An Hour Glass Of The Passion Whereby The Soul May Be Always Mindful Of Her Redemption: 6 AM

DUCCIO di Buoninsegna 

Christ Accused by the Pharisees 

1308-11

Prayer of the Passion to be said at every hour:

My good Jesus,
in acknowledgment of what thou hast done,
and suffered for me in this hour,
I offer unto thee my heart and my soul.
Be thou blessed of all Creature.

O blessed Saviour,
give me the Grace not to offend thee in this hour.
And I am sorry for having displeased thee hitherto.

Grant me grace, good Jesu.
to endure in this hour,
some thing for thy sake.

I offer unto thee,
O my Saviour all that I shall doe at this hour,
in the union of thy holy Passion.

Jesu, Saviour of the world,
be merciful unto me at the hour of my death.

At 6 AM Our most gracious Redeemer is presented to Pilate and falsely accused: but not answering a word, he is found innocent. O what silence of my Saviour so grievously accused, and I a sinner that I am. do nothing but make excuses

1. first accusation of Our Lord before Pilate

2. first examination of Our Lord before Pilate

Meditation of the first accusation of Our Lord before Pilate

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

Consider 1. That they made hast betimes in the morning to procure the death of our Lord, least perhaps if it should be deferred, it might be hindered through the favor of the people: for it is the subtlety of the devil, to carry men headlong into mischief, least by delay they might alter their purpose. Be that on the contrary part quick to good (for the grace of holy Ghost admitteth no delay) and show unto evil, for the feet of wicked men are swift to do mischief. Take heed therefore that thou ommittest no occasion to do good, and in temptation resist, expecting, that the Devil being driven away, Christ may come and help.

Consider secondly, that Christ thy Lord being the lover of purity, was put into the house of a Gentile, as an unclean person, guilty of many crimes, (which house the Jews of religion refused to enter into, least they should be defiled with some spot whereby they might be forbidden to eat the Pasch) & was thought unworthy to be numbered amongst the children of God, or to be put to death by the hands of the Jews. If thou be accounted base, or a sinner, imitate this patience of thy Lord, and let thy chiefiest care be to be better esteemed of God then of men.

Consider thirdly, that that thing happened to the Jews which they feared: For they did not eat the mystical Pasch, because Christ the true Pasch took it away by his death, and that which they did eat, they celebrated with polluted minds & hateful unto God. Be thou therefore careful not so much for thy outward beauty & cleanness, as for thy inward purity of thy mind, that thou maist receive the true Pasch of our Lord in the Eucharist; & praying unto God that thou mayest be pure in heart, whereby thou mayest often eat worthily this holy Pasch.

Then Pilate went forth unto them, & said, what accusation do you bring against this man? They answered him if he were not a malefactor we would not have delivered him to thee: Then said Pilate to them, take ye him and according to your Law judge him. The Jews said to him: It is not lawful for us to kill any man: that the speech of Jesus might be fulfilled, signifying what death he should die.

Consider 1. The humanity of Pilate, who might have interpreted their refusing to come into his house as to an unclean person, as a contempt of him; yet he yield to their religion, being better then thou & many other Christians who being contemned, yield contempt again, & by no entreaty will yield  in any point or title of honor.

Consider 2. The proud answer of the Jews, by which they abused the outward face of Religion to the death of an innocent. We (say they) being Priests, making conscience to break the least commandments of the law, would never have delivered this man unto you, expect for many causes he had been most worthy of death. So great was the innocency of our Lord, that without compulsion they would not have come to accuse him.

Consider thirdly Pilates answer, more wise then the answer of the Priests: For many times secular men have more goodness then Priests. The Gentile seemed to be not a little offended, that he should be required to put him to death without hearing or convicting him, as if he should say, If your Law permit this, yet the Law of the Romans doth not. But the Jews had no consideration of this just scandal: whom thou doest imitate, so oft as thou doest give cause of scandal, whom, thou doest imitate, so oft as thou givest cause of scandal of reproach to the weak, or to Heretics. Remember the word of our Lord: It is better that a millstone should be hanged about his neck, and he thrown into the bottom of the Sea, then one of those little ones should be scandalized.

Consider fourthly the other answer of the Jews, saying: it is not lawful for us to kill any man; that is to say, upon the Cross. For they stoned Stephen, and they prepared to stone the Adulteress. For our Lord must be put to death, not with stones, hut upon the Cross, and not by the Jews, but by the Gentiles, which is shown by that which followeth, that the speech of Jesus might be fulfilled, who had foretold them both. Give thanks therefore unto thy Lord, that he passed from the Jews to the Gentiles, and pray that he when by the hands of the Gentiles would undergo the Cross, & suffer death, will accept for thee the unbloody sacrifice, which in remembrance of his Passion is offered in the Church of the Gentiles world without end.

Then they began to accuse him, saying: We have found this man subverting our people, and forbidding to give tribute unto Caesar, and saying, that he is Christ our King.

They began (saith he,) as the beginning of many accusations, which should follow. (We have found) we have not heard of others, but we ourselves have seen. 

Consider 1. Three accusations, all which depended upon one. He doth affirm (say they) that he is the Messias, & King of the Jews, promised to our fore-Fathers, and thereby draweth the people unto him, and he commands neither to obey Caesar, nor to pay tribute unto him. Lying plainly; who knew that our Lord did shun a Kingdom, did teach obedience, did pay tribute, and did answer, that it should be paid. Hereby thou mayest learn, how envy maketh a man blind, so as he cannot perceive the ignominy & reproach, that he doth unto himself. For by these words they proved themselves liars before Pilate, who could not be ignorant of Christ his answer to the Herodians. Render unto Caesar those things which are Caesars. Avoid thou therefore all perturbation of mind, which doth both much hinder the seeing of the truth, & weaken thy reputation.

Consider secondly whereof Christ was accused. First that he did subvert the people. His office is to move the people, to turn them up and down, to turn them up and down to subdue the flesh, which ruled the spirit, unto the spirit, to place poor and base Fisher-men above Kings, and after his life to throw the proud rich men down into Hell, and to lift poor Lazarus unto Abrahams bosom. Secondly that he forbad to give tribute unto Caesar. Our Lord doth forbid to pay tribute unto the Devil, who is called Prince of this world; and requireth no small tribute of the actions of men, whom he would have to attempt or execute nothing without some mixture of sin. Christ contrawise commanded to this tribute unto God & that thou shalt refer all thy actions to his glory. Thirdly that he is King & the Messias. Thy Lord is truly a King and the Messias, who governeth and feedeth all his people, both with his body and holy spirit. Yield thou thyself under the government of this King, fight against his enemies, and follow him thy Captain in all things.

DUCCIO di Buoninsegna 

Pilate's First Interrogation of Christ (scene 13) 

1308-11

Meditation of the examination of Pilate

Then Pilate went again into the Palace, and called Jesus, and Jesus stood before the President. And Pilate asked him: art thou King of the Jews? Jesus answered: doest thou speak this of thy self, or have others told it thee of me? Pilate answered: am I a Jew? Thy people, and thy Priests have delivered thee to me, what hast thou done?

Consider first Pilate dealt with Christ, not afore the multitude, but privately in his house, of whom (saith St. Chrysostome) he had conceived a great opinion. Thou in like manner, if thou wilt deal with Christ, avoid company & much business; enter into the chamber of thy heart, that thou mayest more clearly hear our Lord speaking.

Consider secondly that the Lord of all creatures standeth as guilty before the Gentile President, to whom he must render account of his life. Live thou so, that thou needst not blush to render an account of all the actions before any man.

Consider 3. the question of Pilate. (art thou King of the Jews?) That is to say, can it be, that thou being so poor and miserable and so many ways afflicted, canst call thy self King of the Jews? Answer thou for thy Lord, yea certainly, he is King of the Jews, whom the true Jews do acknowledge, that is such as know and confess their sins. For they will obey this King, that being brought out of sin, and delivered out of the hand of their enemies, they may serve him. Admire thou this King, whose beauty consisteth not in gold and precious stones, & outward ornaments; but in contempt, disgrace, and external ignominy. For these things have both made Christ famous through the whole world, and also have beautified thy soul.

Consider fourthly, the answer of Christ, the sense whereof is this, did you ever see, or hear anything of me, whereby I might be suspected to seek for a Kingdom? This question signifieth the absurdity of the accusation. Ponder here with thyself, whether thou dost know thy Lord Christ, that is, whether thou doest feel Christ reigning in thy mind; or else whether thou art a Christian without any outward sweetness.

Consider fiftly the proud answer of Pilate, disdaining, and taking it in evil part, that a guilty person durst ask him a question. He excuseth himself with ignorance of the Jews Causes: I know not (saith he) what your Nation dreameth of the coming of a Messias. Thou canst not plead ignorance in Gods cause to whom Christ hath made manifest even the secrets of God. And if ignorance did not profit Pilate, how can it profit any Christian, to whom God hath given so great knowledge?

Jesus answered, my Kingdom is not of this world: If my Kingdom were of this world, my Soldiers would fight for me, that I should not be delivered up to the Jews; but now my Kingdom is not from hence. Pilate said unto him; then art thou a King? Jesus answered, thou sayest, that I am a King.

Consider first that Christ answered Pilate plainly, who dealt sincerely with him; but to the Jews, who went about to entrap him, he would not answer but adjured. For our Lord detesteth fiction, and with the simple in his speech. 

Consider secondly that he applied himself to this Ethic, deriving his argument from the use and custom of men. You may understand (saith he) by this, that I seek not a Kingdom of this world, because I have no Soldiers, nor Champions for my defense. But with the Jews, that knew the Law, he used the Scriptures. Thou maist learn hereby that God useth always & reasons to convert thee and others. If thou wouldst consider those means, which our Lord used to help and cure thee, thou wouldest admire Gods prudent love and charity towards thee.

Consider thirdly (My Kingdom is not of this world.) He doth not say in this world: For he reigneth in his Church, and in thee: But he saith, of this world, that is to say, It is not lie the Kingdoms of this world, neither doth it consist in the multitude of Servants and Soldiers, nor in solemnity and pomp, nor in riot and bravery of apparel; But in the ornament of the soul, in voluntary obedience and multitude of virtue. And perhaps in this Kingdom of Christ there are more poor, beggarly, weak, and unlearned; then rich, noble, mighty, and wise people. Be thou careful therefore that Christ may rule thee and thy affections, and reign in thee. For if to serve Christ is to reign then Christ reigning in thee will make thee a mighty King, ruling over thyself, & the whole world.

I was born in this, and to this I came into the world, that I may give testimony unto the truth: And every one which is of the truth, heareth my voice: Pilate saith unto him, what is the truth?

Consider first for what cause Christ came into the world, to wit first that he might free the world from the falseness of Idolatry, and of divers errors, and of sin. Secondly that he might declare the vanity and folly of those things which the world admireth, & set before our eyes those things as they are indeed, and not as they seem to be. Thirdly that by this truth he might rule the minds of men. Thou maist learn hereby, First, what thou oughtest chiefly to seek for in the kingdom of Christ, to wit to be delivered & made free from all vanity, falsehood, and sin. 2. That they are the chief servants & enlargers of the Kingdom of Christ, which labor in teaching the truth. 3. That appertaineth especially to the charge of Christian princes, and superiors to keep & increase their subjects in the faith of Christ. For they are not superiors like Gentiles, to maintain their people only in a civil & peaceable government, but they are also Christian Princes over Christians, that they may enlarge the Kingdom of Christ,

Consider secondly: I was born in this and to this I came into the world. A high sentence, which Pilate might have understood, if he had persisted in simplicity. I am not born (saith he) like other men, for I was now, before I was born of my mother; I was born, not thorough the necessity of nature, but of mine own will, and for certain causes which moved me to take human nature upon me, to wit that I might teach men the truth. If therefore thou wilt listen unto heavenly Doctrine, and deal sincerely with God, Christ will reveal unto thee the secrets of Heaven.

Consider thirdly (I was born) and (I came) For by his birth he is our Christ, and also hath done all his actions for our profit; that thou again shouldest refer all thy time, thy studies, and thy labors, to his glory. 

Consider fourthly that Christ did answer secretly to the question propounded by Pilate , What hast thou done? For I have taught the truth, I have reproved vice: For this was the only cause that moved the Jews to put him to death. Do thou seek out the truth, and pray unto God to lighten thin eyes, that thou sleep not in death, & consider earnestly with thyself, whether thou be of the truth, that is, whether thou be moved with the truth, or with pride, lust, avarice, and other passions of the mind: For he which is of truth, he is of God, but he which followeth lies is of the Devil his Father, whose will he fulfilleth.