This day, when thou hast made the sign of the Cross, and prepared thyself hereunto,) thou hast to meditate upon the presentation of our Savior before the bishops, and Judges. First, before Annas. Secondly, before Caiphas. Thirdly, before Herod. Fourthly, before Pilate. And afterwards, how he was most cruelly whipped, and scourged at the pillar.
THE TEXT OF THE HOLY EVANGELISTS
When our Savior was brought before Annas the bishop, he demanded him of his Disciples, and of his doctrine. Jesus answered him, and said: I spake openly to the world, I ever taught openly in the Synagogue, and in the temple, whither all the Jews resort continually, and in secret I said nothing. Why asketh thou me? Ask them that heard me, what I said unto them. When he had spoken these words, one of the officers that stood by, smote Jesus with his hand, saying. Answerest thou thus the bishop? Jesus answered him. If I have spoken evil, bear witness of the evil: But if I have spoken well, why smitest thou me.
And Annas sent him bound unto Caiphas, where the doctors of the law, and the ancients of the people were gathered together. And the high priest, and the Scribes, and the whole council, sought for false witness against Jesus to put him to death, but found none, though many false witnesses came thither, but their witness agreed not together. But at the last came two false witnesses, and said. This man said. I can destroy the temple of God, and build it up again in three days. Then the chief priest arose, and said to him: I conjure thee, in the name of the living God, that thou tell us, whether thou be Christ the son of God. Jesus said to him. Thou hast said it: Nevertheless I say unto you. Hereafter shall ye see the son of man sitting at the right hand of the power of God, and come in the clouds of the heaven. Then the high priest rent his clothes, saying: He hath blasphemed, what need we any more witnesses? Behold, ye have now heard his blasphemy. What think ye? They answered, and said: he is worthy to die. Then spat they in his face, and buffeted him, and others gave him blows on his face, saying. Areed O Christ, who is he, that smote thee?
The next day in the morning, the whole multitude of them arose, and led our Savior unto Pilate. And they began to accuse him, saying: we have found this man perverting the people, and forbidding to pay tribute to Caesar: saying: that he is the king Messias. And Pilate asked him, saying: Art thou the king of the Jews? And he answered him, and said: Thou sayest it. And when he was accused of the chief priests, and elders, he answered nothing. Then said Pilate unto him. Hearest thou not, how many things they lay against thee? But he answered him not to one word, insomuch that the president marveled greatly. Then said Pilate to the high priests, and to the people. I find no fault in this man. But they were more fierce, saying: He moveth the people, teaching throughout all Judea, beginning at Galilee even to this place.
Now when Pilate heard of Galilee, he asked whether the man were of Galilee born. And when he knew he was of Herods jurisdiction, he sent him to Herod, who was also at Jerusalem in those days. And when Herod saw Jesus, he was exceedingly glad. For he was desirous to see him of a long season, because he had heard many things of him, and trusted to have seen some sign done by him. The high Priests, and the Scribes stood forth, and accused him vehemently. And Herod with his men of war contemned, and mocked him, and put a white garment upon him, and sent him again to Pilate.
And by reason of the solemnity of the feast of Easter, the president was wont then of custom to deliver unto the people a prisoner, whom they would demand. And there was at that time a notable malefactor in prison, called Barrabas. When they were then gathered altogether, Pilate said unto them: Whether of the two will ye that I let loose unto you, Barrabas, or Jesus, that is called Christ? And they answered: Not this man, but Barrabas. This Barrabas was cast into prison for a certain insurrection, and murder, committed in the city. Then said Pilate unto them: What shall I do then with Jesus, that is called Christ. They cried all: let him be crucified. Then Pilate took Jesus, and scourged him.
MEDITATIONS UPON THESE POINTS OF THE TEXT.
Many things hast thou (O my soul) this day to contemplate, and consider. This day must thou accompany our Savior to many stations, unless thou intend to run away with his disciples: or else feelest thy feet over heavy to tread those paths, which our Savior vouchsafed to tread for thy sake. This day is he brought five times before divers Judges, and for thy sake is evil entreated in each of their houses, and payeth that, which thou hast deserved. In one house he is buffeted: in an other spitted upon: in an other mocked, and scorned: in an other whipped, and crowned with thorns, and condemned by an unjust sentence to a most cruel death. Consider whether these stations be not of force to break and rive thy heart, and to make thee to go barefoot with him, with the blood running about thy feet.
Let us go then to the first station, which was in Annas house, and mark there, how whilst our Savior answered very courteously unto the demand, that the Bishop made unto him concerning his disciples, and doctrine, one of those wicked caitiffs that stood there by, gave him a great blow upon the face, saying: Answerest thou thus the Bishop. Unto whom our Savior very gently answered: If I have spoken evil, shew me wherein, and if I have spoken well, why strikest thou me?
Consider here now (O my soul) not only the mildness of this gentle answer, but also that divine face, which beareth the print, and is changed very red in color with the force and violence of the blow. Consider also that most constant and modest look of his clear eyes, which were nothing at all distempered in that so fierce and shameful assault. Consider withal that most holy soul, that was inwardly so humble and ready to have turned the other cheek, if the naughty wretched caitiff had required it. O cursed and unfortunate hand, that durst thus strike, and beray that divine face, before whose reverent aspect the very heavens do stop, and bow! At whose majesty even the Seraphines and all things created do tremble, and quake! What sawest thou in him, that thou shouldest thus be provoked to disfigure him, who is the lively Image of the glory of the father? What moved thee to use this despiteful kind of most villainous reproach unto him, who is the most beautiful among all the sons of men.
But this was not the last injury our Savior suffered that night: For from the house of Annas, they lead him to the house of the Bishop Caiphas, whither reason would that thou shouldest go with him to keep him company: and there shalt thou see the son of justice darkened with an Eclipse, and that divine countenance defiled most unreverently with spittle, which the Angels desire to behold. For when our Savior was conjured in the name of the father to tell them what he was, he answered truly unto their demand, as it was meet he should: but those wicked men that were so utterly unworthy to hear such a high and excellent answer, being blinded with the brightness of so great light, assaulted him like mad dogs, and disgorged upon him all their malice, and fury. There each one to the uttermost of his power gaveth him buffets, and strokes: There they spit upon that divine face with their devilish mouths: There they hoodwink his eyes, and strike him on the face, scoffing, and jesting at him, saying: Areed, who hath smitten thee? O marvelous humility, and patience of the son of almighty God! O beauty of the angels! Was that a face to spit upon? Men use commonly when they are provoked to spit, to turn away their face towards the foulest corner of the house: and is there not to be found in all that palace a fouler place to spit in, than thy face O sweet Lord! O earth, and ashes, why dost thou not humble thyself at this so wonderful example? How is it, that there should yet remain in the world any token of pride, after this so great and marvelous example of humility? Almighty God holdeth his peace whilst he is spitted upon, and buffeted: the angels and all creatures hold their hands, and revenge not the injuries done unto their creator, beholding him thus contemned and reviled with most despiteful reproach, and villainy: and yet thou being a poor seely miserable worm, turmoilest the world upside down, with a malicious chiding, brawling, and fighting, in case thou be but touched in any small point appertaining to thy estimation? Why wonderest thou (O man) to see Almighty God thus beaten, and evil entreated in the world: sith the very cause of his coming was to cure the pride of the world? If the sharpness of the medicine do cause thee to wonder: Consider the greatness of the wound, and thou shalt see, that such a wound required so sharp a medicine as this was: especially considering that all this notwithstanding, the wound is not yet whole. Thou wonderest to see how almighty God hath humbled himself: And I wonder to see thee (for all this example) so proud and insolent in all thy talk, dealings, and behavior, seeing almighty God hath so humbled himself, to teach thee to be humble. Thou wonderest to see almighty God thus to abase himself under the dust of the earth: and I wonder to see, that dust and earth for all this advanceth itself above the heavens, and would be honored above almighty God himself.
How is it then, that this so wonderful example sufficeth not to subdue the pride of the world? The humility of Christ was sufficient to overcome the heart of God, to procure his favor, and to make him become gentle and mild towards us. And shall it not suffice to overcome thy heart, and to make it humble, and meek? The angel said to the Patriarch Jacob, Thou shalt no more be called Jacob: but Israel shall be thy name. For seeing thou hast been mighty against God, how much more shalt thou be mighty against men? If then the humility and meekness of our Savior Christ prevailed against the fury, and wrath of almighty God: why doth it not prevail against our pride? If it were able to pacify and appease so mighty a heart, as the heart of almighty God, being then angry with us, why doth it not alter and mollify our stubborn hearts? Surely I am at my wits end, and very much astonished, yea it passeth my reason to consider how this so great patience overcometh not thy anger, how this passing great abasing assuageth not thy pride, how these violent buffets beat not down thy presumption, and how this deep silence among so many injuries is not of force to make thee leave of thy quarrelings, and troublesome suits in law, wherewith thou vexest and turmoilest thy neighbors, about the vile muck, and transitory pelf of this world. It is a marvelous great wonder to see how almighty God would by means of these so terrible injuries overthrow the kingdom of our pride: and it is also greatly to be marveled at, that notwithstanding all this, there remaineth yet a fresh lively memory of Amelec under the heavens, and that to this day the relics of this wicked generation do for all that remain, and continue.
Now therefore O sweet Jesus I beseech thee to cure in me with the example of thy great humility, the folly of my vain arrogancy, and pride. And forsomuch as the greatness of thy wounds do give me plainly to understand, that I have great need of a helper, let it evidently appear by the operation of thy grace and remedy in me, that I do now presently enjoy the benefit of the same.
OF THE VEXATIONS, AND TROUBLES, OUR SAVIOR suffered the night before his Passion: and of the denial of Saint Peter.
Consider after this, what troubles our Savior suffered in that doleful night, when the soldiers that had him in custody, mocked and laughed him to scorn (as St. Luke saith,) and used as a mean to pass away the sleepiness of the night to scoff and jest at the Lord of majesty. Consider how (O my soul) how thy sweet spouse is set here as a mark, to receive all the strokes and buffets they could give him. O cruel night! O unquiet night, in which thou (O good Jesus) tookest no rest at all, neither did the soldiers repose themselves, but accompted it even a pastime and recreation to vex, and torment thee! The night was ordained for this end, that all creatures should therein take their rest, and that the senses and members that are wearied with the toils and labors of the day might be refreshed, and relieved: but these wicked men use it now as a fit time to torment all thy members, and senses, striking thy body, afflicting thy soul, binding thy hands, buffeting thy cheeks, spitting in thy face, and lugging thee by the ears, that at such time as all members are wont to take their rest, all thy members might be in great pain, and trouble. O how far do these mattins differ from those, which the orders of angels sung at the same time in heaven unto thee! There they sing, Holy, Holy: but here these caitiffs cry out: put him to death: put him to death: crucify him: crucify him. O ye angels of Paradise, that heard both these voices, what thought ye, when ye saw him so despitefully contemned in earth, whom ye honor with so great reverence in heaven? What thought ye, when ye saw almighty God himself suffer such despites even for their sakes, who did all this villainy unto him? Who hath ever heard of such a kind of charity, that one would suffer death to deliver the very same persons from death, that were the procurers of his death? Assuredly, the malice of man could not any further extend itself in committing a more wicked deed, than thus to presume to lay hands upon almighty God himself: neither could the goodness and mercy of almighty God appear more plainly in any thing, than in this, that he was content to suffer such a cruel death for that very creature that conspired his death.
The painful griefs and turmoils of this troublesome night were increased far the more by the denial of St. Peter. For he, who was so familiar a friend of our Savior: he, whom our Savior chose to see the glory of his transfiguration: and he, who above all the rest of his Apostles was honored and chosen by our Savior, to have the principality, and chief rule of the whole Christian Church: this very chief Apostle (I say,) first before all others, not once, but three several times together, even in the very presence of his Lord, and master, sweareth, and forsweareth, that he knoweth him not, and that he wist not who he is.
O Peter, is he that standeth there by thee so wicked a man, that thou accomptest it so great a shame only to have known him? Consider, that this is a condemnation of him by thee, before he be condemned by the high priests: sithence by this denial thou gavest the world to understand, that he is such a manner of man, that even thou thyself dost accompt it as a great reproach and dishonor unto thee, ever to have known him. Now what greater injury could be done, than this?
Our Savior then hearing this denial turned back, and beheld Peter, and cast his eyes upon that sheep, which there was lost from him. O look of wonderful virtue! O silent look, but yet full of mystery, and signification! Peter understood right well the language and voice of that look, and although the crowing of the Cock was not able to awake his spirits, yet was this able, as indeed it did. For the eyes of our Savior Christ do not only speak, but also work, as it plainly appeared by the tears of Peter, which albeit they gushed from the eyes of Peter, yet did they much more proceed from the look, and eyes of Christ.
Wherefore when thou shalt at any time awake again out of thy sinful life, and with grief and sorrow call thy sins to mind, wherein thou hast offended almighty God, thou must understand, that this benefit proceedeth from the merciful eyes of our Lord, which do then look upon thee. The Cocks had already crowed, but Peter remembered not himself, because our savior had not as yet looked upon him. But when our Savior Christ looked upon him, then he remembered himself, and repented and bewailed his offence. For the eyes of Christ do open our eyes, and those are the eyes that do awake such as are asleep.
The holy Evangelists St. Matthew, and St. Luke say, that Peter went out forthwith, and wept bitterly: to give thee to understand, that it is not enough for thee to be sorry, and bewail thine offence, but that it is requisite also to avoid and eschew the very place, and occasions of sin. For otherwise to lament and be sorry always for thy sins, and always to reiterate and commit the same sins again, is to provoke always the wrath and anger of almighty God against thee.
And note well and diligently this point especially, that the principal sin that Peter had committed, was for that he shrunk back, and feared to be accompted one of Christ his disciples: and in this his doing he is said to have denied Christ. Now if this be to deny Christ, how many Christians (trow ye) may ye now find in the world, that do after this sort deny Christ? Alas! How many be there at this day that refuse to confess their sins, to communicate, to fast duly the holy time of lent, and other fasting days commanded in the Catholic Church, to pray, to talk of God, and of spiritual matters, to use conversation with such as be good, and virtuous Catholics, and to suffer injuries, and troubles, because the world should not the less esteem them, or have them in contempt for the same? And what is this else, but to deny Christ, as St. Peter denied him, when he was ashamed to be accompted his disciple? What other thing may those that behave themselves after this sort hope and look for at the dreadful day of Judgement, but that punishment and sentence threatened by our savior Christ himself: saying: He that is ashamed to be accompted my disciple before men, the son of the virgin will be ashamed to acknowledge him as one of his, when he shall come in his majesty, and in the majesty of the father, and his holy Angels.
HOW OUR SAVIOR WAS BROUGHT BEFORE KING HEROD, and mocked, and accompted for a fool by him, and his courtiers.
When this painful and troublesome night was ended, they led our Savior forthwith to the house of Pilate the president. And Pilate (understanding that he was born in Galilee,) sent him unto Herod, that was king of that country, who took him for a fool, and as such a one caused him to be appareled in a white garment, and so returned him back to Pilate again.
Whereby it appeareth, that our Savior was taken in this world not only for a malefactor, but also for a very fool. O mystery worthy of great reverence! The principal virtue of a Christian man is not to make any accompt of the judgements and reputations of the world. Wherefore thou hast here (good Christian brother) an occasion given thee, whereby to learn this heavenly philosophy, and by this example to comfort thyself, whensoever thou shalt see thyself to be unjustly despised, mocked, and persecuted of the world. For the world cannot do thee any injury, nor bear false witness against thee, but it hath done the like unto our Savior Christ before. He was accompted as a malefactor, and stirrer of sedition, and for such a one they accused him before the judges, and accordingly demanded sentence of death upon him. He was taken to be a nigromancer, and as one possessed with a devil, and so they said: That in the power of Belzebub he cast out devils. He was taken for a glutton, and great eater, and so they reported of him, saying: Behold this man is a glutton, and a drinker of wine. He was taken for a man of evil behavior, and as one that kept evil company, saying: That he kept company with publicans, and sinners, and that he did eat with them. He was taken as one, that was come of a wicked generation, and of a naughty race: and so they termed him, saying: Thou art a Samaritan, and art possessed with a devil: He was taken for an heretic, and blasphemer: and so they said, that he made himself God, and forgave sins as God. There wanted nothing else, but after all this to accompt our Savior as a fool, and so is he now taken, and that not of every common person, but even of the ruffling nobility, and gentlemen, yea and of the chiefest counsellors, magistrates, and officers, in king Herods court. And so they apparel our Savior like a fool, that he might be also taken of all men for such a one. O wonderful humility of our sweet savior Christ! O example of all virtue! O comfort of all troubled, and persecuted Catholics! Wherefore o thou Christian, that art persecuted by Turks, Moors, or Heretics, for thy public zealous profession of the Catholic religion, be of good comfort, as a true Christian ought to be, in bearing patiently, and willingly, thy cross in this world, as a faithful disciple of our Savior Christ. And to the intent thou mayst make the less accompt of the judgements, and estimations of the world, and very evidently perceive, how foolish and frantic the world is, in his sayings, doings, opinions, and judgements, fix thine eyes upon this lively portraiture of all virtues: look upon this general comfort of all miseries: and behold here, how the wisdom of almighty God is holden for folly: virtue for vice: truth for blasphemy: temperance for gluttony: the peace maker of the world, for a seditious disturber of the world: the reformer of the law, for a breaker of the law: and the Justifier of sinners, for a sinner, and a follower of sinners.
In all these goings, and comings, and in all these demands, and answers, made before the Judges, consider diligently, and note the constancy, and modesty of our Savior: the gravity of his countenance: and the integrity of his mind: which was never overcome, nor once dismayed, for all these great conflicts. And when he saw himself in the presence of so many officers, and Judges, sitting in their Judgement seats: when he saw himself in the midst of so many injurious villainies, and furious blows, and in such a confusion of outcries, and clamors, thundered out vehemently by the accusers, and conspirers of his death: when he saw himself in such a throng of outrageous and cruel enemies, his death and Cross standing (as it were) present before his face: when our savior (I say) saw himself thus tossed, and turmoiled, up , and down, with so many tempestuous waves, and blustering storms of all adversity, and persecution, it was wonderful to behold his constancy, his patience, and his temperance, insomuch as whatsoever he did, or spake, made a plain demonstration of a noble heart, and courageous mind in him. There came no one bitter or sharp word out of his mouth: He never yielded, or submitted himself so much as to frame any manner of supplication, or entreaty to his enemies for his life: neither shed he any one tear, or made any lamentation unto them, in that behalf. But in all points, and respects, he observed such a comely gravity and majesty, as was seemly for the dignity of so high, and worthy a personage. What silence kept he among so many, and those so false accusations? How circumspect was he in his words, whensoever he spake? How wisely behaved he himself in all his answers? To conclude, such was the form and shew of his countenance, and mind, in these his troubles, that even that alone, without any further testimony might have sufficed to justify his cause, if the grossness of their wicked, and malicious understandings, had been able to conceive the highness, and excellency, of such a proof.
OF THE CRUEL SCOURGING AND WHIPPING of our Savior at the pillar.
After all these injuries, consider what scourgings and whippings our savior suffered at the pillar. For when the Judge perceived that he was not able to pacify the furious rage of those his most cruel enemies, he determined to punish our savior with such a severe kind of punishment, as might suffice to satisfy the malicious outrage of such cruel hearts, that they being content therewith should cease, and seek no more after his death.
This is one of the greatest, and most wonderful sights, that ever was seen in the world. Who would ever have thought, that whips, and lashes, should have been laid upon the shoulders of almighty God. The Prophet David saith: that the place of thy habitation O Lord is most high, and that there shall none evil approach near unto thee: he saith that there shall no whip be felt in thy tabernacle. Now what thing is farther from the high majesty and glory of almighty God, than to be villainously whipped, and scourged? This is surely a punishment rather for bondslaves, and thieves: yea it was accompted generally so vile, and infamous, that in case the offender were a Citizen of Rome, though his offence were never so heinous, he was thereby quit, and exempted, from that most slavish, and villainous kind of punishment. All which notwithstanding, behold here, how the Lord of the heavens, the creator of the world, the glory of the angels, the wisdom, power, and glory of the living God, vouchsafeth for our sakes to be punished with whips, and scourges? Certainly I do believe, that all the orders of angels were wholly amazed, and astonished, when they beheld this so strange, and wonderful sight: and that they adored and acknowledged the unspeakable goodness of almighty God, which was very manifestly discovered unto them in this act. Wherefore, if they filled the air with high lauds, and praises, upon the day of his nativity, when as yet they had seen nothing else, but only the swaddling clothes, and the manger, where he was laid: what did they now (trow ye,) when they beheld him so villainously and most cruelly whipped, and scourged at the pillar. Consider thou therefore (o my soul,) unto whom this business appertaineth much more, than to the angels: Consider I say, how much more oughtest thou to be inwardly moved in thy very heart, with this so wonderful, and most pitiful doleful sight of thy sweet Savior: and to acknowledge unto him much more humble thanks, and praises, for his so passing great love shewed hereby unto thee.
Go now therefore, and enter with thy spirit into Pilates consistory, and carry with thee great store of tears in a readiness, which in that place shall be very needful, to bewail such things, as there thou shalt both hear, and see. Consider on the one side, with what rudeness those cruel, and bloody tormentors, do strip our Savior of his garments: and see on the other side, with what humility he suffereth himself to be stripped by them, never so much as once opening his mouth, or answering one word to so many despiteful scoffs, and blasphemous speeches, as they uttered there against him. Consider also what haste they make to bind that holy body to a pillar, that being fast bound, they might fetch their full strokes more at pleasure and strike him where, and how they list. Consider, how the Lord of angels standeth there post alone among so many cruel tormentors, having on his part neither friend, nor acquaintance to entreat, or defend him from injury: no not so much as eyes to take compassion upon him. Mark now with what furious cruelty they begin to discharge their whips and scourges upon his most tender flesh: and how they lay on lashes upon lashes, strokes upon strokes, and wounds upon wounds.
There mightest thou see that sacred body swollen with weals, all black, and blue, the skin rented, and torn, the blood gushing out, and streaming down on every side, throughout all parts of his body.
But above all this, what a pitiful sight was it to behold that so great, and deep open wound, that was given him upon the shoulders, where chiefly all their lashes and strokes did light? Verily I am persuaded, that that wound was so large, and deep, that if they had laid on a little longer, they had discovered the white bones, between the bloody flesh, and made an end of his holy life at the pillar, before he had come to the Cross. To be short, they so strook, and rent, that most amiable, and beautiful body: they so bound him, and laid on such lode of stripes, and lashes, upon him: they so tormented and filled his blessed body, with most cruel strokes, and wounds, that he had now clean lost the form, and shape, he had before: yea (and to say further) they so foully disfigured him, that he scarcely seemed to have the shape of a man. Consider now O my soul, in what a doleful plight that goodly and bashful young man stood there, being as he was in that pitiful case, so evil entreated, so reproachfully used, and set out so nakedly to the utter shame of the world. Behold, how that most tender, and beautiful flesh, yea even the flower of all flesh, is there most cruelly rent, and torn in all parts of it.
The law of Moses commanded, that malefactors should be beaten with whips, and that according to the quality of their offences, so should the number of the lashes be: Howbeit with this condition, that they should never pass forty lashes: to the end (saith the law) that thy brother fall not down before thee foully torn, and mangled: seeming to the law maker, that to exceed this number, was a kind of punishment so cruel, that it could not stand with the laws of brotherly love. But against thee (O good Jesus,) that didst never break the law of justice, were broken all the laws of mercy: yea, and that in such sort, that in steed of forty lashes, they gave thee five thousand, and above, as many holy fathers do testify. If then a body would seem so foully berayed, being scourged not passing with forty stripes: in what plight was thy body my sweet Lord, and Savior, being scourged with above five thousand stripes? O joy of the angels, and glory of the saints, who hath thus disfigured thee? Who hath thus defiled thee with so many spots, being the very glass of innocency? Certain it is O Lord, that they were not thy sins, but mine, not thy robberies, but mine, that have thus evil entreated thee. It was even love, and mercy, that compassed thee about, and caused thee to take upon thee this so heavy a burden. Love was the cause, why thou didst bestow upon me all thy benefits: and mercy moved thee, to take upon thee all my miseries. Wherefore, if love, and mercy, have caused thee to enter into these so cruel, and terrible conflicts, who can now stand in doubt of thy love? If the greatest testimony of love, be to suffer pains for the beloved, what else are each one of thy pains, but a several testimony of thy love? What else are all these wounds of thine, but as it were certain heavenly voices, that do all preach, and proclaim unto me thy love, and require me to love thee again. And if the testimonies be so many, as the stripes, and blows were, that thou sufferedst for my sake, who can then put any doubt in the proof being as it is so plainly avouched, and proved, by so many witnesses? What meaneth then this incredulity of mine that is not yet convinced with so manifold and so great arguments? St. John the Evangelist wondered at the incredulity of the Jews, for that our Lord wrought so many miracles among them, for confirmation of his doctrine, and they nevertheless would not believe in him. O holy Evangelist, wonder no more at the incredulity of the Jews, but rather at mine. Forsomuch as to suffer pains is no less argument to cause me to believe the love of Christ, than is the working of miracles to cause me to believe in Christ. If then it be a great wonder, that after so many miracles wrought by our savior Christ, his words are not yet believed: how much more wonderful is it, that having suffered for our sakes above five thousand stripes, we believe not yet that he loveth us?
But what shall we say, if to all these strokes, and wounds, which he received for us at the pillar, we add moreover all the other pains, and travails of his whole life, all which proceeded of love? What brought thee down O Lord from heaven unto the earth, but only love? What thing pulled thee out of thy fathers bosom, and laid thee in thy mothers womb? What thing caused thee to take the garment of our frail nature upon thee, and to become partaker of our miseries, but only love? What thing placed thee in an ox stall, and swaddled thee in a manger, and chased thee into strange countries, but only love? What thing made thee to carry the yoke of our mortality for the space of so many years, but only love? What thing made thee to sweat, to travail, to watch, to continue waking all the long night, and to pass over both sea, and land, seeking after lost souls, but only love? What thing bound Sampson hand, and foot, shaved his hair, spoiled him of all his force, and caused him to be mocked, and scorned of his enemies, but only the love of his spouse Dalida? And what thing hath bound thee our true Sampson, and shaved thee, and spoiled thee of thy force, and strength, and given thee into thine enemies hands, to be so reproachfully laughed, spited, and scoffed at, but only the love, that thou bearest unto thy spouse the Catholic Church, and unto each one of our souls? Finally, what thing hath brought thee to be crucified upon the tree of the cross, there to stand so cruelly tormented from top, to toe, thy hands nailed, thy side opened, thy members racked one from another, thy body all of a gory blood, thy veins exhausted, and void of blood, thy lips pale, and wane, thy tongue bitter: to be short, all thy body wholly rent, and torn? What thing could have wrought such a most cruel foul mangling, and butchery of thee, as this was, but only love? O passing great love! O gracious love! O love, seemly for the great unspeakable mercy, and infinite goodness of him, who is infinitely good, and loving, yea wholly love!
Having therefore so great, and so many testimonies of thy love (O my sweet Lord, and Savior) as these be, how can I but believe, that thou lovest me? Sith it is most certain, that thou hast not changed that most charitable loving heart, being now in heaven, which thou hadst when thou didst walk here upon the earth? Thou art not like that cup bearer of king Pharao, who when he saw himself in prosperity, forgot his poor friends, that he had left in prison: but rather the prosperity, and glory, that thou dost now enjoy in heaven, moveth thee to have greater pity, and compassion, upon thy children, whom thou hast left here in earth. Now then, sith it is certain, that thou lovest me so much, as I see very evidently thou dost, why do not I love thee again? Why do not I put my whole trust, and affiance, in thee? Why do not I esteem myself very happy, and rich, having even almighty God himself, so constant, and loving a friend unto me? It is undoubtedly a great wonder, that any thing in this life doth make me careful, and heavy, having on my side so rich, and so mighty a lover, through whose hands all things do pass.
OF PRAYER AND MEDITATION 