This day (when thou hast made the sign of the Cross, and prepared thyself hereunto) thou hast to meditate upon the piercing of our Saviors side with a spear. Of his taking down from the Cross. And withal of the pitiful bewailing, and lamentation of our blessed Lady. And of our Saviors burial.
THE TEXT OF THE HOLY EVANGELISTS.
When the Jews (because it was the feast of Easter) that the bodies should not remain upon the Cross on the Sabbath day, (for that day of the Sabbath was very solemn among them) besought Pilate that their legs might be broken, and that they might be taken down from the Cross. Then came the soldiers, and brake the legs of the first, and of the other, that was crucified with Jesus. But when they came to Jesus, and saw that he was already dead, they brake not his legs. But one of the soldiers with a spear pierced his side, and forthwith there issued out blood, and water. And he that saw it, bare witness, and his witness is true.
And when the evening was come, there came a certain worshipful knight, called Joseph of Arimathea, (one that looked for the kingdom of God,) and entered boldly unto Pilate, and demanded the body of Jesus. And Pilate marveled, if he were already dead: and called unto him the Centurion, and asked of him, whether he had been any while dead. And when he understood the truth of the Centurion, he gave the body to Joseph.
There came also with him, one called Nicodemus, who was wont to resort to Jesus by night: and he brought with him of Myrrh, and Aloes mingled together, about a hundred pounds. And Joseph bought a linen cloth, and took him down from the cross, and wrapped him in that linen with those sweet savours, according to the custom, which the Jews observe in the burial of the dead.
And in that place where Jesus was crucified, there was a garden, and in the garden a new sepulcher, wherein was never man yet laid. There they laid Jesus, by reason of the Passover of the Jews: for the sepulcher was near.
And Mary Magdalene, and Mary the Mother of Joseph marked the place, where they laid him.
MEDITATIONS UPON THESE POINTS OF THE TEXT.
Hitherto (O my soul) thou hast celebrated the death and grievous pains of the son: It is now time for thee to begin to celebrate, and bewail the grievous sorrows of the mother. Wherefore sit down a while at the feet of the prophet Jeremias, and taking the words out of his mouth, and sighing deeply with a bitter, and sorrowful heart, say thus unto her. How happeneth it (O most innocent virgin) that thou art now alone? How is it (O lady of the world) that thou art become a widow? What? Have they set so sore a penalty upon thee, without having committed any offence at all? O most holy virgin, I would gladly comfort thee, and I know not how! I would gladly ease some part of thy great griefs, and anguishes, and I know not which way! O Queen of heaven, if the cause of thy sorrows, were the sorrows of thy blessed son, and not thine own, (for that thou didst love him more than thyself,) his sorrows are now ended, forsomuch as his body suffereth no more, and his soul is now altogether glorious! Cease therefore (I beseech thee) the multitude of thy sorrowful sighs, and bewailings, seeing the cause of thy sorrow is already ceased, and gone. When he wept, thou didst weep also: reason it is therefore, that thou shouldest rejoice with him, now that he rejoiceth. Shut up the springs of thy most pure eyes, more clear than the waters of Esebon, and now sore troubled, and dimmed with the showers of so many tears. The wrath and anger of almighty God is now pacified with the sacrifice of the true Noe. Cease therefore the flood of thy most holy eyes, and let the earth be cleared again with new brightness.
The dove is now departed out of the ark, and when she returneth, she will bring with her signs of the mercy, and clemency of almighty God. Rejoice therefore O blessed virgin, and comfort thyself with this hope, and cease now I pray thee these thy mournful sobbings, and sighs. Thy own dearly beloved son himself putteth thy doleful mourning, and tears, to silence, and inviteth thee to a new joy in his Canticles: saying: The winter is now past, the showers and tempestuous storms are ceased, the flowers do appear in our land. Rise up therefore my wellbeloved, my darling, and my turtle dove, that abidest in the holes of the rock, and in the clefts of the wall. That is to say, in the strokes and wounds of my body. Leave now this habitation, and come and dwell with me.
I see well O blessed Lady, that none of all these things are able to comfort thee: because thy sorrow, and grief is not hereby taken away, but only changed. One martyrdom I see is ended, and an other now beginneth. The torments of thy heart are renewed continually, and though some go away, yet others do succeed with new kinds of torments: that by such changes, the torment of the Passion may be doubled unto thee. Hitherto thou hast lamented his pains, and sorrows: now thou lamentest his death. Hitherto thou hast lamented his passion: now thou lamentest thine own solitariness. Hitherto thou hast lamented his griefs, and troubles: and now thou mournest for his absence. One wave is past, and an other cometh on to overwhelm thee. So that the end of his pain, is a beginning of thine.
And as though this thy pain were too little, I see that these cruel tormentors prepare yet an other pain for thee, no less than this. Close up thine eyes therefore O blessed Lady: close them up out of hand I beseech thee: and look not upon that long terrible spear, which goeth with great violence in the air, to strike the place whereunto it is leveled. Now hast thou O holy virgin thy desire fulfilled. For now art thou become a buckler to thy son, forsomuch as this blow striketh not him, but thee. Thou didst desire the nails, and thorns, and they were ordained for his body: but the piercing spear was reserved for thee. O ye cruel ministers! O ye hearts of iron! Were the pains, and torments too little (trow ye) which his body suffered being alive, that ye would not pardon it even after it was dead? What fury and rancor of enmity is there so outrageous, but that it is pacified when it seeth his enemy dead before him? Lift up your cruel eyes a little O ye unmerciful and cruel ministers, and behold our Savior? Behold I say his deadly face, his dim eyes, his falling countenance, his pale and wane color, and shadow of death. For though you be more hard than either iron, or the Adamant stone: yea though ye be more hard, than your own selves, yet it may be, that in beholding him, your fury and malice will be appeased. Wherefore are ye not contented with the wounds ye have given to the son, but that ye will wound his blessed mother also? Her ye do wound with that spear: unto her ye give the stroke: and against her sorrowful heart threateneth the sharp point of that cruel lance.
Now cometh the wicked minister with a long sharp spear in his hand, and pierceth the very naked side of our Savior with great fury. The cross shaked in the air with the mighty force of the stroke: and from thence issued water, and blood, wherewith are washed the sins of the world. O river that runnest out of paradise, and waterest with thy streams all the face of the earth! O wound of the precious side of my sweet Savior, made rather with his fervent love towards mankind, than with the sharp iron of the cruel spear! O gate of heaven! O window of paradise! O place of refuge! O tower of strength! O sanctuary of just persons! O sepulcher of pilgrims! O nest of clean doves! O flourishing bed of the spouse of Salomon! All hail O wound of the precious side of our Savior, that woundest the hearts of devout persons! O stroke that strikest the souls of the just! O rose of inspeakable beauty! O ruby of inestimable price! O entrance into the heart of my sweet Savior Jesus Christ! O witness of his love, and pledge of everlasting life! Through thee do all living things enter into the Ark of the true Noe, to be preserved from the flood. Unto thee do all such as are tempted repair: In thee do all those that are heavy, and sad find comfort: by thee are the sick persons cured: through thee do sinners enter into heaven: and in thee do all banished persons, and pilgrims, sleep sweetly, and take their rest. O furnace of love! O house of peace! O treasure of the Catholic Church! O vein of lively water, that springest up even unto life everlasting! Open O most loving Lord, I beseech thee, this gate unto me: receive my heart into this most delightful habitation: give me passage through the same unto the tender bowels of thy love: let me drink of this sweet fountain: let me be washed with this holy water: let me be made drunk with this most precious licour. Let my soul sleep in this sacred breast. Here let it forget all the cares of the world: here let it sleep: here let it eat: here let it sing sweetly with the Prophet: saying: This is my resting place for ever, and ever: here will I dwell: for this place have I chosen for my habitation.
HOW OUR SAVIOR CHRIST was taken down from the Cross.
After this, consider how the holy body of our Savior was taken down from the cross: and how the blessed virgin received it in her arms.
Now the very same day in the evening, there came those two holy men, Joseph, and Nicodemus, who reared up their ladders unto the cross, and took down the blessed body of our Savior into their arms. The holy virgin then perceiving that the torment of the cross was now ended, and that the sacred body of our Savior was coming towards the earth, she setteth herself in a readiness to give him a secure haven in her lap, and to receive him from the arms of the cross, into her own arms. And so she wringeth her hands very pitifully, and requesteth of those noble men with great humility, and instancy, that forsomuch as she had taken no leave of her dearly beloved son, nor received those last embracings of him upon the cross at the time of his departure, they would now suffer her to come unto him, and not increase her discomfort on every side. She beseecheth them, that they would not deal so straitly with her, as the enemies had done, taking her sweet son from her being now dead, as the enemies did, whiles he was yet alive. O blessed Lady, how void of comfort art thou on every side! For if they deny thee thy request, thou wilt be sore discomforted: and if they grant thee thy petition (according to thy earnest desire) yet shall thy discomfort be never a-whit diminished. Thy miseries have no comfort at all, but only in thy patience. If thou go about on the one side to diminish thy sorrow, on the other side it increaseth double. Now ye holy men, what will ye do in this case? What is your best advice, and counsel, in this matter? To give a flat denial unto such lamentable tears, and to so blessed a Lady, in so just and reasonable a request, were certainly an unseemly act: and to grant her the thing she demandeth, were peradventure to end her life. You are afraid on the one side to discomfort her: and on the other side you fear also least perhaps you should be murderers of the mother, as the enemies were of the son. In conclusion the pitiful earnestness of the holy virgin overcometh them, and those noble men thought best, that considering her great doleful bewailing, and lamentation, it should be a greater cruelty to take her own dear son from her, than to bereave her of her life. And so they were enforced to grant her request.
Now when the blessed virgin had by her pitiful intercession gotten the body of her dear son into her arms, what tongue is able to express the great inward anguish and sorrow which then she felt? O ye angels of peace, weep with this holy virgin! O ye heavens, lament with her! O ye stars of heaven, and all creatures of the world, accompany the blessed virgin Mary in her great heaviness and doleful lamentation! The blessed mother embraceth the torn, and rent body of her sweet son. She huggeth, and clippeth him fast to her breast, (her strength serving her to this thing only.) She putteth down her face between the thorns of his sacred head. She joineth countenance with countenance. The face of the mother is imbrued with the blood of the son: and the face of the son is bathed with the tears of the mother. O sweet mother, is this haply thy sweet son! Is this he, whom thou conceivedst with so great glory, and broughtest forth with so great joy! Where are now thy former joys become? Whither is thy wonted gladness gone? Where is now that mirror of beauty, wherein thou didst so often times behold thyself? Now thou takest no pleasure to behold him in the face, because his eyes have lost their light. Now it availeth thee not to speak, and talk with him, because his ears have lost their hearing. Now that tongue moveth not, which was wont to utter the words of heaven. Now are those eyes dimmed, which were wont with their sight to rejoice the whole world. How is it, that thou speakest not now (O Queen of heaven!) How happeneth it, that very sorrow, and heaviness, hath thus tied up thy tongue! True it is, that the tongue of the blessed virgin was as it were dumb for a time: but her heart might secretly with inward grief speak unto her sweet, and dearly beloved son, and say unto him.
THE PITIFUL LAMENTATION of the blessed virgin Mary.
O Life dead! O light obscured! O beauty defiled! What bloody hands were those, that have so disfigured thy divine shape? What crown is this, that my hands do feel upon thy head? What wound is this, that I see in thy side? O high priest of the world! What doleful marks, and signs, are these, that my eyes do see in thy body? Who hath bespotted the clear glass, and beauty of heaven? Who hath disfigured the face of all graces? Are these the eyes, that were wont to dim the sun with their beauty? Are these the hands, that raised up the dead, whom they touched? Is this the mouth, out of which the four Rivers of paradise issued? Have the hands of men such power against God? O my sweet son, and blood of my body, from whence arose this terrible tempest? What raging storm hath this been, that hath so bereaved thee from me? O my dear son, what shall I do now without thee? Wither shall I go? Who shall be able to help me? Many fathers, and brothers, when they were afflicted, came to entreat thee for their children, and brethren, that were dead, and thou with thy infinite virtue, and clemency, didst comfort, and help them: But I (alas,) that see mine own dear son, my father, my brother, and my Lord, here dead before me, to whom shall I make suit for him? Who shall comfort me? Where is the good Jesus of Nazareth, the son of almighty God, which comforteth the living, and restoreth life unto the dead? Where is that great Prophet, so mighty both in words, and works?
O my sweet son, which heretofore hath been my comfort, and rest, but now a very sharp knife to my sorrowful and heavy heart. What hast thou done, why the Jews should thus crucify thee on the cross? What cause had they to put thee to so cruel and shameful a death? Is this the thanks for so many good works, as thou hast wrought among them? Is this the reward, that is given unto virtue? Is this the recompence, for such divine doctrine? Hath the wickedness of the world extended itself so far? Hath the malice of the devil been so furiously bent? Hath the goodness, and clemency of almighty God yielded so far forth? Is the horror, and hatred, which almighty God beareth against sin so passing great? What? Was so great a satisfaction requisite, to satisfy for the sin of one? Is the rigor of gods justice so strait? Doth almighty God make so great accompt of the salvation of men?
O my sweet son, what shall I do without thee? Thou art my son, my father, my spouse, my master, and all my company? I am now become, as it were an Orphan without a father: a widow without a husband: I am now alone, and deprived of such a master, and of such a sweet companion. Now shall I not see thee any more to enter in at my gates, wearied with the discourses, and preaching of the gospel. Now shall I no more wipe of the sweat from thy face, which was so often times sunburned, and tired with painful travails, and Journeys. Now shall I see thee no more sitting, and eating at my table, and ministering food to my soul with thy divine presence. Now Alas, this glory is finished: this day is this joy ended, and my solitariness beginneth presently.
O My dear son, why speakest thou not unto me? O tongue of heaven, that hast comforted so many with thy words, and given speech, and life, to so many persons: who hath put thee to such a great silence, that thou speakest not to thy loving mother? How is it, that thou hast not at the least left me some legacy, wherewithal I might comfort myself? Well, I will take it by thy license. This Royal crown shall be my legacy. Of these nails, and of this spear will I be thy heir. These so precious Jewels will I keep always in my heart. There shall thy nails be knocked in. There shall thy crown, and scourges, and thy cross, be kept, and preserved. This is the inheritance which I have chosen to enjoy all the days of my life.
O how little while do the joys of the earth endure! And how sore doth that grief smart, which cometh after much prosperity? O Bethlehem, O Jerusalem, how far do these days differ from those, which I have had in you! What a clear night was that! And what an obscure day is this! What a great joy, and riches had I then! And what a great grief and penury have I now! The loss of so great a treasure can not be little. O blessed Angel, where are now those great praises of thy old salutation! It was not in vain, that I was in such a great trouble, and fear, at that time. For after great praises, there must needs follow, either some great fall, or some great cross, and tribulation. Our Lord will not have his gifts to be in vain, Idle, and without exercise. He never giveth honor without charge: nor superiority without servitude: nor great abundance of grace, but to make us able to suffer great trouble, and persecution. Then thou didst call me Full of grace: and now am I full of sorrow. Then thou didst call me Blessed among all women: and now am I the most afflicted of all women. Then thou didst say, our Lord is with thee: now he is also with me, howbeit not alive, but dead, as I now hold him here in mine arms.
O my sweet redeemer, and savior, was it any offence in me to hold thee in my arms with so great joy, when thou wast but newly born, that I should now come to hold thee in them so sore tormented? Was it any fault in me, to take so great pleasure in giving thee the sweet milk of my breasts, that now thou shouldest give me to drink of such a bitter cup? Was it any fault in me to behold myself in thy face, as in a bright glass, that thou hast thus ordained, that I should now see thee thus cruelly rent, and tormented? Was it any offence in me to love thee so entirely, that thou shouldest now cause my love to become my tormentor? And that I should now suffer so much the greater grief, be how much I loved thee more entirely?
O heavenly father! O lover of men! Which art merciful towards them, and rigorous towards thine only and dearly beloved son. Thou knowest O Lord how great the waves, and tempestuous surges are, which lie beating at this present against my doleful heart. Thou knowest that this heart of mine hath abidden so many deaths, as there have been whips, and strokes, given unto this holy body of thy sweet son. Howbeit, although I be the most afflicted of all creatures, yet do I give thee infinite thanks for this great sorrow, and grief, that I sustain. It is a sufficient comfort unto me, to understand that it is thy blessed will that it should so be. Any thing that cometh from thy hands I must needs take in good worth, though it were a sharp knife, and would thrust it even into my bowels. I give thee most humble, and hearty thanks, both for my prosperity, and adversity: and as well and even in as equal wise for the one, as for the other. And for the use, and commodity of thy benefits, which I have hitherto enjoyed, I bless thee: And I am nothing discontented, that thou dost now take them away from me. I mislike not of that, but I do rather restore to thee the thing again, that was committed to my custody, and do yield unto thee most humble and hearty thanks. Both for the one, and the other, the angels bless thee, and with them my tears also bless thee for evermore. Howbeit I beseech thee O my most loving and merciful father (if it may stand with thy blessed will, and pleasure,) that the martyrdom which I have already suffered for these thirty and three years may content thee. Thou knowest O Lord, that from the day, that holy Simeon signified this martyrdom unto me, all my pleasures have been mingled with bitter gall. And from that time hitherto, I have had that sorrowful day ever lying overthwart my heavy heart. In the midst of my Joys, I have been always assaulted with the remembrance of this dolorous sorrow: and I never had any Joy so pure, but that it was mingled with the terrible sorrows, and fears of this day. I know well that all this was directed by thy divine providence, and that it was thy blessed will, that from that time I should have knowledge of this mystery, to the end, that as the son carried the cross evermore before his eyes, (even from the very day of his conception:) so should his mother carry it also. For thy will, and pleasure is that those that by thine should always suffer, and be afflicted in this transitory life: And thou wilt not that our joys should be great, or perpetual, in this vale of tears, though they be such as we take in thee.
Wherefore O my king, vouchsafe now I beseech thee, if it may so stand with thy blessed will, that this may be the very last of my martyrdoms: if not, thy holy will be fulfilled both in this, and in all other things. If thou think one martyrdom be too little for a poor seely woman, thou knowest very well O Lord, that I have been so oftentimes a Martyr, as there have been wounds, and strokes, given to the most blessed body of my Savior. His martyrdoms are now all ended, but mine in beholding him thus cruelly tormented do begin afresh. Command death to return again, to take the spoil, which he hath left behind him: and let him carry the mother also with the son to the grave. O happy sepulcher that succeedest me in mine office! The crown that they take from me, they give unto thee, whom I have had enclosed in my bowels. My very bones would rejoice, if they might see themselves laid up there, and certainly there should my life be laid also. My heart, and my soul, will I bury there, (for that may I do,) but as for my body, bury thou it there also (O Lord) I beseech thee, for that I may not do without thee. O death, why art thou so cruel, as to separate me from him, in whose life my whole life consisteth? Thou art sometimes more cruel in pardoning, than in killing. Surely thou hadst shewed thyself very pitiful towards me, if thou hadst taken us both together: But now alas, thou hast been cruel in killing the son, but far more cruel in sparing the mother.
Such words as these would the blessed virgin speak privily in her heart: and the like might those holy Marys, that accompanied her speak also. All that were present wept very tenderly with her. Those holy Matrons wept: Those noble Gentlemen wept: Heaven and earth wept: Yea all the creatures accompanied the tears of the blessed virgin Mary.
The holy Evangelist also wept very lamentably, and embracing the blessed body of his master, said: O my good Lord, and master, who shall be my teacher from henceforth? To whom shall I resort to be resolved in my doubts? Upon whose breast shall I rest myself? Who shall impart to me the secrets of heaven? O what a strange change, and alteration is this! The last evening thou sufferedst me to rest upon thy holy breast, and gavest me the Joys of life: and now do I recompense that great benefit, with holding thee dead on my breast. Is this the face, which I saw transfigured upon the mount Thabor? Is this that figure, which was more clear, than the sun at noon day?
Likewise that holy sinner Mary Magdalen wept full bitterly also, and embracing the feet of our Savior said: O light of mine eyes, and redeemer of my soul: if I shall see myself overcharged with sins, who shall receive me? Who shall cure my wounds? Who shall answer for me? Who shall defend me against the Pharisees? O how far otherwise held I these feet, and washed them, when thou receivedst me, lying prostrate at them! O my sweet heart root, and most entirely beloved, who could bring to pass, that I might now die with thee? O life of my soul, how can I say, that I love thee, seeing I see thee here dead before mine eyes, and yet do remain alive?
After the like manner did all that holy company weep, and lament, watering and washing his holy body with their tears. Now when the hour of his burial was come, they wind his holy body in a clean linen cloth: They bind his face with a napkin. And laying his body upon a bier, do carry it to the place of his burial, and there they lay in that most precious treasure. The sepulcher was covered with a stone: and the heart of the blessed mother with a dark cloud of heaviness, and sorrow. There is she once again bereaved of her son. There beginneth she a fresh to lament her solitariness. There she seeth herself dispossessed of all her treasure. And there her heart remaineth buried, where her treasure was left.
A DECLARATION WHY THE BLESSED VIRGIN MARY, and all just persons, are afflicted in this present transitory life, with divers adversities, and tribulations.
O Heavenly father, sith of thy infinite goodness, and mercy, thou wouldst that thy blessed son should thus suffer for our sins: why wouldst thou that this holy virgin his blessed mother should suffer also, who neither deserved death for the sins of others, (forsomuch as thy sons death sufficed for them:) neither yet for her own, seeing she never committed any manner of sin in all her whole life? How easily might this her tribulation have been tempered, if at that time she had been forth of the city of Jerusalem, where if she had been absent, she should not have seen with her eyes the cruel death of her only and dearly beloved son, neither have so greatly augmented her sorrow, and grief, with the sight of the present object, and with beholding him suffering his so manifold, and cruel torments upon the cross. O wonderful dispensation, and counsel of almighty God! Thy will was O Lord, that the blessed virgin should suffer, not for the redemption of the world, but because there is nothing in the world more acceptable unto thee, than to suffer for the love of thee. Among all things created there is nothing more precious than in heaven the glorious love of the blessed Saints, and in earth the troubled and afflicted love of just persons: I mean: than the love of just persons, that is tried with adversity, affliction, and tribulation. In the house of almighty God there is no greater honor, than to suffer for the love of God. Among all the good works, and services, that our savior did unto thee in this world, this was that which thou hast appointed, and accepted, for the most chief, and principal work, to be the mean of our reparation, and redemption. This was the jewel, and precious stone, that among all the riches of virtues, which that rich merchant laid before thee, liked thee best: for the which thou gavest unto him whatsoever he demanded: which was the redemption of the world. Now then, if this jewel be of so great value and estimation in the sight of almighty God, it were not meet, that such a rich piece as this is, should be wanting in our blessed Lady, who was of all perfect women, the most perfect, and most acceptable in the sight of almighty God.
Moreover there is no work in this world that maketh a more manifest, and perfect shew of true virtue, than to suffer tribulations for the love of God. For the proof, and trial of true love is to have true patience for the beloved. And there is no trial, and proof, so far from all suspicion, as this is. And like as almighty God himself did never discover the greatness of his love unto men so clearly, and perfectly, (though his other benefits which he bestowed upon them were very great) until he came to suffer for them: even so shall they never discover their love towards him fully, and perfectly, (be there other services they do unto him never so many, and great,) until they come to suffer tribulations for his sake. Tribulation (as St. Paul saith) is the occasion, and matter of patience: And patience is the proof, and trial of true virtue. And this proof giveth us a hope of glory. For this cause therefore, a man ought always to suspect all virtue, and holiness, which he perceiveth in himself, until it be tried and proved with the testimony of tribulation. For as the Wise man saith: The vessels of clay are tried in the furnace: but the hearts of the just in the furnace of tribulation.
Almighty God in all the works of nature hath not made any one thing that should be idle, or in vain: much less would he, that in the works of grace his gifts should be idle, and in vain, And therefore he divideth to every one of his elect the burthen, and charge, which he must bear, according to the forces, and talent of the grace he hath received. So that here in this short transitory life, it is not to be esteemed for the greater love, and friendship, if almighty God do give us greater pleasure, and ease: but rather if he give us greater tribulation, and adversity. Thou shalt give us O Lord, (saith the Prophet) to drink tears by measure. And the measure is this, that he that is most and greatest in thy grace, and favor, is commonly most afflicted, and troubled in this transitory life. When Moses made that peace, and accord, between almighty God, and his people, the holy scripture saith, that he sprinkled all the people with an hyssop dipped in blood, and this being done, the rest of the blood that remained, he sprinkled upon the altar. Wherefore let all those that determine to be the friends of almighty God understand hereby, that their love, and friendship with him must be celebrated, and dedicated with blood: and not only with the blood of Christ, but even also with the proper blood of every one: to wit: with patience, and suffering of troubles, and adversities. Our Savior Christ at that last supper which he made with his disciples, drank first himself of the Cup, but after he had drunk himself thereof, he gave the remnant unto his guests, which he had invited, and commanded them, to divide the same among them, and that every one of them should also drink his draught of that cup. So that it appertaineth to all persons to have their part of this cup: and it is also requisite, that they all, as members of Christ, do conform themselves with our Savior Christ in suffering. Howbeit herein standeth the difference, that as concerning the common sort of people, and those, that are imperfect, it is sufficient if they be sprinkled with blood: but those devout godly persons, that are more nearly approached, and joined unto almighty God, and be such, as are worthy to be called his altars, these must not only be sprinkled with blood, but they must also be dyed, and bathed in blood: forsomuch as to the strong are reserved the strongest battles, and so consequently a greater reward and greater crown in the kingdom of heaven.
Our Savior Christ, and his blessed mother, were the two persons, that of all others in this world were most entirely beloved of almighty God. Now these two as they far passed, and excelled all creatures in virtue: so did they likewise in suffering. And undoubtedly there were never in the world two better persons, nor more tossed, and turmoiled with adversities, afflictions, and tribulations, than these two were.
Be of good comfort therefore all ye Catholics that are in tribulation, assuring yourselves, that the more troubles, afflictions, imprisonments, and crosses you sustain, the more like you are unto our Savior Christ, and his holy mother. Be of good comfort all ye Catholics that are troubled: For you are not therefore the more forsaken of almighty God, but rather (if you have patience in your troubles,) you are certainly the more in his grace, and favor, and more singularly, and dearly, beloved of him. Be of good comfort again, and again, I say, all ye Catholics that are afflicted, and troubled: For there is no sacrifice more acceptable unto almighty God, than a troubled and afflicted heart: neither is there any sign more certain of his love, and friendship, than patience in tribulation. Let no man therefore slander tribulation, for that were to slander our Savior Christ, and his blessed mother: yea it were to bring a slander upon almighty God himself, who always sendeth tribulations and afflictions to his friends.
What thing is tribulation, but only a cross? And therefore what other thing is it to defame tribulation, but to defame the cross? Again what is it else to fly from tribulation, but to fly from the cross? Now if we worship the dead cross, which is the figure of the Cross, why fly we than from the lively cross, which is, to suffer by the cross of tribulation? This is to imitate, and follow the Jews, of whom our Savior saith, that when they had persecuted the Prophets, they made for them afterwards very great, and sumptuous sepulchers: honoring them after they were dead, and persecuting them, whilst they were alive. And even so it seemeth that those wicked Christians do likewise in a sort imitate them, which on the one side do worship the dead Cross, and on the other side do deny, and spit at the lively Cross: which is suffering by the cross of tribulation.
And let no man be discomforted, and say, that he suffereth for his sins, or without sin: for howsoever thou suffer, all is finally in effect to suffer upon the cross. For if thou suffer for thy sins, (and do heartily repent them) thou sufferest upon the cross of the good thief: But if thou suffer without sin, and without desert, thou oughtest to take the more comfort thereof, because this is to suffer even upon our Saviors own Cross.
OF PRAYER AND MEDITATION 