Meditations

UPON THE

Passion of our Lord and Saviour

Jesus Christ.

DR. SUTTON.

1.

As there is no one thing that more appertaineth unto our salvation than the Passion of CHRIST our REDEEMER, nor any benefit for which we ought more to give thanks, so there is no subject more worthy of our best and most solemn meditations to speak of, to confer of, to remember, to meditate of, or more consolatory than is the subject of our SAVIOUR CHRIST'S blessed Passion.

Again, we ought more to give thanks to GOD for our redemption than for our creation, for these

causes:

The first is, if man be obliged for, bound to God, for that of nothing by His very word he was created; now by sin to be made less than nothing, and then to be re-made, is much more.

The second is, for that GoD showed more love by redeeming man than by creating him; for, before he was created, man did nothing whereby he deserved to be created, but after he was created he sinned, and deserved that his first being should be destroyed;

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wherefore, far greater was the benignity and mercy of GOD in redeeming man than in creating him.

The third is, that the benefit of creation had not profited man, without the benefit of this redemption. The fourth is, that in the creation GOD gave man himself; but in the redemption GOD gave Himself for man.

The fifth is, that it was a great thing that we were His work, but a greater is it in that we are His price. Wherefore the devout Christian ought often by contemplation to look up to CHRIST crucified, especially having a remorse of his sins, as the people did in the wilderness look up to the serpent that was lifted up, when they were stung by serpents.

2.

The Fruits of this Meditation.

"In

The first is, to receive curing and comfort. all my afflictions," saith S. Augustine, "I find not any more effectual remedy than the wounds of CHRIST, in which I securely sleep." "Nay, this meditation doth make afflictions sweet," says S. Gregory, the wood did that sweetened the bitter waters.'

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The second is, it incites to all virtues, and is a remedy against all vices; it incites to humility, patience, prayer, and such like: it averts the mind from all vices, Quando occurrit turpis cogitatio, fugio ad vulnera Christi, saith S. Bernard; nay, quando dæmon insidiatur, fugio ad vulnera Christi, et fugit a me tentator. • When any evil thought assaults me, I fly to the wounds of CHRIST: when the tempter doth assault, I fly to these wounds of CHRIST, and the tempter flies from me.'

The third is, it stirreth men up to praise God, as the people did when they were delivered in the Red sea; if we have any thankfulness, this should move us to thankfulness.

3.

Of the Manner in Particular how to Meditate of the Passion.

Let the devout Christian call to mind how CHRIST our blessed SAVIOUR suffered in every part of His Body; how His Head was crowned with thorns, His Eyes covered with tears, His Face full of spittings, His mouth full of gall, His Ears full of contumelies, His Shoulders full of lashes; how He had His Hands pierced, His side opened, His Feet fastened unto the Cross, His whole Body strained and stretched out.

Let the devout Christian meditate of his SAVIOUR'S agony in the garden for the sins of the world; of His sweat in a cold night, when His prayers went up, and the drops of blood ran down; of His hanging upon the Cross, when He seemed as it were forsaken of His friends on earth, and His FATHER in heaven; of the bending down His Head and giving up the ghost, with these words, "FATHER, into Thy hands I commend My spirit."

Here let the devout Christian stand amazed at the height, and depth, and length, and breadth, of the love of CHRIST.

Last of all, let him consider what good effects this meditation ought to work in him, to wit, of humility, patience, love, duty, reverence, and thankfulness, to his REDEEMER. Who would not be humble, calling to mind that the Son of GOD humbled Himself unto the death of the Cross? Who would not be patient, considering His patience, Who, as a meek lamb, opened not His mouth before the shearer? Who would not love Him, Who laid down His life for us miserable sinners?

SUTTON AND BAILEY.
4.

A Divine Colloquy betwixt the Soul and her SAVIOUR, concerning the Effectual Merits of His Dolorous Passion. Soul. LORD, wherefore wouldest Thou begin Thy Passion in a garden?

CHRIST. Because that in a garden thy sin took first beginning.

S. LORD, wherefore did Thy three select disciples fall so fast asleep, when Thou didst begin to fall into Thy agony?

C. To show that I alone wrought the work of thy redemption.

S. LORD, why were there so many plots and snares laid for Thee?

C. That I might make thee to escape all the snares of the ghostly hunter.

S. LORD, why wouldest Thou suffer Judas (betraying Thee) to kiss Thee?

C. That by enduring the words of dissembling lips, I might there begin to expiate sin, where Satan first brought it into the world.

S. LORD, why wouldest Thou be sold for thirty pieces of silver?

C. That I might free thee from perpetual bondage. S. LORD, why didst Thou pray with such strong crying and tears?

C. That I might quench the fury of GoD's justice, which was so fiercely kindled against thee.

S. LORD, why wast Thou so afraid, and cast into such an agony?

C. That suffering the wrath due to thy sins, thou mightest be more secure in thy death, and find more comfort in thy crosses.

S. LORD, wherefore didst Thou pray so oft, and so earnestly that the cup might pass from Thee ?

C. That thou mightest perceive the horror of that curse and wrath, which being due to thy sins, I was then to drink and endure for thee.

S. LORD, wherefore didst Thou, after Thy wish, submit Thy will unto the will of Thy FATHER?

C. To teach thee what thou shouldest do in all thy afflictions, and how willingly thou shouldest yield to bear with patience that cross which thou seest to come from the just hand of thy Heavenly FATHER.

S. LORD, wherefore didst Thou sweat such drops of water and blood?

C. That I might cleanse thee from thy stains and bloody spots.

S. LORD, why wouldest Thou be taken, when Thou mightest have escaped Thine enemies?

C. That thy spiritual enemies should not take thee, and cast thee into the prison of utter darkness.

S. LORD, wherefore wouldest Thou be forsaken of all Thy disciples?

C. That I might reconcile thee unto GOD, from Whom thou wast alienated by thy sins.

S. LORD, wherefore wouldest Thou be bound ?
C. That I might loose the cords of thy iniquities.
S. LORD, why wast Thou denied of Peter ?

C. That I might confess thee before My FATHER, and thou mightest learn, that there is no trust in man. S. LORD, wherefore wouldest Thou bring Peter to repentance by the crowing of the cock ?

C. That none should despise the means which GOD has appointed for their conversion, how mean soever they may seem.

S. LORD, wherefore didst Thou at the cock crowing turn and look upon l'eter?

C. That thou mightest know, that without the help of My grace, no means can turn a sinner to GOD when he is once fallen from Him.

S. LORD, wherefore wast Thou covered with a purple robe ?

C. That thou mightest perceive that it was I that did away thy scarlet sins.

S. LORD, wherefore wouldest Thou be crowned with thorns?

C. That by wearing thorns, the first-fruits of the curse, it might appear, that it was I who take away the sins of the world, and crown thee with the crown of life and glory.

S. LORD, why was a reed put into Thine hand?

C. That it might appear that I came not to break the bruised reed.

S. LORD, wherefore wouldest Thou have Thy blessed Face defiled with spittle?

C. That I might cleanse thy face from the shame of sin.

S. Wherefore, LORD, were Thine eyes hood-winked with a veil ?

C. That the spiritual blindness being removed,