rant of thy fraude. Thou wretch, whither art thou fal­len? Late an Apostle nowe a traytor; of late a principal pil­lar of the Church, now chief­est amongst Thieues: behold thine owne basenes, & now at [Page 76] least repent thee of thy fault. (Iudas) If thou likest not thy name of a friend, because thou wilt not be a friend, yet heare me calling thee in my accust­omed māner. Secondly remē ­ber thy ancient parents, Iudas the Patriarch, and Iudas Ma­chabeus, from whose manners thou doest degenerate. (The Son of man) him who is admi­rably the son of man, begottē in heauen by his only Father, & borne in earth by his onely mother, who did neuer any e­uill vnto thee, but laboured three & thirty whole yeares for thy sake, & is now ready to dye for thee: what cause haue I giuen thee, that thou shoul­dest betray mee an innocent? (with a kisse) thou doest abuse y ^e signe of peace, & turne it to [Page 77] a marke of treason; as Ioab in times past kissing Amasa, 2 Reg. 20. kil­led him. Thou knowest, that nothing is more deare to me, then to be ioined in firme loue with thee, & doest thou con­uert this coniunction of loue to my death? (dost thou betray) doest thou giue me to them, that hate me deadly, which will doe me all māner of hurt, & which will neuer be satisfi­ed with my miseryes? Admire in al these things the benigni­ty of Christ & imitate it: suf­fer with thy Lord, who suffe­red so many indignities by his seruant, on whō he had besto­wed so many benefits, and ne­uer hurt him in any thing; & cōsidering what, & how effe­ctually he spake for the cōuer­sion [Page 78] of the wicked traytor, thou mayst be assured he will neuer forsake thee, if thou commest vnto him with a contrite hart. Pray therefore to Christ, that he wil remaine thy friend, and giue thee grace to suffer al in­iuryes patiently, and to loue them, that offer any vnto thee.

They which were about him, seeing what would come, Luc. 22. Mat. 26. Ioan. 18. saide vnto him: Lord if wee strike in the sword? & behold one of those standers by, which were with Ie­sus, Simō Peter, drew his sword, and striking the seruant of the chiefe Priest, cut of his right eare, & the name of the seruant was Malchus.

COnsider first: the feruor of the Disciples, who be­ing but a few in number, fear­ed not to oppose themselues against two companyes; and to aduenture present danger in defence of their Lord: that thou spare not thy selfe when soeuer Christ his cause shalbe handling. Secondly: (And be­hold,) a new thing that the A­postle of our Lord should vse his sword: Christ taught mild­nesse, not fight, which neuer­thelesse is to bee vnderta­ken, when Gods glory is in danger. Thirdly Peter the chiefe of the Apostles drew his sworde, whose office is to cut off the rotten mēbers frō the body of the Church with his spirituall sword. Fourthly, he [Page 80] cut of the right eare, because all which are excōmunicated by Peter, are excluded frō the diuine premises of heauenly things, & they keep y ^e left eare with which after the pleasures of this life, they may heare the maledictiō of y ^e seuere Iudge. Fiftly: (Malchus) (which name signifieth King) is the seruant of the wicked Priest: for they which in this world are delighted with vain tytles of honours, are indeede the bondslaues to vices. Consider sixtly the power of Christs word (suffer these men to goe a­way:) For by the power therof all that great cōpany of men did his disciples no hurt at all. Cōsider seauenthly the good­nes of Christ, who would not suffer Peter to doe any more [Page 81] harm, least by his passiō which ought to profit all men, hee shold seem to haue hurt some mā. Pray thou vnto Christ ne­uer to depriue thee frō y ^e hea­ring of heauēly things, nor to shut thy eares against good things, but rather to open the eares of thy heart, that thou beng deafe to the babling of wicked men, maist heare what our Lord shal say vnto thee.

And Iesus answering said, suf­fer now: Luc 22. Then Iesus said vnto Peter, put thy sword into thy scabbard: Mat. 26. For all which take the sword shall perish with the sword: 2. Doest thou thinke that I can­not aske my Father, Ioan. 18 and hee will giue me more then twelue legions of Angels? 3. The cup which my Father hath giuen vnto me, wilt [Page 82] thou not that I shall drinke it? Fourthly, Ioan. 18. how then shall the Scriptures be fulfilled? because so it must be done.

COnsider, first (suffer now) that is, it is enough, pro­ceede no further with thy sword and defence. He doth not reprehend the fact of Pe­ter, but he saith it is enough, that thou in thy defence and in thy wrath maiest keepe a meane: according to that, Bee angry, and sinne not: Secondly consider these foure reasons, by which he admonished Pe­ter not to goe about to hinder his passion. Thou maist learne heereby the willingnesse of Christ to suffer, who vsed so many reasons that he might be permitted to suffer. But [Page 83] thou doest auoyd all troubles for Christs sake, & seekest out all reasons that thou maist suf­fer nothing. Thirdly (which shal take the sword) that is, they which by their own authority shall vse the sword, not recei­uing it from God, deserue by the law to be put to death; and although they escape y ^e sword of men in this world, yet they shall perish with that sword which keepeth the entry into Paradise: Learne to leaue all reuenge vnto God. Fourthly consider y ^e great multitude of Angells, which are alwaies ready to helpe good men, that thou maist learne to trust in God, which hath assigned so many Angells to haue care ouer thee: For Helizeus had [Page 84] experience in him selfe of that which Christ heere affirmeth of him selfe: 4 Reg. 6. Consider fiftly (the Cup which my Father hath giuen vnto me:) He calleth his passion a cup, thereby dimini­shing rather then increasing the greatnes therof, that thou shouldest not lightly cōplaine of the grieuousnes of thy mi­series: He acknowledgeth that his father gaue it him; because thou shalt not ascribe thy af­flictions to men or to deuills, but to God alone, which bles­sed Iob, who was vexed both by deuills & men; Iob. 1. Our Lord hath giuen, our Lord hath taken away & know that God doth not leaue to be a father, when hee doth afflict, but rather sheweth himselfe to be a Fa­ther, [Page 85] when he chastiseth. Sixtly cōsider that the Scriptures are fulfilled by y ^e passiō of Christ, & are likewise fulfilled by thy passions: For through many tri­bulations we must enter into the kingdome of God. Giue thankes to Christ; who with so ready & so prepared a minde came to his passiō for thy sake. Stirre vp his loue in thee, & pray him that he wil stir vp in thee a de­sire to suffer for his name, and that in all things, which shall happen vnto thee, thou maist finde out y ^e reasons that it was iust which thou didst suffer.

And when he had touched his eare, he healed it. Luc. 22.

COnsider first, with what great benignity Christ cured the Eare of this [Page 86] malepert Soldiour, and cruell enemy, whome he foresawe would be neuer the better for such a benefit, that thou maist learne to be readier to mercy, then to seuerity; and to doe good for euill, though thy aduersary deserue it not. Se­condly the force of the touch of our Sauiours hand, that thereby thou maist know the vertue of the body of Christ: For if the onely touch of his hand did restore his enimies eare, will not his whole body receiued in the Eucharist cure both the body & soule of his friend? Thirdly that Christ be­ing ready to suffer, did heale the eare; for this is one of the chiefe fruites of the passion of our Lord, to make our soules [Page 87] capeable of the word of God, & to cure them through Faith and Sacraments. Therefore God would admonish his e­nemies by this his last miracle before his death to open their eares to heare the word of God, and by hearing to lay a­side all malice. To be briefe, admire the bounty of God, & pray him that he will shewe thee the like mercy, for thy innumerable sinnes.

In that howre Iesus said vnto the multitude, & to those, Mat. 26. Mar. 14. which came to him, the chiefe Priests, the Magistrates of the people, and the elders; yee went forth [Page 88] as to a thiefe with swords and staues to apprehēd me: I was dai­ly with you in the Temple, & I sate teaching, & you did not hold me, Luc. 22. nor stretch your hands agai­nst me: But this is your houre, & the power of darkenes: And all this was done that the scriptures of the Prophets might be fulfilled.

COnsider first what accoūt was made of thy Lord, to wit, as of a thiefe, for the sup­pressing of whome there nee­ded so great an army Second­ly how he shewed that he was no thiefe, as he which had hurt no man nor lyen hid like a thiefe, but had done good, and had taught nothing in se­cret, but alwaies publiquely, and called those men for wit­nesses thereof whome he saw [Page 89] stand ready to be y ^e officers for his death, therfore he admoni­sheth them to call to remem­brāce y ^e doctrine which he had taught thē, & to change their mindes; for they should finde nothing in it but holy, lear­ned, & wholesome counsaile. Consider thirdly by what words he gaue his aduersaries power to rage against him, without which they could haue done nothing, and euery word hath his force: (this is) as if he said, you care onely for the present, & respect not the time to come, which is the property of sinners, not of iust men: (houre) all present time is short, all the pleasure of sinners passeth like an houre, also al y ^e afflictiō of the iust passeth away: (your) this [Page 90] this short time is granted vn­to you to doe euery thing ei­ther for your saluatiō or dam­nation: I say this precious time which after this life will not remaine, (and the power of darknes) that is to say a darke power, both because they de­serue it through the darknesse of their sinnes, & also because they, which vse it, are carryed to the darknes of Hell, & also because darknes remaineth in the power of the wicked, and, to conclude, because power was giuen to the Deuils, the princes of darknesse to doe all mischiefe vnto Christ. Consi­der therfore the multitude of the paines of Christ, and their greatnes when it was permit­ted to wicked Spirits being [Page 91] practised & most ready in do­ing hurte, to persecute Christ by these his most willing mi­nisters. Admire heere also this most willing permission of Christ, giue him thanks & of­fer thy selfe ready to indure al labours and torments, for his sake, & pray him that thy po­wer may not bee in darknesse, but that all thy actions may be perfected with the light of faith and of his diuine grace.

Then came the company and Tribune, Mat. 26. Mar. 14. Luc. 22. & the Ministers of the Iewes & laid hands vpon Iesus, and so they held & bound him.

COnsider first the wonder­ful insolency of these men in taking thy Lord, & thinke of the greatnes of their enuy, whereby they desired to doe [Page 92] all mischiefe vnto Christ, and that our lord had giuen them power to satisfie their desires. Acts. 22 The Apostle Paul was taken with great cruelty, pulled out of the Tēple by force; presētly beaten with their fistes, & al­most killed with stripes, but it was nothing to this cruelty, which surpassed all cruelty: Consider the antient predicti­ons of this his captiuity: Ma­ny clogs compassed me about, they tooke me as a Lyon prepared for his prey, Psal. 11 Psal. 16. casting me downe, they compassed me now about: they compassed me like Bees, and they burned like fire in the thornes: being pushed I was ouerthrowne, that I fell. Secondly marke the words of the Euangelists: (a cōpany, the tribune & the Mini­sters) [Page 93] not a few, but the whole army laboured for this capti­uity, euery one went about some thing, (they came) they leaped with great violence as blessed Gregory Nazianzene affirmeth. (Laid hands on him) not onely apprehending him, but grieuously beating him. (They held him) as St. Leo saith, In Chri­sto patiē ­te ser. 7. de pas do­mini. they pulled him hither & thi­ther, (and they bound him) O how many cords were pulled, not by one, but by many, both because he should not escape, and also because being seene in such habit he might be iud­ged worthy of death by all men. These bands were due vnto thee for thy sinnes, & ex­cept thou beest partaker of them thou shalt bee bound [Page 94] with euerlasting chaynes in hell. Suffer then with thy lord, who was so cruelly bound for thy cause, and endeauour to be thankefull, and pray him that by this his captiuity hee will deliuer thee free frō al the power of the Deuill, and from all bonds of euill desires, which according to the De­uills will might drawe thee into any sinne, & restore thee to spirituall liberty, that being deliuered out of the hand of thy enemie thou maist serue him. Mat. 26. Mar. 14.

Then all his Disciples leauing him fled: but a certaine young man did followe him, cloathed in linnen vpon the bare: and they layd hold of him, but he leauing his linnen fled away naked from them.

COnsider first, that heere are two things declared, whereby thou maist vnderstād the great fury & cruelty which was vsed in taking Christ, and carying him away: One was the flight of his most deare Disciples, who were stroken into so great a feare, that al­though they burned in loue with him, yet euery one of them fledd away: The other, that a young man in one of the next houses being moued with the tumult, rose out of his bed, couered onely with linnen, came foorth to see what was done in the streete, whome they thinking to bee one of his Disciples, would haue apprehended, but he lea­uing his linnen, fled away na­ked, [Page 96] whereby thou maist ga­ther what a clamor they made, as if their prey were now taken; and how much they raged and desired to hurt all them, which belonged vn­to Christ: Consider secondly that Christ was forsaken by all his friends and followers, and cruelly carryed away by the hands of the wicked. Learne heereby not to trust in men which oftentimes in this life, and euer in death doe forsake all men; and pray thy Lord that he neuer forsake thee; al­though thou beest forsaken of al men, especially in the houre of thy death, when thou must goe into a strange countrye, without the company of any man with thee.

And they brought Iesus first to Annas, Ioan. 7. for he was father in law to Caiphas, who was the high Priest of that yeare: And Caiphas was he, which gaue counsaile to the Iewes: Because it is necessary that one man dye for the people.

COnsider first that Christ was brought to Annas, either because he shou­ld be caried to his father in law Caiphas, an old man, which should succeede y ^e next yeare in the high priesthood, and dwellling in the way to the high Priests house, or else for the traytor, to whome (as [Page 98] Saint Cyrill saith) Annas was appointed by the Priestes to pay the reward of his treason, Lib. 11. in Ioan. cap. 37. for the taking of our Lord. Behold thou the affections of euery man; the cruell ioy of this most wicked Annas, tryumphing that at the last his enemy was taken, the flattering congratulations of the Soldiours, the couetous­nesse of Iudas hauing now receiued his money, the mo­desty of Christ and his cheere­full minde to suffer for thee. Consider secondly that men­tion is here made of the coun­saile which Caiphas gaue, for the putting of Christ to death; that it may be shewed that he prosecuted his death who first gaue the counsell of his death. [Page 99] Secondly that thou maist learn that al things which our Lord suffered in his passion, did not happen vnto him so much by humane counsaile, as by the will of God. For those words of the death of our Lord, although Caiphas vt­tered them out of a wicked minde, yet he spake them by the instinct of the holy Ghost, who vseth to apply the words of the wicked for the profit of the iust, & that he might teach thee, that God the Father in­ioyned, & God the Son tooke vpon him this cruell passion, only for the loue of mākinde, that thou again mightst be ca­ried into y ^e loue of God with all thy heart & minde. Third­ly that thou maist know, that [Page 100] God neuer forgetteth sinnes past, though perhappes they are out of thy minde. For all things are kept in memory, and an account shall be de­manded at the houre of death.

And Annas sent him bound to Caiphas the high Priest, Ioan. 18 Mat. 26. where the Scribes and Seniours were assembled.

COnsider first, that Christ suffered many wrongs in the house of Annas, for this word (hee sent him) signifi­eth that he did not lightly suffer him to goe away, but that he made some stay: But search out with thy selfe what those things were: For bles­sed Cyrill saith, that the blowe was giuen him in the house of Caiphas, and many affirme [Page 101] that this word (he sent) should be taken in y ^e Hebrue for this word (he had sent.) Consider secondly what this word sig­nifieth (bound:) to wit, that either he was newly bound, or else that his former bōds were not loosed, that he might bee accounted & condemned as guilty & worthy of bonds by y ^e iudgmēt of this graue mā: But as the wicked Priest did take no compassion vpon him that was bound, so neither doest thou take any pittie vpon thy poore afflicted Neighbour, nor yet vpon thy owne soule, which is grieuously tyed with the bondes of sinnes. Con­sider thirdly this wearisome iourney, in which thy Lord was cruelly drawne with [Page 102] with cordes, and whipped on with stripes, whether soeuer it pleased the wicked people to earye him. He walked in­deede the hard waies, that he might make the way to Heauē easie and plaine for thee, and that thou mightest goe in the way of y ^e Cōmaundements of God without trouble. Cōsider fourthly, and enter with thy Lord into the counsaile of the wicked. Behold heere many Calues and fatte Bulls com­passing y ^e most innocēt Lamb: Psal. 21. (the Scribes) the Doctors of the Lawe: (the Elders) the Magistrates of the people: (the Pharises) the religious people of the Iewes, being Gluttons, insolent, and cru­ell. Consent not thou to their [Page 103] counsaile, nor their deedes; but take the poore out of the hand of the mighty; that God also may haue mercy vpon thee in the day of thy trouble.

And Simon Peter followed Ie­sus a farre off, Ioan. 18. and another disci­ple: and that disciple was known to the high Priest, & entred with Iesus into the high Priests court: but Peter stood at the gate with­out: Therefore the other disciple who was known to the high Priest went forth & spake to the porter, & brought in Peter euen into the Court of the high Priest, Mat. 26. & being come in, Mar. 14. the fire burning in the midest of the Court, and they sit­ting round about it, Luc. 22. Peter was in the midst of thē, & sate with the ministers at the fire, that he might see the end, and warme him selfe.

COnsider first whether these flying Apostles went, being amazed with so great fury of the Sol­diours, & now wauering and doubtfull in their beleefe of the diuinity of Christ. For who would beleeue, that God should euer suffer such things especially if according to the receiued opinion of the Iewes, he thought that vertue shold be rewarded with temporall goods. Behold Peter follow­ing a far off, and louing more then the rest, tooke some cou­rage vnto him, so as he doub­ted not to thrust himselfe into the cōpany of the Ministers, but yet fearefully and incon­stantly, hoping that hee should not be knowne. Con­sider [Page 105] secondly the other Dis­ciple, either Saint Iohn as the common opinion is, the vn­seperable companion of Peter, or else some secret Christian, a rich Citizen, who by reason of some acquaintance with the high Priest, did enter into the house, whilest Peter, as a poore and vnknowne man stayed without doores. For poore men are not admitted to come into the houses of great men, and if at any time they are permitted, it is ac­counted a great fauour to bee placed amongst their slaues. Bee not thou delighted with such a Court, neither thrust thy selfe into the company of wicked men: If necessity en­force thee, depart assoone as [Page 106] thou canst, least thy inno­cency be defiled with the fa­miliarity of wicked mē. Con­sider thirdly. that Peter came not in directly, but through the fauour of a friend; and of a woman. Seeke thou therefore no honour by fa­uour or by the loue of wo­men, nor yet by any vicious or fraudulent meanes, least, according to the example of Peter, thou mayest expect a most certain & assured down­fall. Also if thou chancest to get honour lawfully, and art entred into the Bishops Pal­lace the direct way, doe not ioyne thy selfe with the wick­ed, nor followe their exam­ples, but enter into thine owne heart, and set our Lord [Page 107] alwaies before thine eyes, who hath called thee to that estate. Desire these thinges of Christ, and pray vnto him to drawe thee after him, and not to forsake thee for euer.

Then the high Priest asked Iesus of his Disciples and of his Doctrine? Iesus said to him: Ioan. 18 I haue spoken openly to the world, I alwaies taught in the Synagogue and in the Temple, whether all the Iewes assemble, and in secret I haue spoken nothing: Why ask you mee? Aske them which heard me, what I haue said vnto them, behold these know, what I haue spoken.

COnsider first that when hitherto they had ob­sereued nothing in all the life of Christ worthy of death, nor yet of bonds, the high Priest began with cer­taine fraudulent interrogati­ons to draw something out of his answers, which might bee obiected as a crime vnto him. For the offence of Christ was not the cause of these bondes, but the enuy of the Iewes, of which enuy the Scripture in the booke of Wisdome num­breth fourteen causes: Because hee is vnpr fitable for vs, &c. Secondly hee asked him of his Doctrine, whether it differed nor from Moses, and of his Disciples, with what minde hee had chosen them, what [Page 109] Doctrine he had taught them, and what mindes they carried to the Lawe. Heere inquire thou the Doctrine of Christ, that thou mayst follow it, and of his Disciples that thou mayest immitate their man­ners. Thirdly Christ answea­red boldly, nothing fearing the high Priest, nor that as­sembly of Noble-men; that thou shouldest not bee afrayd in Gods cause. But hee held his peace concerning his Dis­ciples, both because he could not commend them, (and ac­cuse them hee would not) that thou shouldest neuer hurt any manns fame; praise, if thou canst, but if thou cans [...] not, yet detract not; and also be­cause the question of his Dis­ciples [Page 110] was mixed with the question of his Doctrine, the answeare whereunto satisfied the high Priest. Consider fourthly the purity of the do­ctrine of Christ, which our Lord propounded to bee exa­mined by his enemies. (I haue spoken openly) Which is a signe of the purity of his Doctrine: (To the world) no man is bar­red from the hearing thereof: (Nothing in secr [...]t) nothing impure, which neede to hate or flye the light; For those things which I said in priuate: I would haue published to all men, & preached in all places. Consider fiftly that it was ac­counted a fault in the high Priest to be ignorant of those thinges, which Christ had [Page 111] taught so openly. In the same manner many great and lear­ned men will not goe to Ser­mons, either because they will not be pricked in conscience, or else because they are so o­uerwhelmed with worldly cares, that they esteeme all things cōcerning their soules vnnecessary. Doe thou medi­tate continually vppon the wordes of our Lord, and pray him that hee will alwaies put thee in minde of his wordes.

When hee had spoken this, Ioan. 18. one of the seruants gaue a blowe to Iesus, saying: doest thou an­swere the high Priest so?

COnsider first that this blowe was giuen, both because these very Seruantes [Page 112] were secretly pricked, which being sent to apprehend Iesus, returned home saying; Neuer did man speake so: Ioan. 18. And also of flattery, because it seemed not to be reuerently spoken to the high Priest: (Why doe you aske me) Proud and high minded men desire to bee dealt hono­rably withall, and will loose none of their titles; & yet they violate the name of God with many oathes, periuries, & blas­phemies. Learne thou hereby that there are many ready to reuenge the wronges of rich and mighty men; but no man wil defend the cause of Christ and of the poore. Consider secondly the iniquity of this Iudgment, where euery one had power to hurt freely with [Page 113] applause and allowance of the Iudges. Thirdly, that this blowe was of great cruelty, because particuler mention is made thereof aboue all other, being many in number, which our Lord had already recei­ued, and should afterwards suffer. Learne thou to beare patiently the admonitions of Christ, and of other men, and pray vnto God, that hee will neuer permit thee to commit any offence without reproo­uing thee, either by others or by thy owne conscience.

Iesus answered vnto him, if I haue spoken euill, Ioan. 18. beare witnes of the euill: but if well, why doest thou strike mee.

COnsider first that Christ, who had taught his Dis­ciples [Page 114] to turne the other cheeke to him, that had stric­ken them, did heere nothing repugnant to his owne Doct­rine; both because he did not onely offer his cheeke, but his whole body to bee whipped and nailed; and also because in this place hee did not com­plaine, hee offered no iniury againe, he made not any resi­stance, but taught him, that strucke him, and modestly re­ferred him to his owne cons­cience. Secondly that our Lord would not altogether hold his peace, least he might seem to suffer something iust­ly for his owne offence, who suffered all thinges for our faults and nothing for his owne. Admire heere and imi­tate [Page 115] the goodnes of our Lord, who would not reuenge so great a wrōg, neither in word nor deed. And pray vnto him for constancy and meeknes of minde, that thou mayest bee milde and humble of heart.

And Peter sate abroade in the Court below, Mat. 26. whom when the Mayd portresse of the high Priest saw sitting at the light, Mar. 14. and warming him, Luc 22. & had beheld him, shee said: And this man was with him: Ioan. 18. & the mayd came vnto him, saying: and art not thou of the disciples of this man? he said, I am not: and he denyed before them all, saying: Woman [Page 116] I know not the man, neither doe I know, nor haue k [...]owne, what thou sayest: And hee went forth before the court, and the Cocke crowed.

COnsider first that whereas all the Apostles, (as our Lord had foresaid) had suffe­red scandall, yet onely Peters deniall is repeated by the E­uangelists, and by all of them, both because it seemed so strange & incredible, that Pe­ter could deny Christ, that this his sinne could not bee comprehended by the Euan­gelists themselues; and also because many men marke the faults of their superiours. And lastly considering that he who was the foundation of the Church did sinne, that thou [Page 117] shouldest neither doubt, but that the other Disciples suffe­red scandall, nor yet presume of thine owne strength. For no man cōmitteth that sinne, which another would not do; if the guid be wanting, which created man. Consider se­condly, when Peter denyed Christ? In the night, & when it was colde. If thou wilt not behold the light of truth, and conuert thy selfe wholy vnto Christ, in thine owne consci­ence, and if the loue of God and thy neighbour wax colde in thee, doubt not, but thou shalt fall into errors of faith, or into more grieuous offen­ces. Consider thirdly, where he denyed? where Christ was taken & bound, in the com­pany [Page 118] of wicked men, in spea­king with a woman: auoide these occasions if thou inten­dest to be holy. And although St. Cyrill affirmeth that St. Pe­ter denyed not Christ so much through feare of any hurt, which might happē vnto him, as through a kinde of loue, least hee should be thrust out of the house, & so depriued of his presence. Yet it is most certaine, that he committed a most grieuous sinne. Beware thou, least vnder any colour of deuotion or vertue, thou dost transgresse the law of God & of his Church. For euill is not to bee done that good may come therof. Cōsider fourth­ly that Christ is not denyed by him onely, who saith that [Page 119] Iesus is not Christ, but also by him, who being christened denyeth himselfe to bee a Christian, and the Disciple of Christ, and this may bee done not onely in wordes, but also in deedes, by those which professe to know God, but in their deedes doe deny him. For doest thou thinke (saith Saint Bernard) that any man thinketh Iesus to bee the Son of God, who neither feareth his threatnings, nor is moued by his promises, nor obeyeth his cōmaundements, nor al­loweth his counsells? How often then hast thou denyed Christ, and yet hast not done pennance with Peter. Fiftly y ^e Cocke crowed, but he being otherwise busied, obserued it [Page 120] not, for our Lord did not yet looke vpon him. Bee thou at no time so ouerwhelmed with businesse or sinnes, but that thou alwaies attend the voice of God speaking in thee, and that thou mayest heare thy neighbour admonishing thee.

Mat. 26.But hee going out of the gate, another Mayd saw him, & said to them, Mar. 14. which were there: And this man was with Iesus of Na­zareth, Luc. 22. and another seeing him said: and thou art of them. But Peter said, O man, I am not, and hee denyed with an oath, for I do not knowe the man.

COnsider first how Peter burning in desire to see our Lord, who stood bound before the Councell in an in­ward and higher Chamber, [Page 121] did not goe out of the house, but out of the lower roome, & began to enquire somthing of Christ: that thou maist deuise and trie all waies & meanes to inioy thy Lord in thy medita­tions, & to obtain him throgh the workes of vertue. Consi­der secondly, that where the deuill doth once get the victo­rye, he doth at his returne rage more cruelly, and wound more deepely. First there came one maide, and spake vnto Peter somewhat modestly: Then some other seruants came to that Mayde, and at the last a great number came together and did as it were oppresse him with their wordes: wher­fore Peter at the first did onely deny: Secondly he added an [Page 122] oath: Thirdly he beganne to curse and blaspheme. Take thou heede therefore that the Deuill neuer ouercome thee; for he being once subdued by the death of Christ, is driuen away by resistance onely, ac­cording to that saying, Resist the Deuill, Daniel. 7 and he will flye from you. Consider thirdly the fall of Peter: First he presumed of himselfe: Secondly he slept in the Garden: Thirdly he left his fellowe Disciples: Fourth­ly he thrust himselfe into com­pany amongst wicked men: Fiftly he denyed. Therefore the beginning of his fall was presumption, and the neglect­ing of the seruice of God.

ANd the space as it were of an houre being past, ano­ther affirmed, saying: Verily and this man was with him; for he al­so is a Galilaean: Then they said vnto him: Whether art thou one of his Disciples? he denyed and said. I am not, Ioan. 18 and they came which stood by, and said: Ve­rily thou also art one of them, for thou also art a Galilaean, and thy speach doth make thee manifest: Then said one of the Seruants of the High Priest to him, his cousin whose Eare Pe­ter had cut off: Did not I see thee in the Garden with him? Then hee began to curse, to detest, and sweare, for I knowe not this man of whom yee speake: And foorth­with as hee was yet speaking the [Page 124] Cocke crowed againe: Mat. 26. Mar. 14. And our Lord turned, and beheld Peter: And Peter remembred himselfe of the word of our Lord, Luc. 22. as hee had said, that before the Cocke crowe twise, thou shalt deny me thrise, and Peter going out of doores wept bitterly.

COnsider first, that when Peter was come againe to the fire, he beganne to speake more freely with the seruants, to the end that he might take away all suspition from him­selfe: For by his speach hee was iudged to bee a Galilaean. Thou therefore who art the seruant of Christ take heede of familiarity with the wicked. Let thy communication bee of Heauenly things, as thou maiest perceiue the Apostles [Page 125] speaches were in the Acts of the Apostles, and by their E­pistles: For he which is de­lighted with the vaine spea­ches of secular men, will easily be drawn to imitate their mā ­ners, and to be warmed with their fire, and intrapped with their delights. Secondly, Pe­ter was knowne by his speach to bee the Disciple of Christ, and a Galilaean. Doe thou like­wise so gouerne thy selfe, that all men euen by thy outward cōuersatiō may know thee to be the follower of Christ, and a Galilaean, that is, one flying from the worldly to a spirituall life, and aspiring to Heauen. Consider thirdly the benignity of Christ towards his seruants. He being oppressed with so [Page 126] many miseries, did as it were forget himselfe, and take care of his Disciple: He restrayned him from sinning any deeper, and caused him after his third deniall to stay, beholding him, not with the eyes of his body (for that he could not doe, being in an vpper chamber, and compassed round about with officers) but turning to him with the inward beames of his mercy; with which he touched his heart, illumina­ted and mollified it. For the beholding of Christ doth il­luminate the Conscience, that sinnes may be knowne, euen as the beames of the Sunne doe lighten a Chamber. Con­sider fourthly the order of his Conuersion: First the Cocke [Page 127] crowed: Secondly our Lord beheld him: Thirdly Peter re­membred the word of Iesus: Fourthly he went foorth: Fiftly he wept bitterly: If Christ looke not vpon thee, the Cocke crowes in vaine. Doe thou therefore giue eare vnto the Preachers and Ad­monishers, as vnto Cockes; and pray that our Lord will turne vnto thee. Obserue the wordes which thou hearest: Flye all occasions of euill, and doe Pennaunce. Heere thou being a most grieuous sinner maiest haue great hope of pardon, seeing that the mercy of our Lord gaue so free pardon for this grie­uous sinne, that Christ neuer obiected it vnto Peter. But [Page 128] thou who hast offended with Peter, goe not about to excuse thy selfe with Adam, but weep with Peter, who (as St. Clement witnesseth) did all his whole life time after the first crowing of the Cock rise vp to his pray­ers, and slept no more that night.

BVt the chiefe Priests, and all the counsaile sought false witnes against Iesus, Mat. 26. Mar. 14. that they might put him to death, and they did not finde it, wheras many false witnesses were come in. For many spake false witnesse, and their testimonies were not conuenient. But at last came two false wit­nesses, [Page 129] and rising vp they gaue false witnesse against him; for we heard him speaking: I will destroy this Temple of God, made with hands, and after three dayes I will build another, not made with hands, and their testimony was not conuenient.

COnsider first when the high Priest could drawe nothing worthy of death from the wordes of Christ, then he asked the stan­ders by, who had beene of­ten at his Sermons, and euery one spake that, which they thought might helpe to con­demne him, and were very earnest and desirous to finde out some capitall crime, ac­cording to that saying: They [Page 130] searched for iniquities, search­ing they fainted in their seaarch, Psal. 69 they inuented counsailes which they could not establish. Consider secondly the purity of the life of thy Lord, which was so great, that it was hard to frame such a lye of him, as might carrye any colour of truth, euen by the testimonie of his aduersaries themselues. Learne thou first to accuse no man vniustly; For a Detractor and false witnesse are bound to restitution of good name Se­condly to auoyd all lyes: For a Lyar cannot please euen the wicked. Thirdly according to the example of Christ to liue in such order that the very enimies of Faith, may finde nothing in thy life to obiect [Page 132] against thee, but considering thee by thy good workes may glorifie God our Fa­ther.

Fourthly neuer to seeke out reasons against thy con­science to excuse thy sinne: Ioan. 18. For those testimonies are false, and not conuenient, where­by God is not deceiued, nor thy Conscience pacified, Consider thirdly these two false witnesses standing vp amongst the rest, whose testi­monies are especially rela­ted, either because they were of greater moment, that by them thou mightest knowe the vanities of the others, or else because they con­tayne the mysterie of the death of our Lord, which was then [Page 132] in handling. But they were not conuenient: First because the witnesses could not agree together, the one saying (I will destroy) and the other (I can destroy) Secondly because our Lord had spoke no word of destroying and building againe; Ioan. 12. but he said (dissolue) and (I will raise) speaking of his death, and resurrection. Thirdly because he had hurt no man, if he had restored in three dayes, that, which he had destroyed. Fourthly because it seemed not to be beyond his power, who had raysed Lazarus from death after he had been dead foure daies. Fift­ly because such kinde of brag­ing words seemed rather wor­thy of laughter and contempt [Page 133] then of death. Learn thou first not to wrest y ^e words of Christ to a contrary sence: Secondly not to relate any thing other­wise then it was done: Thirdly neuer to iudge euill of y ^e minde or intention of others, when their words or deedes may be well interpreted. Do thou also suffer together with thy Lord Christ, for whose death and de­struction so many men tooke so great paines; and pray vnto him, that thou maiest be in­structed in the true vnderstan­ding of the Scriptures, and that hee will neuer suffer thee to fall into haeresie.

And the high Priest rising vp in the middest of them, Mat. 26. Mar. 14. asked Iesus saying: Doest thou an­swere nothing to those thinges? [Page 134] which these men obiect against thee, and whereof they beare witnes, against thee? but Iesus held his peace, and answered no­thing. Againe the high Priest said: I adiure thee by the liuing God that thou dost tell vs, if thou art Christ the Sonne of our bles­sed God?

COnsider first, when no­thing was found worthy of accusation, which might seeme as a fault to bee obiect­ed before Pilate the Gentile President, the high Priest be­ing angry, inuented certaine questions, to the end that hee might gather some thinges from his answers. His owne conscience informed him, that nothing of any moment was alleaged: Yet he vrged [Page 135] 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 y ^e worse, because other men thinke thee to bee euill, For eue­ry one is such as hee appea­reth to bee in the sight of [Page 136] our Lord. Secondly not to thinke them worthy of an an­swer, which do offer wrong; because their owne consci­ence doth reproue them. Cō ­sider 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 [Page 137] 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 [Page 138] 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 [Page 139] 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 y ^e 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 y ^e Me­ditatiō of his Passion.

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 [Page 141] 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 [Page 142] Priest? Thirdly obsessed by a Deuill, in the exorcisme and coniuration of y ^e 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, [Page 143] 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 y ^e coūsel was not only ty­ed with bondes, but also held by y ^e hands of many, who after y ^e sentence of death pronoūc­ed did handle him most cruel­ly, as a cōdemned man, against whom they could not sinne. The deuil increased their cru­elty, [Page 144] 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 [Page 145] 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, if openly. Secondly thou spittest vpon him, when thou pollutest thy consciēce with euill thoughts. Thirdly thou couerest his face, when oppressing thy cōscience thou perseuerest in sin. Fourth­ly thou reuilest him, whē thou dost not belieue his promises, [Page 146] nor threatnings. Looke vnto thy selfe, least by imitating the sinnes of the Iewes, thou in­currest the same punishment. For they haue a vayle ouer their heart, so as they can­not knowe Christ: They are in all places derided of all men, and many times they are reuyled and beaten, being hatefull both to God and men. Pray vnto thy Lord, that these his reproaches may free thee from the eternall reproaches of thy soule,

Luc. 22.And blaspheming, they spake many other things against him.

ENter thou into the high Priestes Court, and con­sider what these wicked Of­ficers did all night, and what [Page 147] Christ suffered. in Luc. 22 Saint Theo­philact saith, that they being drunke at their supper did ma­ny thinges very want onely, according to that saying: They did sing against me which did drinke wine. Psal. 68 And because the Euangelist doth conclude the labour of the whole night in these fewe wordes, looke thou into the writings of the Prophets what they say of these illusions: Isaias: Isa. 50. I gaue my body to the strikers, and my cheekes to the pinchers: I haue not turned my face from them that rebuked and spit vpon me: I haue put my face as a most hard rocke. Hyeremias: Hierom. 3 He shall giue his cheeke to him that will strike him, he shall be satiated with reproches. Iob: They opened their [Page 148] mouthes against me, and vpbray­ding they stroke my cheeke, Iob. 16 they are satiated with my paynes. Hereby is signified: Fist that the whole body of Christ was stricken most cruelly, beaten with staues, fistes, and feete; for these words seem to signi­fie so much: I gaue my body to them that would strike. Second­ly, that his beard was pulled off, and his face bloudy. Third­ly that the visage of Christ was beaten with fistes, and made blewe: Fourthly, that he suf­ferd diuers kinds of mockings and illusions: and to be briefe, that nothing was omitted that could be deuised for his paine: They are satiated (saith he) with my paines: for thinke, that the officers vsed our Lord this [Page 149] night by the consēt of the high Priests in such manner, that al­though he should not be cru­cified, yet he could not by na­ture continue long aliue. Ther­fore it is not to meruailed at, though he were dead sooner then Pilate expected. Do thou also behold Christ, marke his face, (which was exposed to blowes) so amiable, his eyes breathing forth loue, expres­sing so much more charity in them, by how much our Lord was beaten with stripes. The Priestes departed now to take their rest, and the officers like­wise framed thēselues to sleep: onely the Spouse of thy soule could take no rest, for he must take no other sleepe then in the bedde of the Crosse. [Page 150] Pray him that his vnquiet rest may bring euerlasting rest to thy soule.

Mat. 27. Mar 15 Luc. 22.And presently in the morning as soon as it was day all the chiefe Priests, and the elders of the peo­ple, and the Scribes assembled to­gether against Iesus, that they might put him to death: and they brought him into their counsaile, saying: If thou art Christ tell vs.

COnsider first that now the second time they assem­ble into councell, both because more should consent to the condemnation of Christ (For perhaps in the night many wer [Page 151] absent) & also that they might confirme in the day time, that which they had iudged in the night. There assembled 3. sorts of people, the Priests, y ^e Elders of the people, who had the ci­uil gouernment & the Scribes, in w ^c sort the Pharisees also are vnderstood, being y ^e Religious people of y ^e Iewes: that thou maist vnderstand; 1. That all men gaue cause of the death of our Lord. 2. That Christ dyed for all. 3. That all men ought worthily to acknowledge themselues to bee sinners, and to seeke helpe by the death of Christ. Cōsider secondly that this question (If thou beest Christ) w ^c was hādled al night, Mat. 4. was the question of the Deuil tempting Christ, If thou art the [Page 152] Sonne of God, and also of them which mocked our Lord on the Crosse, Luc. 13. If thou beest Christ saue thy selfe, whereby is signi­fied first that they which doubt of their faith, are the sonnes of the Deuill, and liue in darkenesse: Secondly that this is the fault of all sinners, not to knowe who Christ is: Some will haue him rich, noble, &c. they will not haue him spit vp­on, despised, & poore: Others thinke him austere and sowre, and are ignorant how sweete our Lord is: Others contrari­wise will haue him so merci­full, that he will not be offen­ded with any sinnes, nor pu­nish any offenders. Doe thou acknowledge in Christ both mercy and iustice, and learne, [Page 153] that heerein consisteth the highest wisedome, that thou knowest the true God, & Iesus Christ whome he sent. Ioan. 17. Then enter into the counsaile of those wicked men: Behold thy Spouse foulely and euilly vsed by the Iewes: Admire first & inquire, art not thou Christ? Can it bee, that thou, which art the Sonne of God, the Au­thor of all Creatures, the glory of saints, wilt suffer such things for me, poore and vile worme? By these questions stirre vp thy selfe, that whilst Christ suffereth and is full of confu­sion, thou in the meane time seeke not after gaine & world­ly honour.

And hee sayde vnto them: If I should tell you, you would [Page 154] not beleeue me: And if I shall aske, yee will not answere me, nor let me goe: But hereafter the Sonne of man shall be sitting at the right hand of the power of God. And they all said: art thou then the Sonne of God? who an­swered; you say, that I am.

COnsider first that our Lord, before hee pro­fessed himselfe to bee Christ, did vse a preface, for whereas hee professed the same most plainly in the night and was so farre from profi­ting, that thereby a greater accusation was framed against him; heere being asked the second time, hee seemeth to make some difficulty in answearing: That thou mayst [Page 155] learne that the suggestions of God, being once reiected, doe hardly returne againe. Consider secondly, how of­ten they asked, and neuer be­leeued. For there are some, which alwayes repeate the selfe same question, not be­cause they are ignorant, but because thereby they may finde out something, which may please their owne will, and not bee repugnant to their desire, 2 Tim. 3. euer learn­ing, and neuer comming to the truth of knowledge. Thou also how many thinges doest thou knowe, and how fewe doest thou performe? Doubt not, But the Seruant, Luc. 12. which knoweth the will of his Lord, and doeth it not shall bee [Page 156] beaten with many stripes. Consi­der thirdly (if I shall aske, yee will not answere me) the pride of the wicked, who would not vouchsafe to answere Christ their Lord: What will they doe at the latter iudgement, when they shall haue him for their Iudge, whome they iud­ged vnworthy of their answer. Thinke thou hereof as often as thou shalt be admonished by God in thy conscience, and thou dost reiect his inspiratiō. Cōsider fourthly that our lord being asked, whether he was Christ, did answere out of Dauids Psalme of the sitting of the right hand of his Fa­ther, Psal. 109. which Psalme he allea­ged to them another time, that by that argument (which [Page 157] otherwise they could not solue) they might knowe that the Messias was the Sonne of God, Mat. 22. which they did easily vnderstand, for they inferred vpon his answere, Art thou then the Sonne of God? Admire the goodnes of God which ceased not to admonish, and to withdrawe them from this grieuous sinne, wherein they should sinne not against man onely, but against him, who was the Sonne of God. Pray thou vnto Christ, that the re­uerence & respect of him may moue thee, that whensoeuer thou shalt sinne; thou mayest thinke of that saying: To thee alone haue I sinned, Psal. 50. and I haue done euill before thee: For it is God, who is offended, & not man alone.

But they said, what neede wee testimony any further, Luc. 22. Mat. 26. Mar. 14. for wee our selues haue heard from his owne mouth. And all the multi­tude of them rising, and binding Iesus, brought him bound to Pi­late the President.

COnsider first from an ex­cellent answeare an euill conclusion; because hee is Christ, and the Sonne of God, therefore hee must be offered to Pilate to dye. Thou often­times concludest in like man­ner: God is mercifull, there­fore let vs sinne more freely. Consider secondly out of St. Chrysostome, Hom. 85. in Mat. that the Iewes would not put Christ to death secretly, but openly: that the glory, which he had gotten by his miracles, might [Page 159] be taken away by the pub­lique shame and ignominy of his death, and that he might generally be esteemed a wick­ed man in all places. But God permitted it vpon a far diffe­rent reason: First that hee, which should dye for all men, should be put to death not se­cretly by the Iewes onely, but openly by the Gentiles also be­fore all men. Secondly y ^t this death, which seemed to bee infamous, and full of ignomi­ny, should sanctifie all Nati­ons, and should bee glorious for euer throghout the whole world. Galat. 6. Doe thou with y ^e Apo­stle Paul Glory in nothing else, but in the Crosse of our Lord Ie­sus Christ. Ser. 8. de Pasc. Dō. Cōsider thirdly out of St. Leo, that after Iesus was [Page 160] offered being boūd with hard knottes, beaten with many boxes & blowes, defiled with spittings, condemned before­hand with clamours: To the end, that amongst so many fore-iudgments, wherby eue­ry one desired to haue him dy; Pilate should not dare to dis­charge him. Follow thou thy Lord in this iourney, as neare as thou canst, and offer him vp for thy selfe, not to Pilate the President, but to God the Father, & desire him, that hee who was once adiudged to dye for thy sinnes, may by his death deliuer thee from all euils.

Then Iudas, who had betray­ed him, seeing that hee was condemned, Mat. 27. repenting himselfe brought againe the thirty peeces of siluer to the high Priestes, and to the Elders, saying: I haue sinned, betraying iust bloud: But they said, what is that to vs? Looke you to it.

COnsider first that Iudas hearing of the condem­nation of Christ by the high Priests, being led by repentance, either good, through the greatnes of his offence, or false; through the shame, whereby hee thought he should neuer be able to in­dure the reproaches, which [Page 162] would insue, brought againe the money. This also was per­mitted by God, whereby the innocency of Christ might be manifested to all men, least the Iewes by this argument might confirme the death of our Lord to be iust because his inward disciple; who knew all secrets had deliuered him vp to them to dye. But Iudas betrayed our Lord, not that Christ shold dye, but because hee would haue the money, hoping that as at diuers times before, so at this time also our Lord might escape. Learne first the innocency of our Lord, which the Traytor him­selfe confessed openly, with most earnest wordes, and by throwing downe of y ^e money. [Page 163] Secondly the bitter torments of our Lord, which moued the very Traytor to repētance. Thirdly the quallityes of the Deuill, who bewitcheth our eyes, before the sinne bee cō ­mitted, least we should fee the foulnesse thereof; but after the sinne, hee openeth y ^e same, that wee should dispaire. Cō ­sider secondly the answere of the Priests (What is that to vs) Peter after his sinne cōmitted, went out from the cōpany of the wicked, and obtained par­don: Iudas contrariwise came to the wicked, & fell into des­peration. Learn hereby y ^t they which offend the Maiesty of God because they may haue y ^e fauour of other men, are after forsaken by them, & y ^t alwaies [Page 164] after this life, when euery one shall beare his owne burthen, and often times also euen in this life. Consider thirdly the grieuous burthen of an euill conscience, w ^c feared neither shame nor death. Doe thou lamenting for thy sinnes, say with Iudas, I haue sinned, be­traying iust bloud: y ^t is to say, I haue through my sinnes cast oftentimes from my selfe the passion of Christ, which was giuē me for my soules health. But trusting in the mercy of Christ, dispaire not, but in thy prayer adde this, O Lord re­store it thou vnto me, that it may profite my soule. Consi­der fourthly, that it is mani­fest by the answer of y ^e Priests, that Christ dyed not for any [Page 165] fault committed by himselfe, but of meere malice & enuy. For this (What is that to vs) is as much to say, it skilleth not, whether hee dye iustly or vn­iustly, so hee dye. Consider fiftly, (Looke thou to that) that euill men giue onely matter of dispaire: Learne hereby first the disposition of wicked superiours, who care not how their subiects liue, so as they may inioy their owne profite, and pleasure. Learne second­ly, to suffer with the afflicted, and to comfort them, at least with good wordes, if other­wise thou art not able. Learne thirdly in thy afflictions, not to repaire to euery one, but to seeke out those, whome God hath appointed to be the gui­ders [Page 166] of thy soule, & are com­mended for their life and wis­dome.

And casting downe the pee­ces of siluer in the Temple, Mat. 27. Act. 21. hee went aside, and going away, he hanged himselfe in a halter, & being hanged, hee brake in the midst, and all his bowels were scattered.

COnsider first that the fact of Iudas, which exceeded all measure of reuenge, deser­ued no other Iudge, or execu­tioner, then Iudas himselfe. For if hee had bin put to death by another, De Leo ser. 3. de Pasc Dō. he might haue ho­ped for pardon: But hanging himselfe, hee cōmitted a new sinne of murther, & desperati­on. Behold how one sinne is increased by another, if thou [Page 167] dost not preuēt them in time. Consider secondly how wic­kedly y ^e Apostataes from faith and religion doe commonly perish. Take thou heede least thou forsake the Church or thy vocation: For thou shalt fall into the snare of the Deuill, and the Deuill will stand at thy right hand, (w ^c Dauid fore-spake of Iudas) tossing thee heere accor­ding to his will, Psal. 108. and at last cast­ing thee downe into Hell. Con­sider thirdly, what is the end of sinners: Euen this, y ^t hang­ing in the ayre they shal touch neither Heauen nor Earth, and possesse nothing but the rope. For rhey reiect heauēly things and are depriued of temporall goods, w ^c onely they sought after, and being inchayned [Page 168] with the chaine of sinne, they are detained and held vp by the Deuill the Prince of this ayre. And certainly at y ^e end of their life, these thinges doe alwayes happen to sinners, & oftentimes euen in this life to some, who being despoyled of their earthly goods, are [...] ­uertheles so choaked vp with wicked desires, that they can hardly lift vp their eyes to Heauen. Consider fourthly, that hee cracked in the midst, and his bowels powred out: that hee, which had lost the bowels of charity, might also loose his owne bowels, & that hee which imployed all his care to inioy many thinges, might loose also his owne en­trels. Doe thou with Iudas [Page 169] cast away money, riches, and all worldly things, but goe to no other tree, then the Crosse of our Lord, and pray him that he will tye thee fast vnto him, and loosing all the knottes of thy sinnes, binde thee with the chayne of his loue: For if Iudas himselfe (as St. Leo af­firmeth) had obtayned remedy from Christ crucified, Ser. 11. de Pasc. Dō. if he had not hastened to the halter, thou maiest haue an assured hope to obtayne pardon and grace.

But the chiefe Priests taking the monye said: Mat. 27. It is not lawfull to put it into the treasury, be­cause it is the price of bloud: and taking counsell they bought ther­with a potters field, for the burial of strangers, and for that cause [Page 170] the field is called Haceldema, that is, the field of bloud, euen to this day. Then it was fulfilled which was spoken by the Prophet Hieremy: And they tooke thirty peeces of siluer being the price of the appriced, whome they priced of the Sonnes of Israell, and they gaue them into a potters field, as our Lord hath appoin­ted me.

COnsider first the goodnes and gentlenesse of God, who would haue his seruants so farre from all effusion of bloud, that in the old lawe he would not permit them to haue the money wherewith the death of any man was procured. Consider secondly the preposterous religion of [Page 171] these Priestes, which feared not to defile their consciences with innocent bloud, and yet were affrayd to pollute their treasury with the price of bloud. Thou art like vnto them, so oft as thou makest great account of small things, and hast small regard of grie­uous sinnes against God, stray­ning a Gnat, Mat. 23. and swallowing a Camell. Consider thirdly the Iewes conuerted not this mo­ney to their own vse, but to y ^e behoofe of other men: That by this thou maist learne, 1. That Christ was wholy giuē vnto vs, his very price also be­ing bestowed vpon vs. 2. The liberality of couetous men, who giue Almes, not of their owne, but of other mens [Page 172] money. Cōsider fourthly that with this money a field was bought for the burial of stran­gers: that thou mayest learne, first that not onely our soules, but our bodies also receiued great benefite by the death of Christ: For whatsoeuer good is bestowed vpon man, wee ought to acknowledge all to proceede from the passion of Christ. Secondly that through the death of Christ wee haue true & euerlasting rest. Third­ly according to St. Ambrose and Saint Hierome, Ser. 51. & in Luc. In Mat. 27 that this word (which in another place is called a field, which God the workmā made of nothing) was bought with the price of the bloud of Christ, not for the buriall of all men, Mat. 23. but only of [Page 173] strangers, y ^t therein only they should rest with a quiet cōsci­ence, who making themselues strangers on earth, looke still to the heauēly country. There­fore if thou intendest to bee partaker of this price, be a strā ­ger, shut thine eyes to worldly things: desire no earthly goods, to be briefe, dye vnto the world that thou maist rest sw [...] [...] Christ. Consider 5. That this was confirmed vnto vs, either by the prophesie of Hieremy, in those bookes w ^c came not to vs, or of Zacha­rie (as the common opinion is the name of Hieremy being put in, not by the Euangelist, Hiere. in Mat. 17. Zach. 11 Aug. lib. 3 de cōsen­su Euang. Haere. 38 Gen. 37. but by some other writer) or of both, as Epiphanius affirmeth. Thou maist learn hereby y ^t the [Page 174] price of Christ was not onely prefigured in the price, for which Ioseph before time had beene sould, but foretold also by the Prophets, with admi­ration, that for the price of thirty peeces of siluer (where­of euery one is valued at halfe a Doller) the Messias expected so many ages should be bou­ght and sould. Doest not thou sell Christ, and euerlasting life for a baser price, when thou refusest and reiectest his grace for a little filthy lust, for mo­ney, or vaine desire of honor? Returne then vnto thy selfe, consider the inestimable va­lue of the bloud of Christ, and suffer any thing rather then he shall be taken from thee.

Then they brought Iesus from Caiphas into the Palace, Ioan. 18. and it was morning, and they entered not into the Palace, because they would not be defiled, but that they might eate the Pasch.

COnsider 1. y ^t they made hast betimes in the mor­ning to procure the death of our Lord, least perhaps if it shold be deferred, it might be hindred throgh the fauour of the people: for it is the subtil­ty of the deuill, to carry men headlong into mischiefe, least by delay they might alter their purpose. Be y ^u on y ^e cōtrary part quick to good (for the grace [Page 176] of the holy Ghost admitteth no delay) and slowe vnto e­uill, for the feete of wicked men are swift to do mischiefe. Take heed therfore that thou omittest no occasion to doe good, and in temptation resist, expecting, Pro. 1. that the Deuill be­ing driuen away, Christ may come and helpe. Consider secondly, that Christ thy Lord being the louer of purity, was put into the house of a Gen­tile, as an vncleane person, guilty of many crymes, (which house the Iewes of Religion refused to enter in­to, least they should be defiled with some spotte wherby they might be forbidden to eate the Pasch) & was thought vnwor­thy to be nūbred amongst the [Page 177] children of God, or to bee put to death by the hands of the Iewes. If thou beest ac­counted base, or a sinner, imi­tate this patience of thy Lord, and let thy chiefest care bee to be better esteemed of God, then of men. Consider thirdly, that that thing happened to the Iewes which they feared: For they did not eate the my­sticall Pasch, because Christ the true Pasch tooke it a­way by his death, and that which they did eate, they ce­lebrated with polluted minds & hatefull vnto God. Be thou therefore carefull not so much for y ^e outward beauty & clean­nes, as for y ^e inward purity of thy mind, y ^t thou maist receiue the true Pasch of our Lord in [Page 178] the Eucharist; & praying vnto God y ^t thou mayst be pure in hart, wherby thou maist often eate worthily this holy Pasch.

Ioan. 18.Then Pilate went foorth vnto them, & said, what accusation do you bring against this man? they āswered him if he were not a ma­lefactor we would not haue deli­uered him to thee: Then said Pi­late to them, take ye him and ac­cording to your Law iudge him. The Iewes said to him: It is not lawfull for vs to kill any man: that the speach of Iesus might be fulfilled, signifying what death he should dye.

COnsider 1. The humanity of Pilate, who might haue interpreted their refusing to come into his house as to an vnclean person, as a contempt [Page 179] of him; yet he yeilded to their religion, being better then thou & many other Christians who being contemned, yeild contempt againe, & by no in­treaty will yeild in any poynt or tytle of honour. Consider 2. The proud answere of the Iewes, by which they abused the outward face of Religion to the death of an innocent. We (say they) being Priests, making conscience to breake the least commandement of the law, would neuer haue de­liuered this man vnto you, except for many causes he had beene most worthy of death. So great was the innocen­cy of our Lord, that without compulsion they would not haue come to accuse him. [Page 180] Consider thirdly Pilates an­swere, more wise then the an­swer of the Priests: For many times secular men haue more goodnesse then Priests. The Gentile seemed to be not a lit­tle offended, that hee should bee required to put him to death without hearing or cō ­uicting him, as if hee should say, If your Law permit this, yet the Lawe of the Romanes doth not. But the Iewes had no consideration of this iust scandall: whome thou doest immitate, so oft as thou doest giue cause of scandall, whom thou doest immitate, so oft as thou giuest cause of scandall or reproach to the weake, or to Heretiques. Remember the word of our Lord: It is better [Page 181] that a mil-stone should be han­ged about his necke, Mat. 18. and he throwne into the bottome of the Sea, then one of those little ones should be scandalized. Consi­der fourthly the other answere of the Iewes, saying: it is not lawfull for vs to kill any man; Act. 7. that is to say, vpon the Crosse. Ioan. 8. For they stoned Stephen, and they prepared to stone the A­dulteresse. For our Lord must be put to death, not with stones, hut vpon the Crosse, and not by the Iewes, but by the Gentiles, which is shewed by that which followeth, that the speach of Iesus might be ful­filled, who had foretold them both. Giue thankes therefore vnto thy Lord, that he passed from the Iewes to the Gentiles, [Page 182] and pray him that he w ^c by the handes of the Gentiles would vndergoe the Crosse, & suffer death, will accept for thee the vnbloudy sacrifice, which in remembrance of his Passion is offered in the Church of the Gentiles world without end.

Then they beganne to accuse him, Luc. 23. saying: We haue found this man subuerting our people, and forbidding to giue tribute vnto Caesar, and saying, that hee is Christ our King.

THey began (saith hee,) as the beginning of many accusations, w ^c should follow. (We haue found) wee haue not heard of others, but wee our selues haue seene. Consider 1. three accusations, al w ^c depen­ded vpō one. He doth affirme [Page 183] (say they) y ^t hee is the Messias, & King of y ^e Iewes, promised to our fore-Fathers, and thereby draweth the people vnto him, and he cōmaundeth neither to obey Caesar, Ioan. 6. nor to pay tribute vnto him. Lying plainly; who knew that our Lord did shun a Kingdome, did teach obedi­ence, did pay tribute, Mat. 27. Mar. 22. and did answeare, that it should bee payed. Hereby thou mayest learn, how enuy maketh a mā blinde, so as hee cannot per­ceiue y ^e ignominy & reproach, that hee doth vnto himselfe. For by these words they pro­ued thēselues lyars before Pi­late, who could not bee igno­rant of Christ his answer to y ^e Herodyans. Render vnto Caesar those thinges which are Caesars. Mat. 22 [Page 184] Auoyd thou therefore all per­turbation of minde, which doth both much hinder the seeing of the truth, & weaken thy reputation. Consider se­condly wherof Christ was ac­cused. First that hee did sub­uert the people. His office is to mooue the people, to turne them vp and down, to subdue the flesh, which ruled the spi­rit, vnto the spirit, to place poore and base Fisher-men a­boue Kinges, and after his life to throw the proude rich men downe into Hell, and to lift poor Lazarus into Abrahams bosome. Secondly that hee forbad to giue tribute vnto Caesar. Our Lord doth forbid to pay tribute vnto the De­uill, who is called Prince of [Page 185] this world; and requireth no small tribute of the actions of men, whome hee would haue to attempt or execute nothing without some mixture of sin. Christ contrariwise comman­deth to this tribute vnto God & that thou shalt refer all thy actions to his glory. Thirdly that he is a King & the Messi­as. Thy Lord is truly a King and the Messias, who gouern­eth and feedeth all his people, both with his body and holy spirit. Yeilde thou thy selfe vnder the gouernment of this King, fight against his e­nemies, and follow him thy Captaine in all thinges.

Ioan. 18Then Pilate went againe into the Pallace, and called Iesus, and Iesus stoode before the Presi­dent. Mar. 27. And Pilate asked him: art thou King of the Iewes? Ie­sus answered: doest thou speake this of thy selfe, or haue others tolde it thee of me? Pilate an­swered: am I a Iew? thy people, and thy Priests haue deliuered thee to me, what hast thou done?

COnsider first Pilate dealt with Christ, not afore the multitude, but pri­uately in his house, of whome (saith St. Chrysostome) hee had conceiued a great o­pinion. Hom. 85. in Ioan. [Page 187] Thou in like manner, if thou wilt deale with Christ, auoide company & much bu­sines; enter into the chamber of thy heart, that thou mayest more clearly heare our Lord speaking. Consider secondly that the Lord of all creatures standeth as guilty before the Gentile President, to whom he must render account of his life. Liue thou so, that thou needest not blush to render an account of all the actions before any man. Consider 3. the question of Pilate. (Art thnu King of the Iewes?) That is to say, can it bee, y ^t thou be­ing so poore and miserable and so many wayes afflicted, canst call thy selfe King of the Iewes? Answere thou [Page 188] for thy Lord, yea certainly, he is King of the Iewes, whome the true Iewes doe acknow­ledge, that is, such as knowe and confesse their sinnes. For they will obey this King, that being brought out of sinne, and deliuered out of the hand of their enemyes, they may serue him. Admire thou this King, whose beauty consist­eth not in golde and precious stones, & outward ornamēts; but in contempt, disgrace, and externall ignominy. For these things haue both made Christ famous through the whole world, and also haue beautifi­ed thy soule. Consider fourth­ly, the answere of Christ, the sence whereof is this, did you euer see, or heare any thing of [Page 189] mee, whereby I might be sus­pected to seeke for a King­dome? This question signifi­eth the absurdity of the accu­sation. Ponder heer with thy selfe, whether thou dost know thy Lord Christ, that is, whe­ther thou doest feele Christ raigning in thy minde; or else whether thou art a Christian without any outward sweet­nes. Consider fiftly the proud answere of Pilate, disdaining, and taking it in euill part, that a guilty person durst aske him a question. He excuseth him­selfe with ignorance of the Iewes causes: I knowe not (saith hee) what your Nation dreameth of the cōming of a Messias. Thou canst not plead ignorance in Gods cause to [Page 190] whom Christ hath made ma­nifest euen the secrets of God. And if ignorance did not pro­fite Pilate, how can it profite any Christian, to whom God hath giuen so great know­ledge? Consider sixtly (What hast thou done) the great inno­cency of thy Lord, that when accusations failed, hee him­selfe must be asked. Answer thou what he hath done. Hee hath made Heauen & Earth, and all Creatures: hee hath done all good and no euill. But for the good done for thy sake, which thou doest abuse vnto sinne, hee must suffer the punishment, w ^c thou didst de­serue. This place is fit to medi­tate what Christ hath done for thee, and what thou hast done [Page 191] againe for him; that admiring his bounty, thou mayst giue him thankes, & detesting thy owne ingratitude, thou mayst bee confounded with shame.

Iesus answered, my Kingdome is not of this world: If my King­dome were of this world, my Sol­diours would fight for me, that I should not be deliuered vp to the Iewes; but now my Kingdome is not from hence. Pilate said vnto him; then art thou a King? Iesus answered, thou sayest, that I am a King.

COnsider first y ^e Christ an­swered Pilate plainly, who dealt sincerely with him; but to the Iewes, who went about to intrappe him, hee would not answere but adiured. For our Lord detesteth fiction, [Page 192] and with the simple in his speach. Consider secondly that hee applyed himselfe to this Eth­nicke, deriuing his argument from the vse and custome of men. You may vnderstand (saith hee) by this, that I seeke not a Kingdom of this world, because I haue no Soldiours, nor Chāpions for my defence. But with the Iewes, that knew the Lawe, hee vsed the Scrip­tures. Thou maist learne here­by that God vseth all waies & reasons to conuert thee and others. If thou wouldst con­sider those meanes, which our Lord vsed to helpe and cure thee, thou wouldest admire Gods prudent loue and chari­ty towards thee. Consider thirdly (My Kingdome is not of [Page 193] this world.) He doth not say in this world: For hee raigneth in his Church, and in thee: But hee saith, of this world, that is to say, It is not like y ^e King­domes of this world, neither doth it consist in the multi­tude of Seruantes and Soldi­ours, nor in solemnity and pompe, nor in ryot and braue­ry of apparrell; But in the or­nament of the soule, in volun­tary obedience and multitude of vertues. And perhaps in this Kingdome of Christ there are more poore, beggerly, weake, and vnlearned; then rich, noble, mighty, and wise people. Be thou careful ther­fore that Christ may rule thee and thy affections, and raigne in thee. For if to serue Christ [Page 194] is to reigne, then Christ reig­ning in thee will make thee a mighty King, ruling ouer thy selfe, & the whole world.

I was borne in this, and to this I came into the world, Ioan. 18 that I may giue testimony vnto the truth: And euery one which is of the truth, heareth my voyce: Pilate saith vnto him, what is the truth?

COnsider first for what cause Christ came into the world, to wit, first that he might free the world from the falsenes of Idolatry, and of diuers errors, and of sinne. Secondly that he might de­clare the vanity and folly of those things which the world admireth, & set before our eies those things as they are in­deede, [Page 195] and not as they seeme to be. Thirdly y ^t by this truth he might rule the mindes of men. Thou maist learn hereby, First, what thou oughtest chiefely to seeke for in y ^e king­dome of Christ, to wit, to be deliuered & made free from al vanity, falshood, and sinne. 2. That they are the chiefe ser­uants & inlargers of the King­dome of Christ, w ^c labour in teaching the truth. 3. That it appertaineth especially to the charge of Christian Princes, and superiours to keepe & in­crease their subiects in the faith of Christ. For they are not superious like Gentiles, to maintain their people only in a ciuile & peaceable gouerne­ment, but they are also [Page 196] Christian Princes ouer Chri­stians, that they may enlarge the Kingdome of Christ. Con­sider secondly: I was borne in this, and to this I came into the world. A high sentence, which Pilate might haue vnderstood, if he had persisted in simplici­ty. I am not borne (saith hee) like other men, for I was now, before I was borne of my mo­ther; I was borne, not tho­rough the necessity of nature, but of mine owne will, and for certaine causes which mo­ued me to take humane na­ture vpon me, to wit, that I might teach men the truth. If therefore thou wilt listen vnto Heauenly Doctrine, and deale sincerely with God, Christ will reueale vnto thee [Page 197] the secretes of Heauen. Con­sider thirdly (I was borne) and (I came) For by his birth he is our Christ, and also hath done all his actions for our profite; that thou again shoul­dest referre all thy time, thy studies, and thy labours, to his glory. Consider fourthly that Christ did answere secret­ly to y ^e question propounded by Pilate, What hast thou done? for I haue taught the truth, I haue reprooued vice: For this was the onely cause that mo­ued the Iewes to put him to death. Doe thou seeke out the truth, and pray vnto God to lighten thine eyes, y ^t thou sleepe not in death, & consider earnestly with thy selfe, whe­ther thou be of y ^e truth, that is, [Page 198] whether thou beest mooued with the truth, or with pride, lust, auarice, and other pas­sions of the minde: For he which is of truth, Ioan. 18. he is of God, but he which followeth lyes is of the Deuill his Father, whose will he fulfilleth.

Pilate went forth againe vnto the Iewes, Ioan. 18 [...]uc 23. Mar. 27. saying: I finde no cause in this man: But the high Priestes accused him in many things; and Iesus answered no­thing: Then Pilate asked him, saying to him: Dost thou not heare howe great testimonies they speake against thee? dost thou not answere any thing? behold in how great things they acuse thee? [Page 199] But Iesus answered not him to any word, Mar. 15 so as the President wondred greatly.

COnsider first, that Pilate expecting no answere to this question (what is the truth) went foorth, either because he thought that question apper­tained not to him, or else y ^t it was not conuenient at y ^t time. To whom thou maiest knowe thy selfe to be like, so oft as thou passest ouer lightly hea­uenly things; or as oft as thou shalt thinke, that those things which are spoken of euerlast­ing life, of perfection, or of christiā life, appertain not vnto thee; or as often as thou dost lightly leaue y ^t which before thy God thou hadst iustly [Page 200] purposed. Thinke no time vnfitt for diuine instructions. Consider secondly that Pilate found no cause of death in Christ; the Iewes a false cause; and God the Father a true cause, to wit, the purging of thy sinnes for the saluation of thy soule. Ponder earnestly with thy selfe vpon this cause. For the reason why thou lo­uest not Christ so well as thou oughtest, nor art so thankfull as thou shouldest be; nor art sufficiently moued with this his so great and bitter paine, is, because thou doest not ear­nestly acknowledge, nor re­uolue in thy minde, that thou wert the cause of these his bitter paines. Consider third­ly the great and manifould [Page 201] crimes obiected against thy Lord in the sight and hearing of all the people, who won­dred exceedingly at such new and strange things. Doe thou patiently suffer for thy Lords sake all slanders, iniuries, and reproches. Consider fourthly the deepe silence of our Lord, wherein Pilate the Gentile ad­mired the wisedom of Christ, and the Iewes were made more audacious to adde more and more grieuous accusations. Admire thou the patience of God, who beeing hetherto offended with so many and so grieuous sinnes, both of thee, and of other men, doth not onely still holde his peace, winke at them & par [...]ō them, but also doth bestowe [Page 202] many benefites vpon thee; that thou being moued with his bountifull liberality, maist at last remember thy felfe.

But they were more earnest, saying: Luc. 23. He moued the people, teaching through all Iurie, be­ginning frō Galilee euen hither:

COnsider first the clamors of the Iewes, who hauing no hope to effect any thing by truth, raised vp troubles, tumults, and clamours, like those which defēd an ill cause wherein they imitate the De­uill, who when he can doe no­thing by his owne suggesti­ons, thē he stirreth vp friends, parents, and companions; he moueth the inward concupis­c [...]nce; he hindereth and dark­neth the vnderstanding. Doe [Page 203] thou nothing impatiently, i­mitating our Lord, who was not prouoked nor moued by any iniuries, except to loue the more dearly. Consider 2. that Christ was heere reputed cap­taine of the sedicious: Thou knowest (say they) O Pilate, the Galilaeans to be factious people, whose bloud thou didst lately mingle with their sacrifice: behold hee is the head and Ring-leader of all mischiefe, borne to raise se­dition among the people. Verily O Lord, thou doest moue the people, but not to sedition, treason, robberies, and man-slaughters, which is the property of Heretiques, which stirre vp such motions in their Sermons; but to the [Page 204] change of their life and man­ners, that forsaking their plea­sures and sinnes, they may all giue themselues to the exer­cise of vertue. Thou fillest the Monasteries with religious people; the Deserts with An­chorites, the Prisons with Confessors, and the gallowes with Martyrs. Through thy motion Virgins cast away their braue artyre, Rich men choose pouerty, Noble men submit themselues to the wills of others, and young men by a vowe of religion offer them­selues as a Holocaust vnto thee. Pray thou also that our Lord may mooue thee. Con­sider thirdly whome he is said to teach, to wit, the Galilae­ans, that is, Passengers; [Page 205] and Iewes, that is, Confes­sors, and praisers of God. But hee began from Galilee: For the beginning of Christi­an doctrine is, to passe from sinne; the middle is, to con­fesse our dayly defects, with sorrowe of heart, and purpose of amendment, and to praise God in true obedience; and the end is, to behold the face of God in Ierusalem in the vi­sion of peace. Pray our Lord to bring thee to the perfecti­on of this wisedome.

And Pilate hearing Galilee, asked if the mā wer a Galilaean, & as soon as he knew that he was vnder the iurisdiction of Herod, Luc. 23. he sent him to Herod, who also in those dayes was in Hierusalem.

GAlilaean, is heere to bee seperated from the man, in this sence, whether this mā be a Galilaean. Consider first, that either Pilate did not knowe the name of Iesus, or else that he disdained to name him. Wicked men knowe not Iesus, suffering, mocked and bound; they knowe the honours of the world, but not the ignominy of the Crosse: Therefore they shall not bee knowne of Iesus, that is, their Sauiour, and they shall neuer reape the fruite of saluation, which reiect the Passion, be­ing the instrument of salua­tion. Consider secondly, that Herode the Iewe came to Hierusalem against the feast of Pasch. For sinners vse to [Page 206] celebrate the Feastes of the Faithfull with outward cere­monies onely, in brauer Ap­parrell, with daintyer Dishes &c. But they doe not receiue the inward fruit of the Feasts, neither doe they labour so much for the inward orna­ment of their Soule, to the which they ought to bee cari­ed from the outward ceremo­nyes. Consider thirdly, thy Lord is saide to bee vnder the iurisdiction of Herode, a wic­ked man, Incestuous, Adul­terous, and a Murtherer: that thou mayest willingly o­bey thy Superiours, though they bee not very good, ha­uing respect not to their vi­ces, but to the vertue of o­bedience. Consider fourthly [Page 208] the sower Iudges of Christ, two Priests Annas & Cayphas, and two secular men Herode the Iewe, and Pilate the Gen­tile. For Christ was adiudged to death by all states of men; hee was slaine for the sinnes of all men; hee suffered and dyed for the saluation of all men. Therefore doe thou confidently lay all thy sinnes vpon him, that being free'd from them, thou mayest re­ceiue eternall saluation pre­pared by him.

Herode, when he saw Iesus, reioyced much, Luc. 23. for hee was desi­rous a long time to see him, be­cause [Page 209] he had heard many thinges of him, and hee hoped to see some signe done by him: And he exa­mined him with many questions: but hee answered nothing vnto him.

COnsider first, that this Herode neuer came vn­to Christ, neuer heard his wordes, nor neuer saw his miracles; but yet hee knewe many things of him by the re­port of others. Wherefore he was glad, that hee had occasi­on to see and behold him; but he was not moued with hope or desire of saluation, but with a desire to see some sign. Thou mayest learne first, what this King thought our Lord to bee; an Inchaunter, a Iug­ler, a Foole. Secondly, that [Page 210] the custome of worldly men, is, more willingly to heare newe thinges, w ^c may delight, then good things, w ^c may pro­fite. Cōsider 2. that Christ ad­mireth not y ^e outward pompe and royall dignity, but behol­deth the beauty & foulnes of the heart; neither would hee vouchsafe to speak vnto him, seeing hee expected no profit therby. Learne thou 1. not to esteeme too much these out­ward shewes: for in the future examination of the Iudge the humble poor man shalbe bet­ter esteemed, then the proude rich man. 2. Not to vtter thy wordes in vaine, but to direct thy speaches alwayes to some good purpose, remembring, y ^t in the day of Iudgement thou [Page 211] shalt render an account of e­uery idle worde. 3. To flatter none, to auoyd ostentatiō, not to expose Religious and Holy things to be laughed at, not to abuse the Scriptures or diuine ceremonyes to Iests and pro­phane matters. Consider 3. what questions were propoū ­ded to Christ by Herode, to wit, vnprofitable & curious: Perhaps, whether hee were Iohn Baptist; whether he could destroy & restore the Temple; & whether his Father in times past killed the Infants for his cause. Do thou ask profitable things of our Lord, & pray him to answer to thy questiōs for y ^e profit & saluatiō of thy soule.

And the chiefe Priests and the Scribes stood constantly ac­cusing [Page 212] him; but Herode despi­sed him with his Army, Luc. 23. and mocked him, cloathing him in a white garment, and sent him backe to Pilate.

COnsider first, that Christ suffered 4. thinges in this Kings Pallace. For 1. hee was grieuously & constantly accu­sed by the Priests. Secondly he was despised and mocked by Herode. Thirdly hee was euil intreated by the malepert Soldiours, no lesse then by the Seruants in the house of Cay­phas. Fourthly, hee was cloa­thed in a white or [...], that is, a bright garment, in signe of an affected Kingdom, or of folly, as one that was a­ble to say nothing before the King in his owne defence. [Page 213] Consider secondly that He­rode was offended at the si­lence of Christ, lesse then the Priests, who pronounced him guilty of death, but more then Pilate, who by his silence ad­mired the prudent grauity of our Lord. Thou mayst learne that by the same causes some fall more grieuously then o­thers, & those most grieuou­sly, which are in highest estate and calling. Pilate was a lay Gentile; Herode a laye man, but a Iewe; Cayphas, the high Priest of the Iewes. Consider thirdly, that Christ is a King, but such a one, as the world knoweth not, but doth accuse laugh at, and dispise. By these irrisions our Lord deserued for himselfe to bee exalted [Page 214] aboue all Kinges, and for vs, that wee should bee indued with true wisdome, bee made immortall Kings in the King­dome of Heauen, & bee cloa­thed with the white garments of immortality. Reioyce ther­fore, if thou dost suffer irrision and persecution with Christ for iustice, because thine is the Kingdome of Heauen: And beware, least Christ be mocked by thee, if thou dost contemn the poore, and his Seruants, & neglect his Sacramēts, words, & Cōmandements. Lastly do thou accōpany y ^e spouse of thy Soule, cloathed in this scorn­full garment, in his iourney to Pilates house: marke what scoffings hee heard; obserue his eyes, & what countenance [Page 215] hee shewed; & pray vnto him with thy whole heart, y ^t thou maist be a foole vnto y ^e world, so thou bee accounted wise vnto Christ.

And Herode and Pilate, were made friends in that day: Luc. 23. for they were enemyes before, one to another.

COnsider first a double mi­stery. 1. That wicked men agree together against Christ and his followers: Heritiques oppugning the Church; and the Deuills vexing the iust man. The other, that the death of Christ made peace betweene the Iewes and the Gentiles; and so y ^t the first and principall Office of the pas­sion of our Lord was to bring and maintaine Peace. [Page 216] Therefore presently after his Resurrection, in his first & se­cond meeting, hee said to his Disciples, Peace bee vnto you. Hee would, that wee should haue peace with God, to whō hee payed the price of our sinnes; with our own consci­ence, which he deliuered from sinne, and filled with inward grace; and with our neigh­bours, whome hee commaun­deth vs to loue, hauing infu­sed his diuine loue into our hearts. As often therefore as thou feelest inward war with­in thy self; as oftē as thou see­est y ^t thou hast lost peace with God; as often as thou shalt perceiue thy neighbour an­gry at thee, or dost experience his hatred against thee: Pre­sently [Page 217] turne thy selfe to the Crosse of Christ, as to him, which is thy onely true Medi­ator, and will restore thee vn­to peace with all men. Con­sider secondly, (In that day) that is, the very same day: That thou mayest learne how easie it is for our Lord to make peace, and to pacifie mindes, that are most incensed, and to helpe thee in thy greatest af­flictions, although there bee no humane meanes. Pray therefore vnto God, that hee will bring tranquillitie vnto the Christian cōmon wealth, cease the troubles of warre, and giue a constant Peace vnto his Church.

But Pilate calling the chiefe Priests, Luc. 23. and the Magistrates, and the people, sayd vnto them: yee haue offered vnto me this mā, Mar. 27. as auerting the people; and be­hold I examining him before you, Mar. 15 finde no cause in this man of these things in which yee accuse him, no nor Herod neither, For I haue sent yee vnto him, and behold nothing worthy of death is done vnto him: therefore I will dismisse him, being correct­ed: And on the solemne day, the President had a custome, and must of necessity dismisse one of the prisoners, whom soeuer they should require. And he had thē a notable prisoner called Barrabas, [Page 219] who was takē with the seditious, who in the sedition had commit­ted murther: Then Pilate said: yee haue a custome, that I dis­misse one in the Pasch: whome will yee that I dismisse vnto you? Barrabas, or Iesus, who is called Christ? for he knew, that the high priests had deliuerd him by enuy.

COnsider first, that Herod though he sawe nothing worthy of death in Christ, yet he did not deliuer the inno­cent out of the handes of the Iewes; but to grati­fie the Priests, and the Presi­dent, hee referred the know­ledge of the cause to Pilate. In like manner euery one desi­reth to please man, but none to please Christ. Consider se­condly, that so many Iudges [Page 220] sought the life of Christ, and nothing was found wor­thy of death, or of imprison­ment. Doe thou so order thy life like vnto Christ, that the Deuills at the houre of death may finde nothing of their owne on thee. Purge thy soule with daily examination of thy conscience, and often confes­sion of thy sinnes; so as no­thing passe out of this world with thee, but that which is holy. Consider thirdly (cor­rected or chastised I will let him goe) Pilate thought to deli­uer our Lord, but corrected: not because he deserued it, but in fauour of the raging peo­ple, that they might be satis­fied with his stripes. Thou seest first, that the people [Page 221] could not be satisfied, but with the bloud of Christ: both because euill men are deligh­ted onely in sinnes, which drawe bloud from our Saui­our; and also because iust men haue no sweetnes but through the bloud of our Lord; nor any reioycing, Galat. 6. but in the Crosse of our Lord Iesus Christ. Consider fourthly, that Pilate intended a good work, when he purposed to set Christ free, but not pure, but mingled with much euill, to wit, with beating and whip­ping Christ. And thou do­est imitate him, as oft as thou attemptest any good thing, mixed with sinne; when thou giuest almes out of money euill gotten; or goest [Page 222] to the Church, that thou mayest seeme religious, or doest any other thing not with a true intention. Con­sider fiftly, when Pilate thoght of the deliuering of our Lord after this manner, then hee remembred a more milde way. For he sawe the peo­ple assembled together, that according to their custome one of the prisoners should be giuen vnto them, whome they should choose out of many, which the President should propound vnto them, of what crime soeuer they were accused, and that in re­membrance of the people of Israell, which about that time of Pasch were deliue­red [Page 223] out of the bondage of Egypt: When he remem­bred this Custome, he resol­ued to name Christ alone, (whome he knewe to be well liked of many for his noble acts, and hated onely of the Priestes and Pharisees) with a Murderer, a Captayne of the seditious, and a hatefull man, making no doubt, but that they would choose Christ be­fore that most wicked man. Thou seest first, that the Au­thor of life is compared with a turbulent murtherer: & thou art angry if neuer so little be detracted from thy honor and tytles. Thou seest secondly the holy custome of deliuering a prisoner in remembrance [Page 224] and fauour of the benefite of their deliuerie out of the bon­dage of Aegipt. Thou being so often deliuered from the snares of the Deuill, and from the bonds of sinne; succour and helpe also thy neighbours in memorie of this benefite, that by thy labour and help, they may be freed from the bonds of their debtes, sinnes, miseries, and of all other euils.

And as he was sitting in place of iudgement, Mat. 27. his wife sent vn­to him, saying: haue thou no­thing to doe with that iust man: for I haue suffered many things this day in my sleepe for him.

COnsider first when the people were sent away to deliberate whom they would [Page 225] choose, Pilate sate in iudge­ment, and receiued this mes­sage from his wife, Hil. cā. 33 In Mat. Chr. ho. 8 in Mat. Am. lib. 1 in Luc. Hierō. in Mat. Augu. ser. 121. de. tē. Ori. tract. 35. in Mat Au. Epist. ad Philip. Cip. se. de Pasc. Dō. Gre. li. 33 Mor. c. 21 Rab. cita­tur in Ca­thena di­ui Thom. Ber. ser. 1. de Pasc. admoni­shed either by her good An­gell according to the opinion of Hilarius, Chrisostome, Am­brose, Hierome, Augustine, and Origen; or else by a wic­ked spirit, who perceiuing his owne power by little and lit­tle to be weakened, and that his iudgement was at hand, and that the holy Fathers in Lymbo did exult for their speedy deliuerance, indeuo­red to hinder the death of Christ, according to the doc­trine of Ignatius, Ciprian, Gre­gorie, Rabanus, and Bernard. Thou learnest here the inno­cency of Christ, witnessed by the very Angels, either good [Page 226] or bad. And if this vision came by the helpe of the deuill, thou maist see the malice of men; whome when the Deuill hath once incited to euil, he cannot call backe from sinne: For the malice of concupiscence, and the force of sinne is so great, that it cannot be taken away, but by the help of God alone. Therefore the Priestes which were prouoked by enuy, were not warned; but Pilate, whom the disease of concupiscence had not yet stirred vp. Labour thou with all thy strength to subdue the force of thy con­cupiscence. Consider second­ly the Epithetō of Christ (that iust man) for he is truely our Iustice, perfectly iust in him­selfe, without sinne, & alwaies [Page 227] doing most iust workes, by which he satisfied his Fathers wrath for vs, and left an ex­ample for vs to imitate. Con­sider thirdly (haue thou nothing to doe with that iust man) that is, meddle not with his busi­nesse, let there be no dealings betweene thee and that iust man. Learne, y ^t this iust man doth not appertain to wicked men, and that onely good men are partakers of his iustice. Doe thou pray this iust man to vouchsafe to admitte thee into his commerce and socie­ty, that thy wares from his wares, that is, thy good workes from his merites may bring much profite to the saluation of thy soule.

But the chiefe priests & elders stirred vp the multitude, & per­swaded the people that they shold demaund Barrabas and destroy Iesus: Mat. 27. and when the multitude were come vp, Mar. 15 they began to pray Pilate, that hee would doe as he did alwaies vnto them. Luc. 23. And the President answering said to thē: which of the two will ye haue dis­missed? Ioan. 18. They all cryed out toge­ther, not him, but Barrabas take away him and dismisse vnto vs Barabas: And Pilate answering againe said to them: What then shal I do with Iesus, who is called Christ? but they cryed out againe, let him be crucified, crucifie him crucifie him: but Pilate said vn­to them the third time: for what euill hath this man done? I finde no cause of death in him: there­fore [Page 229] I will correct him, & dismisse him: but they vrged with many cryes, desiring, that he should be crucified, and their voyces in­creased, and they cryed more, let him be crucified.

COnsider first, that y ^e peo­ple inclyning to Christ, were ledd by the Priests to demaund Barabbas, and to destroy Christ: That thou maist knowe first, that one speach of wicked men doth more hurt, then many exhor­tations of Saints can profite. For that which Christ had builded with great labour in three yeares, is heere ouer­thrown in a moment. Beware therfore of the speach of euill men, especially of heretiques, whose words creepe like a [Page 230] canker. Thou seest secondly, that the authority of Superi­ours is of great force, either to good or euill. If therefore thou hast any of Christs sheep vnder thy charge, vse thy au­thority to the glory of God. Consider 2. the ingratitude of y ^e people, which esteemed so great a Benefactor lesse then a Theefe, and chose him to the Crosse. Thou learnest first to contemne the applause of the world, which hath so cruell an end. They cryed a little before Blessed is hee, which commeth in the name of our Lord: and now in other words (Not this man) but (Let him be crucified.) Se­condly thou seest the blinde iudgment of the world, which contemning the highest good [Page 231] chooseth the worst things, ha­teth a benefactor, and imbra­ceth an enemy. Take thou heed, least for a small gaine or humane fauour, thou dost be­tray Christ against thine own cōscience, least the same hap­pen to thee, which fell vnto the Iewes, to whom in stead of the Messias which they expe­cted so many yeares, & at last reiected & condemned) came Barrabas (which signifieth the sonne of the Father) a Mur­therer, a Rayser of sedition, a Deuill, by whose will they are ruled: that they w ^c refused to heare Christ comming in the name of his Father, might heare Antechrist speaking in y ^e name of his Father the Deuill. Consider 3. the fearfull speach [Page 232] of Pilate, (What shall I doe with Iesus): the wicked Iudge see­keth the allowance of y ^e peo­ple. Bende thou thy minde in all thy iudgments and actions not to the will or manners of the people, but to the Com­maundements of God. Con­sider fourthly (For, what euill hath hee done) the innocency of Christ, so often repeated: That thou mayst euer remem­ber, that Christ dyed, not for his owne sinnes, but for thine; this worde shall condemne all sinners at the last Iudgement. Why (will our Lord say) haue yee forsaken mee, and fled vn­to the Deuill? For, what euill haue I done? What haue you found in my manners & Do­ctrine, that is not pure, and a­greeable [Page 233] to reason? What e­uill haue yee had from me, or what good haue you found in the seruice of the Deuill? Doe thou now meditate vpō these thinges, and perseuere in the faith of Christ. Consider last­ly, howe these clamours did wound the heart of Christ, and how hee was more grie­ued for this so great and hey­nous a sinne of his beloued people, then for the torment of the Crosse. Doe thou com­fort him with thy deuoute prayer, and forsaking the De­uill and his pompes, yeild thy selfe wholy a slaue and seruant vnto Christ.

Then Pilate apprehended him and whipped him. Then the Sol­diours of the President taking Iesus carryed him into the Pre­tors court, and they gathered to­gether all the company vnto him.

COnsider first, that the spouse of thy soule that hee might betroth him­selfe vnto thee, was di­uers waies mocked, spit vpon, pulled, and beaten: but nowe hee is come to woundes and bloud; that hee, which gaue vnto thee his honors, liberty, and other corporall goods, and suffered himselfe to bee spoyled of all these for thy [Page 235] sake, might now in like man­ner plentifully shed his bloud, and powre out his bowels, that hee might see, what libe­rality thou wilt vse towards him againe. Consider second­ly two causes, why Pilate v­sed this whipping. The one was, that by the sight of the body of Christ torne with so many stripes, hee might some­what pacifie the fury of the Iewes, and stay them from the desire of the Crosse. The o­ther was, that if neuerthelesse they persisted in their fury, this whipping should goe be­fore his crucifying. For by the lawes of the Romanes, such as were to be crucified were first whipped. But y ^e true cause of y ^e whipping of Christ according [Page 236] to the will of his Father, Luc. 23. was first that thou, which wert sicke in euery part of thy bo­dy, mightest bee wholy cured by the woundes of his whole body. Secondly that he might receiue thee wholy, who gaue himselfe wholy for thee. Thirdly, that thou shouldest open the bowels of thy loue towards him, who by these stripes opened his body to thee. Consider thirdly, that Pilate deliuered Christ to the Pretorian Soldiours, who as­sembled their whole band, which was the tenth part of a Legion, to wit; Sixe hundred sixty sixe Soldiours) by whom hee was carried into the court of the Pretor, that is, into a more spacious roome, & for­saken [Page 237] of all friends was expo­sed vnto y ^e prey, like a Lambe in the midst of Wolues. En­ter thou into this Court; mark attentiuely the cruell wanton­nes of the Soldiours, and the modesty of Christ in all these miseryes, his cleare and amia­ble countenance, and his in­credible patience. First they despoyled him of all his cloa­thes, & set him naked amōgst them. Consider the shame­fastnes of thy most chast Lord set naked before so great a company of men, and keepe the clothes, which hee put off, to couer thy nakednes. Then they tyed his holy body to a piller, with his armes stretch­ed vp, that his whole body might bee subiect to stripes. [Page 238] Then euery one made a whip, either with roddes brought thither of purpose, or else of cordes, (for this word [...], which wee call a whip, as Euthemius noteth, Cap. 67. in Mat. is a scourge wouen with little cordes or leather thongs) and euery one fell to worke. Pray thou thy Lord, that this his nakednesse may couer thy soule with his heauenly grace and vertues; and these his bonds free thee from sinnes; and this his being alone amongst his cruell ene­myes, may deliuer thee from the handes of thy enemyes.

Secondly, of the whipping it selfe.

COnsider first how cruell it was. By the auncient Law the Iewes were forbidden [Page 239] to giue any man aboue forty stripes, this being added for the cause of the Commaunde­ment, Least thy brother should depart before thine eyes fowly torne with so many stripes. Deut. 25. But the Gentiles who were neither tyed by the Iewes Law, nor moued with any commisera­tion, exceeded this number so farre, St. Gert. lib. 4 diui­nam insu­mationū, Cap. 35. as it was reuealed vn­to some Saints, that hee recei­ued to the number of 5. thou­sand 4. hundred stripes: w ^c will not seem improbable, if these few things be diligently cōsi­dered 1. The Law of beating, by which it was decreed that the guilty person, should bee stricken by euery one of the Soldiours, a Free-man with staues, and a Bond-man [Page 240] with whippes. By which Law thou dost learn, that thy Lord Christ was beaten with whips like a Bond-slaue, that hee might restore thee to liberty, and that hee was beaten by Sixe hundred and threescore Soldiours, according to the will of euery one. Secondly, the cause of the Lawe of this whipping of thē, which were cōdemned to the punishment of the Crosse, to wit; that the body of him, that was to bee crucified, should bee so disfi­gured, y ^t the nakednes should not moue the beholders to a­ny dishonest thoughtes, when they should see nothing plea­sing or beautiful, but al things torne and full of commisera­tion. Thirdly the purpose, of [Page 241] Pilate, who hoped to spare his life by this so great cruelty v­sed against him. Hee would therefore, that this correction should bee most sharpe, by which hee might pacifie the desire of reuenge in his most cruell and inhumane enemies. Fourthly, the hatred of the Priestes, whome to please, the Soldiours vsed all extre­mityes against Christ. Fiftly, the great care and hast, which the Priests vsed in the carrying of the Crosse of Christ, least Christ should dye before hee was crucified: Which doth plainly shew, that he was bea­ten with so many stripes, that hee could not long continue. Consider secondly the māner obserued in this whipping. [Page 242] For first his breast was fast ty­ed to a piller, and they cruelly rent his backe, according to that: Vpon my backe haue sin­ners builded: Psal. 128 or according to the Hebrues: Haue Plough­men ploughed: that is to say, haue most cruelly torne it. And when that part was cut with stripes, then our Lord was vntyed, that the fore-part of his body, his breast, his bel­ly, his thighes, might bee as cruelly vsed, according to the Prophet: From the sole of his foote, to the crowne of his head there was no wholenes in him. And y ^t this was so, thou mayst knowe by this, when Pilate shortly after bringing foorth Christ vnto the people saide: Behold the man. Hee did not [Page 243] shew his backe couered with Purple, but his breast and his fore-part for them to behold. Doe thou with the eies of thy soule beholde the cruelty of the Soldiours, and the amia­ble patience of Christ. Listen with thy eares to the wordes, laughters, and scoffings of these deryding Soldiours, w ^c they vttered blasphemously, whilest they were whipping, tormenting, and binding the body of Christ. Admire the deepe silence of Christ in all these stripes, who complai­ned of no paines, neither in crye, nor sighe. To bee briefe, doe thou inwardly feele the paynes of these stripes, which peirced euen to the very bones and bowels. [Page 244] Gather vp the bloud, which dropped downe vpon the ground; apply it to thy sinnes and wounds; & pray thy Lord, that he will not suffer it to be shedd so plentifully for thee in vaine.

Thirdly after his whipping.

COnsider first, the tor­mentors were wearyed; the whippes and rodds fayled; and Christ, being spent with paines and losse of bloud, was scāt able to stand vpō his feet. Spare not thou thy selfe, but spend thy youthfull yeares and strength in the seruice of thy Lord. Consider secondly how thy Lord crept vp and downe to gather vp his scat­tered cloathes, and put them on, not without great paine, [Page 245] which cleaued to his wounds, and were spotted with bloud, and hurt his soares. Doe thou gather together the Church being the vestment of Christ: and spare no labour to gayne soules which are washed with that bloud. Wash the woun­ded body of Christ with thy teares, and anoynt it with the oyle of Charity and Deuoti­on, and omitt nothing which thou thinkest may helpe to­wards the cure of this body, and of the members thereof. Consider thirdly, that Christ our Lord did drinke his bloud thus plentifully vnto thee in this his whipping, & in his co­ronation following in y ^e third houre, in which same houre after his ascensiō into Heauen, [Page 246] he sent downe the holy Ghost into the hearts of his Apostles & of his whole Church. That thou mayest learne, first that the bloud of Christ was plen­tifully shed, that the grace of the holy Ghost might plenti­fully bee communicated vnto thee. Secondly that at the same time, when the effusion of this bloud is remembred, & renewed in the Church by the Sacrifice of the Masse, thou being present shouldest with open heart plentifully receiue the fruit of this bloud, y ^e grace of the holy Ghost, and diuers other guiftes. The Meditation hereof stirreth vp admiration, increaseth confidence, in kind­leth loue, mooueth compas­sion, bringeth sorrowe for [Page 247] sinnes, exhorteth to labour, and melteth the soule in gi­uing thankes.

Then they vncloathing him, put a scarlet Garment about him, Mat. 27 Mar. 15 Ioan. 19 and weauing a Crowne of thornes, they put it vpon his head and a Reede in his right hand.

COnsider first, that those Torturers deuised a new kinde of torment, which might both afflicte, and also make him to be mocked: That hee, which called him­selfe King of the Iewes, might bee cloathed in royall orna­ments. Consider secondly, in this place foure kindes of [Page 248] mockings. First, they pull oft al his clothes, w ^c a little before he had put on, renewing the griefe of his wounds, to w ^c the cloath cleaued, and stripping his holy and virginall body naked, not without shame and confusion. Secondly, they put on a scarlet garment, that his purple bloud shed all ouer his body, and the purple gar­ment put vpon him might shewe foorth a royall orna­ment. Thirdly, in stead of a Dyademe they set vpon his head a Crowne, wouen of ma­ny bushie thorns, which (saith Tertullian) did teare & deface the Temples of our Lord. Li. de co­rona mili­tis. Fourthly, they gaue him a Reede in his hand, in stead of a Scepter. O thou Christian, [Page 249] behold thy King, behold the tryumph of his coronation. Consider thirdly, that y ^e great benefites which our Lord pre­pared for vs, are signified by these illusions. For first the ta­king off of his garments, whereby our Lords body de­formed with so many woūds, spotted with bloud, spittle, & dirt, & loathsome to behold, was vncouered; signifieth the foulenesse of thy soule, defiled with the spottes of so many sinnes; which foule spottes Christ by his passion remoued from thee vpon himselfe, that he might cleanse thee from all filth. Secondly, by the scar­let Garment is signified our nature, which is bloudy and guilty of death, which Christ [Page 250] assuming to the vnity of his person, did Sanctifie; and also thy sinnes, Isa. 1. being as redde as a Worme, which Christ tooke away by his Passion; and also the members of the Church the body of Christ, which be­ing in this world diuersly af­flicted, are couered with this garment of Christ, that they shall not faint, but increase in merites. For nothing doth fo much comfort the afflictions of a Christian man, nothing doth so much aduance piety, as the earnest meditation of Christ. Thirdly his Crowne of thornes is thy barren and sharpe pricking sinnes, sprung through concupiscence out of the cursed earth of thy body. Fourthly [...]our Lord holdeth a [Page 251] Reede in his hand, whereby is signified, that by thinges ac­counted base in the world, as his Crosse, Passion, and Hu­mility, hee winneth the King­dome of the whole world, and vpholdeth all fraile, vaine, and scrupulous men by his Passion, and right hand. Doe thou pray our Lord to make thee partaker of all these thinges, and remember that it is vndecent for dainty and de­licate members to lye vnder a head full of thornes.

And they came vnto him, Mat. 27. M [...]r 15. Ioan. 19 and bending their knee, they adored, and mocked him, and they began to salute him, saying: Haile King of the Iewes.

COnsider first foure o­ther kinde of irrisions: [Page 252] First (They came vnto him) as seruants vse to come vnto their King, asking him in moc­kage, if he wanted anything. Whome thou doest imitate, being a Christian onely in name, and indeede a bond­slaue vnto the Deuill, con­fessing Christ in wordes, but in thy deedes denying him. Secondly they adored (ben­ding their knee) or as Saint Marke saith (their knees) none of them bending both their knees, but euery man one. His adoration is frau­dulent that kneeleth on the ground with one knee, and holds the other vpright, vpon which his body may rest. Whō th [...]u dost imitate, when in thy outward gesture thou adorest [Page 235] God, & in thy minde thou fol­lowest pride, lust, and other vi­ces. 3. (They mocked him) di­uers waies, as their wanton wickednes did prouoke them. He is mocked vpon earth, whose Maiestie the Angells in heauen adore. But yet, because God cannot be mocked, doe thou shew thy selfe before him with all submission & pu­rity of heart. 4. (They saluted him, saying, haile King of the Iewes) an excellent speach, wherewith thou also maist sa­lute the King of those Iewes, w ^c acknowledg their sins, & sing praises vnto God. Blessed art thou if thou hast a King, by whome thou maist be sweetly gouernd in this world, & after this life be made partaker of [Page 254] his Kingdome. Cōsider 2. that Christ by seeing and hearing those ignominies, did cure all posterity frō the Serpents his­sing into the eares of Eue, and from the vanity of her eyes, through the curiosity wherof shee infected our eyes. Pray our Lord to conuert all these to the profite of thy soule.

And they spit vpon him, and they tooke a reede, Mat. 27. Mar. 15. Ioan. 19. and strooke his head with the reede, and they gaue him blowes.

COnsider first, 4. other kinds of mockings. 1. (They spit vpon him) defiling in so vn­worthy & scurrile manner, not only his face, but his breast al­so, & his whole body: Yea the body of him, Who is the bright­nes of glory, and the substance of [Page 255] the Father, Heb. 1. 1 Pet. 1 whome the Angels desire to behold. 2. (They take a reede) faining to doe him seruice, as though they would ease him, being weary of the burthē of his Scepter. 3. (They strike his head with the reede) that the Thornes might bee deeper fastened into his head. Marke how by these blowes the thornes pierced to y ^e very Scull of his head, & fastned in the ioining of y ^e bones, & were there brokē. 4 (They gaue him blowes) not with their bare hand, but being armed against the pricking of y ^e thorns. Heer do thou admire together with his other vertues, our Lords Charity, Patience, Meeknes, Benignity, & aboue al, his hū ­ble obediēce, by w ^c he yeilded [Page 256] himselfe to the will of his tor­mentors, and being comman­ded to sit downe, to lift vp his head to the Thornes, to holde the Reede in his hand, to expose his Face to blowes, hee obeyed without delay. Consider secondly, that these Ethnicks, though they offered many iniuryes to our Lord; yet they neuer couered his face; that Christ with the eies of his mercy might behold vs louingly, and forsaking the Iewes might of Gentiles make vs Christians. Thou learnest first, not to couer the truth with new opinions, nor to de­cline to Haeresie; but openly to professe the true Faith, how great a sinner soeuer thou be­est. Thou learnest secondly, [Page 257] not to neglect thy cōscience, when it pricketh and warneth thee of thy sinnes: For the beginning of thy conuersion is, when thy conscience re­prooueth thee. Pray vnto thy Lord, that he neuer turne his face from thee, that hee pre­serue thee in the true Faith, and adorne thee with true vertues, especially with hum­ble and willing obedience, that thou mayest faithfully o­bey thy betters, not onely in light and easie thinges, but also in great, sharpe, and difficult matters.

Pilate went foorth againe, and said vnto them: Ioan. 19 Behold I bring him forth vnto you, that yee may know, that I find no cause in him.

COnsider first, that when Pilate thoght our Lord had beene so cruelly v­sed, that it would haue moued a stony heart to compassion, then hee brought him foorth, yet going himselfe a little be­fore, to prepare the hearts of the Iewes to pitty. The wic­ked Iudge doth herein con­demne himselfe, when hee cō ­fesseth him to bee innocent, whome hee had handled so cruelly, to please other men. [Page 259] Consider secondly (Behold I bring) for it is a wonderfull thing, that God, who hath be­stowed vpon men so many & so great benefits, should suf­fer so many wronges and wounds by mē. Admire thine owne ingratitude. God hath brought thee into this world, adorned with all goodnes: & thou bringest him foorth, and castest him out of thy heart, shamefully misused with thy grieuous sinnes, & doest not suffer him to rest in thy house, which thou hast filled with theft and other sinnes. Doe thou rather bring him foorth to bee praysed and adored by the people. First by preaching him, & his will to the people, and then by thy good works, [Page 260] expressing his holy life: That thou mayest say with the A­postles (A [...]d now I doe not liue, Galat. 6. but Christ liueth in mee.) And bringing him foorth let all men vnderstand, that there is no cause to bee found in him, why he should not be admit­ted by all men, when as thou canst see nothing in him, but signes of loue, bloud shed for thee, stripes, and wounds, so as it may be truly said of him:

Then Iesus went foorth, car­rying his thorny Crowne, Ioan. 19. & pur­ple garment.

COnsider first, howe thy Lord came forth amōgst the people. Beholde a high [Page 261] place, to which they ascended by twenty three marble steps, (which are kept till this day at Rome with great reuerence,) and before that a most spaci­ous Court, filled with many thousands of people, who had assembled themselues out of all Iudaea against the feast of Pasch. All these so soone as they espied our Lord cōming forth with Pilate, came prea­sing nearer, that they might better beholde this sadde and horrible spectacle. Goe forth also, yee Daughters of Ierusa­lem, Cant. 3. and behold King Salomon in the diademe, wherewith his Mother the Synagogue of the Iewes hath crowned him. Goe thē also forth, O my Soule, & behold the Diademe, and the [Page 262] royall otnaments, which thy sinnes haue set vpon thy God. Marke attentiuely the whole body of thy peaceable King, cruelly torn with his enemyes handes: that he might gaine a most assured peace with God for thee, & for thy conscience. Behold his Crowne wouen of boughes, decked with thorns, and droppes of bloud in liew of precious stones: His hands and armes carry cords in stead of bracelets: His necke and all his body, is tyed with a rope, in stead of a belt, & Chaine of gold: The works of his appar­rell is scars & wounds: His di­uine Coūtenance with fleame, spittings, bloud, & filth, is as it were painted, or masked, and disguised. Let these thinges [Page 263] moue horror in others, & cō ­passion in thee. Mark y ^e words of Isaias. Hee hath no beauty nor comelines; wee saw him, Isa. 33 and he had no countenance: That is, hee looked not like a man, and his countenance was as it were hidden, & looking downe; & wee esteemed him, as a Leaper. Doe thou reuerence this attire of thy Lord with the inward af­fection of thy heart, in w ^c hee fought against thy enemies, & got victory & glory for thee. For euen as thou esteemest those thinges, & keepest them carefully, by which thy friend hath gotten riches, & honour for thee; so thou oughtest re­ligiously to meditate, wor­ship, and imbrace those spit­tings, whips & reproaches, w ^c [Page 264] 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 [Page 265] 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 y ^e 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 [Page 266] committed any fault, he hath paid wel for it: therfore ô mē, 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 tormēts, yee can scarce knowe to be a man. Doe thou apply these words profitably vnto thy selfe in this māner. 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 [Page 267] 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 [Page 268] 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 [Page 269] 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.

Ioan. 16Then whē 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 cōmisera­tion, the Priestes and their ministers, and flatterers were not pacified. That thou maist knowe first, y ^t 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, [Page 271] which wittingly and willingly are euill, are rather hardned & indurate, thē any way amēded by admonitions. 2. That the enimies of Christ and of his Church, are neuer y ^e better for being vsed gētly & curteously. For these kind of mē 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 [Page 272] 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 wo [...]d. S [...]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 [Page 273] 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 y ^e sentēce of death [Page 274] aganst our Lord; yet he did not hinder his death, but wold put it ouer to other mē. Whō thou doest imitate, as often as thou leauest to the will of others that mischife, w ^c thou thy selfe darest not cōmit. Consider 3. That this wicked Presidēt, 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, w ^c cutt & brake asunder this sacke of his body, & poured foorth his bloud so plētifully. What will the holy Angels do w ^c were a­stonished in y ^e natiuity of this Lord, at the wonderfull loue which caused almighty God to take vpon him a frayle and [Page 275] infants body. How will they be amazed both at this loue of God, w ^c for man was cōtent 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. 19The 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 [Page 277] not in y ^e 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: [Page 278] 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 [Page 279] 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 [Page 280] Saints, which shall bee called the sonnes of God.

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 y ^e Son of some God, as perhaps of Iupiter, or Ma [...]s. For so the Poets faine of Romulus, and Remus, and of diuers others: and Christ his modesty in answering, and his [Page 281] 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 [Page 282] 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 frō 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. [Page 283] 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. [Page 284] 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 [Page 285] seemest to bee a Worme, ra­ther thē 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 pride of Pilate. First because hee thought he was contemned by this silence of Christ, hee threatneth him with his pow­er and authority. For a proud man is soone angry, and will not suffer indignity at ano­thers hand, and yet careth not what iniury hee offereth to them himselfe. Secondly, that hee attributeth to himselfe the power, which hee hath recei­ued [Page 286] from another: that thou mayest learne, first to referre all thy good things vnto God from whome thou hast recei­ued them, least hee take them from thee for thy ingratitude. Secondly to acknowledge those guiftes, and to vse them to the honour of thy Lord, least by abusing thē thou be­est grieuously punished. Con­sider therefore earnestly with thy selfe thine owne wealth, authority, learning, strength of body, and thy other guifts; and howe much good thou mayest doe thereby, either for the increasing of Gods glory, or the saluation of thy neigh­bours; and how much good thou hast done: and labour instantly to doe as much [Page 287] as thou art able; for neither worke, nor reason, nor wis­dome, nor knowledge shall bee in Hell, to which place thou makest hast. Eccle. 9. Consider secondly, that Pilate acknow­ledgeth free power in him­selfe to crucifie our Lord, and to dismisse him: That thou mayest learne, first, that thou doest not want free will to doe well, or ill; and that thou mayest vse it to the exercise of vertue, and not to com­mit sinnes. Secondly, that it is an euill freedome, whereby wee may doe euill; Au. Epist 45. and an excellent necessitie, which bringeth vs to better thinges. Doe thou then ioyne thy selfe so vnto Christ, that it shall not bee in thy power to doe ill, [Page 288] but that thou mayest will and doe onely good and vertuous thinges. For that is true Chri­stian liberty, so to bee able to worke through vertue, and to effect those things, which rea­son & faith doth dictate; that wee would not sinne, though it were lawfull, the will being so confirmed in good, that it cannot bee diuerted by any impediments, either of concu­piscence, or any other thing.

Iesus answered, thou couldest haue no power against mee, Ioan. 19 ex­cept it were giuen thee from a­boue. Wherefore hee, which hath deliuered mee to thee, hath the greater sinne.

COnsider first, that by these wordes Christ abated the pride of Pilate, teaching him, [Page 289] that hee had of himselfe no power, but that, which was either giuen him from aboue by Caesar, whose Vicegerent hee was (as St. Augustine in­terpreteth this place, Tract. in Ioan 116.) or gran­ted him from God in Heauen, without whose speciall per­mission no man could doe a­ny thing against Christ the Sonne of God. Pilate recei­ued this power with the ene­myes of our Lord, when hee gaue them lycence in the gar­den to rage against him, by these wordes: This is your hower, and the power of darknes. And although it was necessa­ry to haue a more peculiar permission to rage against Christ, Luc. 22. then against any other Christian. Yet thou mayest [Page 290] learne truely with Saint Cypri­an, Beat. Leo. ser. de pas. Dom. that the Deuill can doe nothing against man, except God permitt him. Consider secondly, (he which deliuered me to thee, hath the greater sin) to wit, then if he had offered any other man to be put to death by thee: or greater sinn then thou; partly because thou maist be much moued there­vnto by reason of thy autho­rity, and by the people, and the chiefe men, whereas hee did it of himselfe by priuate hate, and setled malice; part­ly because thou knowest not the dignity of my person, and office, w ^c the Iewes must needs knowe by the prophesies of y ^e Prophets, hauing seene so ma­ny myracles, w ^c could not hap­pen, [Page 291] but by the Messias, so as they had no excuse of their sin Thou seest first that al sins are not alike (as some men fayne) but that those sinnes are more grieuous, Ioan. 15 which come of deli­berate malice, then those w ^c are cōmitted through weake­nes or ignorance: and they sin more which mocke and perse­cute the godly, then they which deride wicked men: and they offend more which in­duce men to sinne, then they which are induced; for the sinne of such redoundeth al­so to the inducers. Se­condly, thou learnest to ab­staine from all sinnes, but e­specially frō those w ^c are com­mitted against God; as Here­sie, blasphemy periury, irrision [Page 292] and prophanation of holy and diuine things. For althogh in the blinde iudgement of men (which thinke nothing to bee a fault, but that, which tend­eth to the hurt of our neigh­bour▪) those thinges seeme small: yet God will reuenge more sharply the wrong done vnto him selfe, then to any other creature. Admire thou the bounty of Christ, who so louingly taught the wic­ked Iudge: & pray him, that he will neuer giue thee libertie to sinne.

From thence foorth Pilate sought to dismisse him: but the Iewes cryed, saying: if thou dost dismisse him, Ioan. 19 thou art not friend to Caesar: for euery one that ma­keth himselfe King, contradicteth Caesar: but when Pilate heard these speaches, he brought Iesus foorth, and sate in the iudgement seate, in the place called Litho­strotos, but in hebrewe Gabba­ta; and it was the paraseene, about the sixt houre.

COnsider first, that Pi­late, when he heard mentiō of sinne thoght earnestly of the dismissing of Christ, for feare of cōmiting a [Page 294] greater offence: that thou maist learne hereafter to ab­steyne from sinne for the loue of Christ; for thou hast offen­ded God long enough, and defiled thy conscience with the filth of sinne: but be thou more constant then Pilate, v­pon whom God hath bestow­ed more grace. Consider se­condly, the burning hate of the Iewes, who wanting mat­ter of accusation, terrifyed the Iudge with threatnings, and as it were inforced him to do wickedly: as if they should say: Wee will complaine of thee to Caesar, whose enemie and competitor of the king­dome thou hast fauoured. Wicked men vse to threaten, when they cannot preuaile by [Page 295] truth. If thou fearest none but God, thou shalt ouercome all thy enemies. Consider thirdly, that Pilate hitherto played the man, so long as it concerned not himselfe: but when he thought his owne honour and reputation was called in question, he yeelded to their threatnings, and was quite discouraged: like to those, who defend the truth, as long as they shall suffer no inconuenience thereby: but if they perceiue any storme, they presently turne sayle, and yeeld vnto the tempest, and will not suf­fer any kinde of trouble. Doe thou flie the world, least it carry thee away from the affaires of Christ [Page 296] to some vniust action. For he which maketh himselfe a king and ruleth ouer himselfe, and ouer his desires, is not a friend to Caesar, the deuill (I meane) y ^e prince of this world, whose friendship if thou seekest, and dost feare his wrath, thou shalt get that, which happened to Pilate, who by the complaint of the Iewes in another cause, lost Caesars friendship, & dyed miserably in exile. The Deuill followeth those that feare him; and flyeth and forsaketh them, that hate him. Consi­der fourthly, that the place, day, and houre of the con­demning of Christ is distinct­ly noted: first, to declare the greatnesse of the sinne, when the onely begotten Sonne [Page 297] of the true God was condem­ned to dye on the Crosse. Secondly, to signifie the my­sterye which is contayned in the same. It was the day of the Paraseene, that is, the sixt day, in which man was crea­ted, in which man was to bee redeemed, in which the true Lamb was to be immolated, and in which the typicall Lamb was slaine. (About the sixt houre) that is, a little be­fore noone, in which houre the typicall Lambe was pre­pared to be sacrificed, and men doe commonly pamper and cherish their bodies. The place [...], y ^t is, strowed with stones: and [...], that is, high, because Christ was condēned by men more hard, [Page 298] and more proud then the ve­ry stones; and did receiue this sentence of death for thy pride, and for the hardnes and blindenes of thy heart. Pray vnto thy Lord to lighten thy blindenes, to mollifie thy hardnes, and to suppresse thy pride.

And Pilate said to them, behold your king: Ioan. 19 and they cryed, away with him, away with him, crucifie him.

COnsider first, that Pilate preuailing nothing by o­ther reasons, began to pro­uoke them to mercy by laughter, as if he should lay: behold your great King, whō yee accuse of aspiring: for he which scarce looketh like a man, how can he hope to be a [Page 299] King? or else that he spake these words, to make them de­ny their Messias, and to sub­mit themselues to the bōdage of the Romanes, which was hatefull vnto them. For yet there remained a little sparke of pietye in his minde: that thou mayst learne how hardly our Lord forsaketh vs. Consi­der secondly, the three names giuen to Christ in this time of his passion by Pilate and the Iewes, A man, a king, the sonne of God: Mat. 2. which three names the Sages acknowledged by their offerings. For saluati­on could not be giuen vn­to vs, except God and man should suffer, who by his Passion tooke away the kingdome of the world from [Page 300] the deuill. Consider thirdly, the word full of comfort, (be­hold your king) by which word the conditions of our King are shewed vnto vs, who is not a sowre, hard, and impor­tunate exactor, oppressing vs with labours, and leading vs with great burthens, and im­posing a grieuous yoake vpon vs; but louing and gentle, bestowing on vs through his aboundant charity, his owne labours, dolours, bloud, and life, and that bloud by which alone all the filth of our sinnes is washed away: who caryeth also our sinnes & beareth our burthens: briefely, who re­fresheth vs with his body and bloud, and lifteth vp his sweet yoake vpon our shoulders. Osea. 11 To [Page 301] this King thou hast giuen thy name in baptisme: thou hast begun to fight vnder his ban­ner; behold therefore diligēt­ly his armour, and obserue the manner of his fighting with his enemy. For thou must vse y ^e same weapons, & fight in the same māner: and if thou dost desire to be rewarded with the like Honours, thou must striue for the victory, by hu­mility, contempt, Charity, and other vertues. Cōsider fourth­ly, the vnbridled rage of the Iewes, who reiected the King of glory, together with his Kingdome. (Away with him, Luc. 19. away with him) (say they) we will not haue him reigne ouer vs. But do thou take this king of the Iewes, reiected by the [Page 302] Iewes, and giuen to the Gen­tiles; Cant. 3 and bring him into the house of thy Mother, and into the chamber of her, that bare thee. Make him thy King, and not the World, nor the Deuill, nor thy Belly, nor Mammon. And say not now, Behold your King, but beholde, our King, yea, my King, who hath loued me, and giuen himselfe for me. And beware, that thou doest not againe by any sinne cru­cifie this King, whome thou hast once admitted, least hee complain of thee, saying: Yee, all yee people, Mala. 3 Galat. 2. Psal. 118. doe nayle me: But rather being fastened thy selfe vnto the Crosse with Christ, pray him, that hee will fasten thy flesh with his feare.

Pilate said vnto them, shall I crucifie your King? The Priests answered, wee haue no King, but Caesar.

COnsider first, in this que­stion of Pilate, howe vn­worthy a thing it was, that the Messias, who was promi­sed to Man-kinde from the beginning of the world, and expected so many ages, and at last, thorough the mercy of the eternall Father, sent for the saluation of the Iewes; should come to such and so miserable a death, and as an vnworthy & accursed person should bee demaunded to the horrible punishment of the Crosse. Do thou look vpō thy selfe, & mark whether perhaps thou art not in the same error. [Page 304] Thou knowest that thou wert borne into this world to this end, y ^t at the last thou shoul­dest enioy God in euerlasting and heauenly felicitie. Thou knowest that all the whole world was made and framed by God for thy sake, and that for the same cause the very Son of God discended down from Heauen, was borne of the Virgin Mary, and conse­crated all his labours, yea his Passion and Death vnto thee. But thou hauing no conside­ration of all this, doest by thy sinnes driue away God from thee, when thou oughtest to imbrace him; thou shuttest vp heauen, & neglectest who­ly thy saluation. Consider se­condly the franticke choise of [Page 305] the Priests. They refuse the Messias sent by God, as if it were in them to choose a Messias according to their owne will and pleasure, & not rather to receiue the Messias, whome God gaue vnto them. O intollerable madnes of mē! who will make to themselues a God according to their owne will; or deuise a newe Religion; or frame the man­ner of seruing God out of the holy Scriptures, wrested and interpreted according to their owne fantasies. Wherefore they are truely called Haere­tiques, that is, choosers. It is Gods office to appoint Reli­gion, and the manner how to serue him; and not ours, to choose. Consider thirdly the [Page 306] nature of enuy, which seeketh the hurt of another, though it bee to his owne losse. The Romane gouernment was ve­ry grieuous and hatefull vnto them, and yet the Priests, both for themselues, and for the whole people, preferred it be­fore y ^e sweete yoake of Christ. Learne first to lay aside all e­uill affections of thy minde, least thou fall into more grie­uous sinnes. Secondly, not to esteeme so much of out­ward Nobility, or power, that thou shalt therefore breake the least Commaundement of God, or swarue one iote from truth and iustice. For Nobi­lity, power, and authority, are of no estimation, except the same be vnder Christ, and for [Page 307] Christ, from whom all power proceedeth, both in Heauen and Earth, and vnto whom all Honour and power is due. Consider fourthly, that this foolish election of the Iewes is cōfirmed by God: Mat. 22 Mat. 24. Psal. 78 for they haue beene both deptiued of their Messias nowe so many yeares; and also giuen into bondage to strange Kinges, who burned their Citty, and ouerthrew their Temple, lea­uing not one stone vpon ano­ther, Did eate Iacob, & made his place desolate, disperced them amongst the Gentiles, oppressed them with grieuous seruitude, that they should bee a reproach to their neighbours, a mocking stocke, & illusion to them which were round about them. Doe [Page 308] thou desire nothing of God, but to bee guided by him, and to take from thee the grie­uous yoake of that tyrant the Deuill.

Mat. [...]7.And Pilate seeing, that he profited nothing, but that the tu­mult was made greater, taking water, washed his handes before the people, saying: I am inno­cent of the bloud of this iust man; Looke yee to it.

PIlate who was a Heathē, being mooued with the touch of conscience and reason, and desirous to dismisse Christ vncōdemned; [Page 309] the Iewes beginne to mutiny. Consider therefore, first, how much that afflicted the minde of Christ, that a Heathen, be­ing a stranger frō the know­ledge of God, and from the Sacraments, should bee care­full for his deliuery; and they, vpon whome God had besto­wed the knowledge of him­selfe, and honored them with many Sacraments, should so tumultuously labour to haue the sentence of death pronoū ­ced against him. Learne, not to maruaile, if some thinges happen vnto thee, contrary to equity and reason. Consider secondly, that the wicked doe mutiny. For euen as Hell is replenished with tumult and horror: so all thinges, which [Page 310] are suggested by the Deuill, are referred to tumulte and perturbation, either outward­ly amongst the Citizens, or else inwardly in mens minds. Consider thirdly the ceremo­ny of Pilate, who washed his hands with water, but did not wash away the guilt of con­science, for sinnes are not pur­ged with outward water, but with teares. Doe thou apply this water of teares to thy sinnes already past; but doe not vse them, to the end thou mayest sinne more freely. For as all sinnes committed may bee cleansed by teares and pennaunce: so there is nothing, which can giue li­bertie to sinne. Consider fourthly the wordes of Pilate: [Page 311] (I am innocent.) Hee thin­keth himselfe innocent, be­cause hee condemned him a­gainst his will. But he cannot bee innocent, Lib 3. ad Auari. ca. 80 which sendeth Iesus to the Crosse, with the same lippes, by which hee had pronounced him innocent before. Thou learnest also, that they are like vnto those Iewes, which will neuer take any warnings, nor bee moo­ued with any reasons. And they immitate the sinne of Pilate: first, which sinne a­gainst their owne conscience at the request of others. Se­condly, which vnder any pretence excuse themselues, and lay the blame vpō others. Thirdly, which couer the wic­kednes of their minde with [Page 312] any colour of good. But see that thou doest vse this word of Pilate more warily to thine owne benefite: O Lord, let me bee innocent by the bloud of this iust man. For seeing hee only is iust, and our true Iustice, nothing can bring mee inno­cency of my soule, but by the bloud of this iust man, shed for iustice, for the remission of sinnes.

And the whole people an­swered, Mat. 27 saying: His bloud bee vpon vs, and vpon our Chil­dren.

COnsider first the blinde fury of enuy: They doe not deny him to bee iust, but whatsoeuer hee bee, they de­maund him to be crucified: and y ^t they may giue courage [Page 313] to the fearefull President, and hasten the death of this iust man, they binde themselues & their posterity to most grei­uous miseries. This worde wounded the heart of Christ our Lord, by which the peo­ple of God, who should haue been deliuered by this bloud, desired the reuenge thereof to light vpon themselues. Con­sider secondly, how great fol­ly it is, to wish for that euill, wherof thou knowest not the greatnes. For if euery sinne deserueth a great & grieuous punishment, for the eschew­ing whereof this bloud was shed; oh what a Hell is due for that sinne, by which this bloud was shed? They are like vnto these bloudy Iewes, [Page 314] first, who nothing esteeming the future paines of hell (the greatnes whereof they knowe not) cōtinue in offending God with their sins. 2. Which vn­dertake difficult matters with­out consideration. 3. Which load thēselues with other mēs sins, not weighing what will follow. Consider 3. The boū ­ty & goodnes of God, who as according to y ^e desire and re­quest of Pilate he spared the Gentiles, so he dealt lesse seuea­rely with y ^e Iewes, thē they re­quired: for he receiued euen many of them into fauour and grace, & brought many thou­sāds of ther posterity into faith & saluatiō. Do thou take heed, least thou through thy sinnes be guilty of the body & bloud [Page 315] of out Lord: but pray, that his bloud may be vpon thee and thy children, for thy salua­tion, and the remission of thy sinnes.

Then Pilate willing to satis­fie the people, adiudged, Mar. 15 Luc. 23 Mar. 27. Ioan. 19 that their petition should be done: and he dismissed vnto them him, which was sent to prison for murther and sedition, Barrabas, whome they demaunded: but Iesus being whipped he deliuered to their will, that hee should bee crucified.

COnsider first, that the Priestes sinned in the death of Christ of enuy; the people, through the perswa­sion of the Elders; Pilate, to satisfie the people. None was free from sinne: for the [Page 316] first sinned of malice, the se­cond of ignorance, the third of fraylty. For Christ vnder­went the punishment of the Crosse for all sortes of sinners whatsoeuer. Consider second­ly the manner of his cōdem­nation, neuer vsed before: for First, omitting all crimes, for which he ought to be cōdem­ned, he was pronounced, iust, by the iudge himselfe: I am innocent (saith he) from the bloud of this iust man: as if hee should say, who is not cōdem­ned for his faultes, but for his iustice. Secondly, a guilty person, loaden with most grieuous crimes, is let goe, that the iust man may be con­demned: for our Lord dyed to this end, that he might by his [Page 317] death deliuer all sinners from eternall death. Thirdly, hee was not onely adiudged after the accustomed manner to the Crosse, but also to be tortured vpon the Crosse, according to the will of the Iewes. For these are the words: he deliuered him to their will, that he should bee crucified. For he would be de­liuered wholly to the will of the wicked, that thou shouldst yeild thy selfe entyrely to his will. Pray therefore vnto thy Lord, not to deliuer thee to the will of thy enemies, but that through this most vn­iust sētence of his death he will deliuer thee frō the iust iudgement of euerlasting death.

And the Soldiours tooke Ie­sus, Ioan. 19 Mat. 27. Mar. 15. & pulling off his scarlet gar­mēt, they cloathed him in his own vestments, & brought him foorth that they might crucifie him.

COnsider first, y ^t thy Lord, whome Pilate seemed hi­therto a little to fauour, is now destitute of al humane ayde, & deliuered vp to the executio­ners; least thou shouldest bee forsaken of God, & deliuered vp to the Deuill. Behold his tender body, wounded in eue­ry part, & rubbed with their cruell hands. Thou canst not indure to be touched vpō any light hurt: what paine then doest thou thinke our Lord [Page 319] indured by the rude & barba­rous pullings of the soldiers? Consider secondly, how the soldiours pulled off his gar­ment, making his most chast heart ashamed to be seene na­ked afore all y ^e people. Behold how his purple garment clea­uing to the congealed bloud, being violently pulled off, did renue the wounds, make them bleed afresh, & plucke away the torne skin together with the flesh. But Christ put off this garment, y ^t he might with more alacrity take vp y ^e wood of the Crosse. For euen as worke men, when they goe about any great labour, put off their cloathes, that they may worke the more nimbly; so it is written of Christ, [Page 320] that in this his passion he did foure times put off his clothes when he was to effect any great worke. That thou shoul­dest not be ignorant with how great desire he wrought thy saluation, First, when by his whipping he was to shedd his bloud for thee ouer his whole body. Secondly, when he was to receiue a crowne of thorns vpon his head, to prepare an assured Kingdome for thee in Heauen. Thirdly, when he was to lay this wood of the Crosse vpon his shoulders, as the Scepter, or Soueraignty of the Kingdome, or as the Key of Dauid, with which he should open heauen for thee. Fourth­ly when he was to ascend that tree of the Crosse, as the thron [Page 321] of Salomon. Consider thirdly, that his owne cloathes were giuen him againe, that his face being all polluted, and as it were disguised with spittings, bloud, and filth, yet he might be knowne by his accustomed apparrell. But our Lord put on those vestments, that hee might both consecrate vnto God his vestment, y ^e Church, and euery member thereof, with his Crosse, and his fresh bleeding Wounds; and also that he might teach vs to in­dure the Crosse and all afflicti­ons. It is not read, that the Crowne of Thornes was ta­ken from his head; that ac­cording to the olde Prophe­sie of Dauid, Colloq. cū Triphone Psal 98. (which Saint Iustine cōplaineth was razed [Page 322] out by the Iewes) our Lord might raigne frō the wood. Con­sider 4. That our Lord was brought foorth out of the cit­tie, y ^t as one vnworthy to dye in the holy Citty, hee might be put to death amongst the wicked. But our Lord went foorth, 1. To teach, that hee offered this sacrifice for the whole world, and not for the Iewes onely, for whom the sa­crifice was offred in the Tem­ple; yea rather that this sacri­fice should not be profitable to the Iewes so long as they trusted in their auncient rytes & ceremonies; according to that saying: we haue an altar, of which they haue no power to eat, who serue the Tabernacle. Ther­fore he went foorth carrying [Page 323] his Crosse; y ^t hee might as it were with his sheep-hook in­force thee, a stray sheepe, to come home vnto his fold. 2. That thou shouldst not thinke that Christ is found amongst the cares of the world, the troubles of the Cittye, and multitude of businesse. Hee is abroad in quiet of consci­ence, in contempt and naked­nesse, and want of all things. Let vs then goe foorth vnto him (saith the Apostle) without the Tents, carrying his reproach. Flye the world, that thou maist finde Christ.

And carrying his Crosse, Ioan. 19. Luc. 23. hee went foorth into that place which is called Caluaria, and in the Hebrue, Golgotha: There were also carryed two [Page 324] wicked m [...]n with him, that they should be put to death.

COnsider first, that in the whole Citty there was no man found to carry y ^e Crosse of our Lord to the place of pu­nishmēt, The soldiers would not, & the Iewes esteemed the very touching of it an execra­ble thing, because the Scrip­ture saith, y ^t accursed was euery one, Deut. 21. which should hang on the wood: therfore our Lord must needes take the wood of his punishment vpon his owne shoulders. Consider & weigh with thy selfe, whether thou doest not imitate them, when it is grieuous vnto thee to haue one thought of the passi­on of our Lord, and a most hard thing, to suffer any little [Page 325] affliction for the loue of thy spouse. Consider secondly, with what insolency they layd that wood vpon his tender shoulders, beeing wounded with many stripes. The world giueth this grieuous and trou­blesome Crosse, which thou must beare alone, without the helpe of any other but Christ: who imposeth a sweete yoake and a light burthen, Mat. 11. Osea. 11. and he himselfe lifteth it vp with his grace, and exalteth it ouer the iawe bones. Pray our Lord to lay thy sins vpon this Crosse, carrying them from thee to his owne body, and washing them a­way with his bloud & death: For he is the Lambe of God, which taketh away the sinnes of the world. Consider thirdly, Ioan 3. [Page 326] whither our Lord went: to wit to a hil neer y ^e citty, Hom. 84. in Ioan. In ca. 5 ad Ephe. in Epis. ad Paulā ad Marcel. Orig. tra. 35. in Mat. Cip in ser de resur. domini. Athā. de pas. dom Epip. haer. 40. Amb. epis. 19. Aug. ser. 7 de Temp. Theop. & E [...]thy. in Ioan. 19 Isa. 3. called Gol­gotha, y ^t is, Caluaria, either by reason of the sepulture of our first parent Adā, & of his scull there found, (of w ^c opinion St. Chrysostome, and St. Hierome report some to haue been) or else of the sculls of dead per­sons, which had suffered death in this hill, being the place of execution. The place was fil­thy and infamous; but Christ sanctified it by his death, and with his bloud washed away the sinne of Adam. Consider fourthly, that 2. Theeues were carryed to execution with Christ: that according to the prophesie of Isaias, Hee might be reputed with the wicked, and a rumour be spred abroad, y ^t 3. [Page 327] Theeues the same day were iudged to dye. For it is likely, that about the most famous Feasts, whē the whole people vse to assemble themselues to­gether, their custome was, to condemne and execute some guilty malefactors, for exāple to the rest: and now at the re­quest of the Iewes (whose will Pilate intēded to satisfie) there were certaine of the most no­torious malefactors chosen, of whō thy Lord should bee ac­coūted y ^e captain & leader. So great was the desire of y ^e Iewes to obscure the name of Christ. But our Lord chose to be cru­cified with those theeues and malefactors to another pur­pose and intent. First, that thou shouldest know that hee [Page 328] dyed for sinners, & that there is no offence so great, but it may bee purged by the death of Christ. Secondly, that by this his disgrace and ignomi­ny hee might obtaine eternall glory for thee, make thee of a theefe to bee a Iudge in the world to come. Pray then thy Lord to drawe thee to the hill with him, and to cōmunicate vnto thee the merites of his Crosse.

And going forth they found a certaine man of Cyrene, Mat. 27. Mar. 15. Luc. 13. called Simon, comming from the coun­trey, the Father of Alexander and Rufus: him they compelled to take vp his Crosse, and they inforced him to carry the Crosse after Iesus.

COnsider first, y ^t the Iewes perceiuing the weaknes of Christ, being spent with la­bours & paines, and with the losse of so much bloud; and fearing, least he might dye be­fore he suffered the most grie­uous torments of the Crosse; being moued, not with pitty, but with cruelty, caused this Gentile to carry the Crosse after Iesus. But God directed this acte of theirs to another end. For he signified hereby; First, that the Crosse, being consecrated with the bloud of our Lord, was giuen to Chri­stians, conuerted from Genti­lisme, who followed Christ going before them loaden with his Crosse, being them­selues also loaden with their [Page 330] crosses in sundry manners, as some by Martyrdome, some by fastinges, some by watch­inges, and by other voluntary afflictions, some by conque­ring themselues, and subduing the wicked motions of the minde. Secondly that it is not enough that Christ carry his owne Crosse, and that wee onely beholde it by faith and contemplation. But it behoo­ueth vs to set our hand to it, and in holy workes to follow Christ, which saith: Hee which will come after mee, let him deny himselfe, and take vp his crosse daily, and follow mee. Consider secondly, who hee is, which doth profitably carry the Crosse of Christ. First, Symon, that is to say, obedient to the [Page 331] Commaundements and sug­gestions of God. Secondly, Comming from the Countrey: who putting off the rudenes of sinnes, forsaketh his vnci­uill manners. Thirdly, of Cy­rene of Pentapolis, that thou shouldest carry the Crosse of Christ in thy fiue sences. Con­sider 3. that this Symon, was constrained euen against his wil, to lay this crosse vpon his shoulders: to teach thee, First to offer violence to nature, which abhorreth such a crosse and the change of manners, and mortifying of thy sences. Secondly, not to thrust thy selfe rashly into perils, but pa­tiently to suffer the euills, w ^c others doe vnto thee. The Soldiours lay the Crosse vpon [Page 332] him; for wicked men by their vexations and torments giue occasion to the iust to suffer with Christ. Consider fourth­ly the profite, which this Sy­mon had, as a reward of his la­bour, though hee carryed the Crosse euen against his will. First his name, by the diuul­ging of the Gospell through the world, is consecrated to eternall memory. Secondly his Citty & Country is made knowne to all Christians. Thirdly his children were not onely Christians, but also fa­mous amongst Christians. Do not thou therefore feare the Crosse, & troubles for Christ his name, Chris hō. 1. ad Pop. Antio. for the Crosse of Christ maketh men glorious, and bringeth many commo­dities [Page 333] with it. But thou must follow after, not runne before Iesus; nor choose what crosse thou likest, but accept of that, which hee sendeth: And pray him to lighten thy burthen with his grace, & to strength­en thy shoulders.

And there followed a great troope of people, and of women, which mourned, Luc. 23. and lamented him: and Iesus turning vnto them said: O Daughters of Hierusalem, weepe not ouer mee, but weepe ouer your selues, and ouer your Children.

COnsider first, that an in­numerable multitude of [Page 334] people flocked together to this sorrowfull spectacle, to whō perhaps (as the custome is in some places at this day) there was some signe giuen of the future execution. And be­cause the womē only are said to lament & weepe, it is an ar­gument, y ^t there were many mockers, & curious spectators according to y ^t saying: They spake against mee, which sate in the gate. Psal. 68 But with what affe­ction wilt thou follow thy Lord? With what minde wilt thou suffer with him? With what eyes wilt thou beholde him? Doest thou want occasi­on of sorrow & teares in this spectacle, since our Lord go­eth thus loaden and deformed for thy sake, and not for him­selfe? [Page 335] Thou didst play abroad in the streete, Beat. Ber. ser. 3. in nat. Dom. and in the Kings priuy chamber, sentence of death was giuen against thee. The onely begotten Sonne of God heard it, and hee went forth, putting off his Diadem, cloathed in sackcloath, wea­ring a Crowne of thornes vp­on his head, barefooted, blee­ding, weeping, & crying out that his poore seruant was condemned. Thou seest him come foorth, thou askest the cause, & hearest it. What wilt thou doe? wilt thou still play, and contemne his teares? or rather wilt thou not follow him, and weepe with him, and esteeme the greatnes of thy danger by the cōsideration of the remedy? Cōsider secondly [Page 336] that the teares of these wo­men were gratefull vnto our Lord, who in signe of loue turned himselfe towards them in the midst of his torments. Yet hee reprooued them, be­cause out of a wrong cōceipt of humane pitty they lamen­ted his death, as the greatest euill, and extreamest misery, without any benefite at all. Do thou mourne, lament, and weepe, First, because thou wert the cause of all these so great paines. Secondly be­cause thou hast hitherto born an vnthankefull minde. Third­ly, because perhaps this death of thy Lord will not bee the cause of thy saluation & glo­ry, but of thy greater damna­tion. Consider thirdly, the [Page 337] difficultie of this thy Lords iourney, which caused the women to follow him with teares. Remember thou the seauen hard wayes, which thy Lord walked for thee in this his Passion, that hee might stop vp the seauē wayes of the seauen deadly sinnes, which lead thee vnto Hell, & might open the way to euerlasting life, by the seauen guifts of the holy Ghost. For hee went, First, from the house where he supped, to the Garden. Se­condly from thence to Annas. Thirdly to Cayphas his house. Fourthly to Pilate. Fiftly to Herod. Sixtly again to Pilate, & seauēthly to the Crosse. Do thou in all thy trauailes me­ditate vpon these wayes, and [Page 338] and for the loue of thy Lord runne in the way of his Com­maundements.

For behold the daies shall come, in which they shall say, blessed are the barren, Luc. 23 & the wombes, which haue not brought foorth, & the breasts, which haue not giuen sucke: then they shall begin to say to the Mountaines, fall vpon vs, and to the Hills, couer vs.

COnsider 1. the goodnesse of thy Lord, who in the middest of his paines, seeketh by his admonitiō our saluatiō, and by the terror of future miseries endeauoreth to moue vs to pennance. He speaketh also to women, not to men; 1. least because he was puni­shed by men, he should seeme to threaten reuenge. Secondly [Page 339] that by these euills, foretold vnto women, who had offen­ded lesse, men might vnder­stand, that the like at the least should happen vnto them. 3. By this prediction to comfort those women, which lamen­ted so much the death & passi­ons of our Lord; signifying thereby, both that he did vn­iustly suffer this death, which in a fewe yeares should bee so deepely reuenged; and also that they might escape this reuenge, which would leaue to bee the children of this earthly Hierusalem, & conuert themselues to the faith of Christ. Consider secondly, whereas in former times the barren were accursed, now the barren in Christ are [Page 340] blessed. For there is giuen to Eunuches: that is, to them, which liue chaste and single in the Church, Isa. 56. a name better then from sonnes and daughters. Consider thirdly, that in all troubles of this life wee must say vnto the mountaines, fall vppon vs, and to the hills, co­uer vs: that is to say, we must haue recourse to the helpe of Saints, who in the Scriptures are called by the names of mountaines and hilles; as in Isaias: Isa. 2. the house of our Lord shall be a prepared mountaine: that is to say, Christ the head of the Church, in the toppe of the mountaines, and he shall be eleuated aboue the hills, excee­ding in dignitie and worthy­nes, all Saints, great and lesse. [Page 341] Consider fourthly, although these predictions of our Lord pertaine cheifly to the ouer­throwing of Hierusalem: yet they may and ought to be referred also to all sinners, who by their sinnes were cause of the death of our Lord, and yet are not made partakers of his merits, nor returned into Gods fauour by his death. For they which now liue securely, and whome no danger will make to refraine from sinnes, shall then runne into the dennes and Caues of the earth, Isa 2. Osea. 11. Apoc. 6. (as the Prophets haue fore­spoken) From the face of God, sitting on the throne, and from the wrath of the Lambe. For there shall come [Page 342] a great day of wrath on them: and who shall be able to stand? The countenance of the Iudge shall be terrible to the wicked, and his sentence intollerable. Then the bar­ren shall bee called blessed, that is, they whome the world ac­counted vnprofitable; and the wombes which haue not brought foorth, that is, which haue not followed the concu­piscence of the flesh, but haue subdued the vices of their belly and throat; & the pappes which haue not giuen sucke, that is, the humble, and such as are not high minded. Pray thou thy Lord, that thou maiest not feare the face of his fury in the day of wrath, and last reuenge, & whilst time serueth [Page 343] bee reconcyled vnto Christ: For if they doe these thinges in greene wood, Luc. 23 what shall bee done in the drye? Consider first, Christ is the wood, euer greene and flourishing, delectable to behold, mo­derating the great heate with the shadowe of his thicke leaues, bringing foorth fruit, pleasant both to the taste and smell, delighting the earth with the singing of birds. For by his diuine na­ture, and by the inward grace of the Holy Ghost, hee doth not onely exceede all beauty, but also preserue, chearish, and comfort all creatures. Thou also art wood, but dead without the sappe of Grace, barren without [Page 344] the fruite of charitie; naked and vnprofitable, without the leaues of good workes. Con­sider secondly, who they are which doe these things in the greene Wood: that is, which gaue these torments and death vnto Christ thy Lord. First, Rom. 8 God the Father, who spared not his owne sonne, but deliuered him vp for vs al. Secondly, the Deuill, who prouoked his sernants to put Christ to death. Thirdly, the Iewes, and other ministers of his death But all these did not concord in the passion of Christ to one end. For God the Father punished his Sonne for the loue of thy saluation, Gen. 22 and like Abraham, carrying the sword of iustice [Page 345] in his hand against his sonne, and the fire of Charitie to­wardes thee, hee layed the wood vpon his sonnes shoul­ders, to be carryed by him, for the burning of the holo­causte. The Deuill greiuing at the conuersion of many, indeauored to hinder the course of his preaching, to in­tangle the Iewes in the most grieuous sinne of innocent death, and to ouercome the patience of Christ by his tor­ments. And the Iewes being moued by enuie, could not indure to be admonished to amend their liues by the wordes and example of Christ. Consider thirdly, the argument of our Lord: If they doe these things in greene [Page 346] wood, what shall be done in the drye? First, if I suffer this for o­ther mens sins, what shalt thou suffer for thine owne? Secōd­ly, if the Father doe so grie­uously afflict his innocent and obedient Son, what will he do against his wicked and diso­bedient serūat? Thirdly, if the deuills could by their officers doe these things in another kingdom against the sonne of God, what will they bee able to doe in hell in their owne kingdome against their owne bond-slaues? Fourthly, if by the permissiō of God wicked men raged thus against the onely begotten Sonne of God for the sinnes of men, why shall any man meruaile that God will permit men to [Page 347] vexe and molest men, when their sinnes deserue it? Pray thou thy Lord to ingraft thee into himselfe being the green wood, and that neuer more punishment bee exacted of thee, then that which he him­selfe suffered for thee.

And they came into the place, which is called Golgotha, which is a place of Caluaria: Luc. 23. Mar. 27. Mar. 15. and they gaue him wine to drinke mixt mith gall: and when he had tasted, hee would not drinke: and it was the third houre.

COnsider first, the ascen­ding of this hill, howe painfull it was vnto thy Lord, how hee inforced his tender [Page 348] and consumed body, that it should not faile to procure thy saluation, but that in the mountaine nearer vnto hea­uen he might stande before God the Father, and offer Ho­locaust as a sauor of sweetnes for thy sinnes. Follow thou the Lord ascending his hill as neare as thou canst, and stand by him in this hill euen vntill death. Consider secondly, how the executioners made ready the Crosse: how they bored the holes for the nailes, and prepared nayles, ham­mers, and ropes; thy Lord behoulding them with his eyes. Doe thou also behold them, and lament, and be­ware; because thou doest pre­pare a Crosse for thy Lord, [Page 349] as often as by thy sinnes thou deseruest a place in hel for thy soule, which is created to his owne likenes. Consider third­ly, that according to the cu­stome of such as were put to death, they offered a cup to Christ, but much differing from that was vsed to be gi­uen to others. The drinke was mixed with wine, Myrre, gall, and vineger (for St. Ma­thew vseth in stead of wine this word [...]: Vineger) that none of his sences should want his paine and punish­ment. His cruell enemies com­passe him round about, trou­bled his sight; their cruell wordes, vpbraydings, and blasphemies tormented his hearing; the stench of the [Page 350] of the place, and of the filth, which couered his face, offen­ded his smelling; his touch­ing suffered most grieuous paines all ouer his body; and because no sence should bee without his tormēt, this most bitter drinke was giuen him to afflict his tast. Is it not rea­son then (thinkest thou,) that thou shouldest suffer some af­fliction or trouble for thy Lord, which for thy sake had no part of his body free from paine? But Christ tasted this sowre potion for thee, to drawe from thy soule to his owne body all the sharpnes and bitternes of thy sinnes; and left for thee sweete wine, mixt with no sowernes, that is to say, the grace of God, [Page 351] and a pure and quiet consci­ence. Consider fourthly, When he had tasted, hee would not drinke: for Christ tooke vp­on him thy sinnes in his body as in his mouth, but hee pol­luted not his soule with the filth of sinne: that thou also shouldest as it were taste the malice of sinne with the sowernes of pennaunce, but by no meanes suffer it to enter into thy soule. Con­sider fiftly, that the houre of his execution is noted, to wit, the third houre, which in the Equinoctiall is from Nine of the clocke in the morning till twelue at noone: whereby thou mayest note the great hast, which they made, partly least Pilate shold [Page 352] change his minde, and partly least Christ should dye before he was crucified. Saint Iohn writeth, that the sentence was pronounced almost at the sixt houre, that is, a little before noone: And Marke affirmeth that Christ was crucified the third houre, that is, before the clocke had strucke 12. Con­sider thē what hast was made, how cruelly thy Lord was pulled, drawn with ropes, and whipped forward. Take heed, least thy feete run vnto sinne, but runne chearfully this way of our Lord, and casting away all impediments, flye vnto the Crosse of Christ, and pray him to remoue all sowernes & dif­ficulties from the exercise of vertues.

And there they crucified him. Luc. 23. Ioan. 19

COnsider first, that the A­postles did not expresse, so great an action in many wordes, which thou mayst ea­sily vnderstand, both by the accustomed punishmēt of the Crosse, and by the hatred of the Iewes, and by the auncient oracles of the Prophets. For first they pulled off his gar­ment with great insolency, & renued the woundes, sticking vnto it, making his sacred bo­dy bleede, and appeare all na­ked. Secondly, they outragi­ously threw him downe vpon the Crosse, which lay on the ground, thinking it sufficient if hee were nayled aliue on the Crosse. Thirdly, they pulled [Page 354] one hand to the hole, which they had boared, and draue a naile through it with a ham­mer; and the bloud issued foorth aboundantly, accor­ding to the olde figure: They stroke the Rocke, Psal. 77 and the waters flowed out, and the Riuers swel­led vp. Fourthly, when one hand was fastned, they tooke the other, and stretched it to the other hole, which being farre distant, they pulled it, either with their handes, or with cordes, with all their force; and that being also fast nailed, they came to the holes for his feete, and with great violēce they brought his holy feete vnto it, Ser. de Pasc. Dō. Psal. 21. and (as St. Cypri­an saith) fastened them with nailes. Dauid did plainly fore­shew [Page 355] this stretching foorth of our Lord in these words; I am spred abroad like water: I am wasted and decayed with the extremity of paines, and desti­tute of all strength, like water powred out, hauing no power to stay in any place. All my bones are dispersed, that is, are loosened, & pulled out of their places, the colde, drynes, and extensiō vpon the Crosse dissoluing all the ioynts of my members. They haue digged my handes and my feete, they haue numbred all my bones: so cruel was this extension of his mē ­bers, y ^t euery bone, being pul­led from another, might easily be seen. Thirdly, they lift vp on high the tree of y ^e Crosse, cloa­thed with this solemne hoast; [Page 356] and let it fall down with great violence into the hole, Num. 21. Exod. 29. which they had digged for it: For so was the brasen Serpent lift vp in the wildernes, Leuit. 23 & the hoasts of the Sacrifices were wont to be offred vnto God by lifting them vp on high. In all these thinges doe thou ponder and thinke vpon the most bitter torments of thy Lord; be­hold the banner of the Crosse lift vp; look vpon the streams of bloud running down from his hands & feete; goe quick­ly and draw whilst the springs are flowing, and before their veynes be dried vp. Consider secondly, why thy Lord chose this death of the Crosse for thy saluation, and no other death. There are many causes [Page 357] thereof. First, because there was no death more long, more grieuous, more ignomi­nious, nor more proper and fit for the procuring of thy salua­tion. For hee would not haue his body deuided; that the Church his mysticall body might bee preserued whole: He would not be burnt, with any other fire, then the fire of charity: Hee would not bee strangled with a halter, drow­ned with water, or smothered with earth, least hee might seeme to haue retained some­thing to himselfe, and not to haue shed all his bloud most liberally for thy sake. Second­ly, that being lift vp on high, like an hoast, hee might place himselfe, as a Mediator, be­tweene [Page 358] God the Father and mankinde, Being the only Me­diator of God and men, 1 Tim. 2 reconci­ling the lowest thinges to the highest. Thirdly, to throw downe the Deuils, the Princes of the ayre, quite out of the ayre into Hell; or at the least to subdue their forces. Fourth­ly, that he might see thee with his eyes a farre off, drawe thee vnto him with the chaines of his bloud, receiue thee at thy cōming with his armes spred, shewe thee his inward partes, and hide thee in his woundes, binde thee vnto him with the linkes of charity, haue thee, ingrauen in his handes, al­wayes before his eyes, keepe thee imprinted in his heart, and with his feete fastened to [Page 359] seeke nothing but thy salua­tion. Fiftly, that thou shoul­dest no more fasten thine eyes vpon the ground, but lift them vp on high, beholde him a farre off, runne vnto him, re­quire of him thy saluation, and all good thinges, thinke vpon him alwayes in all thy busines, followe his life, and fulfill his Commaundements. Heere doe thou speake, what­soeuer thy spirit shall put into thy mouth.

And they crucified with him two Theeues, Mat. 27. Mar. 15. Ioan. 19 Isa. 53. one on the right hand, and the other on the left, and Iesus in the middest: And the Scripture was fulfilled, which saith: and hee was reputed with the wicked.

COnsider first, the malice of the Iewes, who by this ignominy endea­uoured to deface the name of Christ & in stead of the Mes­sias, to make him reputed a notorious theefe. But Christ vsed this their sinne to shewe forth his owne glory, to pre­pare our saluation, and to giue hope to all sinners. For first, wheras there were three nay­led on the Crosse, & hee pla­ced in the midst, as the chiefe offender: yet hee alone with his Crosse is glorious vnto the whole world. Secondly, dying betweene two sinners, hee payed the ransome for all sinnes. Thirdly, hee gaue hope of pardon to all sinners, and did fore-shewe that hereafter [Page 361] hee would be conuersant a­mongst sinners, & be alwayes ready to assist them, whē they call for helpe, and neuer for­sake them as long as they liue. Consider secondly, that hee chose to dy amongst theeues, rather thē amongst other sin­ners. First, that whereas theft is a most grieuous sin, which both offendeth God, whose image it taketh away, and also hurteth our neighbour, whom it depriueth both of goods and life, he might signifie that there is no offence so great, which is not cleansed by this his death, nor any man so wic­ked, which may not obtaine remission of sinnes. Secondly because euery sinner is a thiefe and a robber, which by his [Page 362] sinne killeth his owne soule, taketh away honour frō God, defileth his creatures, and de­priueth the Church of a liuely member, that is, of himselfe, whome hee hath bereaued of spiritual life. Consider 3. that y ^e good theefe, as well as y ^e bad, suffered the punishment and death of y ^e crosse with Christ: but the one turned his punish­ment to the benefit of his own saluation, and the other, to the hurt and losse of his soule. That thou shouldest vnder­stand, that Christ is alwayes present, both to good & bad in their afflictions, and doth send them troubles and mise­ries, to this end, y ^t they should remember themselues, and lift vp their eyes and hearts vnto [Page 363] him. Doe thou then pray vn­to God, that in all thy tribula­tions thou mayest haue re­course only to his diuine help, and not bee ouer carefull to vse other meanes.

And Pilate wrote the title of his cause vpon his Crosse, Mat. 27. Mar. 15. Luc. 23. Ioan. 19 and the superscription was ouer his head, and it was written in He­brue, Greeke, & Latine.

COnsider first, that Pilate set vp the Title of the cause of his death, and vsed the words follow­ing. First, that thy Lord might bee thought worthy of this death, as a traytor, arrogating [Page 364] the name of a King vnto him­selfe; and that Pilate might be cleared before Caesar of the cryme of not condemning his competitor of the kingdome. Secondly to bee reuenged of the Iewes, who had threatned to complaine of him: for hee mocked them, y ^t hee had cru­cified their king, and that king also, whome their auncestors had fore-tolde, so many ages before, and had expected with so great affection and desire. These were the causes, that mooued Pilate to make that tytle. And Christ also our Lord ordained this tytle for himselfe; but for farre other reason, drawne from the myst­erie of our saluation. First, that thou shouldest knowe, [Page 365] that hee suffered this death of the Crosse, not as a guilty per­son, but as a Sauiour, adorned with all vertues, that he might rule thy soule, and that thou shouldest submit thy selfe to be wholy gouerned by him, who being nayled both hand and foote, cannot hurt his be­loued people, but offereth thē all saluation from his open woundes. Secondly, to let thee vnderstand, what mer­chandize are offered to thee to be solde out of this shop of his Crosse. For all houses and shops haue commonly their signes. Heere then thou mayst finde all saluation in Iesus, all flowers of vertue in Naza­reth, and all security in the King. Runne thou hither in all [Page 366] thy necessityes, Isa. 55. and buy, and take what thou list, without money, or any other exchāge, for this marchant requireth nothing of thee, but thy com­pany, and thy loue. Thirdly, that thou mayest know by the Table set before the house, what doctrine and Artes are read & taught in this schoole. For Schoole maisters vse to write before their gates, what things are taught within their houses. Heere thou mayest learne to bee saued, to follow all vertues, to rule thy selfe, to conquer thy enemyes, to gouerne wisely others, that be vnder thy charge. Our Mr. Christ doth now teach from the chayre of his Crosse, euen as hee taught being an Infant [Page 367] in the manger of the Stable. But thou perhaps desirest an easier chaire. But such doct­rine is not taught, hut out of such a chaire: for there is no way to saluation, but by the crosse and by many tribulati­ons; and the habits of vertues are obtained by painfull acti­ons. If thou wilt rule thy selfe perfectly and subdue thy ene­mies, the world, the flesh, and the Deuill; thou shalt not seeke after the ease of thy bo­dy; but thou shalt bee seuere against thy body, and pull it out of the power of the Deuill by fasting, watching, workes of humility, contempt, & tri­bulations, according to the example of this Maister, Nei­ther shalt thou bee able to [Page 368] gouern others rightly, if thou relyest onely vpon thy power and authority; except accor­ding to this lesson of Christ thy teacher, thou doest out of the very bowels of thy chari­tie, apply thy selfe wholy and all thinges in thee to the pro­fite and good of thy subiects. Fourthly, that by this tytle thou mayest feele, of what force the sign of the Crosse is, which thou makest with thy handes. For it is not a iugling tricke, or a flye flappe, as the blaspheming enemies of the crosse doe tearme it: But it is the vertue & power of Christ, for the safety of all beleeuers; that thou being signed there­with, mayst be knowne by thy badge to bee the seruant of [Page 369] the Messias thy King; and be a terror to the Deuil; and haue entraunce into the house of Christ, and that all thy actions may tend to the glory of God and to thy owne saluation. Consider secondly, that this Tytle was written in diuers languages. First, because it concernes all men to knowe this King; and therefore it was set in a high place, that thou mayest beholde it a farre off, stand still, read, vnderstand and follow this King, forsa­king all other maisters, whom thou hast hitherto serued. Se­condly, because the crucified Messias is to bee knowne and praised in all Languages. Cō ­sider thirdly, the māner of the writing. A part of this Tytle [Page 370] being preserued with great deuotiō of Christians at Rome in the Church of the Holy Crosse in Hierusalem doth de­clare vnto vs: First, that the Title was of wood; Secondly not written with a pen, but grauen with iron; Thirdly, y ^t the Hebrue was first, then the Greeke, and lastly the Latine; Fourthly, that the Greeke and Latine was written like the Hebrue from the right hand to the left.

.SVNERAZANEI

ALL which thinges are not without their my­steries. For first these three languages onely were set vpon y ^e Crosse, which [Page 371] were most vsuall at that time, and so continue vntill this day: the Hebrue for the Iewes, the Greek for the East Church, and the Latine for the West. For seeing that all Learning is written in these tongues, the Scriptures in Hebrue, Philo­sophie, & Rethoricke in Greek and Latine; Christ taught vs hereby, y ^t there is neither any diuine knowledge, nor hu­mane learning and eloquence of any force, except it bee san­ctified by the bloud of Christ, and referred to the glory of him crucified. And therefore the holy Church vseth these languages onely in her diuine seruice, as the most common, and those that are consecrated with the bloud of our Lord. [Page 372] Secondly, the tytle was ingra­uen, because it should last for euer; and in wood, because by the wood he shall alwayes raigne ouer them, whome the wood had ouerthrown. Third­ly, the Hebrue was first in or­der, which the rest doe imi­tate: For our saluation is from the Iewes, to whose diuine Scriptures all humane wisdome is to bee directed. Fourthly, they are written from the left hand to y ^e right, to signifie, that if thou desirest to be exalted by wisdom with Christ, thou must humble thy selfe, and not be proud in thy owne conceipt. For knowledge puffeth vp, 1 Corr. Iac. 3.8. & wisedome with­out Christ is earthly, carnall, and diabolicall. Fiftly, the [Page 373] Greeke is before the Latine: for first the Grecians, and then the Latines were conuerted to the faith, and leauing the manners and customs of their fore-fathers, followed that doctrine, which God gaue to the Iewes in the Hebrewe lan­guage,: that thou shouldest not rely vpon thine owne wis­dome, but follow them with thy whole heart, whome thou knowest to be the seruants of God. Pray our Lord to in­graue this tytle in thy heart.

Iesus of Nazareth King of the Iewes. Ioan. 19.

COnsider first, and marke euery word of this tytle. (Iesus) a Sauiour: which name our Lord receiued, when hee first shedd his bloud for thee. [Page 374] For then seeking thy saluati­on, he gaue part of his bloud as a pledge, that he would aftewrards giue it all for thee. He then receiued at thy hands circumcision, which was the signe of a sinner, (euen as it is the signe of a theefe to bee boared through the eares:) that the eternall Father omit­ting thee a sinner might satis­fie his wrath vpon his sonne. This name vntill that day was obscure, and of small reputa­tion; but being fastened to the Crosse it became so glorious, that In the name of Iesus euery knee is bowed. Phil. 2. (Of Nazareth) not of Bethlehem, although he were borne in Bethlehem. First, because there was a greater myracle and benefite wrought [Page 375] in Nazareth by the incarnati­on and conception of our Lord, then by his Natiuity in Bethlehem. Secondly, because Nazareth signifieth flourish­ing and Christ is an oderife­rous flower hanging on the Crosse, which rendreth vnto vs the wholesome fruite of grace and glory. (King) who being crowned with a Dia­dem cloathed with bloud like a purple roabe, raigneth vp­right, and fast tyed by the feete, ready to help thee; with his hands boared through be­cause he would not keepe his guiftes, but bestowe them plentifully vppon thee; and with his armes spread, that he may imbrace thee, when thou commest. He did not write [Page 376] Bishop, or Priest, although he did the office of a Priest, but, King: both because hee once by himselfe immolated the bloudy sacrifice; Heb. 10 Ezo 19 1 Pet. 2 by which he did consummate the sanctifi­ed, and raigneth for euer and euer; and also because it is a priestly kingdome, & a king­ly priesthood, where Christ being God is king, doing all things in power; and Christ being man is Priest, obtaining all things by sacrifice. (Of the Iewes) sent first to the Iewes, not to the gentiles. For I am not sent (saith our Lord) but to the sheepe which perished of the house of Israel; Mat. 15 Rom. 15. and the gen­tiles doe honour God for his mer­cie: that thou maist thanke God, that the Messias was ta­ken [Page 377] from the Iewes, and offe­red vnto thee; and showe thy selfe in praysing God a true Iewe, not by carnall birth, but by spirituall circumcision of thy vices, and true confession of thy sinnes. Consider se­condly, the true cause of the Crosse was to saue thee, to a­dorne thee with vertues, and to gouerne thee sweetly. Pray thy Lord to suffer none to rule in thee, but only himselfe.

Therefore many of the Iewes reade this title, for the place where Iesus was crucified was neare the Cittie. Therefore the Priests said to Pilate: doe not write, King of the Iewes but that he said, I am King of the Iewes: Pilate answered: what I haue written, I haue written.

COnsider first, that many Iewes did see and reade these holy words: but they vnderstood them not, and therefore scorned them: that thou maist learne, that none scoffe at diuine things, the ho­ly Ceremonies of the Church, the Doctrine & life of Saints, but only they which vnder­stand them not. Therefore because it is written; He shall mocke the mockers; Pro. 1. and, I will laugh in your distruction: do thou take heede, and refrayne from these blasphemous scof­fings. Secondly, because the name of Iesus was to be high­ly honoured, and this tytle to be celebrated ouer the whole world, and the Crosse it selfe to be imprinted in kings fore­heads; [Page 379] therefore it was con­uenient to haue it first laugh­ed at and scorned. For euen as a brasen vessell doth shine brightest, after it hath beene fowled, and rubbed with dyrt and clay; so he shall be most glorious, which hath suffered most shame, and vexation for Christ. Yeelde not then to thy afflictions, nor be dismay­ed, since there is so great glo­ry prouided for thee: Consi­der secondly, that Christ was crucified not farre from the Cittie: for though hee bee throwne out by the inhabi­tants of the Cittie, and of this world; yet because it is proper alwaies to him to spare and to be mercifull, he goeth not farre, but stayeth hard by, [Page 380] knocking continually at the gates of our heart, to trye, if he may be let in. Consider thirdly, that the wicked can­not indure the very name of the kingdome of Christ: be­cause the Crosse of Christ is distastefull to sinners, who choose rather to haue a deli­cate king, then one nayled to the Crosse. This was the cause (as St. Damascene testifieth) why the Iewes crucified Christ with his face turned from the Cittie, Lib. 4. Act. 11. Cap. 13 and looking towards the gentiles; because neither they nor their children should euer receiue him for their Messias. Giue thou thankes vnto Christ, that he would be­hold the gentiles from his Crosse, thinke vppon thee, and [Page 381] bring thee to the knowledge of him. Pray him neuer to turne his eyes from thee. Con­sider fourthly, Pilates answere. Hee indeede set on this tytle, but moued thereunto by the instinct of God. Therefore that ought not to be vndone, which by God had beene done: for the glorie of the Crosse, and the kingdome of Christ, which is his Church, wil stand & continue, though thou shouldest forsake it. For if thou wilt refuse this King and his kingdome, another shall be called and receiue the Crowne. Remember the ho­ly Oyntment and consecrated Oyle in thy baptisme, and conformation; by which was imprinted in thee the tytle and [Page 382] signe of the Crosse, that the marke and badge of Christ might remaine in thee (as oyle doth penetract, is not easily washed off) and that the wri­ting made vppon thee by the finger of God, Apoc. 3. might alwaies be imprinted in thy soule. Pray then our Lord to in­graue in thee his new name, and the name of his holy Cit­ty, and write thee also in the booke of euerlasting life.

But Iesus said,

COnsider first, what thy Lord in these great paines of the Crosse did doe, say or thinke, when as amongst all [Page 383] 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 [Page 384] 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 [Page 385] 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 [Page 386] 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 [Page 387] 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, [Page 388] 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. 23Father forgiue them.

PAuse vpon euery word. (Father) he doth not say, Lord, which is a name of [Page 389] 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 [Page 390] 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 [Page 391] 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, y ^t the Father should [Page 392] 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 cō ­dition, 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 [Page 393] 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, and made a peace and reconciliation with his Fa­ther. Hee sayeth therefore, O Father forgiue, and that by and by: For the time of hauing mercy on him commeth, P [...]al. 101. for the time commeth; to wit, the houre of sacrifice, the day of satisfaction, the time of for­giuenes, the last instant of my [Page 394] life, in which being presently to yeeld vp my breath, I now propound my last petitiō, and intreat onely this; O Father forgiue them. Fourthly, hee saith not forgiue the sinnes al­ready committed; but onely (forgiue,) euen those euills, which they shall hereafter cō ­mit against mee, their irrisions their blasphemies, the bitter­nes of the vineger, my death, and the wound in my side: that thou also shouldst quick­ly forgiue thy enemies, and remit all thinges, keeping no rancor at all in thy heart. Fiftly, hee sayth not, I forgiue; both because the offence a­gainst his Father grieued him more th [...] his own torments; and also because being inten­tiue [Page 395] vpon the happines, which should redound to all the world by this his Passion, hee seemed to esteem all the euils, which the Iewes did vnto him, rather as a benefite, then any hurt. Like as a man, hauing a grieuous vlcer in his side, if his enemy, thinking to kill him, should wound him in that place, whereby y ^e vlcer should be opened, and the corrupti­on let out, would bee glad of that wound, which was the cause of his cure: So desirous was our Lord of thy saluati­on, that hee reioyced at those his paines, which were the cause of so great good vnto thee. (Them) Note first that hee sayeth not, these wicked Crucifiers, these Hangmen, [Page 396] these aduersaries and enemies, both because thou shouldest refraine from all euill wordes and reproaches; and also be­cause thy Lord reputeth no man his enemy, who payed the price of his death for all men, and offereth saluation to euery one, louing dearly euen these very Iewes his executio­ners, Rom. 11. not for their owne euill workes, but for their Fathers sakes, who were holy and iust men: and therefore speaking of his stripes, Zach. 13. (I was whipped (saith hee) in the house of them that loued mee:) Not by them that loued me, but the Sonnes of them, that loued mee, that good might be done vnto the Children for their holy Fa­thers sakes. Secondly, (them) [Page 397] in the plurall number; not onely those, which conspire now against my death, but al­so to all those, who at any time by their sinnes haue gi­uen cause of this my Passion. For thou shalt not bee exclu­ded from this prayer, whose sinnes haue been cause of our Lords death; and thou mayst haue hope of pardon, if thou wilt ioyne thy prayer with the prayer of Christ. For if the prayer of Christ did profite them, which neuer required it doubtlesse it will profite thee, requiring it of him, and pray­ing together with him.

For they knowe not what they doe. Luc. 23.

COnsider first, that Christ, to whome all iudgement [Page 398] is giuen, and whome his ene­myes had offended, did not take vpon him the office of a Iudge, or an accuser, but ra­ther of a defender & patrone. The Iewes sought how to ac­cuse him, and found nothing worthy of accusation in him. Our innocent Lord, that was offended, seeketh how to ex­cuse the offence; and the ma­lice of the offence was such, that nothing could be allead­ged for the extenuating ther­of, but onely ignorance. And yet this ignorance, being vo­luntary, could no more excuse the Iewes, then him, who wit­tingly and willingly hideth his eyes, because he will not see him, whom he striketh, or killeth. If Christ then in the [Page 399] midst of his torments mitti­gateth the sinnes of his tortu­rers, will hee not now before his Father excuse their sinnes, who call vpon his name with faith, deuotion, and sorrow for their sinnes? Consider se­condly, that the Father answe­red not his Sonne by worde; and yet Christ was heard for his reuerence. Heb. 5 For God when he denyed his Sonnes request, answered in the garden by an Angell: but, when hee graun­ted it, hee answered not in worde, but in deede. Ioan. 19. For first hee restrained all creatures frō rising against his enemies in reuenge of his death, all which would haue fought for their creator, if this prayer of Christ had not stayed them. [Page 400] Secondly, hee reduced one of the Theeues vnto pennance. Thirdly, at the death of his Sonne he changed the minde of the Centurion, and others. Fourthly, vpon the solemnity of Penticost hee conuerted sometimes three, & somtimes fiue thousand of y ^e same Iewes vnto his faith. Therefore God the Father not by outward words, but by inward consent answered his Sonne in this manner: O my Sonne, I grant that, which thou requirest, & laying aside all wrath, I open the fountaines of mercy, and I offer grace, and pardon of sinnes, Iustice, and adoption of children, as wel vnto these, who haue afflicted thee, as al­so vnto all the Nations of the [Page 401] world for euer and euer, so as they will admit mercy offer'd vnto them. For I will compell none against their will, but I giue power to all to returne into grace and fauour with mee, if they will, and to be made the Sonnes of God, and to come into my inheritance in Heauen, so as they will be partakers of the merit of this my Passion through faith and the Sacraments. Doe thou cry out now with great affli­ction: great are thy mercyes; therfore we giue thankes to thee our Lord God. And pray him to bestow the guift of wisdome vpon thee, that thou mayst know and admire his bounty and goodnes; and driuing away all enuy, to giue [Page 402] vnto thee the vertue of chari­ty, y ^t thou mayst bee inflamed with the loue of thy neigh­bour.

Ioan. 19Then the Soldiours, when they had crucified him, tooke his garments, (and made foure partes, to euery Soldiour a part) and his coate. And the coat was without seame wouen all ouer.

COnsider first the pouerty of Christ thy Lord: hee had not change or many suites of apparrell, nor the same of silke and other costly matter▪ but his garments were fewe and poore, to defend him on­ly from the cold, and to couer his nakednes. And by tradi­tion [Page 403] it is deliuered (as Euche­mius witnesseth) that his coate without seame was the worke of the mother of God, In Mat. 27 which she did weaue with her owne hands for her sonne, when he was a little infant: which grew miraculously as our Lord grewe, and was not worne nor torne out in all that long time: the like whereof is re­hearsed in holy Scripture to haue happened to the children of Israell: that thou mayest learne by the example of thy Lord to forsake all curiositie and superfluity, as well in ap­parrell as in other things. Consider secondly, the libera­lity of thy spouse: he had al­ready giuen his body, shedde his bloud, and spent his youth­full [Page 404] yeares for thee: and now he giueth a fewe poore gar­ments, leauing nothing for himselfe, but nayles, thornes, spittings, and bloud, clodded on his body. Behold the ri­ches of thy spouse, who hath no place to rest his head, but on the thorny pillowes of his crowne. Doe thou aske him, where he feedeth, where he will rest at noone, Cant. 1. in this heate of his charity? and esteeming this ignominious pouerty of the Crosse, to bee the greatest ri­ches, runne naked to him, that is naked. Consider secondly the scoffing of the Soldiours in this diuision of his garmēts, and casting of lotts, when e­uery one catched a peece for himselfe, as of the attyre of [Page 405] the King of the Iewes. Doe thou also runne and gather vp at least the hemme of his gar­ment, that is to say, esteeme highly of all those things, which any way appertayne to the passion of Christ, as, his Sacraments, his wordes, his Church, and his iustifications. Consider fourthly, that the foure executioners of Christ cut his vestment into foure partes; that the foure Euan­gelists should sowe vp our Lords coate in the foure cor­ners of the world: to whome be thou also an ayde and hel­per, and by thy holy life and doctrine ioyne together the Church of Christ, which is cut and diuided by many Hae­resies. Couer the poore of [Page 406] Christ with thy garments, and pray our Lord, Psal. 10. that hee beeing now cloathed with light, as with a garment, will by the light of his grace cloath thy nakednes, and with mercy adorne thy soule.

Then they said amongst them­selues, Ioan. 19 Mat. 24. Psal. 21. Luc. 23 Mat. 16. let vs not cut, but let vs cast lotts for it, whose it shall be; that the Scriptures might be ful­filled, saying: they parted my garments among them, and for my coat they did cast lotts. Ther­fore diuiding his garments, they cast lotts vpon them, which part euery one should take.

COnsider first the consul­tation of the Soldiours about the diuiding & casting of lotts for his garments. The counsaile was good (let vs [Page 407] not cut it) but the aduice was wicked (let vs cast lotts whose it shall be) Thou learnest first, that God is present at y ^e coū ­saile of the wicked, that hee may restrayne their malice, as he infatuated the counsaile of Achitophell. Secondly, 2 Reg. 17 that the effect of our Lords prayer did heere appeare, when the gar­ment without seame remained whole: whereby is signified, that the Church shall neuer be diuided by any malice of man, but that it shall continue to the end of the world whole, and entyre vnder one visible head, Mat. 16. neither shall the gates of hell preuaile against it. For although the outward gar­ments of our Lord may be di­uided, that is to say, diuers [Page 408] companies and societies of men may be distinguished by diuers lawes, fashions, and cu­stomes; yet the coat without seame being next to the body of our Lord, to wit, the Ca­tholique Church, wouen all all ouer throughout, spread ouer the vniuersall world, and orderly distinguished with se­uerall offices in seuerall mem­bers, agreeing in the Commu­nion of Saints, wouen as it were with diuers threedes, shall neuer loose his whole­nesse and integritie. There shall fall from it certaine small boughes or branches, like wi­thered leaues from trees; but the Coate of our Lord shall be purged, and not violated thereby. Take thou heede, [Page 409] least thou fall from this vnsea­med Coate of Christ, but re­maine in it as an excellent peece of workemanship; and because this Coate was begun to be wouen in the wombe of the Virgin Mother, (for there the Sonne of God ioyned hu­mane nature to himselfe, and espoused the Church,) doe thou commend it to the same mother, by whose prayers and helpe it may remaine vntou­ched and vncorrupt. Consi­der secondly their twise cast­ing of lotts for his garments, to wit, First, for the partes of his garments, and afterwards, for his Coate without seame. Whereby is declared, First, y ^t Christ himselfe, and all things belonging vnto him, were [Page 410] subiect to the will & scoffings of wicked men. Secondly, that wicked men doe obtaine the coate of Christ, that is to say, the cure of soules, and al­so part of his garments, that is, the externall goods of the Church, not worthily, but by chance and fortune, and pos­sesse them by other meanes, then by the will of our Lord the true owner of them: for they thinking of nothing lesse then of him crucified, deuide & take away his goods, him­selfe looking vpon them, and holding his peace. Thirdly, that according to St. Ambrose the partes of the garments of our Lord, Lib. 10 in Luc. ca. 23 that is to say, his di­uine guifts and graces, are di­stributed and giuen to euery [Page 411] one by lott, that is to say, by the secret councell of God, and not by our owne electi­on; but the Coate, that is, Faith, is giuen whole to euery man. If perhaps thou beest a Cleargie man, called into the seruice of our Lord, gather vnder the crosse of our Lord that part of his inheritance, which is giuē vnto thee. Take heede of seeking many partes and benefices, & vse that part before him crucified, which thou hast receiued: for he be­holdeth thee, and obserueth howe thou doest administer his goods. Consider thirdly, that the Prophets long before did prophesie of this casting of lots for his garments: that thou mayest learne, First, that [Page 412] this casting of lottes for his garmentes was a matter of great moment, which so ma­ny ages before, Holy men, & Kinges fore-saw & lamented. Secondly, of what thinges the auncient Prophets and Holy men did frame their meditati­ons euen before the comming of the Messias, to wit, of the pouerty, nakednes, & reproa­ches of our Lord, that thou being exercised in the same thoughtes and cogitations, mightest bee incyted to com­passion and imitation. Consi­der fourthly, that these Vest­ments and holy Reliques of our Lord were permitted to remain in the custody of wic­ked men, y ^t thou mayst know, first that all men, which are [Page 413] called to holy offices, are not Holy men and acceptable to God; secondly, that holynes is offered to all men in this life. Pray thou vnto God, to impart some of his Sanctitie vnto thee, and suffer it neuer to be taken from thee.

And the Soldiours did these thinges: and sitting kept him, Ioan. 19 Mat. 27. Luc. 23. and the people stood beholding.

COnsider 1. (And truly the Soldiours did these things) as if hee should say, Christ praying in the torments of the Crosse, his Mother suffering y ^e sword of sorrow, his friends weeping a farre off, the Soldi­ours did these thinges. Whilst the Church suffereth persecu­tions, whilst the poore perish with hunger, whilst the iust [Page 414] man is punished; the wicked play and are merry, they cast lots and dice, they are idle, and spend their time in vani­ties, neither is there any man, which suffereth vpon the con­trition of Ioseph. And what doest thou thy selfe, Amos. 6. whilest Christ, and his Church is affli­cted? Consider secondly, that Christ is kept more carefully, then the Theeues, least his disciples or any others should free him frō his punishment. But as it was then, so now al­so the feruour of Catholiques is too colde, to aduenture any danger for y ^e name of Christ. Doe thou with all care keepe Christ in thy heart, and con­serue his grace. Consider 3. the people stood beholding, [Page 415] (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 [Page 416] 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.

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 [Page 418] 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 Cō ­mandements, and neglecting his councells. Consider se­cōdly, the difference between the wordes of Christ, and the wordes of y ^e 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 [Page 419] 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 [Page 420] 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 [Page 421] 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 Stage­players 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 [...]est at his myracles: if [Page 422] 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 [Page 423] 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 [Page 424] 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 [Page 425] 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 [Page 426] men, after so many myracles shewed vnto 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, [Page 427] 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, [Page 428] 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 Cup­bearers, 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 [Page 429] 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, [Page 430] 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, [Page 431] 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.

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? [Page 432] 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 con [...]. Euā. c. 16. [...]ō. 7. ad Phil. and St. Au­gustine; or else in the begin­ning by both, acording to St. Chrysostome, but the one repē ­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 [Page 433] 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 [Page 434] their fauour; because y ^e 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 [Page 435] 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 [Page 436] 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 cōfesse his own faults, & to extenuate the sinnes of other [Page 437] men, if hee can. Thirdly hee declareth the innocency of Christ: But this man hath done no euill, which saying is true only in Christ, and in his most holy Mother; for hee hath done no sinne, neither is their any fraude in his mouth. But because he did no sinne, ther­fore hee ought to beare the sinnes of all men, and suffer the punishment thereof in his body. The good Theefe tea­cheth vs heere, that we should not complaine in aduersities, but confesse our sinnes, and giue glory to God openly, and conuert our soules earnestly vnto God. Doe thou imitate this theefe: for death is at thy gates, or at least lyeth in waite for thee. And pray our [Page 438] Lord to strike his sauing feare into thy heart.

And hee said to Iesus: O Lord remember mee, when thou shalt come into thy Kingdome. Luc. 23

COnsider first, that this good Theefe fulfilled the partes of iustice: First hee de­clyned from the euill, which he reprehended in his compa­nion; and then hee did good turning vnto Christ. Second­ly, according to the doctrine of Micheas, Michea. 6. Hee exercised Iudgment, greuously accusing his sinne; hee loued mercy, ad­monishing his companion to conuertion; and hee walked carefully with God, of whome deuoutly and humbly he cra­ued pardon. Cōsider second­ly, the seuerall fruites of the [Page] crosse and affliction, accor­ding to the seuerall dispositi­ons of men. The wicked are not amended, but rather blas­pheme: the good confesse their fault, and come nearer vnto God. Doe not maruaile then, if our Lord grant pros­perity in this world to the wicked, and affliction to the good; which hee doth merci­fully for these causes; both because the wicked should not offend more deepely by their impatience, & the good be ioyned more firmely vnto God; & also y ^t the wicked may haue some reward in this life, seeing they are to bee depri­ued of euerlasting life, & that eternall reward may be reser­ued for the good. Consider [Page 440] thirdly, euery worde of the theefe: (O Lord) a worde of reuerence, feare, & subiection: I submit and promise my selfe to bee thy seruant and bond­slaue: hee doth not say, O my Lord, For hee speaketh to the Lord, creator, and possessor of all creatures. Remember mee, a modest & humble petition; I aske not a Kingdom, nor any honous; but only y ^t thou wilt remember mee, knowing that thou canst not remēber me, & not help me. I dare desire this remembrance, though I am a sinner. 1. Because thou hast admitted other sinners pray­ing vnto thee. 2. Because thou hast done so many & so great thinges in fauour of sinners. 3. Because I a sinner, hauing [Page 441] giuen ouer my will of sin­ning, doe now beleeue in thee with my whole heart, doe in­tirely loue thee, and with my mouth doe openly confesse thee. 4. Because I ask nothing but remembrance, and pray for nothing but mercy. 5. Be­cause it is reason, that hee bee partaker of thy rest and glory, whome thou hast vouchsafed to be a companion with thee in thy labours, torments, and death. When thou shalt come in­to thy kingdome. I acknowledg thee to bee a King, but thy kingdom is not of this world: I knowe, that the Angells ex­pect thee at thy death, and a whole Army of Seruants, who shall not carry thee, as they did Lazarus, but shall attend [Page 442] and followe the comming of thy owne will and power. Admire thou the saith of this Theefe, who alone, when all others blasphemed, did be­leeue, and detest thine owne infidelity, who when y ^e whole world belieueth, doest scarce­ly beleeue; and pray Christ to increase thy faith, and bring thee into his kingdome with this theefe.

And Iesus saide to him: Amen I say to thee, Luc. 23. this day thou shalt bee with mee in Pa­radise.

COnsider first, that Christ answered nothing to the theefe blaspeming; that thou mightest learne to pacifie thy anger with the vertue of mild­nes: and that hee approued [Page 443] the counsel of the other, who thought it requisite in neces­sitie to haue recourse vnto Christ; that thou mayest ob­taine the guift of councell. Consider secondly, that Christ as a Priest of the newe Testa­ment did forgiue sinnes, and as a Iudge doth assigne merite and rewardes. For to the iust Theefe hee promiseth glory; and to the vniust, to whom he appointeth no crowne of Iu­stice, hee declareth by his si­lence that the fire of Hell was prepared. For Christ giueth glory; but the paines of hell are not giuen by Christ, but rather proceed frō our sinnes, according as the Apostle faith: Who shall render to euery one according to his workes: Rom. 2. to those [Page 444] truely, who according to patience in good worke seeke glory and ho­nour, & incorruption, life euer­lasting: But to those which are of contention, and which doe not yeeld vnto the truth, but beleeue iniquity, wrath & indignation: That is, it shall be rendred, not so much by the will of Christ, as through the malice & me­rite of sinne. Consider thirdly the benignity of this King of the Iewes. 1. Hee doth not re­iect a man infamous for theft; who beholdeth not the out­ward opinion of men, but the inward disposition of y ^e heart. 2. Hee presently heareth him confessing, and forgiueth his sinnes. 3. He giueth more thē was asked. Remēbrance only was craued, glory is promised, [Page 445] and the same to be rendred by & by, euen the very same day. Consider 4. the words of our Lord (Amen) this is a worde of confirmation: for, that thou mayst giue credit to my words, I affirme it by y ^t worde w ^c I neuer vse, but in affirming great and serious thinges, and I promise it to thee openly before all these witnesses. (I say) I the truth, who cannot lye, whose promise is effectu­all, I the Lord of the King­dome dispose of mine owne, and of no bodyes else. (To thee) not to all, least they might take occasion to de­ferre their pēnance to the end of their life, but to thee alone, lamenting earnestly, cōfessing thy sins, & making satisfactiō [Page 446] for them by this thy punish­ment: that if perhaps any sin­ner at the last instant of his death will conuert himselfe, hee may by thy example con­ceiue hope of pardon. For be­fore we sinne, wee ought to set before our eyes the innu­merable sinners standing be­fore the Crosse of our Lord, and yet obtaining no pardon, least our Lord perhaps leaue vs, and wee perish amongst them: for hee, who hath pro­mised pardon to the penitent, hath not promised repentance to the sinner. But after our sinne wee must remember the Theefe, least wee dispaire. (This day,) presently after thy death, that thou mayest ac­knowledge the vertue of the [Page 447] Crosse. For euen as a Con­querour carryeth his noble spoyles in tryumph to shewe the greatnes of his victory, so Christ, hauing gotten the vi­ctory ouer the Deuill, tooke this notable prey from him, and carryed away the spoyle, and lead this Theefe with him into triumph, who had before been a most faithfull slaue to the Deuill. (With mee,) that thou, which hast beene part­ner with mee in my paines, mayest not be depriued of my Crowne: and that thou mayst not seeme to haue suffred as a theefe, but to haue triumphed as a Martyr with mee. Thus Christ conuerted the punish­ment of the Theefe into Mar­tyrdome; so as he which was [Page 448] brought as a Theefe vnto the Crosse, did by this his notable and publike confession, re­ceiue the Crowne of his testi­mony, Aug. lib. 4 deami. & eius origi­nie cap. 9. as a Martyr with Christ the Prince of Martyrs. (Thou shalt bee,) to remaine for euer. (In,) the ioyes shall bee so great, that thou shalt not cō ­prehend them, but they shall receiue thee entring into thē: they shall fill thee within, and cōpasse thee without, accor­ding to that saying: Enter in­to the ioyes of thy Lord. Mat. 25. (Para­dise,) hee saith not, an earthly Paradise, wherwith the soules and spirits of the blessed are not delighted; but the con­templation of the diuine na­ture, in which is a full satiety and delight of the minde. He [Page 449] calleth it not a Kingdome, as the theefe had requested, but Paradise, (which name he had neuer vsed before;) First be­cause by this key of Dauid, to wit, the Crosse of our Lord, the gate of Paradise is opened vnto vs, with the wood of the knowledge of good and euill, being violated by sinne, had locked vp. Secondly because after forty dayes he was to as­cend into his heauenly mansi­on, & the place of the blessed. Behold heer the liberall guift of Christ thy Lord, & bee of good courage: for hee which promised a kingdome to the penitent theefe on the Crosse, will render no lesse reward to thee for thy labours spent all thy life time in his seruice. [Page 450] But because Paradise is not promised by the crucified, but onely to him that was crucifi­ed, doe thou (if thou wilt bee a partner in this Paradise) crucifie thy flesh with the vi­ces and concupiscences there­of; and pray the spouse of thy soule to call thee to Heauen, with these words at the houre of thy death.

And there stood by the Crosse of Iesus, Ioan. 19. his Mother, and his mothers sister Mary of Cleo­phas, and Mary Magdalene.

COnsider first, that when the Apostles fledde, the women followed our Lord [Page 451] euen vnto the Crosse. And his Mother is first named, both because she was more feruent, then the others, and remained more cōstant; & also because it was strange, that a mother could indure so great tor­ments, especially of such a Sonne; and lastly that thou mayest learne hereby, that it is not comely for womens mo­destie to bee present at the death of guilty persons, and yet that it is very glorious for them to stay with the Mother of our Lord before the crosse of Christ, and to set that al­wayes before the eyes of their soule. Cōsider secondly, why the Mother of our Lord would bee present at his execution: surely not of curiosity or [Page 452] lightnes; but First, that shee, who loued such a Son so dear­ly, and had followed him in all places, might not forsake him at his death. Secondly, to be ready to doe him any seruice, or to giue him any comfort, w ^c lay in her power. Thirdly, that shee might beholde, not onely the death of her sonne, but also the manner of the re­demption of man; by the cō ­templation wherof she might inflame her zeale of the loue of God. Consider thirdly why Christ would haue his Mo­ther present at this spectacle. First, that she should be a wit­nesse, that hee had payed the price for the sinnes of all man­kinde. Secondly, that shee might see the feruor of his [Page 453] loue towards vs, & thereupon vndertake to be our Patrone. Thirdly, that the Queen of all Saints should not be depriued of the crowne due vnto Mar­tyrs, but y ^t shee should suffer y ^e most noble martyrdome of all others. For other Martyrs suf­fered their own torments, in­flicted vpon thē by the hands of y ^e executioners: But y ^e Mo­ther of our Lord suffred y ^e tor­ments of her son being deri­ued vnto her from the body of her son, as Simeon prophesied of her: Luc. 2. And thine owne soule shall a sword pierce. Fourthly y ^t the presence of his mother might increase y ^e matter of his paine. For the Euangelist did not without cause say (His Mother) signifying therby the [Page 454] mutuall affections of them both. Admire thou here two great lights obscured: Christ the greater light, the sonne of Iustice, Which illuminateth e­uery man comming into this world; Ioan. 1. and the lesser light, Mary, faire as the Moone. The Sunne is made black (saith the Apostle) as a sacke of haire­cloath; Apoc. 6. and the Moone is made all like bloud, the mother blee­ding with the bloud of her sonne. Consider fourthly, that shee sate not idly; nor lay downe, as halfe dead; nor ran vp and downe amazedly: but she stood. First for reuerence vnto her Sonne, whome shee saw hanging straight vppon the Crosse for thy sake. Se­condly, as one ready to obey, [Page 455] and doe any seruice. Thirdly, constant, and of a good cou­rage, with an assured faith of the redemption of man, and of the resurrection of her Sonne. Fourthly, as prepared herselfe ro goe vp to the crosse, and, if need were, to suffer death for sinners. Consider fiftly, that a fewe others stood by the crosse with the Mother of our Lord, a Virgin, a Widdow, and a Sinner, being sorrowful and destitute of all comfort: that thou mayest learne, First, that our Lord crucified on the Crosse was giuen vs by God the Father, to bee a comforte to the afflicted, a Patrone to Widdowes, & Orphanes, and a preseruer and protector of Virgins. Secondly, that Christ [Page 456] did communicate the feeling of the griefe of his Passion especially to those, whom he loued most dearely. Marke therefore whether thou beest mooued with this passion or not, for thereby thou mayest vnderstand how much hee lo­ueth thee. Consider sixtly. There stood by the Crosse of Ie­sus. Fewe doe stand by the crosse of Christ. Some onely walke by it, and lightly passe ouer the mysteryes of Christ: others stand a farre off, loo­king so vpon it, as if the my­steries of the Crosse did not appertaine vnto them: others stand by the Crosse of the Theeues, who suffer the trou­bles of their pride, their ryot, their couetousnes, & of their [Page 457] other vices. Neare the crosse of Christ no sinners are tolle­rated, no light behauiour is committed, nor no pleasures are sought after. Heere is, whatsoeuer the world abhor­reth, pouerty, subduing of the flesh, contempt, and reproach: and all thinges are wanting, which the world desireth and esteemeth. Come thou to the Mother of Christ, as neare the Crosse as thou canst; because this way onely leadeth those that weepe and mourne vnto Heauen; whilst others, laugh­ing, iesting, and blaspheming, fall downe into Hell: And pray the virgin Mother to as­sist thee at the houre of thy death, and to comfort thee in thy troubles, who with such [Page 458] constancy did suffer the sor­rowes of her Sonne.

Therefore when Iesus sawe his Mother, and the Disciple whome hee loued, Ioan. 19 standing, hee said to his Mother: woman, be­hold thy Sonne.

COnsider first, the good order in our Lords wor­des, first, hee prayed his Fa­ther for the saluation of sin­ners; next hee gaue spiritu­all goodes to the Thiefe, and assigned him Paradise; & last­ly, hee giueth temporal cōfort to his dearly beloued Mother. That thou shouldest learne: first, why Christ came into the world, and dyed vpon the Crosse, to wit, to saue sin­ners, of which number thou art one. 1 Tim. 1. Secondly, that thou [Page 459] shouldest be carefull of the saluation & perfection of thy neighbours, before thou ap­plyest thy minde to worldly things. Consider secondly, that he, who from his child­hood had followed Christ, and had dedicated his youth­full yeares vnto our Lord, stood by his Crosse, when all the rest hid themselues, and did receiue for his reward the cōmendatiō of constancy, and the keeping of y ^e Virgine Mo­ther, that thou from thy infan­cy shouldst honor Christ, and his mother, and shouldst suffer the yoake of our Lord euen frō thy youth. Consider 3. with what eyes y ^e most louing Son beheld his most deare mother, & with what countenance she [Page 460] beheld him againe. Loue and pitty lifted vpp the Mothers eyes to her Son; and presently griefe & plenty of teares cast them downe againe. Thinke thou with thy selfe, what the heart of the Son spake to the heart of the Mother; & what the heart of the Mother an­swered to the Sonne. Haue compassion on them both, & to their speaches ioyne thy petitions. Consider fourthly, that Iohn called not himselfe by his owne name, but the Disciple whom Iesus loued; that thou shouldest alwayes set before thine eyes the be­nefites, wherewith our Lord hath preuented thee, and de­clared his singuler loue to­wards thee. Consider fiftly, [Page 461] that our Lord both by his countenance & wordes, made his last will and testament for his Mother and his friends. For beholding his Mother & his Disciple, hee gaue vnto them himselfe, and all that be­longed vnto him; his crowne of thornes, his nayles, his spit­tings, his bloud, his contempt of the world, his mockings and shames; that wee should not abhorre these ensignes of Christ, but thinke there are great treasures hidden in them and seeke them by all dili­gence & labour; and that his Mother might bee moued by them to take compassion vp­pon vs; and that wee (being signified in Iohn) should vse them in our prayers to God, [Page 462] and to the virgin his Mother, and should beseech them by these spittings, by these nayles and by this bloud. Also by his wordes hee bequeathed his Disciple to his Mother, and his Mother to his Disciple, and to all vs. Consider sixtly euery word of this testament: Woman: he sayth not Mother, but Woman: first because hee would not giue occasion to his enemies to mocke her. Secondly because he would not afflict his Mothers heart with a name of loue. Thirdly, that he might shewe that this was she of whome God spake long before: I will put enmity betweene thee and the woman, Gen. 3. she shall bruize thy head: for now the body of Christ taken [Page 463] of the Virgine, and giuen by the Virgine to subdue the power of the Deuill, did bruize the head of the Ser­pent. Fourthly, that we might knowe the constancy of his Mother, to whome the pro­phesie of Salomon agreed: who shall finde a valiant wo­man? Behold: Pro. 31. it is not (saith he) an equall change to take the Sonne of man for the Son of God; or the Son of a Fisher-man for the Sonne of so great a King: but the guifte ought to be free, both because it was of ne­cessity, and because it came from the Sonne; and also because in him all man-kinde was commended. Son: I haue hitherto loued this Iohn, and [Page 464] in him all Christians; I haue counted them my children; I haue prouided for them as for children; and I haue fed them with my flesh & bloud. Ther­fore, ô my Mother, doe thou account them as thy children for my sake. Thy: so loue them, as if thou hadst borne them in thy wombe. This re­commending of the Son was of great force with the Mo­ther. Be thou therefore con­fident in the benignity of this Virgin, and flye vnto her, as vnto thy mother in all thy necessityes.

Ioan. 19.Then hee said to his Disciple, beholde thy Mother, and from that houre the Disciple tooke her as his owne.

COnsider first, that Iohn, who for y ^e loue of Christ had forsaken both Father and Mother, had heere a far more worthy mother giuen vnto him: for so our Lord had said Hee shall receiue an hundred folde. Consider secondly, Mat. 19. that virginity and all chastity is cōmended by our Lord, and that the wantonnes of the flesh is repressed through the passion of Christ, and the help of the Mother of God. Consi­der thirdly, the piety of Christ towards his Mother; that through the grace of Christ thou mayest obtaine the guift of piety towards God and thy Parents. Consider fourthly, the wordes of our Lord. Be­holde: a great benefite, that [Page 466] God and man should both haue one parent. Mother: whom thou mayst reuerence, loue, and defend; to whome thou mayest flye; in whome thou mayest haue hope; who shall be a Mediator betweene me, and you my Children, by whome I will accept your prayers. Thy: she is not onely patrone of all man-kinde, but of thee also, as she that loueth thee, and gaue her onely be­gotten Sonne to dye for thee, suffering him to be crucified, whipped, mocked and slaine for thee. Consider filtly, that Iohn beeing poore, who had forsaken all, and vowed po­uerty with the rest of the A­postles, and had left himselfe nothing, receiued this newe [Page 467] Mother, not into his houses, lands, or possessions, but into his dutifull care, seruice, and protection. Therfore he tooke care for her, that she should want nothing, Au lib. 18 de ciuit. dei cap. 4. prouiding suf­ficiently for her out of the almes of Christians. Pray thou our Lord to commaund his Mother, to bee also thy Mo­ther, that thou mayest defend her honour, increase her glo­ry, and standing with her by the Crosse, mayest receiue the guiftes and benefites of the Crosse.

And from the sixt houre dark­nesse was made ouer the whole [Page 468] earth vntill the ninth houre, and the Sunne was darkned. Luc. 23.

COnsider first, that in the Passion of thy Lord the Sunne was darkened, and the vniuersal world was compassed with darknes, whereof (as St. Cyprian wit­nesseth) Amos had prophesied The Sunne shall set at noone day, Lib. 2. ad Quirinú. Cap 23. Amos. 8. Hiere. 15. and the day of light shall bee darkened: and Hieremias: The Sunne did sett before him, when it was midday. First, that euen as when the maister of a fami­ly dyeth, all the house is han­ged with blacke to moue sor­row & lamentation; so thou when the lightes of Heauen mourne, and darknes ouer­whelmeth the earth, shouldest also morne and lament for the [Page 469] passion of our Lord. Second­ly, to declare, that Christ the true Sunne dyeth, of whose brightnes the light of this our Sun no lesse dependeth, then the light of the other starres depend vpon the brightnes of the Sunne. Thirdly, that thou shouldest knowe the greatnes of this sinne, from which the Sunne abhorring, did as it were turne away his face and withdraw his light, and shew­ed himselfe ready to reuenge, and offered to his Lord and creator to perish for his death. Thou learnest hereby, that e­uery mortall sinne is so grie­uous, that it were better the Sunne and starres should pe­rish, then that the maiesty of God should bee offended by [Page 470] one sinne. For by euery mor­tall sinne God is put to death, whose death cannot bee recō ­penced with the perishing of all creatures. Fourthly, that thou mayst know, that Christ suffred this death for the great and thicke darknes of sinners, and of the Iewes; y ^t this dark­nes being driuen away throgh the death of our Lord, there might a nowe light of faith & diuine wisedome be restored vnto the world; as at the 9. houre the light appeared a­gaine. Fiftly, that thou mayst vnderstand, that the fruite of our Lords death, consisteth in the cōtempt of the splendor & fauour of the world: for they, w ^c are crucified with Christ, reioyce not in Honors & No­bility, [Page 471] but in obscurity, neg­lect▪ & contempt. Consider 2. the manner of this Eclipse, w ^t St. Dionisius Areopagita, being an eye witnes, Epist. 7. ad. policarpū. & 11. ad Apolloph. hath descri­bed. 1. The Moone being at the full and opposite to the Sun, returned from midnight to noone. 2. It returned, not by his ordinary motion, from the West; but by a contrary motion to himselfe, from the East. Thirdly, the Sunne it selfe lost his light in it selfe. Fourthly, not in one only part of the earth (as in other E­clipses,) but ouer the whole world this darknesse of the Sunne was seene, in like man­ner as of the Moone eclipsed, and depriued of her light by the shadowe of the earth [Page 472] falling vppon her. Fiftly, this eclipse continued three whole houres, which vsually lasteth but a small time. All these thinges are not voide of their reasons and considerations. Christ is the Sonne of Iustice, the Moone is the world, and foolish sinners: Eccles. 27 For a foole is changed like the Moone. Ther­fore our Lord dyed, when the world being opposite to God did shine in glory, riches, and wisdome. The world also came to this eclipse, that is, to the death of our Lord, to w ^c, not onely by other sinnes, but also by this seeking of the death of Christ, it had gi­uen cause. But because the maiesty of Christ is not sub­iect to humane power, hee [Page 473] could neuer haue beene ob­scured, & put to death by the power of man, except hee had bin deliuered to death by the diuine will of God. Therfore the Sunne is truly obscured, and Christ is truly slaine, both by the malice of the world, & by his Fathers wrath. For our Lord was like vnto him, w ^c standeth between two men a fighting, and receiueth both their swordes into his owne body. The world fighteth with God; and our Lord re­ceiueth in his body, both the wrath of God, and the fury of men. Thy wrath (saith hee) hath passed through me, Psal. 87. and thy terrors haue troubled me. Ther­fore when the Sun of Iustice was eclipsed, the Earth was [Page 474] couered with darknes; both because by this grieuous sinne there was newe matter giuen of lamentation and reuenge; and also because by the death of our Lord all power ouer men was taken away from the Prince of the world, and in stead thereof he was bound in chaynes of fire, and condem­ned to y ^e darke prison of Hell. But whereas the Moone by a contrary motion came from the East to the Sunne in the South, thereby is signified that the Iewes without all conside­ration of equity and iustice, hastened the death of Christ, contrary to Law, contrary to the right of nature, and con­trary to their owne consci­ence, and did violently sup­presse [Page 475] all good motions in themselues. To bee briefe, the Sunne was eclipsed three houres, because our Lord lay hid three whole dayes, partly in torments and in the handes of the Iewes, and partly in the Sepulcher. Pray thou vnto Christ to preserue the true light of faith and grace in thy soule.

About the nynth houre Ie­sus cryed out with a loude voyce saying: Eli; Eli, Mat. 27. Mar. 15. lammasa bact­ani: which is interpreted: My God, my God, why hast thou for­saken mee?

COnsider first, why thy Lord at the end of his life made this crye: Certainly not to escape the paines; like vnto vs, [Page 476] who crye out, assoone as wee feele any paine; for now the end of his paine approached: nor to bee reuenged on the Iewes for this his death; for the bloud of Christ speaketh better then the bloud of Abell. But first, that hee, who by the space of three houres, being couered with darknes, had gi­uen no signe of life neither by worde nor groane, might be knowne to bee still aliue. Doe thou consider with thy selfe what hee did all the time of his silence in the midst of his torments: surely hee pray­ed without ceasing vnto God for thee in that admirable ly­turgie and sacrifice; and hee rehearsed the holy wordes of the Psalmes for thy saluation, [Page 477] speaking some with a loude voyce, that he might be heard of the standers by. Secondly, least by the continuall silence of Christ, and his admirable patience, and constancy of minde, hee might erroneously be thought to be but a vision and no man, and not to haue felt any paine at all. For hee did truly suffer & feele paines; but the loue of thee restrai­ned him from complaining. Thirdly, to teach thee in all thy miseries, to crye only, and with all affection to almighty God. Fourthly, y ^t thou shoul­dest learne by this loud voyce to obtaine of God the Father through Christ the fruite of his Passion. Fiftly, that thou shouldst earnestly pōder with [Page 478] thy selfe, what thinges, & how great; for whome, and by whome our Lord suffered. For our Lord (saith St. Epi­phanius) spake these thinges in the Syriack tongue, Haere. 69 that all the standers by might vnderstand him. Consider secondly, and marke the wordes. (O God,) hee sayeth not, Father; First, because hee was ashamed, re­presenting the person of all sinners, to call him Father; that thou, setting aside all pride, shouldest learne humi­lity. Secondly least he should seem as a Sonne to complaine of his Father; but rather as a naturall man of his affliction. (My) that is, though thou art the God of all creatures, yet thou art peculiarly my God, [Page 479] for many respectes; both be­cause thou wouldest haue hu­mane nature assumed into the person of the Son, and mee to be exalted aboue al creatures; and because thou with thy owne handes didst frame this body in the Virgins wombe; and also because I haue euer loued and obserued thee sin­cerely without any vice. The repetition (My God, my God,) sheweth the great affection of this speach: (Why) hee asketh not the cause, least the perfect­ion of his obedience shold be diminished; but hee complai­neth out of a naturall affectiō. First, y ^t he is forsaken through no demerite of his owne: Are (saith he) the words of my offen­ces far from my saluation? y ^t is, Psal. 21. [Page 480] doe my sinnes hinder my sal­uation, and thy helpe? but I haue committed no sinne. Se­condly, of the vnworthines of the cause: that thou migh­test (saith hee) redeeme a poor seruant, thou hast deliuered thy Sonne to his enemies. (Hast thou forsaken) hee shew­eth that hee receiued no helpe nor comfort from the vnion of his Diuinity, and that all the time of his Passion, hee was left as man to his owne power. Hee sayeth not, doest thou forsake, but, hast thou forsaken; not onely in this passion, but in all my life thou hast not assisted mee in my la­bours. Amongst the Prophets many thinges were spoken hereof. Psal. 87 I am poore, & in labors [Page 481] from my youth. An vnworthy thing: I haue a rich Father, but hee giueth his riches plen­tifully amongst wicked men. For of thy hidden thinges, Psal. 16. that is, of riches, which vse to bee hidden, Their belly is filled: but I thy Sonne am left in the meane time poore and beg­gerly, & from my child-hood am inforced to great labours. Thou hast remoued farre from mee my friend and my neighbour who might comfort mee in my troubles. Thy fury is setled ouer me, Psal. 87 and thou hast brought all thy floods vpon mee: thou hast oppressed and drowned mee in calamities. (Mee) thy Sonne, whome thou hast be­gotten frō all eternity, whom aboue all creatures thou [Page 482] oughtest to holde most deare. In these thinges beholde the iust cause of complaint in Christ, together with the most ardent loue of his Father to­wards thee; who because hee would heare thy complaint, refused to heare the cōplaints of his Son; whom hee would haue, not onely to knowe, but also really to feele affliction and misery; both y ^t hee might take compassion vpon thy in­firmityes; and also bestow on thee the guift of knowledge, how to vse all things to thine owne saluation.

Mat. 27. Mar. 15But some standing there, and hearing, said: Beholde this man calleth Helias.

COnsider first, that the Ro­mane Soldiours (accor­ding [Page 483] to St. Hierome) being ignorant of y ^e Hebrue tongue (for Eli is Hebrue, and Lam­masabactani, Syriack) and ha­uing heard many times a­mong the Iewes, with whome they cōuersed, mention made of Helias, were deceiued by the meer sound of the words, and thought that our Lord had called vpon Elias. Learne thou, not to vse nor interpret rashly the wordes of God, w ^c thou vnderstandest not. Con­sider secondly, that, all those three houres of the eclipse, euery man stood amazed, without motion, and without speach; but assoone as the light returned, the wicked al­so returned to their irrisions: that thou mayest learne, First, [Page 484] that the impiety of wicked men may bee restrained for a time, but cannot be quite ta­ken away, without the speciall fauour of God. Secondly, to obserue diligently and feare the miracles and thratenings of God. For euen as God by this darknes did foreshew vn­to the Iewes the iminent dark­nes, wherin for euer they shall remaine, except they repent; so by his threatning signes, by comets, thunder, earthquakes pestilence, famine, and other strange thinges and euents, he foresheweth the calamity and mischiefe to come. Consider thirdly, whereas heretofore y ^e Iewes required a signe to bee giuen them from Heauen; heere they hauing a signe, are [Page 485] made neuer the better: That thou mayest knowe, that they would not haue beleeued, as they promised, if hee should discend from the Crosse; be­cause the desires of the wick­ed are not directed to their saluation, but to vanity and mocking. Consider fourthly, what comfort is brought frō the world; to wit, mocking, and contempt; for how can they comfort others, which want true comfort of minde themselues? Consider fiftly, that these wordes were spo­ken by them, which stood by, and heard: that thou mayest learne, First, y ^e idle men, which are not occupied in their own affaires, doe nothing but carp and scoffe at the wordes and [Page 486] deedes of others. Secondly that such wrest Gods wordes, to an euill sence, which onely heare them, and doe not im­ploy their time to the study of vertue. Consider sixtly, that the wicked knowe no diffe­rence betweene Helias, & Eli, and the honour, which is due vnto God, and which is due vnto creatures. Therefore some leauing God, seeke help of his creatures, to which they vse to flye in all their necessi­ties; others giue more honor to men, then to God himselfe; others thinke those thinges to bee done to creatures, which by them are referred vnto God, as the reuerence & wor­ship done to Images & Saints, obediēce to their Pastors &c. [Page 487] But doe thou better interpret the wordes of Christ, & pray him to informe thy soule with his diuine guift of knowledg.

Afterwards Iesus knowing, that all thinges were now con­summate, Ioan. 19. that the Scripture might bee fulfilled, hee saide I thirst.

COnsider first, that our Lord in all these tor­ments of the Crosse, did neuerthelesse in his minde reuolue the Scriptures, and di­ligently view them all, least perhaps there might bee som­thing in them vnfulfilled for thy saluation: that thou like­wise, [Page 488] being alwayes attentiue to the will of God, and to the cōmandements of thy Superi­ours, mayst neuer ouer-flip a­ny thing belonging to thy of­fice & duty. Consider second­ly, that Christ neuer spake, nor did any thing rashly, but referred all thinges to this end that the Scripture might bee fulfilled. Blessed art thou, if thou doest nothing, but of o­bedience, w ^c giueth a great or­nament to the dooer, and de­serueth an admirable recom­pence for the worke. Consider thirdly, that this thirst was most grieuous; which y ^e king­ly prophet Dauid foresawe so many ages before; which grewe both from the labours and torments of the Crosse, [Page 489] and frō the continuall streams of bloud, and from his fasting all the day and night before. Mark the wordes of the Psal­mist: Psal. 21. My strength is dryed like an earthen pott, and my tongue hath cleaued vnto my iawes, and thou hast brought mee into the dust of death; that is, thou hast made mee like to dry ashes. Consider fourthly, why the Scriptures, that spake of this thirst, were fulfilled last, after all the rest: to wit, First, that the first sinne cōmitted in the wood by intemperāce, which infected all mankinde, might as the greatest prouoker of all the rest, be last of all washed away and abolished vpon the wood of the Crosse. Secondly because this thirst proceeced [Page 490] from the decaying of his strength, and from the losse of all naturall moisture; that our Lord might declare vnto vs, that hee had with a liberall hand bestowed all his benefits vpon vs. Consider fiftly, why being inwrapped & compas­sed with so many torments & paines on euery side, he com­plained onely of thirst. First, to show, that he did truly and sharply feele the torments of the Crosse: for Christ vseth not to complaine lightly, but onely in matter of great mo­ment. Secondly, to commend temperance by his example a­boue all other vertues, which doth both lift vp the minde to God, and bringeth a most cer­taine remedy for sinnes. 3. [Page 491] That hee, which had shed all his bloud for vs, and had gi­uen vs all his goods, and had prayed for the sinnes of all men to his Father, might vn­derstand, what sign of a thank­full minde men would shew vnto him, when he was ready to depart out of the world. I desire yee not (saith hee) to take me from the Crosse, nor to giue me my cloathes to co­uer my nakednes, nor to heale my woundes; but onely to giue me one drop of water to quench my thirst, which is de­nyed onely to the damned in Hell: I desire yee onely to refresh my drynes: I require this fauour only of you for all my labours. Fourthly, that he might be vnderstood to speak [Page 492] not of his bodily onely, but specially of his spirituall thirst. Hee thirsted indeede for our amendment, our perfection, and our saluation; w ^c thirst he had euer from the beginning of his life most burning and to quench the same he left no­thing vnattempted, but did all things most liberally, and suf­fered all thinges most con­stantly, and both shewed it alwayes by his deeds, and de­clared it often by his wordes. Therefore hee said to the Sa­maritan woman: Ioan. 4. Giue me to drinke: And hee said to his Apostles: I haue to be bapti­sed with a baptisme, Luc. 12. and how am I straitned till it bee dispatched? Also hee admonished Iudas, that which thou doest, do quickly. [Page 493] And here also at the houre of his death hee shewed his thirst more clearly; both be­cause his loue did then shine more bright vpon vs, like vn­to a candle, which oftentimes giueth more light immediate­ly before it goeth out, and to a Swan, which before his death singeth more sweetly; & also to shew that hee was ready, to suffer more for our saluatiō if neede were. I thirst (saith hee) that is, resteth there any thing for mee to doe to my vineyard, which I haue not done? Isa. 5. Beholde whilest I haue time, I offer my selfe to suffer more & greater thinges; nei­ther can my thirst be satisfied by reason of the heate of my loue, except I drinke aboun­dantly [Page 494] of the cup of my Passi­on, and transferre the fruite thereof to my members (that is) to my Disciples. And hee speaketh to his Father, who knewe the inward desires of his Sonne. Admire heere the loue of Christ, which in this his Passion sent forth a sweete sauour vnto vs, like vnto pre­cious spices, which doe then yeilde forth the sweetest sent, when they are most bruzed & broken into powder. Fiftly to leaue this thirst vnto vs by his last will and testament. The world thirsteth after ri­ches, honours, pleasures, and other vaine delightes, which put them to a great deale of trauaile, and yet neuer satisfie their thirst and desire, but like [Page 495] strong poyson kill them pre­sently as soone as they haue drunke thereof, as it happen­ed to the Captaine Sysara, beeing killed by a woman af­ter he had drunke milke. Iudi. 4. Christ would haue thee to thirst after God, the fountaine of the water of life, and not to digge broken Cesternes, which cannot hold water. I would thou diddest thirst af­ter thine owne saluation, as Christ thirsted after it, or as the Deuill thirsteth after thy perdition. Be thou the heire of the thirst of Christ, & pray him to satisfie thee with the breasts of his grace.

Then a vessell of vineger was set, Mat. 27. Mar. 15. Ioan. 19 and presently one of them running, filled a sponge, which [Page 496] he had with vineger, and set it vpon a reede, and Hysope, and gaue him to drinke.

COnsider first the prone­nes of men to mischiefe, who vpon the least occasion offered, make hast to sinne; and also the helpe of the De­uill, who presently affoordeth them meanes to sinne. Heere were all thinges prepared, a vessell, vineger, a sponge, and a reede. Marke what sinners brought into Mount Caluary, and into the Church, to wit, instruments for the death of our Lord. Contrariwise holy men with Nichodemus and Io­seph of Aramathia bring thi­ther instrumēts to take downe the body of our Lord from the Crosse. Thinke thou with [Page 497] thy selfe what instruments thou dost vse in holy Church, whether to kill, or to saue soules. Consider secōdly, that Christ at y ^e houre of his death had no comfort, neither in word nor deed, but was deny­ed euen a droppe of water. Perhappes according to the custome there wanted not wine, which the executioners themselues had spent through their cruelty and wantonnes, according to the prophesie of Amos: They sate vpon the pleadged garments hard by the Altar (of the Crosse) and they dranke the wine of the condem­ned in the house of their God; Amos. 2. which was the Mount Calua­ry. Consider thirdly, y ^e sponge was filled with vineger, and [Page 498] fastned to a branch of Hisope, according to the custome in their auncient sacrifices, Leuit. 4. and set vpon a reede, and so put to the mouth of our Sauiour to sucke thereof; which beeing done with a Soldiour-like rudenesse, many droppes fell into the wounds of him that was crucified, and with the sharpenes thereof afflicted his flesh. Was this the reward of that mouth, which opened so often for our saluation, and of that tongue, which gaue vs so many good lessons, cured so many diseased, & wrought so many myracles? But Christ who had already satisfied God the Father for thy other sinnes with his other paines, curing thy pride with his great shame [Page 499] thy couetousnesse with his ex­ceeding pouerty, thy lust with his most bitter torments, thy wrath with his incredible pa­tience, thy sloath with his di­ligent alacrity; would now also apply a medicine for thy gluttony and intemperance, and by this bitternesse, as by a contrary medicine, purge and wash thy mouth, which was infected by eating the apple in Paradise. Behold what drinke thou vsest to drinke vnto thy Lord, to wit, vine­ger, and the bottome, & dregs of wine. To the world thou giuest sweete wine; for her sake thou labourest earnestly; thou seekest to winne her fa­uour by all diligence, and spa­rest neither industry, strength, [Page 500] wealth, nor any thing, which thou hast: but to Christ, thy God, thou minglest all thy worst things, thy sloath, thy theft, thy hatred, and thy o­ther sins, for which our Lord complaineth: I expected that he should make Grapes, Isa. 5. and hee made the wilde Vine. And the world againe for thy sweete wine reacheth vnto thee vi­neger vpon a reede, that is, cold and bitter delightes in a broken and vaine soule: for the world hath not, nor can­not giue any true comfort or sweetnes. Therefore doe thou rather drinke sweete wine vn­to Christ, and earnestly from thy heart consecrate thy selfe, & all that thou hast vnto him: and euen as thou wilt not offer [Page 501] to thy louing Father a withe­red, but a fresh & sweet smel­ling flower; so doe thou offer vnto Christ the flower of thy age, & thy sweetest labours; and he will exhibite himselfe againe 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 [Page 503] 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, [Page 504] 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.

Ioan. 19.When Iesus had taken the vi­neger, he said.

COnsider 1. that this word aboue all the rest brought [Page 505] 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 cōsummate: 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 [Page 506] 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, y ^t 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, w ^c shall neuer bee infringed by any wickednesse of man, but who­soeuer will be partaker of this bloud, it shall remaine whole [Page 507] 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 y ^t is consummate; [Page 508] 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 [Page 509] 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 frō 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 [Page 510] one sacrifice of the Crosse. Fiftly, by this his death he re­payred the ruines of Heauen, which were opened by the sinnes of Lucifer, [...]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 y ^e houre of thy death, according to the [Page 511] 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. Cōsider thirdly, that by Christ [Page 512] his Passion, all thinges like­wise are consummate, w ^c be­long to vs. 1. Sinne receiued his end; as Daniel foreshewed: All debts are payed, Dan. 9. the price of all the sinnes of the whole world is fully numbred to God the Fa­ther. 2. To the faithfull all their goods are gotten, that nothing is wanting to vs in any grace. 1 Cor. 2. 3. He hath perfected his Church a new Common wealth, and a chosen vineyard: for whereas indeede it was begun to bee planted from the beginning of the world, but for want of good manuring did not pros­per; Christ by his Passion pre­pared al things necessary for it he instituted a Sacrifice, & Sa­craments, he ordained Pastors he made new lawes he diuided [Page 513] offices to euery one, hee sent the holy Ghost into y ^e harts of y ^e faithfull; to be short, he per­fected it in such manner, as he had spoken before: Hiere. 31 I will con­sūmate my new Testament vpon the house of Israell, & vpon the house of Iuda. Hee began to write this Testament many a­ges past, which now with this worde, as with the subscriptiō of his hand, & with his bloud and passion, as with his seale, is signed by him. 4. He fulfilled the desire of the Saints, & hea­ped aboūdantly his guifts vpō all y ^e faithfull, whom he would haue consummated into one, ioyned together in perfect charity, & replenished with y ^e 7. guifts of the holy Ghost. Ioan. 17 Do thou therfore, who hast recei­ued [Page 514] so many benefites frō thy spouse, neuer leaue to doe his will, because his will is thy sanctification: 2 Thes. 1. and bee thou carefull to keepe whole & vn­uiolate the white garment, and grace of the holy Ghost, which thou didest receiue in the Sacraments. Consider 4. that many things are consum­mate by this passion of Christ euen in wicked men. First, the hate of the Iewes, w ^c could not further bee extended. 2. The malice of y ^e Deuils, who could doe no more against Christ. 3. The Kingdome of the Deuil, the Prince of this world was ended, his forces broken, his spoyles taken away, & he him­selfe bound in hel with a chain neuer to be feared more, but [Page 515] to be laughed at, euen by little children. Apoc. 11. Feare not then y ^e as­saults of the deuill, who can only counsel & threaten; but cannot compell nor hurt. Cō ­sider 5. that Christ himselfe is also consummate for vs, as the Apostle saith: Beeing consum­mate, Heb. 5. he was made to all that o­bey him cause of eternall salua­tion. 1. His bloud is consum­mate, all w ^c he powred out of his veines for thy sake; his strength is consūmate, which hee exhausted for thee; all his goods are consummate, both within & without, w ^c he offred for thee. 2. His paines are con­sūmate; an end is come of all his euils; & glory only remai­neth. Therefore in this sence, It is consummate, is a worde [Page 516] of reioycing, that his labours are ouercome. Now (saith he) all thinges are perfect; Winter is done, Cant. 1. the shower is past, and gone; there is an end of all e­uils, & the begining of good: For his very Sepulcher shall presently after his death bee glo­rious. Isa. 35. Be thou carefull whilst thou liuest, that thy death may end all euills, & open the way to good. Thirdly this mortall life is consummate: O Father (saith hee) I now leaue the world, and come vnto thee. This word one day shal also be spoken vnto thee: It is cōsum­mate: thy life must be ended, & thou must leaue all thinges, w ^c thou hast, thy riches, thy ho­nours, thy parents, thy wife, thy children, and thy friends. [Page 517] For I haue seene an end of all consummation: and wee, Psal. 118 who brought nothing into this world, 2 Tim. 6. without doubt cannot carry a­way any thing. Therefore if with Christ thou hast nothing but troubles and crosses, if all thinges in the world be bitter and sower vnto thee, the voice of Christ calling thee will not be vnwelcome: It is consum­mate: because the houre of thy redemptiō draweth nigh. Mat. 24. Eccle. 4. But O how bitter is the remem­brance of death to a man hauing peace in his substance!

It is Consummate.

COnsider first, that Christ had spoken somthing be­fore of his consūmation, as in Luke: Behold we goe vp to Hie­rusalem, Luc. 18. and all thinges shall bee [Page 518] consummate, which are written by the Prophets of the Sonne of man. Hee gaue also some be­ginning to this cōsummation, when hee saide in his last sup­per: Ioan. 15 I haue consummate the worke, which thou gauest mee, that I should doe. But in the al­tar of the Crosse all thinges are consūmate; neither could any thing bee consūmate be­fore his passion on the Crosse, because without shedding of bloud there is no remission of sinnes, Heb. 9. and a testament is not confirmed, but by the death of the testator. Consider second­ly, the manner of his consum­mation; to wit, the notable constancy of thy Lord, and his inuincible courage. First, hee perfected all thinges alone: I [Page 516] haue trodden (saith he) the presse alone, Isa. 6. and amongst the people there was not a man with mee: that thou shouldst neuer giue ouer the study of piety & de­uotion, though thou wert for­saken of all men. For God seeth and helpeth thy endea­uours; who because he would not be wanting to thee in thy labours, denyed his helpe and assistance to his Sonne. Se­condly, hee submitted all his members, & filled them with torments; that thou shouldst spare no labor for the seruice of thy spouse. Thirdly, hee perseuered euen to the end of his worke. Thou oftentimes conceiuest a good worke, but thou doest seldome begin it, and more seldome proceed in [Page 520] it, and scarce euer bring it to an end. Pray our Lord, to graunt thee the guift of forti­tude, that thou neuer faint in the study of vertues. Consider thirdly, with what liberality hee inuiteth thee to those thinges, which hee hath con­summated by these his labors. My Bulles (saith hee) and my Fowles are killed, Mat. 22. come to the marriage. For in this passion, First, Sap. 17. All spirituall daintyes are found for euery man his tast, and necessity; as the Scripture reci­teth concerning Manna. Se­condly, it is the medicine of all diseases. Thirdly, it is the payment of all debts. Do thou therefore inioy this liberality of Christ, and being wholy melted into his loue, desire to [Page 521] know nothing else, but Iesus Christ, and him crucified. [...] Cor. 2. Con­sider fourthly, y ^t by this word It is consummate: God y ^e Fa­ther is asked by Christ, whe­ther any thing bee wanting to our perfect saluation; and that also all creatures▪ yea euen our enemies, are as it were iudici­ally cyted, to consider what is wanting, and to speake it be­fore the death of Christ. For our Lord professeth, that hee will pay to the full, if there be any punishment yet remai­ning. Behold the liberall mind of thy Lord. Pray him then, that, laying aside all couetous­nes, thou mayest bee indued with this bountiful liberality. Cōsider fiftly, that these great riches of Christ are so proui­ded [Page 522] for thee, that thou ough­test to make 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 [Page 523] must frequent the Sacraments and be diligent in the exercise of vertues, that that, w ^c 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.

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, [Page 524] 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 [Page 525] 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 [Page 529] 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, y ^e 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 [Page 527] 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 [Page 528] 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 [Page 529] 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, y ^t 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 [Page 530] 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 y ^e 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 [Page 531] 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 [Page 532] 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 [Page 533] 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. w ^c was deny­ed crūmes 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 [Page 534] 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 [Page 535] 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 y ^e 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 [Page 536] 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 cōmended 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 [Page 537] 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 y ^e Father, yet it was cōmended [Page 538] to him; that all faithfull and holy men should knowe, that they are cōmended vnto God by this prayer of Christ. For God calleth those by y ^e 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 [Page 539] God being liuely and powerfull, reacheth euen to the diuision of the soule and of the spirit: And therefore in y ^e 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, y ^t 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, [Page 540] 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. [...]0 The soules of the iust are in the handes of God: neither can any man take thē 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 [Page 541] 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 cōmended 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 [Page 542] and to bestow rather heauen­ly guifts vpon thy spirit, then earthly benefites vppon thy body.

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 their departure. Doe [Page 543] thou likewise, for whose sake the Son of God suffred death, come neare vnto the Crosse; behold all thinges diligently with the eyes of thy soule, and let thy speach bee often times thereof: Consider secondly, that crying he bowed his sa­cred head: first, because hee would call thee, both by his voyce and becke, to learne the profite of the Crosse, and to receaue the merites and bene­fites of the same. Secondly, to speake in thy eare, to com­municate his secretes vnto thee, & to teach thee his com­mandements and counsailes. Thirdly, to signifie his con­sent to all thy petitions and prayers, which depend vpon this his holy passion. Fourthly [Page 544] that thou mightest the bet­ter viewe his head, and marke euery thing diligently, his thornes, his spittinges, his bloud, his eyes now shutt to thy sinnes, his mouth silent from reuenge, & his face pale with death. Consider thirdly, that the Euangelists wrote this death of our Lord in di­uers words. Iohn saith, he deli­uered vp his spirite: Mathewe, he sent foorth his spirit: Marke and Luke, hee breathed out: that thou shouldest knowe, that Chri [...]t died, not like vnto other men, but in a singular, and peculiar manner; neither did he against his will, or by compulsion, but of his owne free accord render vp his spi­rite. This word, hee deliuered, [Page 545] signifieth: first, that he gaue his spirite into his Fathers hands to be kept three dayes, and that from thence all me­rites, all vertues, all iustice, and grace should bee gathe­red for man-kinde. Second­ly, that as he had already gi­uen his body to the executio­ners, so now also hee would deliuer his soule for vs, be­cause nothing should be wan­ting to our felicity and happi­nesse. He had giuen his gar­ments, he had giuen his ho­nour, he had giuen his body, hee had giuen his bloud: and now there remained nothing, but to giue his soule, that ac­cording to the prophesie of Isaias, Isa. 9. the whole Sonne might be giuen. 3. That he deliuered vp [Page 546] the full price of our redemp­tion. For hitherto something was wanting, and he had pay­ed as it were but in part: but now he made an absolute and full payment: that thou maist knowe, that now thou art not thine owne man, but Christs, who hath bought and redee­med thy members with his, thy powers with his, thy ho­nours and riches with his, thy body with his, and thy soule with his. If thou doest consi­der these things rightly, thou shalt learne, first, not to abuse thy selfe, & thy goods to thy owne pleasures; nor to spend them according to the will of the Deuill; no nor yet to vse them as thine owne, but to referre all to the honour of [Page 547] Christ, to whome all thinges belong and appertayne. Se­condly, seeing thou hast got­ten Christian liberty, and art deliuered out of the power of the Deuill, neuer to yeilde to him againe. For hee hath no right to thee, whome Christ hath so dearely redeemed with his bloud. Do thou giue thankes vnto thy Lord, and offer vp thy selfe, and all that thou hast, freely vnto him.

He breathed foorth. Mar. 15. Luc. 23

COnsider first, that by this word is signified, that Christ breathed foorth his last spirite: by which spirite and holy breathing, first hee pur­ged the ayre, being infected with deuils; by vertue wher­of the Deuills also are driuen [Page 548] away in exorcismes and ex­safflations. Therefore as the earth is sanctified by the holy body of our Lord, and the element of water, and all ly­quors, by the holy bloud and water yssuing from his side: so by the diuine spirite of Christ the ayre is sanctified, y ^t it may the more profitably carry and inspire into our sen­ces the word of God, and his holy mysteries. Secondly, hee cōmunicated vnto this world his inward guifts and graces, not onely through the holy wounds of his body, but also by his mouth. Consider se­condly, that Christ for many causes would suffer, not onely paine and torments, but also death. First, to offer vp him­selfe [Page 549] by his death as a sacrifice and Holocaust vnro God. Secondly to redeeme eternall death, due vnto thee, through this his death of infinit value. Thirdly, to confirme by his death all his Sacraments, and the newe Testament. Fourth­ly, that by this his death as by the death of the high Priest, according to the old figure, Num. 15. he might recall thee into thy heauenly countrey. Fiftly, to let thee knowe, y ^t thou ough­test to bee his, who dyed for thee, and not to submitt thy selfe to the Deuill, who suffer­ed neither death, nor wound for thy saluation. Sixtly, that thou shouldest account thy selfe dead to the world with Christ, and mortifie: thy vices [Page 550] and affections: For if (saith the Apostle) one dyed for all, 2 Cor. 5. therefore all are dead. Consider thirdly, that Christ dyed in his flourishing age, being three and thirty yeares old, when his sences were freshest, his heat greatest, and his strength best to indure labour. First, because he was willing to be­stowe all his most flourishing things vpon thee, to preserue the heate of his loue in thee, and with great forces to pre­pare many benefites for thee. Secondly, that thou shouldest not prolong the change of thy life, till thy withered and de­cayed old age, but consecrate thy youthfull yeares & stren­gth vnto Christ. Consider fourthly, that our Lord was [Page 551] nayled to the Crosse in the sixt houre; and in the nynth houre, when the day began to growe to an end, hee dyed. First, because he, which in the precedent ages had beene im­molated in the figures of the sacrifices, did in this fourth age of the world dye truly for vs. Secondly, that thou, who hitherto perhapps hast spent the rest of thy life vnprofitably and wickedly, mayest at the least in the end of thy life flye to the death of our Lord. A great comfort is heere giuen vnto sinners, who languish­ing, either with age, with sick­nes, or in minde, are not able, by exacting grieuous punish­ment of themselues, to satisfie for their sinnes, may haue the [Page 552] paines, bloud, and death of Christ to offer for their offen­ces. Giue thankes vnto God, and dispise not so great a trea­sure.

Ioan. 19Hee sent forth his spirit.

COnsider, that heere also mention is made of the liberty & freedome of Christ to dye. For euen as in former times Noe sent the Doue out of the Arke, Gen. 8 which after a few dayes returned, bringing in her mouth a boughe, with greene leaues: So Christ sent foorth his spirit, to returne a­gaine after three dayes, with an army of flourishing Saints. Emisit (saieth hee,) hee sent forth; and not, Amisit, he lost: that thou shouldest not loose thy spirit amōgst the wicked. [Page 553] Consider secondly, how the Deuills expected this spirite, being ready to come foorth, that by the cōmon law of all it might bee ioyned to other soules in Hell. For the Euan­gelist seemeth to signifie so much, when hee said, the De­uill went from him for a time, as though at this time of his death, hee would returne a­gaine. But because the Prince of this world had nothing in Christ, Luc. 4. hee was boūd by Christ the Conquerour with most straite chaynes, & carryed in­to Hell, to bee condemned to eternall prison. Consider 3. the glorious company of An­gels, which did not so much carry, as followe the soule of Christ descending vnto Hell. [Page 554] Consider 4. that by Christ his comming to Hell, those fear­full darke places were indued with a new light, that the ho­ly Fathers came flying to meet him, and to giue him thankes for themselues, and for their vngratefull children; that thē they were all clothed in a new garment, and admitted to be­holde the diuine nature; and that Hell was filled with bles­sed soules, before Heauen, the seate of the blessed. Consider fiftly, what thy Lord did heere these three dayes. Hee be­ganne to exercise the power (which hee receiued from his Father both in Heauen and Earth,) in the lowest part of the world. First, hee inflicted worthy punishment vpon the [Page 555] Deuill, with the rest of his e­nemies, whome hee had ouer­come with great wisdome & power. Secondly, hee made new lawes to Hell, and proui­ded, that none of the Saints should euer bee carryed thi­ther againe. Thirdly, hee stop­ped the mouth of that stin­king place, and shut it so close that none of that deadly sa­uour should breath vnto mor­tall men. Fourthly, he brought saluation, promised so many yeares before to the holy Fa­thers, 1 Pet. 3 and preached to those Spi­rites, which were in prison, That is, brought tydings of peace, euen vnto thē, who being pu­nished by the deluge, & other miseryes, for their incredulitie & sin, were seriously cōuerted [Page 556] before their death. Pray thou our Lord, that at the time of thy death hee will subdue the Deuill, and bring to thee true peace and comfort.

And behold the vaile of the Temple was slut in two peeces, Mat. 27. Mat. 15. Luc. 23. e­uen from the top to the bottome.

COnsider first, that when Christ sent foorth his spirit with a loude cry, all creatures, reioycing with their Creator for his noble vi­ctory ouer his enemy, made great noyses & shoutings for ioy; in like manner as we vse to shewe publike ioy by dis­charging great gunns and or­dinance [Page 557] of warre. Consider se­condly, that by this noyse all thinges were opened; the Ta­bernacle, the Earth, and the stones were resolued, Lib. de in carnatio­ne verbi. and (as St. Athanasius saith) the very Mountaines were cleft in sun­der. 1. Because the sacke of grace, being opened by so ma­ny woundes, did by our Lords death poore out his guiftes most aboundantly and inuited all men to open the vessels of their hearts. Looke thou ther­fore to thy selfe, & withdrawe not thy selfe out of this holy shower. 2. Because all crea­tures, shewed themselues rea­dy to bee reuenged vpon the wicked, and offered euen their bowels vnto God. Consider thirdly, that the vaile of the [Page 558] Temple was rent. 1. Because by this death of our Lord all the mysteries of the olde Te­stament, shadowed and coue­red so diuersly vntill this time, did now at last (the vaile be­ing taken away) shine most cleerly, and were manifested and fulfilled by the 7. wounds of Christ, of his handes, feete, side, head, and whippings of his whole body; and that the Temple it selfe, and all the le­gall Sacrifices, remained pro­phane, and destitute of all ho­lynes and sanctity. 2. Because now was opened the way in­to Sancta sanctorum, that is, the kingdome of Heauen. 3. To signifie, y ^t the Temple it selfe, for the Synagogue, lamented the death of Christ, & detested [Page 559] the great blasphemy of the Iewes; and, to shew her griefe and anger, cutt her vaile or garments. 4. That thou, re­membring the death of thy spouse, shouldest remooue the vaile of all excuses from thy heart, and open thy inward thoughtes to our Lord, with­out any vaile or colour, hi­ding nothing from the Priest in confession, nor couering thy sinnes with the pretence of piety. For most certainly the vaile of thy body shall shortly be broken by approa­ching death, and thy wicked­nesse shall bee reuealed to the whole world.

And the Earth was moued, and the Rock [...]s were cleft a sun­der. Mat. 27.

COnsider first, that at the death of our Lord y ^e earth was mooued and trembled. 1. For the horror of so great a sinne. 2. Because the Prince of the world, who was wont to shake the earth with sediti­ons and wickednes, was with great violence throwne head­long into Hell. 3. Because God of infinite Maiesty entred into the bowels of the earth, at whose comming into the Mount Syna, the mountaine it selfe (as it were honoring him) trembled and smo [...]ked. Ex 19.20 4. Be­cause by the death of our Lord all the earthly heartes of men were to be moued, and carried out of their places vnto Christ. 5. Because the new Law of the Gospell was to bee brought [Page 561] into the world. If thou there­fore, when the whole Earth shaketh, art nothing mooued by the death of Christ, thou art more drye and colde, then the earth it selfe Consider se­condly, the Rocks were cleft. Ephe. 2. 1 Cor. 10. 1. Because Christ the corner stone, who was also signified in the old rocke, was now cut a sunder, his soule being pul­led from his body, and his bo­dy beeing torne with diuers woundes. 2. Because mens heartes, being more hard then the very stones, were to bee molified in y ^e bloud of Christ, the true Goate, prefigured in the typicall Goate; euen as the hardnes of an Adamant is said to bee molified and made soft by the bloud of a Goate. [Page 562] Consider 2. that y ^e state of sin­ners is fitly declared by stones. For euen as the earth is colde, filthy, & base, and without the labour & industry of men, be­cōmeth barren & beareth no­thing but weeds; & as a stone is likewise hard, heauy & trou­blesome: so sinners polluted with diuers crimes are grie­uous and troublesome to all men, yea euen to themselues. Pray thou our Lord, to open thy heart to bring forth foun­taines of teares, & to dissolue it into very dust, that it may bee framed according to the will of God and drinke in the liquour of his diuine grace.

Mat. 27.And the Monuments were o­pened, & many bodyes of Saints which had slept, rose: and going [Page 563] out of the monuments after his resurrection, entred into the holy Citty, and appeared to many.

COnsider first, that by this signe, being the greatest of all other, is signified: First, that Christ thy Lord, opening by his death the gates of Hel, did set at liberty the holy Fa­thers there imprisoned, and brake hell-gates, so as neuer any Saint hereafter should bee detained there. Secondly, that by the same death the stinking closets of our heartes are to bee opened, that all the stinche of sinne and death may vapour out, and bee dispersed. Thirdly, that the bodyes of the iust should rise againe, & liue for euer. Con­sider secondly, that though [Page 564] the Sepulchers were opened, yet the Saints did not rise be­fore Christ, who is the first be­gotten of the dead: for, as the Apostle saith, Our Lord was deliuered vp or slaine, Col. 1. Rom. 4. for our finnes; and rose againe for our iustification: That is, by his death hee hath payed the price of our sinnes; but rising again hee hath applyed this price vnto vs, by the preaching of the Apostles, by our faith of his death & resurrection, and by the Sacraments and other meanes left vnto vs after his resurrection. Consider third­ly, that these Saints, whether being to dye againe, as the an­cient Doctors thought, or to liue for euer with Christ, as many late writers doe thinke, [Page 565] assumed their bodyes againe, and appeared to many, that they might bee true witnesses of the resurrectiō of our Lord who was able as easily to re­store his soule to his body being lately dead; as to raise vp the bodyes of the Fathers being consumed to ashes so many ages before: that thou in all thy difficulties shouldst haue confidence in God, to whome nothing can bee im­possible. Consider fourthly, y ^t they appeared not to all, but to many: for all are not wor­thy of y ^e fellowship of Saints. Consider fiftly, that they came into y ^e holy Citty (for the dead were buryed abroad) that is, Hierusalem, sanctified by the religion of the Temple, and [Page 566] of sacred thinges: for nowe through Christ the way vnto the heauenly Hierusalem was opened vnto them. Consider sixtly, that in these fiue signes are contained the fiue effects and fruites of our Lords passi­on, which the worde of God worketh in the soule of a sin­ner. For first, the vaile being broken, and the darknes of ig­norance being driuen away, y ^e truth appeareth more plainly, the seuerity of the iudgement to come is set before our eyes and the most cruell and euer­lasting torments of Hell are seriously & frequently thoght vpon. Secondly, the earth is shaken, when the minde of man is terrified, and strucken with feare through the re­membraunce [Page 567] and meditation of these thinges. Thirdly, the stony heart is made soft vnto pennance. Fourthly, by con­fession of sinnes all the euill sauour doth euaporate and vanish away out of the ope­ned Sepulcher. Fiftly, the minde is restored to a spiritu­all life, which is outwardly seene by the goodnes of his actions, to the comfort, of all good men, who with the Angels of Heauen reioyce at the conuersion of sinners. Pray thou our Lord, that thou mayest rise with him, and that hee will not suf­fer thee to dye in sinne.

And the Centurion, which stoode ouer against him, and they which were with him, Mat. 27. Mar. 15 Luc. 23. keeping Iesus, seeing that thus crying he dyed, and hauing seen the earth­quake, and those thinges which were done, they feared greatly.

COnsider 1. how quick­ly the bloud of Christ shewed forth his forces, especially being offered with so effectuall prayer to God the Father, in which hee prayed for his crucifiers. For such thinges as were signified by the earthquake and by o­ther signes, were heer fulfilled in the mindes of men. Thou mayst therfore be well assured [Page 569] that hee will neuer forsake thee, which recalled euen his executioners to repentance. Consider secondly, who were the first, which were conuer­ted to the faith by our Lords death. 1. The Gentiles, wor­shippers of Idolls: for euen then our Lord began to loue the Church of the Gentiles, to the which, forsaking the Iewes, he resolued to transferre his my­steries. 2. Executioners, Soldi­ours, infamous men, to shewe vnto thee, that no man com­mitteth so great a sinne, which our Lord is not ready present­ly to forgiue; and also to let thee know his great mildnes; who as he shewed no signe of anger against his enemies, so with gteat loue and affection [Page 570] hee drewe them first of all vn­to him. Thirdly, the Romanes; for because the Romane faith and religion was hereafter to rule and gouerne the vniuer­sall Chuch, it was conuenient that it should bee consecra­ted vnder the Crosse of our Lord by the bloud and death of Christ. Fourthly, The Cen­turion standing ouer against him, with the people, which kept Iesus; for the Romane Prin­ces and Emperours, as in the beginning they indeauored by most grieuous persecuti­ons to suppresse the Faith of Christ; so after they had once receiued it, they enlarged it by their Authority, and defended it by their Armes. Consider thirdly, the causes and man­ner [Page 571] of their conuersion. First, standing ouer against him, they kept Iesus. Secondly, they heard his crye, when hee yeilded vp the ghoast. Third­ly, they saw the Earthquake, and other testimonyes of Gods power. Therefore if thou wilt bee conuerted, First, marke diligently the māners, gesture, life, and wordes of Christ: For all thinges, which are written, Rom. 15 are written for our learning. Secondly, admire his most feruent loue, who tooke all this paine and la­bour for thee, and for thy saluation, in hope onely, that thou wouldest followe him to beatitude, calling thee so earnestly. Thirdly, consider his omnipotencie, [Page 572] and maiesty, to whome all creatures obey, that thou mayest be moued to pēnance at least through feare. Consi­der fourthly, that the Centu­rion was conuerted with his people, that thou mayest vn­derstand of how great mo­ment the example of a Supe­rior is, to the conuersion of those y ^t are vnder his charge. Cōsider fiftly, that all of them were afraide: For the feare of our Lord is the beginning of wisdome, Pro. 1. and the beginning of our conuersion proceedeth most commonly from feare. Pray thou our Lord to reduce thee by their example to a better course.

Luc. 23. Mat. 27.And they glorified God, say­ing: Verily this man was iust: [Page 573] verily this man was the Sonne of God. Mar. 15.

COnsider first, that the first fruit of our Lords crosse was, that God was glorified in perfect faith, euen by his executioners. Great was the vertue and goodnes of God, which so suddainly changed the cruelty of his tormentors into mildnes, and would haue his praises, being the office of Angels, to bee celebrated by his executioners. Consider secondly, that those Romanes did beleeue in their heart to iustice, Rom. 10. when through true faith, they were much afraide; and with their mouth they confessed to saluation, that Christ was true man, without spot of sinne & true God, the [Page 574] Sonne of the true God: be­cause afterwards it was to bee the office of y ^e Roman church, to keep & preserue the whole and entyre faith, and to spread it ouer all the world. Consi­der thirdly, the great myracle, that in this infamous and most cruel death the Gentiles shold acknowledge him to be God, who for his deformity scarce seemed to bee a man. For the bloud of Christ induceth vs to beleiue those things which exceede all humane capacity. Pray thou our Lord to confirm and increase thy faith through the merite of his bloud.

And all the troupe of them, which were present at this spect­acle, Luc. 23. and sawe what thinges were [Page 575] done, returned, knocking their breastes. But all his acquain­tance stood a farre off, and ma­ny women looking on him a farre off, Mat. 27. which followed Iesus from Galile, ministring vnto him: Mar. 15. among whome was Mary Mag­dalene, and Mary Mother of Iames the lesse, and of Ioseph, and Salome, Mother of the sonnes of Zebedee, and many other, which came together to Hierusalem.

COnsider first, the good­nesse of God, who con­uerteth the euill intentions of men to their owne pro­fite. They came to behold, to mocke, and to blaspheme; but changing sodainly their mindes, they returned sorrow­full, and striking their breasts. [Page 576] Haue thou confidence, that thy good workes through his goodnes shall turne to thy saluation, since their euill acts through his mercy were pro­fitable vnto them. Consider secondly, that whilest the Ro­mane soldiours praised Christ the Iewes were silent; because hereafter the Gentiles should gouern the Church of Christ, and the Iewes should holde their peace. Consider thirdly that they stroke their breasts; because hee, that will drawe the fruite of the Passion vnto himselfe, must vndergoe some pennance. For euen as ashes, beeing moistened with some liquor, doe make a greater quantity, then if beeing drye they were powred into the [Page 577] water: so hee, who like vnto Christ, suffereth some labour and pennance, shall reape the greater profite by his Passion. Consider fourthly, that these Iewes did know the dignity of Christ, & the greatnes of their owne sin; but yet they would not confesse it in their words. For there are many, which feele indeed the prick of con­science; but beeing hindered either by pride or malice they refuse to confesse their sinnes. Cōsider fiftly, that his friends and acquaintance stood a farr off, and those women, which had serued our Lord in Galilee. That thou shouldest knowe: First, that Christ rewardeth almes with this benefite, that they shall perseuere euen vnto [Page 578] the Crosse. Tob. 4. For Almes addeth confidence, and suffereth not the soule to goe into darknes. Se­cōdly, by what meanes Christ rewardeth his friendes in this world: to wit, that through many tribulations they should enter into the Kingdome of God. But they stand farre off: for that which they suffer is very small, Actor. 14. if it bee compared to the Passion of Christ. Pray thou vnto Christ, to sign thee with his Crosse, and to ioyne thee to y ^e nūber of his friends.

Ioan. 19.Then the Iewes (because it was the Paraseeue) that the bo­dyes might not remaine vpon the [Page 579] Crosse on the Sabaoth (for that was a great Saboth day) intrea­ted Pilate, that their leggs might bee broken, and they might bee taken away. The Soldiers ther­fore came, and indeed they brake the legges of the first, and of the other, which was crucified with him.

COnsider first, that by the commandement of the Law, such as were han­ged on y ^e tree, Deut. 21 were wōt to bee buryed at night, when as such, as were put to death by any other meanes, were (as vnworthy of buriall) either couered with stones, or left to bee deuoured by beasts. First because God, the soueraigne Law-maker, knewe, that his Sonne should dye that death. [Page 580] Secondly because God in his mercy would not, that guilty persons should bee punished twice for one and the same fault: For, because euery one was accursed which hanged on the Tree, hee ordained that at least after their death they should haue the honor of bu­riall. Thirdly, that all such as suffer the Crosse (that is the punishment of Christ) in this life, may be assured, that there is great glory reserued for thē with Christ in the next life. Consider secondly, that the Iewes were not moued by this Lawe, but by the solemnity of the next day: for wicked men doe often times many thinges well, not because they desire to obey God, and to serue his [Page 581] honour; but to preserue their owne fame and estimation. Cōsider thirdly, that the dead bodyes ought not to bee left on the Crosse on the Sabaoth day; that thou shouldst neuer carry a dead soule about thee, but at the least on the Holy dayes thou shouldest purge it from all sinne and wickednes. But thou notwithstāding dost not onely carry a dead soule, but also doest defile it more vpon Holy dayes, consecrated to the seruice of God, then vpon any other dayes. Consi­der fourthly, that the Iewes, vnder pretence of seruing God, desired another matter; to wit, that they might take a­way the life of Christ, (whom they knewe not to bee yet [Page 582] dead) with more grieuous tor­ments: that thou maist learn, First, that the impiety of wic­ked men (who maliciously are seperated from God) is daily increased according to the Apostle: But euill men, and seducers shall prosper to the worse. 1 Tim. 3 Secondly, how cruell the enemy of man-kinde will bee in his owne kingdome a­gainst wicked men, which ra­geth so much in anothers kingdome by his Ministers. Doe thou therefore take heed of his tirāny, wherein there is neither measure, nor end. Cō ­sider fiftly, that the good and the euill Theefe did not both suffer one punishment: For the one wiped away his sinnes by his paines, and obtained [Page 583] glory to himselfe; the other changed his temporall pu­nishment with the euerlasting torment of Hell. Learn hereby what reward the world, and the Deuill doe giue to their seruantes, to witt, grieuous paines, and euerlasting tor­ments in Hell. For this Theefe who to please the Iewes blas­phemed against Christ, was as much tormented by them, as if hee had praised him. See that thou adhere vnto Christ, and according to the example of the good Theefe receiue all thy torments in full satisfacti­on for thy sinnes: and pray vnto God, to afflict thee here, and not to punish thee euer­lastingly.

But when they came to Iesus, [Page 584] and sawe him already dead, they did not breake his legges; but one of the Soldiers with a speare opened his side, and presently is­sued forth bloud and water.

COnsider first, that the Sol­diours, assoon as they had receiued cōmandement from the President, made hast to the Crosse, and diligently obser­ued, whether there was as yet any signe of life in Christ: for if they had perceiued any, they would haue inflicted the same torment vpon him. Con­sider secondly, what manner of wound this was. For the Scripture saith not, hee stroke his side, or hee wounded his side; Tract. 120 [...]n loan. but hee opened his side, (as St. Augustine noteth) that [Page 585] the cruelty of y ^e wound might bee signified thereby, Ioan. 20 which opened his side so much, that St. Thomas was bidden by our Lord to put his hand into it. Cōsider thirdly, why our Lord would receiue this wound, being now dead for vs. First, that hee might shew that by his death hee abated nothing of his loue towards vs, and of­fered himselfe ready to suffer againe and againe for vs, if it were thought necessary for our saluation. Secondly, that according to St. Ciprian, Ser. de du­plici mar­tirio. hee might power out all the moi­sture remaining in his body and all the bloud residing in his heart, and reserue nothing to himselfe. Thirdly, that hee might ingraue the signe of [Page 586] thy loue in his heart, & neuer blot thee out againe. Fourth­ly, that as out of the side of Adam sleeping, Eua was ta­ken; so out of the side of our Lord sleeping, the Church should bee deduced. For out of his side issued bloud & wa­ter, by which both Baptisme is signified, whereby the faithful are regenerate, washing their body with water, and purging their soule with bloud; & also the Sacrament of y ^e Eucharist, by which the faithfull, being regenerate in Christ, are as it were strengthened with meat, & preserued aliue. Fiftly, that thou mightest enter into the inmost parte of his heart as it were by a gate in the side of a Tower. For by this wound [Page 587] onely is the way opened into the Church, Gen. 6 and into the wine Cellar, that is, into the secret mysteries of Christ. Sixtly, y ^t hereafter we should make no more doubt of the humanity of Christ, seeing we finde heer the 4. Elements, and the 4. vi­tall Humours, plainly shewed by the bloud and water. For there are three, (saith the Apo­stle) which giue testimony in the earth, of y ^e humanity of Christ, 1 Ioan. 5. the Spirit, the Water, and Bloud. Seauenthly, that his Resurre­ction might bee the more ad­mirable, whē he should come to liue againe, whose breast and heart the Soldiour had pierced with his launce; and that thou shouldest not doubt of the resurrection of thy own [Page 588] body. Come thou hither, and, according to y ^e councel of the Prophet, drawe the flowing springes of water from this mysticall & true Rocke; and sucke good nourishment, as frō thy Mothers breastes: and pray our Lord to wash thee with the water of his side, and to strengthen and maintaine thee with his bloud.

And hee which sawe it hath giuen testimony, Ioan. 19 & his testimony is true; and hee knoweth, that he saith true; that yee also may be­leeue: for these things were done that the Scripture might be ful­filled: Exo. 12. Yee shall not break a bone of him: and againe another Scripture saith: They shall looke on him, Zach. 12 whome they pierced.

COnsider first, that these three thinges spoken of before, to wit, that the legges of our Lord were not broken; that his side was opened; and that there issued foorth bloud and water, are proued by a three-fold testimony of Mo­ses, of the Prophet, and of the Apostle, who declareth by many words, that he was an eye witnes hereof; that thou shouldest knowe, that this was a matter of great weight, from the meditation whereof thou shouldest not easily de­part, Consider secondly, that the Commandement giuen in Exodus touching the paschall Lambe, is fitly applyed in this place vnto Christ. For he is the true Lambe; who beeing so [Page 590] cruelly sacrificed, tooke away the sinnes of the world, with whose flesh thou oughtest to satisfie thy selfe with all speed and desire. Therefore those thinges, which are comman­ded about the eating of the Lamb in the figure, ought also to bee obserued diligently in the holy Communion. And first we must take heed, that we breake not a bone; that is, that wee search not into his diuine power, nor breake our brotherly charity. For euen as the diuine nature and Ma­iestie (which is signified in a bone) suffred no euil vpon the Crosse: so in the Communion of this most holy Sacrament, nothing, concerning the Di­uine power ought to be curi­ously [Page 591] searched into, or doub­ted of. And as by the passion of our Lord the power of the Church was not broken, or taken away, but augmented and increased: so by receiuing of the Eucharist, the forces of the Church ought to bee vni­ted and strengthened, and her charity not to bee abated and weakened. Consider thirdly, that Zacharias the Prophet, heere cyted by the Euangelist, spake of the future comming of Christ to iudgement. For then shall all the wicked see the Iudge comming marked with his holy wounds, shew­ing to the good his bowels of charity powred out for them; and vpbrayding to the wicked the manifold sinnes, where­with [Page 592] they had wounded him, together with the number of benefites, which hee had be­stowed vpon them. Pray thou our Lord to open, and shewe vnto thee his wounds, to the comfort and saluation of thy soule.

When the euening was come, because it was the Parascheue, Mat. 27. which is before the Sabaoth, be­hold there came a certaine rich man from Aramathia, Mar. 15. a Cittie in Iurie, Luc. 23. called Ioseph, who was a Senatour, Ioan. 19 a good man and a iust, who himselfe also was a Disciple of Iesus, but secret, for feare of the Iewes.

COnsider first, that Christ our Lord, who about the nynth houre of the day, that is, about three in the after noon, had yeilded vp y ^e ghost, did hang at the least 2. houres dead vpon the Crosse: that thou with the eyes of thy soule shouldest continually meditate vpon him both aliue and dead; and shouldest ne­uer forget this so great a be­nefite of his death. Consider secōdly, by whom, & by what manner of man he would be taken down from the Crosse: to wit, by him, whose riches, nobility, and authority, gaue courage to demand the body of Christ, (for hee was rich, noble, and a Decurion, that is, a Senatour of Hierusalem) [Page 594] and whose integrity of life commended him vnto God. Consider thirdly, the power of the bloud of Christ, which gaue courage to a noble man, and one that was timerous, to confesse Christ openly, and to take him downe from the Crosse with his owne hands. Pray thou our Lord to con­firme thy strength, to perform those thinges couragiously, which seeme hard and diffi­cult to nature. Cōsider fourth­ly, what manner of man Christ would haue thee to bee, that he might commend his body vnto thee, & that thou migh­test preserue it profitably in the sepulcher of thy heart. First, Rich, not to the world, least thou fall into the snare [Page 595] of the Deuill, but hauing thy treasure layed vp in Heauen. Secondly, Noble, a worthy Sonne of God. Thirdly, a De­curion, which word in this place signifieth not a man of warre, but a Counsailor, or Senatour, that thou shouldest order thy life according to the wholsome counsailes of God. Fourthly, of Aramathia, a Citty of Iurie, which was the countrey of the Prophete Sa­muell. Aramathia signifieth high; & Iudaea, or Iurie con­fession and praise: that thou shouldest alwaies be conuer­sant with thy mind in the high Heauens, that is, in the coun­trey of the Saints, & confesse thy sinnes vnto God, & sing his praises vnto him with his [Page 596] holy angels. Fiftly, Ioseph, which was the name of that Patriarch, who long before prepared with great pomp the funerall of his Father Iacob; and the name also of the Vir­gins spouse, who was the first man, that tooke the infant Iesus in his armes, and cheri­shed and brought him vpp. This name signifieth increase: for God would haue thee to increase in vertues, to proceed in deuotion, and with great charity alwaies to helpe thy neighbours. Sixtly, a good mā, that in thy selfe thou should­est be indued with grace, and leade an vnspotted life. Sea­uenthly, iust, and vpright to­wards thy neighbour. Eight­ly, the Disciple of Christ, to [Page 597] whose doctrine & rule thou must cōforme thy life. Ninth­ly, secrete, that for feare of the Deuills, who alwaies lye in waite against good workes, thou doest neuer vaunt of thy good deedes, nor seeke vaine glory by them. Pray thou our Lord, to indue thee with these ornaments, y ^t thou maist wor­thily receiue his holy body.

He had not consented to their counsaile and acts, Luc. 23. Mar. 15. Mat. 27. Ioan. 19. for he also ex­pected the kingdome of God. He boldly went into Pilate, and de­maunded the body of Iesus: but Pilate wondred, if he were alrea­dy dead: and hauing sent for the Centuriō, he asked him if he wer already dead: & when he knewe of the Centuriō, he was content, and cōmanded the body of Iesus to be giuen him.

COnsider first, foure other quallities of Ioseph, w ^c it is necessary for thee to imitate, if thou wilt haue the body of Christ profitably committed vnto thee. 1. Not to consent to the councell & actes of the wicked. 2. To expect y ^e king­dome of God, and to thinke long for the Heauenly coun­trey. 3. To performe those thinges constantly, which ad­uance the glory of God. 4. To require the body of Iesus, that is, neuer to be seperated from the Church, the mysticall bo­dy of Christ, & to come with great deuotion to the holy Eucharist. Consider secondly how much it doth profite a man to auoide the society and company of wicked men; for [Page 599] hee, which flyeth euill, shall easily be brought to do good. Consider thirdly, that hee, w ^c expecteth the kingdome of Heauen, ought most of all to flye wicked company. There­fore if thou seekest this King­dome, forsake quickly the world, and all that is in the world. For the blessed Apo­stle teacheth, that Nothing is found in it, 1 Ioan. 2 but concupiscence of the flesh, and of the eyes, & pride of life. Consider fourthly, that Pilate maruailed; whereby thou mayest vnderstand that our Lord suffered much more grieuous torments, thē either the Euangelists did expresse, or our vnderstanding can con­ceiue. For whereas the cruci­fied persons liued three whole [Page 600] dayes, and Christ liued little aboue three houres vpon the Crosse; it appeareth plainly, that more torments were in­flicted vpon him, then com­monly was vpon other cruci­fied persons. Giue thou thanks to thy Spouse for his great bounty, and offer vp thy selfe likewise freely to his loue and seruice. Consider fiftly, that the holy body of Iesus was re­quired of Pilate beeing a Hea­then; that thou mayest not meruaile, if in the Church the same sacred body, and other holy mysteries be committed sometimes to the distribution of wicked men. Pray thou our Lord, so to deliuer his body vnto thee, y ^t through any fault of thine it may neuer be taken from thee.

But Ioseph hauing bought a cleane piece of linnen, Mar. 13 Mat. 27. Luc. 23. Ioan. 19 tooke down the body of Iesus, and laying it downe, wrapped it in the cleane linnen.

COnsider first, with what reuerence this holy Se­nator came to the Crosse, and pulled out the nayles with his owne handes, tooke downe the holy body from y ^e Crosse, Saint Iohn perhappes and the women, but specially our Lords Mother, running to helpe him: who comming all neare, and beholding his sa­cred countenance, vpō which the Angells desire to looke, what wordes doe they vtter? what sighes doe they send foorth? what teares doe they powre out? Behold then his [Page 602] Mother, lifting vp her handes, & earnestly begging her sons body of Ioseph, and receiuing it reuerently: Come thou to the virgine and comfort her, who lamented euery wound. For although, contrary to the custome of Parents, shee re­frayned from vnseemely cry­ing, and womanish gestures; yet shee felt the inward griefe of minde, and a most sharpe sword piercing her hart. Con­sider secondly, that Ioseph bought a cleane piece of lin­nen, wherein the body of Ie­sus should bee wrapped: in stead whereof thou oughtest to haue a cleane conscience, bought with the price of pen­nance, and made sit to receiue the body of Christ. Consider [Page 603] thirdly, that heere is no men­tion made of the seruants, be­cause holy men doe those things themselues, which per­tayne to the seruice of God, and by their seruauntes they dispatch their worldly busi­nesse: whereas contrariwise wicked men doe Gods seruice by their deputies, applying themselues wholly to tempo­rall affaires. But let such men take heede, least by their de­puties they obtaine eternall glory, and by themselues bee throwne into euerlasting fire. Pray thou our Lord to make thy consci­ence a worthy shroud to re­ceiue his sacred body.

And Nichodemus also came, who had come first to Iesus in the night, Ioan. 19. bringing a mixture of Myrrhe, and Aloes, about a hundreth poundes. And they took the body of Iesus, and bound it in linned, with spices, as the custom of the Iewes is to bury.

COnsider first, how much Nichodemus profited by this bloud of Christ, Ioan. 3. which was shed. Hee came before to Iesus in the night; now open­ly: then he brought nothing but questions and words; now he bringeth precious spices, and helpeth to bury him: that thou mayest learne to increase in vertues, and to shake off all [Page 605] base and seruile feare. Con­sider secondly, that neither of them came without their guiftes. For Ioseph bought a linnen sheete, and a noble se­pulcher. And Nichodemus brought Myrrhe and Aloes in great plenty for the vse of the dead body. First, Mat. 26. that thou shouldest not say with Iudas, why is all this losse? when thou seest much spent about the honour & seruice of God. Secondly, that thou by their example shouldest bring thy guiftes to Christ, who dyed for thee, and offer vp all thy labours to his honour. Consi­der thirdly, what manner of duty they did to the holy bo­dy of our Lord. First, when it was taken downe, all of them [Page 606] together, with the Mother of our Lord, stood reuerently beholding, and contempla­ting the same body with their eyes, and mindes. And heere againe ponder with thy else what teares they shedd, what wordes they spake, and what thoughts they had; & casting away al vaine feare, come neer and ioyne thy words & pray­ers vnto theirs. Beholde this chincke of the Wall (the wound, I meane, of his side) behold the holes of the Rock (the foure wounds of his hāds and feete) behold the crowne of Thornes, remayning yet vpon his holy head, wouen with many boughes (as it may be seene in Paris in the Kings chappell, where it is kept with [Page 607] great reuerence) behold like­wise his whole body, blewe with stripes, and torne with wounds. Pray our Lord, first, to hide thee in these holes of the Rocke, and in this chinck of the Wall, that thou neuer thinkest, nor desirest any thing, which tendeth not to the glory of him crucified. Secondly, that he neuer looke vpon thee, but through these wounds, or windowes of his hands, feete, and side, nor haue any other prospect, but through these crannies, that is, these wounds of his whole body & head, through which hee cannot see but with the eyes of mercy. Secondly, they tooke off his crown of thorns from his head, and perhappes [Page 608] 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, [Page 609] 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 boūd, 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 [Page 610] 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, y ^t thou being buried with him, shoul­dest [Page 611] neither regard nor know those thinges, which are done in the world. Cōsider 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. [Page 612] 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 [Page 613] 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 re­mēbring [Page 614] his passion & death, cōmend thy selfe and the ne­cessities of the whole cōmon 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 w ^c 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 [Page 616] 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 [Page 617] 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 s [...]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 [Page 618] 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, but in another mans Sepulcher. Sixt­ly, In a place hard by, both be­cause no man should say, hee was stollen away, if the place had beene farre off; and also because both aliue and dead our Lord would not bee far from his seruants, but alwaies remaine amongst his people. Seauenthly, In the Sepulcher of a iust man, both because hee dyed, that hee might indue vs [Page 619] with Iustice; and also because no man ought to receiue him in the holy Communion but a iust man. Consider thirdly, that the womē rested the next day, and ceased from their worke and duty by reason of the Commandement: where­by the vertue of obedience is commended vnto vs, which teacheth vs, that for God e­uen the seruice of God som­times is to bee omitted; that is, that many workes of deuo­tion, and Heauenly comforts are to bee pretermitted, when the Superiour so cōmaundeth. Pray thou our Lord, that hee, who exercised obedience e­uen till his death, will graunt thee the perfection of that vertue.

And the next day, which is after the Parasceue, the chiefe Priests & the Pharises came to­gether to Pilate, saying: Mai­ster wee remember, that this se­ducer saide, whilest he liued: af­ter three dayes I will rise againe: Commaund therefore that the Sepulcher may bee kept till the third day; Mat. 27. least perhaps his Dis­ciples come and steale him away, and say to the people hee is risen from death: and the last error will bee worse then the first.

COnsider first, what the care of these men was vpon the Sabaoth, and vpon this Sabaoth also, being the solemnitie of their [Page 621] Pasch: to wit, to obscure the glory of Christ: and that day, wherein they should speake with God, they spend in busi­nes with a prophane man: whome thou doest often imi­tate, spending thy time in worldly busines, when either the Sacraments ought to bee handled, or some other thing to bee done with God. Con­sider secondly, that the Sa­baoth is not named the next day after the Parasceue: First, because the true solem­nity of the Saboath and of the Pasch was to bee transferred to the next day by the new re­surrection of Christ. Second­ly, because holy dayes, being prophaned by sinne, are not feastiuall & profitable to sin­ners, [Page 622] but rather hurtful & pro­phane. Theoph. in Mat. 27. Consider 3. Maister, they, which refused the Messi­as for their Lord and Maister, are worthily compelled to accept a vile Idolater for their Maister. For the Deuill and the world shall rule ouer him, ouer whom Christ ruleth not. Consider fourthly, that Christ was called by the wicked a se­ducer: For the Deuill euen at this day indeauoreth by his seruants to perswade, y ^t Christ is a Seducer, and that they are seduced to errors and wicked­nes, whom Christ doth either conuert to the true faith, or exhort to a better kinde of life; whereas Christ doth se­duce no man, but leadeth them from the wide way of [Page 623] Hell to the straite and nar­rowe pathe of eternall life. Consider fiftly, that the wic­ked feared Christ being dead; how much more then ought he to be feared being liuing, and comming with Maiestie to iudge the quicke and the dead? Heere thou feest two kindes of the feare of God; one in the Centurion, and the rest which went away, striking their breasts, and for feare of future euils thinking of the a­mendment of their liues; the other of wicked men, who la­bor to infringe the councells of God, and this feare is pro­per to the deuill, and to all the enemies of God. Consider sixtly, that the great care and diligence of these wicked [Page 642] men did much increase the glory of Christ. For by this diligent carefulnes of them, the rumor of the foresaid re­surrection of Christ was the more published, and caused ve [...]y many to hope and expect the same, and also tooke away all suspition of stealing him away, seeing there was with such diligence a company of souldiers appointed to watch him. Consider seauenthly, that they feared, least the Dis­ciples of Christ should steale away his bodie. Doe thou re­ceiue it openly, for it is giuen to thee, borne for thee, and crucified for thee: and pray our Lord neither to depart from thee himselfe, nor to suffer any creature els to take him from thee.

Pilate said to them, ye haue a guard, goe, and keepe him, as ye knowe.

COnsider first that Pilate, who had once consen­ted with the Iewes to the death of Christ, did now assigne them a guard, to wit, the Garrison soldiours, ap­pointed for the watching of the Cittie. For whosoeuer doth once yeild to the will of the wicked, shall hardly with­draw himselfe after from their will and importunity; wherof they haue experience, who in­tangle themselues with the vnlawfull loue of women: and the Deuill also, hauing once got the vpper hand; bringeth men into miserable bondage. Consider secondly, that Pilate [Page 626] who before had diligently de­fended the cause of Christ, doth now conspire with the Iewes against the glorie of Christ. Goe (saith he) keepe him, as ye knowe; that is, be di­ligent in watching him: for a man doth so easily fall out of one sinne into another, that he also becommeth an author and prouoker of sin in others. Consider thirdly, that Pilate, when he heard mention made of his resurrection, waxed a­fraid, both of the inconstant people, and also of Caesar, without whose commaunde­ment he had condemned an innocent man to death. For this is the fruite of sinne, that it bringeth feare, care, and disquiet of minde. Therefore [Page 627] doe thou auoide sinne, and with a secure and quiet Con­science be thankfull vnto God.

And they going away garded the Sepulcher, Mat. 27. marking the stone with Watchman.

COnsider first, the diligent watching of the Sepul­cher. For First, they marked the stone with a seale, least the Souldiers should vse any sub­tiltie or deceipt. Secondly, they appointed a Garde, that is, a sufficient number of Soldiours, both because the fauourers of Christ should be able to offer no violence, and also least a fewe might fall a­sleepe, and in the meane time, be stolen away. Consider se­condly, that Christ permitted [Page 628] them to vse all this diligence and industrie, that his resur­rection might be more pub­lished and knowne, being proued euen by the testimony of his enemies. Thou seest first, that there is an admira­ble treasure of goods hidden, in Christs Sepulchre, which by all meanes thou ough­test to endeauour to keepe. Secondly, that thy heart, in which our Lord doth rest, ought to bee kept most care­fully. Thirdly, that thou nee­dest not to feare the wicked, who by their persecutions do nothing else, but keepe and watch the hidden treasure of thy soule; least by any vanity or pride it should bee stollen from thee. Consider thirdly, [Page 629] that the markes of the wicked are nothing but impure spots, whereby they labour to infect and pollute the cleane crea­tures of God. Doe thou mark thy heart with Christ his seale and pray him to guard and preserue thee with his Angels in his true faith and ser­uice: which Almighty God grant vnto mee also through thy intercessions and Prayers.

Laus Christo, Virgini (que) Matri. Ad maiorem Dei gloriam.