Cisn. Exercises 49-60

BOOK of EXERCISES
for the
SPIRITUAL LIFE

Abbot Garcia Jimenez De Cisneros, O.S.B.
Prol., CHAPTERS 49-60

Benedictine Abbot, Moretto, 1520

Written in the Year 1500 by Abbot Garcia Jimenez De Cisneros, O.S.B. Engl. modified from the translation from the original Spanish by E. Allison Peers, Monastery of Montserrat, 1929

That the contemplative must soar in his contemplation after three manners, according to the life and passion of the Lord.

YOU must know that our Redeemer, God and Man, and Mediator between God and man, is the road whereby you must rise to the knowledge of His Deity and to the love thereof likewise. For, as Saint Augustine says in the seventh book of his Confessions: “For this reason above all others Christ took our flesh, that we, who cannot know God according to the spirit, may rise to the knowledge and love of Him in the spirit through Christ the Word Incarnate “. Wherefore, make for yourself three manners of contemplation upon the life and death of Christ, by means of devout exercises.

Let the first stage in that contemplation be to draw near to Christ with sweet affection and heart-felt desire, albeit after an earthly manner. Make Christ your companion, let your affection dwell ever on both His life and death, and have you joy in your exercises through His presence and the remembrance thereof. In this first stage of your contemplation, or first degree of love, you may vary your exercise after various manners, even as Christ in His lifetime was followed and loved by many after various ^[p.223] manners and with various intentions. For the apostles followed Him, first of all, through their delight in His bodily presence alone, finding refreshment in His conversation and being attracted by the sweetness of His friendship. Even so do you first of all in this way follow Christ and abide in His company.

Consider how lovely was His presence, how beautiful and graceful His body, for He was lovely in His disposition above all the sons of men. Consider the sweetness of His words and gentleness of His teaching. Consider the manner wherein He conducted Himself in all things, with what sweetnes and benignity He pronounced the most mellifluous words. Consider how He conducted Himself inwardly, for He was meek, loving and kind. Consider both the maturity of His judgment, and the beauty of His presence. Contemplate in Him the depth of wisdom that was in His heart and likewise the joyousness of His speech ; and no less the marvellous disposition of His customs in their inward composition. In this way was He followed by the apostles.

Others followed Him that He might heal their diseases. Follow you Him for a while in this way, and throw yourself humbly at His feet, ado ring Him and saying: Domine, si vis, poles me mundare. That is to say : “ Lord, if you wilt, you canst make me clean D. Or say : Jesu, fill David, mi serere mei: “ jesu, Son of David, have mercy upon me.”

Others followed Him for His miracles. And you ^[p.224] also may contemplate His power in them. For He changes nature, varies the elements, casts out devils, heals all diseases. In these things may you know that He is God, Who gave to nature in the beginning all its properties, yet ever demanded its obedience in all things that He might endue them at will with properties that were supernatural. After such manners as these may you vary your exercises and your affection in this first stage of contemplation.

But you must know that, although this exercise be of great advantage in spiritual things, — namely, to occupy oneself with the habits and example of Christ our Redeemer, — yet it suffices not to raise you to love of Him, and of itself is of little profit. For what did it profit Judas, Pilate, Herod or the Pharisees, that they saw the death of Christ or His works or His bodily presence, since they desired not to imitate Him? Wherefore the end of this first stage of contemplation, according t? Saint Bernard in his book on the Song of Songs, will be to you that even as the apostles, drawn by this afiection, left all the things of the world, riches, kinsfolk and all things else, even so must you persevere in this degree of love until your heart be wholly occupied with this sweetness and filled therewith, and weaned from all carnal love. In this way, in short, must a man open his heart, in this exercise, to affection and love for the human nature of Christ, so that all his love and desire may be transported to the sweetness of Christ’s^[p.225]humanity. And this degree of contemplation pertains to beginners.

The second stage of contemplation according to the life and passion of Christ is somewhat higher. For a man who contemplates after this fashion does not draw near to the humanity of Christ only, but, as Saint Bernard says, is able to find God in Christ made man. He finds not God alone, nor man alone, but attains to a knowledge of Christ Who is God and Man jointly; and this Christ Who is God and Man jointly he loves and adores.

It is very fruitful in this exercise of contemplation upon the life and passion of the Lord if each time that you readest or rememberest that Christ suffered this thing or that, you form such an idea of Christ that He is represented to you as God and man alike. So that, whatever you readest or rememberest that Christ did, — whether the raising of the dead, the performing of miracles or the like—doubt not that it was done by Christ made man. Further, whatsoever you readest that Christ suffered when His hands were pierced and His feet nailed to the cross, believe you that it was God, without any doubt, that suffered this, and this by reason of the unity of His person, wherein deity and humanity met together without mingling of their natures. And this is the belief of every true Christian.

And the more clearly a devout man conceives this, the more will his affection find refreshment in the life, passion and miracles of Christ. If you think upon Christ made man, there will come to you from your thoughts the sweetest affection and the greatest trust, because He is most mild, most benign, most noble and most sweet, altogether lovely, gracious and beautiful. Wherefore it will be the easier for you to draw near to Him and adore Him, for the know-ledge of Christ’s Humanity is easier for us because it is the more strongly imprinted upon our. /minds, than the knowledge of His Deity which is far more remote from our own nature. If you think of Christ as God, all His works, deeds, actions and wonders will seem to you to be the more greatly to be feared, and of the greater terror, affright and wonder. But if you canst think upon both at once, — namely, the Deity and Humanity of Christ — then from your conception and contemplation of Him there will be born within you great devotion, love, trust, reverence and fear. This second degree of contemplation of the life of the Lord belongs to such as are making progress.

The third degree of contemplation is the raising of oneself by means of the Humanity of Christ to spiritual affection, looking upon God with the eyes of the spirit, as in a mirror and in figure; in this way a man comes, with the help of God, through the knowledge of His Humanity to the knowledge and love of His Deity. And through this regard of the spirit, and this union and transformation, a man begins after some manner to be made one spirit with God, and to pass beyond himself, and to look upon this very truth, and be made ready for union and oneness with God. Wherefore Saint Augustine says, in the seventh book of his Confessions: When I was bidden to withdraw within myself, I entered my inmost being, and, with you as guide, I was enabled so to do because you didst become my helper. And I saw with the eye of my soul, as it were above this same eye of my soul, and above my spirit, the light of the unchangeable Lord : not this common light, which is visible to all flesh, nor anything in this way, but something much greater : not as though it shone much more clearly, and filled all things with its greatness, but something which was not this but a thing very remote from it. He that knows the truth knows it; and he that knows it knows eternity ; and love knows it. O eternal truth ! O true love! O beloved eternity! you are my God, and for you do I sigh by day and by night.

This, then, is the last degree of contemplation in this pilgrimage which we make as we mount to the vision of the Essence of God. But let not the beast, - that is to say, the unclean man-touch this mountain or draw near to it; for if a beast touch the mount it shall be stoned. And this third degree of the contemplation of the life of the Lord belongs to those that are adepts, and are drawing nigh to perfection.

Of the figures, prophecies and Scriptures concerning the Incarnation of the Lord.

AROUND the work of our Redemption revolves the 1/- and matter of all Divine Scriptures, anall things that are therein have reference thereto. For the Old Testament foretells it, and the New Testam.nt shows it more clearly as having been accomplished. Consider, therefore, how many things in figures, acts, Divine responses and appearances to kings, prophets and priests preceded this work; and from these things understand its greatness, which requires your thank-fulness. Think then of your ingratitude and lack of love concerning the desire of the patriarchs. Consider the desire of the fathers in times past and marvel at your own lukewarmness, and at that of many others concerning this work of redemption.

WHEN the fulness of time was come for the fulfilment of the figures aforementioned, and when it pleased God to grant the desire of the Fathers, the archangel Saint Gabriel was sent to announce to the Virgin the Incarnation of the Lord.

Contemplate this and rejoice herein, that the de-sires of the Fathers were fulfilled, and the answers of God to them.

Consider the reverence shown by the angel to Our Lady, and marvel at the humility of God.

Contemplate also the exaltation of the Virgin, and her humility, virginity and other virtues; likewise her joy, exultation and glad devotion; and forget not how she visited Saint Elizabeth and all the things that came to, pass on that occasion.

A summary of the life of Christ for the exercise of those that have newly entered upon contemplation.

TO the end that you may gather up the whole life of the Lord into a brief summary, and have it ever with you in your memory, you shall make your contemplation as follows.

Contemplate first your God as a little child, wailing and weeping in the manger. Contemplate His poverty, consider His humility, with the coming of the angels and the vigils of the shepherds. Contemplate the colloquy of the angels and of the shepherds, and look at Joseph, beholding how he marvels.

Contemplate Our Lady kneeling with exceeding great joy, adoring her Son and rejoicing in her heart. Look upon the face and expression of the Blessed Child, yet think of the greatness and the wisdotn that are within Him. Adore Him with great reverence and kiss the crib.

Think upon the circumcision of the eighth day, and the naming of the child Jesus; consider how He that was sinless took upon Him the cure for sin, that you too may be circumcised of your unruly and immoderate desires. He was called Jesus that you may understand that those whose Saviour He is are His own and no strangers. Weep with the child, giving the example of resistance likewise. Marvel at His dignity, and how the angels minister to Him.

Consider how, when He came down from the Mount, He chose fishermen and others that were despised of men for His disciples; and with them, by means of the sword of His preaching, He began to conquer the whole world. Ponder the life which He led together with the apostles, the sweetness of His converse with them, and the secret talks which He had with them both in the house and by the wayside; and how He was among them as one that serveth, eating with them at the same table and from the same dish, and in no wise privileged among them.

Consider how from thenceforward He is seen upon the earth, having His converse with men, going every-where among them, sowing the seed of God’s word, and doing many wonders, which could be done by none other save by God alone. For He gives sight to the blind, and hearing to the deaf; casts out devils, cleanses lepers, and heals all men. So many are the miracles which He did that the number of them could scarcely be written down. When any besought Him, He pardoned their sins; everywhere He preached, speaking in similitudes and parables, in one of which He called Himself a shepherd, and said that He had come to lead back the sheep that was lost.

Consider how often a great multitude followed Christ, — now four yousand, now seven yousand — Into the desert. Follow you Him likewise and be^[p.234]you near to Him, that you may hear His words; look you upon the face of the Lord and of His apostles, and listen to their converse together.

Remember you that, when it was His will to offer Himself as a sacrifice, for the which cause He had come to earth, that He might show Himself to be the very Paschal Lamb, on the fiftlj day before the Passover the Lord of Heaven and earth seats Himself upon a she-ass brought by the disciples; and how the children of the Hebrews sing, with great triumph and voices of praise: a Blessed be He that cometh in the name of the Lord “. Thus He entered the Holy City of Jerusalem. Know you the humility of Christ the King, which is manifested as He sits upon the ass which is covered with the garments of the apostles. Where now are His royal household and array? See how He draws near to the city of Jerusalem and weeps for it, and grieves yet more for sinful souls, in the tenderness of His heart of mercy.

Now we have briefly set forth a summary of the life of the Lord, that you may the more readily bear it in your mind, for with nothing else canst you more healthfully and profitably occupy your memory. Wherefore you shouldst consider within your heart, each day at some appointed hour, some portion of the narrative of the life or the death of Christ.^[p.235]

Wherein is contained another summary of the life of the Lord for the more practised and instructed.

O Cross, Tree of Salvation, watered by the living fountain, Adorned with flower refulgent, bringing forth most welcome fruit,

Jesus, promised to the fathers, Jesus, foreshadowed by figures, Jesus, begotten by the Holy Spirit, Jesus, endowed with gifts,

Jesus, brought forth into the light, Jesus, Sun given to the world, Jesus, lowly Infant,

Jesus, wounded with the knife, Jesus, made subject to the law, Jesus, borne in the arms,

Jesus, acknowledged king of all the world, Jesus, borne upon an ass, Jesus, Servant of Your servants, Jesus, hallowed in bread, Jesus, betrayed to the Jews, Jesus, prostrate in prayer, Jesus, surrounded by the multitude,

Jesus, that then wert scourged, Jesus, grievously mocked, Jesus, given up to death, Jesus, Bearer of Your Cross,

Jesus, Comforter of those that wept, Jesus, exposed to the multitude, Jesus, stripped of Your garments, Jesus, nailed to the Cross, Jesus, lifted up on high, Jesus, a mockery to all men,

Jesus, crying with a loud voice, Jesus, made notable by miracles, Jesus, condemned to death, Jesus, pierced most cruelly, Jesus, reckoned with the lowest, Jesus, bound with thieves, Jesus, given gall to drink, Jesus, crying out in agony, Jesus, giving up the ghost, Jesus, laid in the sepulchre, Jesus, rising gloriously,

Jesus, striking fear into the soldiery, Jesus, ascending into Heaven, Jesus, Prince most high, Jesus, Lord of all the world, Jesus, Giver of the Spirit, Jesus, our appointed Judge, Jesus, Prince of Peace,

Jesus, Spouse most lovely, Jesus, most righteous Judge, Jesus, King long-expected, Jesus, Ruler of all,

Jesus, Omega, our wished-for End, Jesus, cleanse us from our stains, Jesus, illumine our thoughts, Jesus, make us perfect in virtues, Jesus, breathe into us good desires,^[p.238]

Remember us, we beseech you, as you standest in the presence of God, and crave good things for us, who ever sing to you: Hail, Mary.

Of the Supper of the Lord, and of the appropriate preparation for one who would receive His most sacred Body.

AMONG all the memorials of Christ our Redeemer, that which is most worthy of a signal place of honour is the last feast known as the Supper of the Lord. Wherefore, with heartfelt devotion, and above all at special seasons, you wilt make your meditations upon this lofty mystery.

Consider, first, how great was Christ’s humility, when He ate at one table and from the same dish with those His lowly followers, and especially with the traitor Judas. Think upon the washing of their feet, when, desiring to impress the example of humility the more deeply upon their hearts, He prostrated Himself and humbly performed this office. Reflect on the greatness of His love and compassion in cheering His disciples with gentle speech and exhortation. But above everything, both daily, and most of all when you are to receive the Sacrament of the Lord’s Body, you must recall to your memory that most sacred mystery which herein was first instituted. For when, according to the custom of the Jews, He had eaten with His disciples the Paschal Lamb that was a type of Himself, He gave them to eat of Himself, the Paschal Lamb indeed, consecrating His most sacred^[p.240]

Body and giving it to His disciples, bestowing upon them also the desire to consecrate and give It to others.

O most wondrous magnificence! O unheard-of bounty ! O love beyond compare ! What can He deny us, Who has given us Himself? What more could He do, than this which He has done for us? All that He had, He gave. His own Kingdom He has given us — nay, He has given us Himself. Wherefore He said at this Supper : “ As often as you do these things, do them in remembrance of Me. “ That is to say: in remembrance of those things that I did for you when I was yet in the flesh, for I was mocked for you, dishonoured and crucified.

Concerning this memorial of our Lord, Saint Jerome says : “ He left us this memorial even as one that is going on a pilgrimage leaves some precious thing to those whom he loves, so that, as often as they see it, they remember his friendship and favors. Nor, if their love is perfect, can they look at it without the greatest sorrow or weeping. In this way, the Saviour has given us this holy Sacrament, to the end that we may ever remember that He died for us. Let us remember, therefore, when we receive it from the priest, that it is the Body and the Blood of Christ, lest we become unthankful for so great benefits. “

This Sacrament, most excellent above all the rest, is, as Saint Bernard has it, medicine to the sick, ^[p.241] sustenance to the pilgrim, strength to the weakhearted, delight to the strong. Further, it heals infirmities, preserves men in health, makes them gentler under chastisement, more patient in their labours, more ardent in love, more prudent in counsel, more ready in obedience, more devout in the giving of thanks.

Moreover, this Sacrament keeps watch over the senses, and takes from us the desire to be consenting to mortal sin. Wherefore, if, after receiving this most glorious Sacrament, you feelest less of the cruel motions of wrath, envy, lust and other such vices, give thanks to the Body and Blood of the Lord, because the virtue of the Sacrament is working within you and rejoice because your grievous wounds are giving place to health.

Yet consider that the effect of the Sacraments is wont to be according to the disposition and working of those that receive them, for Judas, although he received the Lord’s Body, had no part nor lot in the aforementioned gifts. Wherefore, before receiving this most lofty Sacrament, you must study, with great diligence, to prepare yourself worthily, in so far as you may, for he that receives the Body and Blood of the Lord unworthily, receives them to his own damnation.

Three things are needful for the worthy reception of this most holy Sacrament, — to wit: bodily cleanliness, purity of conscience and present devotion.

Bodily cleanliness is sometimes merely fitting, but^[p.242] at other times absolutely required. But purity of conscience, especially as regards the deadly sins, is essential. Wherefore, see that you have contrition before receiving this Sacrament; and, if you canst, pour forth your tears in the presence of the Lord where-with you may cleanse yourself from the sins you have committed, whether in heart, in word or in deed. Concerning which Saint Gregory says in the book of the Dialogues: “It is necessary, when we celebrate these Divine mysteries, to offer ourselves up before God with contrition of heart, — that is, to destroy, not our bodies, but our sins. For we who celebrate the mysteries of the Passion of the Lord, must imitate that which we perform. “ After this follows the confession of all the sins whereof your conscience accuses you, above all of your notable sins, which you must confess one and all; and concerning the sins whereof you have no knowledge, accuse your-self before the priest. In these two acts, namely of contrition and of confession, you do wash your conscience of impurity.

The third condition, namely present devotion, will be worked in you by fear and love. For fear awakens reverence, and love, desire and affection. you must have reverence, then, and fear, considering how terrible is this Table, whereto you must draw near with true reverence and all seemly vigilance. For in very truth Christ is Himself present at this priestly table, and He that graced the board’ at that last sup^[p.243]

per with the Apostles is He that hallows it. For it is no man that makes bread and wine into the Body and Blood of Christ, but that same Christ who for us men was crucified. The words are uttered by the mouth of the priest: the elements are hallowed by the virtue and grace of God.

How canst you dare, then, to approach without fear to that Table, to the presence of Christ, and to touch the Son of God, whom Saint John Baptist trembled to touch, and Saint Peter, prince of the Apostles, besought to depart from him, saying: “Depart from me, for I am a sinful man, O Lord. “ Before Him the powers tremble, and the dominions adore Him.

Consider, next, that He whom you receivest will be your Judge; and fear, therefore, that if you receive Him unworthily and irreverently, you wilt find Him incensed with you after your death, when you are brought before his Majesty for judgment. Consider, moreover, that didst you even prepare yourself for this Sacrament for yousands upon yousands of years with purity of prayer and devoutest meditation, it would avail you nothing for the worthy partaking thereof, even though you hadst the merits of all the Saints. How much more so, when you approachest it with lukewarmness of heart, and without either devotion or preparation !

Reflect, moreover, upon your own vileness, after the manner aforementioned, and you wilt reckon yourself unworthy, and wilt attain to fitting reverence.^[p.244]And it is this, above all things, which avails for the worthy reception of the most holy Sacrament, — namely, that in so far as you tnayest you hold yourself in your own eyes as vile.

Further, you must desire to receive this most reverend Sacrament. For, as Saint Augustine says, this Bread requires hunger in the inner man.

Different persons have different manners wherein they form their affections for the reception of this most holy Sacrament. Some are led thereto by their love of union with Christ, that they may oft-times embrace their Beloved inwardly. Others are drawn by the desire to he healed of their passions and evil longings, that they may bring, as it were, a Physician to their souls, Who may heal them of all their infirmities. Others are drawn by the consciousness of their faults, since this Sacrament has been instituted for the remission of sin. Others are drawn by love and compassion for their neighbours, that by means of this most holy Sacrifice they may help both the living and the dead.

And, that your desire may be kindled, consider how Christ bore all the sorrows of those who came to Him, and how He took upon Him all our infirmities. For the unclean woman who followed Him was made whole. The woman that was a sinner, and kissed His feet, was cleansed. The Canaanite woman, who followed Him with importunity, was heard. The lepers who came to Him were healed. Those that^[p.245]

were possessed by devils, paralytics and other outcasts of nature, came to Him believingly and received their health. The virtue that went out from Him healed them all. Publicans and sinners approached Him and were pardoned, nor did He disdain their invitations to dine with them. Wherefore draw you near with faith and trust, doing that which in you lies and hoping for the infinite compassion of God. Moreover, before receiving this most holy Sacrament, you must dwell devoutly upon the Passion of Christ, since we read that it was principally ordained in memory of His Passion.

It may be that you enquirest wherein you shouldst chiefly practise yourself— whether in fear and reverence, or in desire and love, — and if you shouldst permit yourself a yearning desire, as do many, or rather shouldst consider your unworthiness and the excellence of the Sacrament, and withdraw and separate yourself from it, by reason of the pricking of your conscience and your grievous fear. Holy men answer this question by praising both these feelings, leaving it to each man’s conscience to do that which seems best to himself. For Zaccheus made haste to receive the Lord in his house with joy. While the Centurion, knowing his own unworthiness, withdrew from Him, saying: “ Lord, I am not worthy that you shouldst enter beneath my roof. D And both these were acceptable to the Lord.

One thing, however, is seen to be safe for all men^[p.246] in common,—namely, that we cease not through reverence from hope and desire, nor through hope and confidence lose fear and reverence. But rather let us remain as it were between these two affections, having both confidence and fear, and thus be moved to receive the Holy Sacrament. For, as Saint Gregory says, there is nothing safer than to live in hope and yet to fear. At the same time, speaking simply, we may say that the affection of love is better than that of fear; though that which in itself is better, may at times become worse, and, for many, more dangerous.^[p.247]

That the devout contemplative must not cease from receiving the holy Sacrament by reason of certain scruples that at times awaken within him.

IT sometimes comes to pass that to those that desire to receive the holy Sacrament of the Altar there come certain thoughts concerning their unworthiness, — namely, that they can in no wise become worthy to receive it — and in particular they think that they have not duly confessed their sins. This, according to Gerson, may well be attributable to the suggestion of the devil, who desires that they may be hindered from receiving so great a blessing. Such persons must realise that by their own strength they could never become worthy, even though they laboured for a hundred years, save if God were to grant them this great gift, which He can as well do now as at the end of the said hundred years.

A man in this state should consider further that in this life none can know with infallible and absolute certainty whether or no he is in grace, is truly penitent and has made a good confession, except it were specially revealed to him. And in truth if a man should refuse to receive the Eucharist without such certainty^[p.248]he would be deceiving himself and would seem to be possessed by a kind of pride.

There is another kind of human or moral certainty which is requisite and sufficient for our purpose, — to wit, when a man, recollecting himself and examining his conscience, has done all that his discretion and the good counsel of others judge to be right, and has done it for a sufficient time according to common rule and custom. And if, after this, he considers himself not to he in mortal sin, he may safely approach the Holy Communion without peril of committing fresh deadly sin. And even though, as often happens, there come to him petty doubts, he must despise and conquer them, and act in the contrary way to that which they suggest to him, and constrain himself.

I call it a petty doubt when a man considers a thing to be good and right, and neither evil nor sin, although he have some reasons or considerations to the contrary which cause him some doubt, not-withstanding that his first conviction, that the thing is good and right, is much the more certain, so that if he had to decide the question for another, he would have neither doubt nor hesitation. If he is no more certain of one side of the question than of the other he must remain quietly as he is until he feels more drawn to one side, whether through consultation with others, by his own reasoning, or by Divine inspiration gained through prayer. If in this manner a^[p.249]

man has no certainty within himself he will always think he has made a bad confession, and will never have rest or attain to peace of conscience, which is in no wise a good spiritual condition. All these are the words of the doctor aforementioned in the treatise De diversis tentationibus diaboli.^[p.250]

That the Passion of the Lord has in itself all the perfection that is possible to a man in this life.

You must know that all the works of perfection which Christ our Redeemer taught in the holy Gospel He fulfilled most perfectly in His own Passion. So that in the Cross of the Lord is the end of the law and of all Holy Scripture, and in His Passion is the summit of all perfection, and in His death is the consummation of all His words.

Wherefore the apostle Saint Paul says: “ I deter-mined not to know anything among you, save Jesus Christ and Him crucified. ,> For indeed, brother, to know this is to know all things meet for our salvation. For if we speak of voluntary poverty, who was ever as poor as Christ, hanging naked on the Cross, and even there having- nowhere to lay His head? If we speak of obedience and humility, who is he that has ever humbled and despised himself like the Son of God, Who became obedient unto death, even to the death of the Cross? If we consider virginal chastity, who more chaste than He whose mother is a virgin and whose father knows no woman? If we speak of charity, who had ever more charity than Christ, or as much as He? For in His Passion He laid down His life for His friends. Again, if we speak of patience, His Passion expounds it most ex^[p.251]

cellently from beginning to end. If we speak of con-tempt of the world, and withdrawal from worldly things, Who is he that has ever withdrawn and separated himself from all earthly things as Christ did when He hung upon the Cross far above the earth and was lifted up on high above all things of the world? Or if we consider abstinence and fasting or lack of sustenance, Christ in His Passion tasted nothing save gall and vinegar. If we speak of bodily chastisement, whose body was chastised like the body of the Lord upon the Cross? If of the efficacy of prayer, who is he that has ever prayed with greater efficacy than Christ, Who by reason of the great intensity of His prayer sweated drops of blood? If of bountifulness in almsgiving and the remaining works of mercy, Who ever gave greater alms than this same Lord, Who gave His own Body for our food, and His Blood for us to drink, — yea, to us poor mortals — as a perpetual alms. Likewise, He visited the sick, when He visited the faint hearts of the disciples, and healed many of their bodily diseases. The captives He redeemed from Limbo. The dead He raised from their sepulchres. And if we speak of loving one’s enemies, did He not pray for those that crucified Him, even as He was hanging upon the Cross? If we speak of forgiving sins, who more liberally forgave his debtors their debts than did Christ, Who not only forgave the thief his sins, but even promised him Paradise?^[p.252]

And so of all other such things: we might go through the works of supererogation one by one, and if we sought them diligently in the Passion of Christ we should find them all abundantly performed. These works we likewise must perform, either in act or in desire, if we would be perfect in the imitation of Christ; and we must dwell upon them in thought and take them for our example. Do therefore that which is commanded by God in the book of Exodus, in these words: Inspice et fac secundum exemplar good tibi in monte monstratum est. Which is to say: “See and do according to the example that has been shown you in the mount.” And as Christ our Redeemer is continually called the mount in Holy Scripture, by reason of the loftiness of His most excellent perfection, so also above all He is so called from His having been lifted up on the Cross, in the exceeding loftiness of His most sacred Passion. Wherefore on this Mount, — that is to say, in Christ crucified — there is set before us an example that we may diligently consider it and effectively imitate it.

Contemplate, then, the example of the Lord’ s Passion with heartfelt pity and devotion, bearing it in your own body and carrying it into your life. And remember you that, if we desired to relate all the things that Christ suffered in this world, their number would be infinite; and if all were set down the world itself could not contain the books that should be written, as Saint John says at the end of his^[p.253]

Gospel. Wherefore, since we cannot write down all that the Lord has done for us, let us strive to con-template His holy Passion with great devotion and love.^[p.254]

Of six manners wherein the contemplative must consider and meditate upon the Lord.

CONCERNING the Passion of the Lord, the devout contemplative may exercise himself as follows. First, he may meditate thereon that he may imitate it; secondly, that he may be moved to compassion; thirdly, that he may be led to wonder; fourthly, that he may rejoice; fifthly, that he may make resolutions for the future: sixthly, that he may find rest.

[1] With respect to the first point, which is the imitation of Christ’s Passion, we may say that this is the loftiest and most perfect model for imitation, and the imitation thereof is the loftiest and most perfect way of life, and religion, and perfection in religion itself. The imitation of Christ in His passion and death is the noblest rule and model of life and virtue; wherefore it should be our rule of life, and the more nearly we conform therein to Christ the greater will be our consolation, just as the farther we depart from this rule and model the greater will be our sadness. As far as in us lies, we must ever desire to be trod-den under foot by all men, shamed, despised, persecuted, mocked, beaten and scorned in the service of God. Let us be stripped of all things as He was stripped, coveting nothing whatever. ^[p.255] Let possessions be to us rather grievous suffering and intensest pain, and let us have perfect joy in nothing. Let us shun the taste of sweet and delectable things, and desire rather to have our fill of things that are vile and bitter, desiring that whatsoever food is given us should taste rather of gall than of honey, since Christ was given gall and vinegar to drink. To conclude briefly, let us meditate upon the things which He suffered for us, and how He bore Himself in His sufferings, and let us be conformed to Him in all things that we may.

[2] In the second place, we must consider and meditate upon the passion of Christ that we may grieve together with Him, and be moved to compassion for His sorrows. The scourging and the pains which He bore; the affliction of His heart; the ingratitude of us men; the dolours of His Mother. We must consider His scourging, and the scorn and mockery heaped upon Him, dwelling upon these in our hearts and imagining how great were the scorn and the contempt, how great was the pain, and how great the affliction of soul and body, both by reason of His sufferings and of the compassion which He had for our sins. Let us consider next how great was the bitterness which filled our Lord, Who is the sweetness of the angels. O how sorely was He grieved, not only by the tortures inflicted upon Him, but by our ingratitude, and the affliction of the Mother who was present, who loved Him so much, and yet had to behold Him fainting with grief and pain. The Son was crucified, and the Mother was crucified with Him, by reason of the exceeding greatness of the love that was between them; and for the compassion and mutual suffering of each for the other the affliction of both was very great. The mother knew that her son suffered for her, as well as- for the rest of mankind whom He was to redeem. The Son knew most certainly that the sword of grief was piercing the soul of His Mother.

Consider, then, these things, and turn them over in your heart, that the memory of this mockery and torment may cause it to swell with grief, when you seest your Lord and Spouse suffer such things for you. For if in truth you wert closely united to Him in love, then wouldst you grieve for Him. And if you feclest not the pain suffered by Christ, Who is your Head, how are you one with Him? And as we must have more compassion on the head than on the other members, so we should have incomparably more compassion upon Christ than upon any beloved friend or even son of our own, and even upon our-selves if we had to suffer all these things aforementioned.

Therefore, most beloved brother, let us become inebriated with the gall and vinegar and myrrh which they gave Him. Let us feel no wounds but such as were given to the Lord. Let the scorn and wounds and blows which were given to Him pierce the ^[p.256] innermost depths of our hearts. And let there be no part of us that melts not with the grief of compassion and is not deeply afflicted.

[3] Thirdly, let us contemplate and meditate upon the passion of the Lord that we may marvel at it. For if we consider Who it is that suffered, what He suffered, for whom and at whose hands He suffered, we cannot but marvel greatly.

Who is He, then, that suffers? The Very Son of God, sovereign in power, wisdom and goodness, so that whatsoever be the nobility that you attributest to Him it is as nothing compared with the reality of His greatness. All things, howsoever great and good they be, are as a spark by comparison with your Be-loved.

What is it that He has suffered? Wanderings, exile, thirst and hunger, heat and cold, temptations, terrors, persecutions and snares of His enemies. Defilement with spittle, mockery, binding, blows and wounds, scorn and pain. They spit upon the King of Glory, the Lord of justice they condemn, the Judge is judged by them, the offenceless One is found guilty, the innocent One is defamed, God is blasphemed, Christ is trampled under foot, our Life is slain, our Sun is darkened, our Moon is clouded, the stars of Heaven are scattered. And all these things He bears as patiently as a lamb, though by a mere motion of His will He could hurl the whole creation into the depths of hell.^[p.258]

For whom does He suffer these things? Of a truth for most wicked servants, for most villainous enemies,—yea, for devil-like men, and for sons and followers of the devil. For such as have despised the Divine Majesty and received the Divine Goodness with ingratitude. Consider how He, that is such a One and so great, has suffered so many and so dreadful things for men so vile and so abject.

At whose hands has He suffered? At the hands of those whom He loved with an especial love, and chose to be His people, and to whom He showed all loving-kindness. The Most High has suffered at the hands of the very meanest; the All Wise, at the hands of fools; the Most Holy at the hands of the cruel; the Divine Brightness, from the foulest and blackest sinners. Let us, then, in considering all these points, soar aloft in wonder at the Divine loving kindness and bounty.

[3] Fourthly, we must contemplate the passion of the Lord that we may rejoice therein. For we must rejoice at the redemption of mankind, the restoration of the angels and the Divine clemency.

We must rejoice greatly at the redemption of the human race, wrought by the passion and death of Christ. Who will not rejoice and be glad when he sees that he is freed by His most blessed passion from eternal damnation, from the ignominy of guilt and from the power of the devil? And who will not rejoice without measure, when he sees himself^[p.259] so greatly beloved of God that for his sake He has taken upon Himself such lowliness and suffering? I say not that we should rejoice at His humility, nor yet at the passion itself, but rather at its effects and at the manifestation therein of love.

What prince is there that, seeing that the sovereign in whose kingdom or empire he was dwelling loved him so greatly as to be ready to die for him, would not rejoice and exult thereat? And how much more must we rejoice and exult, wretched men, notable sinners and unprofitable servants that we are, when we see the King of kings and Lord of lords, — nay, our Creator ---- love us so constantly as to sacrifice Himself for us, dying a vile and shameful death? We must exult of a truth with boundless joy, for He loves us incomparably more than we love ourselves.

Furthermore, let us rejoice and be glad that through the passion of Christ the fallen angels were restored. This should be a great cause of joy to us when we see so noble a host gathered together again with ourselves through the death of Christ and be-coming one fold under one Shepherd, we ourselves being one with them. Herein both the whole court of heaven and the Church militant must rejoice. O passion of the Saviour, that are worthy of all love and deepest reverence, you makest things that have been severed to be one, unitest most firmly those that have been split asunder, and encirclest them for ever in the chain of blissful rejoicing and perfect love!^[p.260] Above all, we must rejoice and be glad when in all these things aforementioned we behold the most lofty clemency of the Lord, Redeemer and Saviour, Jesus Christ. This I think to be the highest glory of the righteous, both of men and of angels, that they may contemplate most intimately and deeply the clemency and loving-kindness of God and the immensity of His goodness. And this must be the most inward delight of every contemplative.

And where does the outpouring of the Divine goodness appear most manifestly, and the clemency and loving-kindness of the most tender and loving Father and the Lord Jesus Christ, save in His passion, where He chose to suffer things so many and so great, so grievous and so shameful, that He might free and glorify His enemies, who had fallen by reason of a vanity which made them guilty of eternal death? Let man enter into this joy, and find refreshment in the immensity of the Divine loving-kindness. Let him draw nigh to this exalted Heart, and exalt in his own heart the most excellent and unspeakable clemency of Jesus Christ our crucified Redeemer.

[5] Fifthly, we must consider the passion of Christ that we may rule our hearts, and be transformed perfectly in Him, which happens when a man not only imitates Him, grieves for Him, marvels at Him and joys in Him, but is wholly converted to our Lord Jesus Christ crucified, in such manner that for^[p.261]ever and in every place he seems to see Him crucified. And after this a man becomes softened and melted in Him, is borne out of himself and set high above all things and above himself; so that he is wholly converted to his crucified Lord, and feels and sees nothing within himself, save Christ crucified, despised, dishonoured and suffering.

[6] Sixthly, we must contemplate Christ’s passion for the sake of that rest which comes from inward sweetness. And this is found when a man who is softened and melted, as we have said, ceases not to think, with yearnings for Christ, upon His passion ; and, entering as best he may into the treasure thereof, has consolation in it, humbly and piously, with devout love, and faints inwardly through the fervour of his devotion, and rests in Christ crucified. And the more closely he draws to Him the more he swoons away and melts through most holy love; and the more he swoons within himself through love and devotion, the more he is united with his Beloved Who died for him. And thus the union of love and devotion increase jointly, until the Bride is wholly absorbed by that burning fire of love in the passion of her Beloved; and she sleeps and takes her rest in the embraces of her Spouse, who calls and says : “I charge you, O you daughters of Jerusalem, that you stir not up, nor awake my love, till she please.”

You shall contemplate, then, the passion of the^[p.262]Lord, that you may harvest therefrom these fruits of spiritual purgation and love. Compassion, for union and love. Wonder, for the lifting up of the spirit. Joy and exultation, for the enlargement of the heart. Resolution, for perfect confirmation. Repose and rest, for constancy in devotion.

Wherefore, that you may the more readily meditate upon the Passion, we shall narr ate it here, as we have it from the holy Gospel, dividing it into five parts.^[p.263]

Of the Passion of the Lord, according to the Holy Gospel, divided into six parts. And first of all, before entering thereon, a brief system for the better contemplation thereof.

You must know that, in order to contemplate the better, and with the greater profit and devotion, the Passion of the Lord, you shouldst consider it according to three ways or manners: namely, the fact thereof, the manner and the cause. And these three things should ever be kept in your mind through-out the course of your contemplation.

Consider first the fact of the passion : we mean thereby how that Christ was taken, bound, buffeted, scourged, etc. All these things you must devoutly contemplate.

By the manner of the passion is meant the conduct of Christ, and His humility, especially before the judges: how He stood with bowed head, and eyes cast down to the ground, speaking meekly, humbly and with a voice that was wondrous gentle. Wert you to hear any man speak thus your delight would be very great, for His voice was as gentle even as His countenance was lovely.

Likewise there is the demeanour of His inward self, for it is clear that within Him was the greatest^[p.264]humility, so that He had neither envy nor rancour against Pilate or the Jews, but rather had great compassion on them.

As to the third point, which is the cause of the passion, remember that you yourself are the cause thereof. For He suffered in order to redeem you, to illumine you, to justify ‘thee and to glorify you.

Consider you this His goodness as 1 though He had suffered for you alone. And as you readest, think and meditatest thereon, consider it as though Christ said to you : “All this I did for you, that you may follow in My steps and humble yourself and be patient, and take up your cross and follow Me.

In considering the fact of the passion, note you the patience of the Lord; as to the manner thereof, His humility; as to the cause, His wondrous charity.

Furthermore you shouldst not only contemplate these virtues, but imitate them in your works, for this is that which your Beloved chiefly desires. And note that in all this method of contemplation of the passion of the Lord, even as is set forth above, you must ever think of Christ, not as a man alone, neither as God alone, but as One who is very God and very man.

After that solemn and royal supper was ended, Christ, Who was God and Man, arose, and with His^[p.265]

disciples set out to meet His death. Consider in what gentle words He spake with them of His passion, instructing and warning them, saying that when the shepherd was wounded, the sheep of the flock would be scattered. And likewise to Saint Peter: “Before the cock crow, you shall thrice deny me D.

Taking these things in their literal sense, do you before all things, with reverence and sweetness of devotion, contemplate the person of Christ, Who, as we have said, was at once both God and man. Give ear to that which He says, with all diligence, admiration and devoutness. Consider you diligently, for your own utility and profit, and instruction concerning your own way of life, how gently He pronounced those words, how great was His lovingkindness, and how sweet the manner wherein He warned His disciples. Yet remember how great was His inward grief and sorrow concerning the death which was so near Him.

Consider furthermore this next point, that it is your redemption that leads Him forth to death, and for you that He is sacrificed : be you moved thereby to devotion and to tears. These things and others like to them you must consider as is meet, according to the three methods above mentioned, namely, the fact, the manner and the cause, — for we will not admonish you as to each of these three at every step.

After this, when the Lord had left the other ^[p.266] disciples, and taken His three chief followers with Him alone, He spake to them, saying: “My soul is sorrowful even unto death. “ Then, leaving these also, He went to the Mount alone to pray. And here, after praying thrice, so great and so terrible were the fear and the terror which came to Him, that by reason thereof the sweat, like dr2ps of blood, ran down to the ground, the which thing we read concerning no other man, howsoever great was his affliction.

Consider then how the angel came to strengthen Him. And how, rising immediately from His prayer, although He feared very greatly the torments which were to come to Him, He went out to meet His enemies, who, when He spake to them but a single word, fell to the ground.

Remember next how Judas kissed Him, and how the Lord suffered it with great patience. Behold how cruelly the Jews took Him, bound Him and carried -Him away; and when all the disciples forsook Him and fled, how they led Him first to the house of Annas, where he was grievously struck on His most sacred face by a vile servant. Here make your meditation, as we said above, considering Who is this that is treated with such irreverence and scorn. Subject yourself to Him, and let your reason be consenting thereto. Think and believe that He is indeed the Son of God, the beginning of all things, the Saviour of men, the Rewarder of all. And let this be sufficient as to the first part.^[p.267]

With respect to the second part, consider how the Lord was taken from the house of Annas to that of Caiaphas, where the scribes and priests awaited Him. Consider how harshly and perversely they bore Him there; how the Pharisees, full of envy, awaited Him; and how, when .Caiaphas, the high priest, conjured Him, He spake the truth, and was struck with many and grievous blows, as though He had falsely usurped the name of prophet. Likewise how they covered His face, struck Him, spat upon Him and scoffed at Him, seeking false witnesses against Him, because they found no true ones. How He was denied by Saint Peter, who had considered himself more steadfast than the rest, and, when the Lord looked upon him, remembered his sin and wept bitterly.

Consider how, on the next morning, He was led through the streets to the judge, that he might condemn Him to death ; and how Judas, when he saw that they demanded His condemnation to death, grieved so greatly at having sold his beloved Master that he hanged himself for his exceeding bitterness and sorrow, returning first of all the thirty pieces of silver for the which he had sold Him, wherewith was bought the field of Aceldama (that is, the field of blood) to bury strangers in, according to the words of the prophet Jeremiah.^[p.268]

Consider how, after this, the Lord was accused before Pilate, with a great uproar, and many false accusations, and in presence of a great multitude of the people. How the said Pilate sent Him to Herod, how He was led through the streets to Herod, how He was examined by him and answered never a word, so that He was mocked as a fool and sent back to Pilate.

Here it is meet that you shouldst consider diligently Who is He that suffers in this way, grieve for the sufferings of One that was most innocent, most meek, most loving and most noble, and form yourself on His pattern.

As to the third part, you shouldst consider how, when the Saviour was before Pilate, the Jews cried out upon Him with great tumult and uproar, saying: “Crucify Him, crucify Him! For we have a law, and by our law He ought to die”. After this Pilate caused Him to be scourged most cruelly in all His body, and to be mocked in many ways in the form of a king, as though He had proclaimed Himself to be such, unlawfully. With a vesture of purple they clothed Him, crowning Him with thorns, striking Him with a reed, and bending the knee as to a king in a mockery of adoration.

Consider you diligently here the demeanour of the Lord in all these things, and how Pilate, as^[p.269]

though be were His lord and judge, said to Him: “Knowest you not that I have the power to release you and the power to condemn you ? “ Consider the demeanour of the Jews, and the cause of all these sufferings of Christ, which were to redeem you, and so forth, even as is said above.

After these things, the Jews came again to Pilate, crying out yet more clamorously, and saying: “If you let this man go, you wilt not be Caesar’s friend. Crucify Him! Crucify Him! “ Then Pilate, overcome by his fear of Caesar, gave sentence that He should be crucified, and thus they led Him out to be crucified between thieves, with the Cross on His back. Then He turned to the women who followed Him and said to them with great grief: a Weep not for Me, but weep for yourselves and for your children “.

Consider here how great and how glorious is the King of Heaven and earth and all things, He Who in this fashion is mocked in the form of a king, and go you out to meet Him, gazing upon Him with exceeding great wonder, and considering His boundless power, His beauty, blessedness and eternity, and like-wise how His beauty is disfigured, how His blessedness is afflicted, and how He, the Eternal, dies. Marvel greatly that such majesty as His can be brought to nothing. And let this be sufficient for the third part.

Consider, in this fourth part, that Christ has been^[p.270] brought to Mount Calvary, and the executioners have begun to dispose themselves to crucify Him and are stripping Him of His garments. Consider diligently the manner wherein they crucify Him, rearing the Cross first of all, then nailing His hands and His feet so cruelly to it, straining His joints as they do so. And in all this consider t’1e patience of the Lord, and the gentleness of His demeanour.

Further, you may meditate upon this crucifix-ion after another manner, beholding how the Cross is laid upon the ground and the hands and the feet of the Lord are stretched out and nailed to it, and after this it is raised on high.

See Him upon the Cross as He weeps and prays for the men that crucify Him; how He is blasphemed and mocked by those that are present, by the Pharisees and by the wicked thief. See how they set high above the Cross an inscription which is very true, namely: Jesus Nazarenus Rex Judaorum, that is to say, “ Jesus of Nazareth, the King of the Jews D. See how the Blessed Virgin, His glorious Mother, stands beneath the Cross full of sorrow, so that the more fervent was her love, the greater was her sorrow. See also how He commended her to Saint John.

After this consider the darkness which comes over all the world, and how the Saviour cries: Eloi, Doi, lamma sabacthani. That is to say : “ My God, My God, why have you forsaken Me?” In these words He showed how great were His sufferings, and how in^[p.27I] some fashion His humanity was forsaken by His Deity. And this came to pass, because there was no overflowing of the superior powers of His soul, which were His to use, to the inferior powers, wherein He suffered.

Behold furthermore how He thirsted, and how they gave Him gall and vinegar to drink; and how, when all things were ended, He cried with a loud voice and gave up the ghost, showing that for so long as He willed He retained His strength within Him, and that none separated His soul from His body, save Himself alone, for He willed to separate it thus for our sakes. Wherefore the centurion, moved by this voice, cried : “ Of a truth this was the Son of God”. Consider here the manner wherein Christ suffered, and study you to imitate Him. For He suffered as a true lamb: most willingly, with respect to His neighbour; most cruelly, with respect to Him-self; most obediently, with respect to the Father; and most prudently with respect to the adversary.

Strive then and accustom yourself that you mavest by long custom suffer for Christ, wear the habit of His virtue according to the similitude of the imitation of Him; that is, of kindness, severity, humility, patience and all the other virtues. This concludes the fourth part.

in this fifth part consider how, when Our Redeemer^[p.272] has died on the Cross, there comes Longinus with other soldiers and they break the legs of the thieves. And when they came to Christ, and saw that He was dead already, they brake not His legs, fulfilling herein the prophecy which says: Os non cojnntinuetis ex eo. That is, “ A bone of Him shall not be broken n. But the said Longinus cleft His side with a spear, whence fib\v,’d blood and water, and in this manner He consecrated the sacraments of the Church.

Then the veil of the Temple was rent in twain - namely, from the top even to the bottom. The sun was darkened and a darkness came upon the whole world. The earth trembled. The rocks brake. The sepulchres opened, so that on the day of the holy resurrection of the Lord the bodies of the saints which were there might rise with Him.

Consider here how many things the Lord suffered for you, and embrace you the Cross with desire to share His suffering. For even as the Lord suffered insults, mockeries, scoffings and tortures, even so you, imitating the passion of Christ, must embrace all suffering for His sake,-yea, though it be full of insults, mockery, scoffing and torture likewise. Let this suffice for the fifth part.

You must observe that the passion of Christ not only feeds the memory through devout meditation, and enkindles the desire with devotion, but also greatly^[p.273]

illumines the understanding and brings it to a know-ledge of the truth. For before the passion of Christ seven things were hidden in the knowledge of the universe, and these were then laid open ; even as we read in the Apocalypse : “ The seven seals are opened D.

These seven hidden things are : The marvellousness of God, the reasonable soul of man, the world of sense, the Paradise of delight, the terrors of Hell, the excellence of virtue and the guilt of sin.

The first seal is the marvellousness of God, for in His passion He showed Himself to be sovereign wisdom, and therein led the devil astray very prudently, desiring not to overwhelm him with His infinite power. Likewise He showed Himself to be sovereign justice in seeking the price of our redemption. And likewise supreme mercy, for He gave up His Son for us.

The second seal is that of the reasonable soul of man, which likewise was made manifest by the passion, for the lovingkindness of the angels was shown therein, when they suffered Christ to be crucified. Likewise it was shown how great is the dignity of man, since for man Christ was crucified. And likewise the cruelty of the devils, who caused their Lord God to be crucified.

The third seal is that of the world of sense, which at the death of Christ was shown to be a place of darkness, wherein reigned blindness, for it knew not the true light. Barrenness likewise reigns^[p.274]

within it, for it knew not the fruitfulness of Christ. Iniquity likewise, for it condemned the Innocent One to death.

The fourth seal is Paradise, which was shown by the Cross to be a place full of glory, gladness and plenteousness, since C rist became lowly, poor and wretched that we might be restored thereto.

The fifth seal is that of Hell, a place most terrible, which by the death of Christ was shown to be full of poverty, wretchedness and want. For if Christ suffered all these things aforementioned to destroy sin, how much more must the damned undergo them, as a just retribution for their evil works.

The sixth seal is that of virtue, which is greatly to be praised, and which the Cross of Christ showed to be precious, beautiful and fruitful. Precious : be-cause Christ preferred to lose the life of His body rather than run counter to virtue. Beautiful: because virtue shone forth even in the scorn which was meted out to Him. Fruitful: because one perfect act of virtue despoiled hell, opened the heavens and restored that which was lost.

The seventh seal was opened by the Cross, when the guilt of sin was made manifest thereby, and its hideousness was shown forth by the greatness of the price required for its remission, so great a remedy was it and so sharp a medicine.

Of the manner wherein the exercitant and contemplative should ever adore the memory of the Passion of the Lord in his meditations, that the fervour of his devotion may not be quenched.

INASMUCH as the fervour of devotion is created and preserved in man by the frequent memory of the passion of the Lord, according to the seraphic doctor, Saint Bonaventura, in his treatise entitled De Perfectione Vita, the exercitant must ever strive to keep Christ before the eyes of his heart, even Christ dying upon the Cross, that he may preserve his devotion and suffer it not to be quenched.

For this reason the Lord says in the Book of Exodus: Ignis in altari naeo numquam deficiet, quem nutriet sacerdos subiiciens liana per singulos dies. Which is to say: “The fire upon My altar shall ever burn, and it shall be preserved by the priest who shall put wood upon it daily “. you must know that the altar of God is your heart, whereon the fire of ardent devotion must ever be burning. And this you must preserve and enkindle daily with the wood of the Cross of Christ, and with remembrance of His passion. And this is that which is spoken by the Prophet Isaiah: Haurietis aquas in ?andio de fontibus Salvatoris. As though he said : “Whosoever desires^[p.276]

the waters of grace, of devotion and of tears, let him draw them from the fountains of the Saviour,-that is, from the woun,)s of our Redeemer.

Approach you, therefore, with the feet of your afflictions, to Jesus. bound, to Jesus crowned with thorns, to Jesus nailed to the wood of the Cross. And with the Apostle Saint Thomas, put not only your hand to His side, but enter to His very heart, by the wound in His side which is the gateway thereto. And, once there, once crucified with most fervent love for your Beloved, wholly transformed in Him, and nailed to the Cross with the nails of Di-vine love, pierced with the spear of heartfelt love and adoration, and wounded with inmost compassion, seek you nothing else, desire you nothing else, neither be you consoled by any other thing soever, save in dying upon the Cross with Christ. So may you cry with the apostle Saint Paul, and say: “I am nailed to the cross with Christ. I live, yet not I, but Christ liveth in me “.

In this way, therefore, must you consider in your memory the passion of Christ, and reflect how ignominious it was, how bitter, how protracted in its suffering, and how universal in its application. Consider first how ignominious was the death of Jesus Christ, the Spouse of your soul, Who was crucified like a thief or a robber. For under the old law none were punished by this kind of death, save the worst and basest thieves and robbers. Consider also^[p.277]the second and greater dishonour which was done to Christ, when He was crucified in a place most vile and loathsome, — namely, on Mount Calvary, which was a place strewn with bodies and bones of the dead, being set apart for the execution of condemned criminals, so that the vilest of men were hanged and executed there. Consider likewise a greater dishonour yet, — namely, that Christ was crucified, like a thief, between two thieves, and in the midst of them as though He were their prince. As Isaiah said, He was numbered with the wicked.

Consider, furthermore, the shame which came to your Beloved when He was set up on high, and hanged between heaven and earth as though He were unworthy either to live or to die upon the earth. O unworthy shame and insult ! That the whole world should have been denied to the Lord of the world ! And that nothing in the whole world should have been held viler than its Lord !

So that the death of the Son of God was one of great dishonour, according to the kind thereof, since He was crucified and nailed to a cross. Likewise by the companions which He had in death, when He was numbered and condemned with the wicked. Likewise for the place of His death, when He was crucified upon the noisome Mount of Calvary. O good Jesus, O most loving Saviour, that not once alone but many times, wert put to shame! (And the more a man is put to shame, the more is he^[p.278]

despised ‘by the world.) you are bound, O Lord, in the garden; buffeted in the house of Annas; spat upon in the house of Caiaphas; mocked in the palace of Herod; crucified on the Mount of Calvary, having borne the cross there upon Your shoulders.

Alas, that the Redeemer of captives, the Glory of angels, the Life of men is dead ! Yea, wretched Jews, well have you fulfilled your promise; let us condemn Him to a most shameful death. He despised himself, says Saint Bernard, taking the form of a servant that He might enter into subjection; though He was a son, yet is He made a slave. Nor did He take only the form of a servant that He might enter into subjection ; but also that of an evil servant that He might be wounded, and pay the penalty of guilt whereof He was innocent; and further still, not only did He become a servant of the servants of God, but likewise He became a servant of the servants of the devil. Nor was even this sufficient for Him, for He chose a death that was more shameful than any other, humbling Himself and becoming obedient even to the death of the Cross, which is the most dishonoured of all.

In the second place, you must consider attentively and devoutly how bitter was the passion of Christ, for while His limbs were stretched upon that sacred Cross He would not permit them to receive any relief whatsoever nor any such things as are wont to relieve all anguished hearts. Nor had that^[p.279]

head, so reverend and divine, any place to rest in when He gave up the ghost on the cross.

Consider after another and more striking manner how bitter was the death of Christ. For the more delicate is a body, the more grievously it suffers, and since there was never a body so delicate that had suffered pain as did the body of the Saviour (for the flesh of Christ was wholly virginal, conceived of the Holy Spirit and born of the Virgin Mary) therefore His passion was so much the more bitter than the passion of any other. If Christ, at the thought of death alone, was so greatly afflicted in His blessed soul, by reason of the delicacy of His flesh, that the sweat of His most sacred body was as it were a sweat of blood pouring down to the ground, how much greater was the torture of His affliction when He tasted that most bitter death and passion ! Upon this Saint Bernard says : “ O most loving Jesus Christ, the anguish of Your body is most clearly manifested by that sweat of blood which poured from Your most holy body upon the ground at the time of Your prayer. What hadst you done, O most gentle Son, that you wen treated so? What crime hadst you committed, most loving Youth, that you Wert so harshly judged ? Of a truth, Lord, I am the cause of Your suffering. I am the wound that caused Your death.

Next, brother, consider more diligently yet how bitter was the death of Christ Your Beloved, for the greater is a person’s innocency the heavier is his^[p.28o

punishment to bear. If Christ had suffered for His sins, His punishment might have been more tolerable. But He committed no sin, neither was any guile found in His mouth, and to this Pilate hare witness when he said, “I find in Him no cause of death at all “. He is the splendour of eternal light, the spotless mirror of the majesty and goodness of God, and His very image, even as is written in the Book of Wisdom.

Consider more fully how full of torment was the death of your Beloved, Jesus Christ, for the more universal is suffering, the more cruel is the torture which it brings. Christ your Spouse suffered in such manner in all the parts of His body, that there was no member thereof, howsoever small, that bare not suffering; no part of His body, howsoever small, that was not full of bitterness. For from the sole of His foot even to the crown of His head there was no place that was whole in Him. Wherefore He cried, for the exceeding greatness of His agony, saying: O all you that pass by this way, look on Me and behold My sorrow. Of a truth, Lord, there never was sorrow like unto Your sorrow, for so exceeding great was it that all Your body was covered with blood. O good Jesus, O gentlest Lord, not only were there drops of blood, but streams, which flowed freely both from the five wounds in Your body at the crucifixion, from Your head at the crowning thereof, from all Your body at the scourging, from Your heart in the^[p.281]

piercing of Your side, so that it was no marvel if not a drop of blood was left in you. Tell me, I beseech you, my most loving Lord, if one single drop of Your precious blood should suffice for the redemption of the whole world, wherefore didst you permit so much blood to be shed by Your precious body? I know, Lord, I know of a truth that you didst this for no other reason than to show me how great was the affection wherewith you lovedst me. What, therefore, shall I give to my Lord in return for all that He has given to me? Assuredly, O Lord, for as long as I live, I will remember the trials that you sufferedst in preaching, the weariness of Your journeys, Your vigils spent in prayer, Your tears of compassion, the sufferings which you didst bear, the insults, the spitting, the buffetings, the mockeries, the nails and the wounds. For else would the blood that you didst shed upon the ground be demanded of me. Who, then, will give water to my head, and fountains of tears to my eyes that I may weep by day and by night for the death of my Lord, Jesus Christ, which He suffered not for His sins but for mine? For He was wounded for our iniquities, and bruised for our sins, as says the Prophet Isaiah.

Consider furthermore and meditate diligently on the fact that the death and passion of Christ were long drawn out. For from the first day of His life on earth until the last day, when He died, He suffered pain and grief continually, even as the Prophet^[p.282]

witnesses, saying : “I am poor and in labour from my youth. “ And elsewhere he says : “ I was buffeted all the day long “, that is to say, for the whole of my life.

Consider moreover after another manner how lengthy was the passion of your Beloved, for the tortures which He suffered were of long duration, and the pain thereof was not quickly over, and His death likewise was prolonged, so that He was tormented for the longer time and the more grievously afflicted.

From all these things that I have said you may know how shameful, how painful, how vile and how prolonged was the death and passion of your Well-beloved Jesus Christ, Who suffered so many torments that He might kindle in you His love, and that you mightest love Him for all these things, with all your heart, with all your soul, and with all your mind. For what more loving- act is there than that the Lord should take upon Him the form of a servant for the salvation of a servant? What is there that perfects a man in salvation more than the example of one who endured death for the sake of the justice and obedience of God? What is there that moves man to love God more than such lovingkindness, for the Son of God Most High laid down His life for us without any merit on our part, but rather despite our evil deserts? So great lovingkindness is this, that nothing can be imagined more merciful, nothing more loving, and nothing more tender.^[p.283]

And this lovingkindness appears the greater for the many grievous and abject pains which God suffered, and willed to suffer, when He pardoned not His own Son, but offered Him for each and all of us. Has He not given us all things together with Him ? For this cause we are called upon to love Him, and to pass from loving Him to following Him. Woe, then, to those who are unthankful for the benefits of so great lovingkindness, in whose souls the death of Christ has no effect. Wherefore Saint Bernard says :

See the head of Christ bowed down to kiss you, His hands pierced to give you of His bounty, His side opened for love of you, His whole body stretched out upon the cross that He might give Himself to you wholly D.

Woe, again, to those who, crucifying Christ a second time in themselves by their sins, add pain to the pain of His wounds. And woe, in the third place, to those whose hearts cannot be softened to tears, nor provoked to good will nor enkindled to the virtue of good works by the shedding of so much blood: yea, the shedding of blood so precious and so great in its nobility! Such as these, of a truth, are enemies of the Cross of Christ, and crucify Christ the Son of God, Who to-day is seated at the right hand of God the Father in the heavens. They crucify Him, indeed, more truly than did the Jews in times past upon the Cross. To these, and of these, Saint Bernard speaks, and through him the Lord makes

complaint concerning them, saying: “O man, see what it is that I suffer for you, if there is any pain like this whereby I am tormented. I cry to you for whotn I die: see with what pains I am tormented. Look upon the nails by which I am pierced. And great as is the pain which I bear both within and without, my complaint is the more grievous because of your ingratitude. See that you remain no more unthankful for so great a benefit, neither be undevout when so great a ransom has been paid for you; but set Christ crucified as a seal upon your heart, and as a seal stamps its photograph in soft wax, even so do you stamp Him upon your heart, and say with the Prophet : “ My heart has become like melted wax”. Set Him likewise as a seal upon your arm, that you never cease from working nor grow weary of toiling for the name of Jesus. And when you have laboured well in all things, begin afresh as though th?u hadst done nothing at all. And if ever a thing that is sorrowful or grievous or weary or bitter should befall you, or any good thing should seem ill to you, have you recourse to Jesus hanging upon the Cross, and behold His crown of thorns, the iron nails that pierce Him and the lance-thrust in His side. Consider you the wounds in His feet, in His hands and in His head, the wound in His side and the wounds in His whole body, remembering that He suffered thus for you, and suffered in proportion to the greatness of His love for you.

Upon this the aforementioned doctor Saint Bona-Ventura, writing to his sister, says : “ Believe me, most beloved sister, that at that sight all that is sad to you will become joyful, all that is grievous will become light, all that is wearisome will be pleasant, all that was hard will be sweet and easy; so that you shall say with holy Job : That which at first my soul refused to touch has now become my meat and drink through the anguish of the passion of Christ, and has become sweet and delectable to me “.

Concerning this we read that one who had entered the religious life had become impatient by reason of the coarseness of the food and other disciplines of this life; and, while his impatience thus tormented him, he threw himself before the image of the Crucified, and there began, with many tears, to complain and lament concerning the insufferable trials and afflictions of the Order, and the lack of relish that he found in its meat and drink. When of a sudden from the side of the Crucified there began to flow blood, and the image spake to him, saying: “Whenever you findest your food or your drink to be coarse to the taste, do you steep it in the blood which flows from My side”. And ever after he was most patient and devout to the passion of the Lord, and ended his days in great holiness.

Of the Resurrection of our Redeemer Jesus Christ, of His glorious Ascension and of the mission of the Holy Spirit.

HAVING treated above of the life and passion of the Lord, we shall now treat briefly of the resurrection, the ascension, and the mission of the Holy Spirit.

Contemplate then first of all the descent of the Lord from the Cross, the laying of His body in the sepulchre, and the descent of His most holy soul to Hell, that is to the place where the holy Fathers dwelt, which is called Limbo. Think then of that which He did there, and the joy of the holy Fathers when they found themselves in such glory and in the presence of their Lord and their God. Think likewise upon the wrath of the demons, and the torments which they suffered in seeing themselves vanquished, and of the freeing of the holy souls. Consider how on the third day Christ arose, having vanquished death, showing us how we likewise shall rise again.

If, then, you have grieved with Christ for His passion, rejoice you with Him now in His resurrection. Consider how, when He arose, the men that guarded the sepulchre fell like those that were^[p.287]

dead by reason of the greatness of their fear. Consider likewise the angels seated in the sepulchre, and the great multitude of angels who surrounded it. Think upon the visit to the sepulchre of Mary Magdalene and the other Marys, and how, when they found not the Lord, they returned to the sepulchre again and again, constrained by the greatness of their love.

Meditate upon the various appearances of the Lord : first to Our Lady, then to the Magdalene, to the Marys and to the disciples : how great was the joy which came to all when they saw Him, how sweet was the talk and the conversation which they held together. Consider why Christ chose to appear in Galilee, for the word Galilee signifies a passing from one place to another—that is, from the vices to the virtues. And if we pass thus from vice, our souls and bodies alike will pass to the heavenly kingdom, where we shall see Christ after the general resurrection.

Remember likewise how, after the space of forty days, Our Lady and the apostles went out to the Mount of Olives, where Christ appeared to them with all the holy Fathers and a great multitude of angels, and, after strengthening and consoling Our Lady and the rest, He began slowly to ascend by His own power, together with all that company of patriarchs and angels. Reflect upon that great and wondrous procession, which was led by the angels, the patriarchs surrounding the Lord, and all the angelic spirits^[p.288] descending from Heaven to receive them. After this wise, with unspeakable triumph, hymns and shouts of joy, they all went in together to that heavenly glory, wherein was made great solemnity and high festival, such as will never be made again even to the end of the world.

Think upon the sadness of the apostles, and upon the visits of the angels to console them. And learn you also to rise with Christ by means of the ways and exercises aforementioned, stripping yourself first of all the vices, since no vice, even as Saint Augustine says, ascended with Christ.

Consider furthermore and remember in what manner Our Lady remained in the supper-room after the ascension of the Lord, together with His apostles and disciples: they remained, that is to say, in Mount Zion, where the Lord had eaten His supper with His apostles, and there, with fasting, prayer and spiritual exercises, they awaited the coming of the Holy Spirit, whom our Redeemer had promised to send them. When ten days had passed after His ascension, and Our Lady and the apostles and disciples were still together in prayer, on the Sunday, at the hour of terce, Our Lady was repeating that verse of the Prophet David: Emitte spiritum tuum, et creabuntur, et renovabis faciem terra. Which is to say : Send Your spirit, O Lord, and there shall be created in them the virtues, gifts and graces of Your spirit, and through them you shall renew the face of the earth. Then^[p.289]suddenly the Holy Spirit came upon them, and they were at once enlightened, strengthened and rooted in perfect charity. Consider how the Holy Spirit came in tongues of fire and with the sound of rushing wind. Consider the effects and the fruits of His coming: for though the disciples had been fearful of the Jews, and sat with closed doors before He came, they immediately lost their fear and went out to preach to the many people who had come together there by reason of the great noise which they had heard, so that Saint Peter converted forthwith some three yousand of them.

These things and many more concerning this great mystery may you contemplate, the which we set not down in this place, to avoid prolixity; and with that which has already been said concerning the life and passion of the Lord, let this be sufficient for the matter of your contemplation.^[p.290]

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