The godly garden of GETHSEMANI, furnished with wholesome fruits of Meditation and prayer, upon the blessed passion of Christ our Redeemer.  

SURSUM.   blazon or coat of arms  CANT. I. 
Fasciculus Myrrhae dilectus meus mihi:  
inter ubera mea commorabitur.  
A nosegay of myrrh is my true love to me:  
Between my breasts his dwelling shallbe.   

 depiction of crucifixion of Christ   

¶ To the Reader.  
BY chance happening upon this little Treatise written in the Italian by a devout person, as it appeareth, and one specially professed by rules of Christian life, to the glorious name of jesus: for my small understanding in that tongue, and further exercise therein, I put on it an English habit of such course weaving as skill served me. And finding therein such sweetness as is always proper to so good matter, I thought good to bestow my simple travail though with more charges, in presenting only the same to a special good friend or two: as a winter flower to wear in their bosom, or red Rose now at Christmas, by my tenure or service due: which they might at their pleasure join with other posies of their accustomed devotions. If thou, good Reader, chance upon any one book through the liberality of the printer, or otherwise by more number printed than I purposed, I have therefore to desire thee to accept it with good will, as I know they do to whom of purpose I vowed my travels, & also that thou wilt excuse and bear with all the faults committed by the Printer or me for this time, which are not so great to frustrate thee or me of the fruit of thy exercise or expectation herein, which is increase of piety and devotion. Of which thou mayst assure thyself to reap as much fruit to thy comfort as is possible of so little a treatise.  
I have called it by the name of the garden of Gethsemani, alluding in my fancy to the Garden where Christ prayed and shed both water and blood for mankind: which name for need may put thee sometime in mind oftener to resort to this garden of exercise, and to have Christ's words to his Disciples there always sounding in thy ears & slumbering mind: Can ye not watch with me a little while? etc. Also our heavenvly Solomon and Saviour Christ inviteth his spouse the Church in these words: Come into my garden my sister and wife: And she our mother found no flower or fruit in this paradise of god more to her liking, than this tree of life, the blessed cross of Christ: as may well appear by her own words: A nosegay of myrrh is my true love to me, and within my breast his habitation shall be. Meaning by the myrrh, which for the bitterness thereof was given Christ to drink in his extreme thirst, and which for the sweet smell again, served amongst other things to anoint his body in the sepulchre: That she rejoiced in nothing more than to gather herself a posy of the bitter pains and sorrows that Christ suffered for her and her faithful children. Then according to her example, as children rightly nurtured in her lap, let us not think it tedious to follow her course and steps, and say with her: In the sweet sent of thy ointments (Gracious Lord) I do run after thee. And let us hold always in our breast, and keep in memory by continual meditation, all the grievous torments and troubles which our saviour suffered for the redemption of the world, that thereby we may learn and know the length & the breadth, the height & depth of that most healthful tree and Cross of Christ, which of his great mercy I beseech him grant both thee & me good Reader.   


Of the fruit of such devout meditation, and of the manner and order of this little Treatise.  
AMongst all exercises of devotion that a Christian man can have, one of the most fruitful and most acceptable to God is, to be often and devoutly occupied, in calling to remembrance and well to consider in mind (which otherwise we term to meditate) the passion of Christ our redeemer. The which all the Doctors that writ thereof affirm, and also reason and experience do plainly declare the same. For by such holy meditation the soul is inflamed in the love of Christ, considering how tenderly he loved it, how much he suffered to save and beautify it: and moreover it feareth and is ashamed of his sinfulness, knowing & seeing how grievously it was punished in the son of God, who as the Prophet Esay saith, was strooken of the father for the sins of his people. Yea the soul thereby receiveth in herself and increaseth new and fresh desires to amend the life: seeing the lively and marvelous examples which particularly do shine in the holy passion of Christ. And likewise it is thereby stirred and pricked forward to give thanks & praise for his infinite goodness and mercy, that it hath pleased him with so tender love to be made a sacrifice, and to suffer so bitter death, that he might give us miserable and wretched wretches, life and salvation. And thus finally the soul may seem in some part to pay the great debt it is bound in, feeling in itself the great benefit it hath received, when it calleth to remembrance and bethinketh particularly the manifold sorrows, injuries, and torments which the saviour of the world suffered in his death and passion: and doth know that this service is most acceptable to him, and also is sorry for them who do not the like, but forget the great kindness of their Redeemer.  
So then, for this and many other fruits gathered of this blessed meditation, certain Doctors affirm that those gain more, which every day do meditate with devotion, some little part of the passion of Christ, than if they should exercise many prayers, fastings, disciplins and chastenings of the body otherwise. And therefore albeit many have copiously at large written hereof, yet notwithstanding for the better commodity and help of them that have not such books, & specially for such our Christian brothers and sisters sakes, that have a desire to exercise themselves in the meditation of the passion of our Lord, we are moved to find out some means how they may with more facility and taste godlily occupy themselves therein. Which I doubt not, my good brother, but thou shalt well prove, if thou be willing with attention diligently to mark what shall in this little Treatise be laid before thee, wherein thou shalt find great sweetness in applying thyself to so heavenly an exercise, both necessary and highly commended. For here thou shalt see in figures set forth the Images of those mysteries thou hast to call to thy remembrance and mind: in beholding whereof thou mayst be helped to be more settled and stayed in memory and mind of that imagination which is so imprinted within thee. Herein also are declared the points to discourse on, and so to proceed with more devotion in thy meditation. Or if thou know not how of thyself to make these or the like talks or speeches with God, than I say, this may teach thee the order and manner how, because herein is showed thee how to give thanks to thy Redeemer for that which thou shalt meditate or call to mind he hath suffered for thee: and also what thou oughtest to pray for, conformable to that point and part of the passion thou ●ast to meditate upon. Which ●oing (by God's grace) with as great devotion as thou canst, ●hou mayst then well hope thou shalt not at any time be occupied therein without fruit: the which shall be so much the more, as thou shalt more earnestly persever in so godly an exercise.   

¶ divers profitable ways how to meditate upon the blessed passion of Christ our Redeemer.  
IT is declared in the book o● the Prophet Daniel, that there was showed in a vision to Nabuchodonosor, a tree plante● in the middle of the earth, whic● tree was very high, garnishe● with goodly leaves and abundance of fruit. By this tree is figured Christ crucified in the midst of the earth, under the shadow of which tree whosoever is willing to rest himself, and record within his mind the most holy passion, he shall find fruit both sweet and copious, and that so much the more, as his understanding shall serve him in more divers sort to meditate on the same. And therefore ye must note that there be divers ways to meditate upon the holy passion, & out of each of them there may be gathered new varieties of fruits: for that you shall find one fruit and taste when you do in your meditation take sorrow & compassion within yourself for the great torments & injuries which Christ suffered: and an other kind of fruit when thou shalt meditate thereon in mind to follow the great virtue that is taught thee therein, and so in divers other sorts, as your meditation may run for divers other ends and purposes. And although the devotion of every man may devise different ways of exercise in this meditation▪ yet nevertheless I thought good in this little treatise to set forth certain sorts, which I hope shall not a little further and help such as be willing to serve their turn therewith.  
The first manner or sort which is general, and here set forth before the rest we intend to speak of, may be called historical or literal: which consisteth in knowing well the letter and history of that mystery which thou purposest to have in mind and contemplation: the which thou must as freshly remember and consider of, as it were presently set before thine eyes.  
The second manner of this meditation is, by way of compassion: that is to say, for that intent that thou wouldst have compassion, and as it were lament and be sorry for the grievous torments, reproaches and sorrows which thou conceivest in thy mind that Christ hath suffered for thee: considering well the quantity and quality thereof, with other circumstances which do increase the sorrows and passion, and therefore the more stir thy heart to pity and compassion.  
The third manner is, to meditate by way of compunction or contrition, which is to that end that thou mayst be pricked with remorse of conscience and sorrow for thy sins, which are with such rigour and cruelty punished in thy redeemer, for that he was offered up as a ransom and price for them, so to make satisfaction before the justice of his eternal Father. And this shall cause thee to hate them the more, and to keep thyself the more warily hereafter from committing the like offences again, when thou shalt consider how much they offended God, that he would punish the same with so great severity.  
The fourth manner and sort of meditation is, by way of imitation or following, that is, to the end to follow the marvelous virtue and rare examples that Christ our redeemer showeth and setteth forth in his passion, as well in the words which he spoke, as in the works which he did, and in the manner of his suffering. All which to consider is a certain lively example and pattern of perfection, for thee to use as a glass to behold what virtue wanteth in thee, and so to use thyself that thou mayest obtain it.  
The fifth manner and sort of meditation is by way of thanks giving, that is, in rendering of thanks and praises to God for his bountiful goodness, calling to remembrance the innumerable gifts and great benefits which are given thee by means of this holy passion: the which are so great that no understanding of man is able to comprise them. Yet notwithstanding, those which by this discourse thou art able to understand, may suffice to stir thee to give thanks and praise to thy Lord God, which hath done so much for thee.  
The sixth manner is by way of admiration: for having well considered in thy mind the unspeakable charity and love of Christ, in that he hath offered himself to suffer so bitter and shameful death: and likewise the infinite wisdom and justice of God, declared in the bitter passion of his dear son: thou shalt become as a man ravished out of himself, being amazed of so high and wonderful things.  
The seventh manner is, by way of joy and hope: For if thou consider that all which Christ hath suffered, and that death which he hath sustained, was only for thy remedy and behove, and that by such means he would make satisfaction for thy sins, and leave to thee the treasures of his redemption and mercies, if thou be willing to help thyself therewith: Calling I say, these and the like things to thy remembrance, they may cause thee to rejoice and be glad in hope that by this help thou mayst again recover that infinite treasure which thou hadst lost, and he by this means hath purchased for thee.  
The eight and last manner of meditation upon this blessed passion, is, by way of love. For because the principal fruit which thou mayst seem to gather of that thou hast meditate upon, is a certain exceeding tender love of our Lord himself, which so vouchsafed to suffer and die for thee.  
And now that thou mayst in all these manners and ways of meditation know the better how to proceed, these instructions and declarations following may serve thy turn.   

Declarations of the said sorts and manners of meditations upon the blessed passion, and first concerning the first kind, called historical or literal.  
THE first manner how to be occupied in meditation upon the most blessed passion of our redeemer, we have said it may be termed historical or literal, because in it we presuppose chief that the history of things which happened and came to pass, are therein contained. Upon the which foundation all the other sorts of meditation are grounded, which we have before specified. And therefore it is necessary that this kind and sort go before the other: besides that, this remembrance what things Christ suffered, is of itself laudable enough, and commended in the holy Scripture: as it appeareth in that which the Prophet jeremy in person of our Lord said: Remember thou my poverty, my wormwood and gall. And in an other place our Lord himself doth likewise lament us that we have likewise forgotten him, and that which he hath done and suffered for us. That we may therefore the better exercise ourself in this kind of meditation, it behoveth often to read the history of the passion as the four Evangelists do set forth the same, and is to be found in certain godly books, or else to be learned at sermons, or by other spiritual talk, so that thou must travel to have the same well fixed and rooted in thy memory, imagining and thinking always upon it, chewing it in thy mind, until thou find thyself so ready and prompt in it, that if thou were opposed in any part of the history of the passion, thou mightest be able to answer to it, & declare it perfectly. And to this it shall help thee often to exercise thyself in meditation of Christ's passion. Also to this manner it doth appertain to call to thy remembrance according to that which thou hast read or learned by books or preaching, that whatsoever thou seest in thy contemplation thy saviour to have suffered, they were before figured and foreshowen by many holy Prophets. And so thou shalt know and well perceive that the truth of that thou goest about to meditate, doth answer to the old figures and ancient prophecies: the which shall minister great cause of consolation, and more confirm thee in faith, and also chase and drive away all other fancies which distract the mind, and make the same more attentive and ben● to the matter in meditation. And so this shall be as a beginning to pass further to the other considerations.   

¶ A declaration of the second manner of meditation, which is by way of compassion.  
The second manner of meditation upon the blessed passion, which is by way of compassion, is more acceptable to our Lord, and that is to endeavour to travel in sorrow and grief with him. And it is also no less profitable for us, for that, as Saint Paul saith, if we will suffer with Christ, we shall also reign together with Christ. In this kind the matter of meditation is so plentiful and copious, that it should be long to write or meditate the same at large: and therefore it shall suffice to consider therein two points, to the which the other may be reduced that are used for that purpose to be considered of. The first is, to consider the person that suffereth. The second, to consider the thing which he suffereth: th● which two points well considered of, may suffice to move any hard heart to compassion. Fo● what heart will not mollify o● melt to consider, first the qualities which do concur in the person that would suffer being very God & man? And touching his divine nature, no man is able to declare or comprehend neither his generation, nor his dignity, nor his majesty, nor his highness, nor his eternity, nor yet the fullness of his perfections. And touching his humanity, he is most noble of blood royal, the son of the most clear Virgin mother, form by the operation of the holy Ghost, the most beautiful body that ever was seen amongst men, the most gracious, sweet, humble, meek, loving, with all other excellencies more than can be thought. And touching the soul, in him is the fullness of grace, of charity, of holiness, of all other noble virtues and heavenly gifts, in more high degree then ever was communicate to any creature. And this such and so mighty a Lord did suffer, being most innocent without any fault or sin, more grievous pains and terrible torments than man's tongue or Angels can express.  
Now let this be the second point, that is to say, the things which he hath suffered: and thereof thou hast to remember in thy meditation, how he suffered in his body from the crown of his head to the sole of his foot, from top to toe, yea, and in all his senses and feelings, and so running in through discourse of them, thou shalt find that there remained in him no one part nor sense, or feeling, in the which he did not suffer so many sorts of torments as can not be thought, yea and that in flesh most tender, delicate, and quick to feel for the perfection of his complexion. Consider here withal that he died in the flower of his age, when to live was most sweet, and death the cause of more sorrow.  
Remember also the blasphemies they gave him, the injuries, the reproaches, the scornings & mockings they devised against him, sometimes clothing him in one fashion of garment, & sometimes in an other, with so many kinds of mockings: and finally in spoiling and stripping him bare and crucifying him naked before such a multitude of people that it can not be declared, and it passeth man's wit to express how great the spite and shame was they wrought against him. O infinite heap of sorrows and reproaches so great, that there can not be found the wit or understanding to think, nor yet tongue find words to express and utter them: yea or how much soever they were able to think or utter, yet should it be the least part of all that he suffered. O my Redeemer how well worthy may those words be spoken of thee by the Prophet jeremy: O all ye that pass by the way consider and see, if there were ever any sorrow like unto mine. And so truly it is, O our Lord, that like as there was never love to be compared to thine: so also verily there was never sorrow like nor equal unto thine, neither in quantity nor in quality, nor yet in all other circumstances that can be imagined. How then, good brother, can thy heart hold out and not with pity relent and melt, and with compassion be moved, when thou shalt consider these and many other things which thou mayest call to thy remembrance, and which do aggravate and make more lamentable the bitterness, the sorrows, the torments and great injuries done to thy Saviour? And this is that he suffered in his body and to our sight outwardly, which in deed was the least part, because much more grievous and piercing were the inward sorrows, pains and afflictions of his most blessed soul. As that his sorrow unto death did witness which he said he felt, and also that agony which he suffered in his prayer, having divers and infinite objects of pains before his glorious sight: which so troubled and tormented him, that it caused him to sweat that bloody sweat, trickling down from his face and body to the ground. The causes of that so great heaviness and affliction of his blessed soul, may in our meditation be gathered to be these: First the consideration he had of the sins of all people from the beginning of the world in time past, time present, and time to come: the number, the malice, and wickedness, the abomination he both saw, and evidently knew, and plainly understood, how great injury and dishonour they committed thereby against his eternal father, whom he above all other things loved, and desired to honour, the which did grieve and torment him more than all those outward torments. Secondly he sorrowed for the unkindness and unthankfulness of men, and chief Christians, for whom he gave his life and offered himself to so great and bitter pain, and yet he saw they would not endeavour nor begin to know, nor esteem or care to help themself with so great and inestimable benefit: and so through their own fault he should not gain by his grievous passion & death that fruit for the which he traveled so sore, and which he might have had, if they themselves would have disposed their good wills thereto, which did more grieve him then death itself. And that he plainly showeth where he lamenteth by the mouth of the Prophet Esay, saying, in vain have I traveled, and without cause and fruit have I consumed my strength.  
Thirdly he sorrowed much the damnation of judas, and of so great a multitude of people otherwise, whom he knew should be damned for despising of that most wholesome medicine he should leave for them in his precious blood: and that by how much the more with infinite charity he desired their health and salvation, so much the more it grieved him to see their perdition, and also considering the inestimable riches they lost, and the horrible torments wherein they should for ever be punished. This was a cause of more bitter sorrow to him, than the cup of his passion.  
Fourthly the representation of that sword of sorrows which he knew should pass through the virgin heart of his most dear mother, was likewise a cause of great grief and sadness. For he knew she would accompany him in the middle of his torments, and the sight of her did increase the same through the tender compassion he had of her. And likewise he did sorrow and pity the solitariness, cares, and travels his disciples should be left in, and all his friends both present, and all other his elect that should come unto the end of the world, of whose persecutions, torments & tribulations he did no less grieve at & feel, than the head doth feel pain & grief when any of his members doth suffer. See then how divers sorts of sorrows, besides many other, a man may call to remembrance and meditate, that pierced and ran through his most sacred soul, and those he felt, every pain by itself, the one not letting the grief of the other, and that without all consolation or comfort, without ease or rest, and being forsaken of all parts, as he declared upon the cross, when he said: O God my god why hast thou forsaken me? And as it is said of him in an other place, That he was made as a man without help. For so it pleased his entire love the more to suffer for us, and so to make the greater satisfaction to the justice of God. O love without measure, O infinite clemency and pity most evidently declared, in that thou wouldst show thyself cruel to thyself, to be pitiful towards us: And that thou more estéemedst our health, than thy own comfort and life. Seeing that being deprived of all comfort and help, thou wast drowned in a bottomless pit of so great griefs and sorrows, and waste content to be swallowed up as an other jonas in the belly of the whale of death. What man then can find in his heart to be so void of all pity, that thinking upon these things, will not be mollified and moved to compassion? Seeing he would be sorry (I trow) for the greatest enemy he had, if he should see him in like torment of body and soul without all ease and comfort?  
Lo then, my dear brother, how in these points hitherto is declared what was the person that suffered, and what he suffered as well in body as in soul: wherein thou shalt find sufficient matter to stir thee to compassion, which is the end we purposed in this part. For if thou meditate and consider in thy mind after this sort this holy mystery, it can not be but if thou remember well the aforesaid things with good attention and devotion, it shall move & break ●hy heart were it never so hard, ●eing that the very stones in the street broke and shivered in pieces, in the death of the very same thy Saviour.   

A declaration of the third manner of meditation, by way of contrition and compunction.  
The third manner we purposed to teach thee how to meditate on the blessed passion, is by the way of contrition and compunction: the end whereof is, to have an inward sorrow and repentance of thy sins committed against the majesty of God: and to find out the fruit of this, which is not a little, it behoveth a man to ground himself upon this verity, that all which christ our redeemer hath suffered, was for the sins of the world. In so much that if man had not sinned, Christ had not suffered nor died, for so the divine scripture affirmeth, that for the sins of the people he was strooken of his ●ternal father, and that he laid ●pon his shoulders the sins of ●s all, and that he was scourged ●nd wounded for our iniquity, ●nd beaten and buffeted for our ●eseruing. And this verity is confirmed by many other authorities, aswell of the old as ●he new Testament. Now than this so being, when thou shalt be disposed to make discourse and occupy thy mind in meditation of the death and passion of thy Redeemer, thou haste to think verily, that thou wast the cause of all those sorrows, torments, and injuries, which thou seest him to have suffered. For notwithstanding he suffered and died for all, yet nevertheless he died as well for thee alone, as he died for all. So that thou mayest truly say with Saint Paul, that he was offered for thee, that he was scourged for thee, that he was nailed on the Cross for thee, and died for thee. And likewise that thy sins killed him, thy pride crowned him with thorn, thy dishonesties & filthy life scourged him, thy drunkenness and gluttony gave him the easel and gall, thy disorderly doings and sins were the causes of his grievous sorrows, and that thy sins were those many dogs and great bulls, of whom he said he was environed or compassed round about: and so when thou shalt behold him in the pi●●full image where Pilate showeth him to the jews when he ●ayde, Behold the man: then ●●so remember that our Lord saith the very same words unto thee: Behold, O man, the reward I have received for thee, Behold how I am handled for thee, Behold how I suffer the scourge of thy deservings, Behold what thy unthankfulness hath caused me to have, Behold the deformed picture and image which thy sins have given me, in recompense of my good will to make thee partaker of my beauty. Of this consideration we sha● soon conceive in our mind● what an horrible thing sin is which in such sort hath handle● the son of God, and how abominable the filth thereof is which hath outwardly so bewrayed, darkened, stained and soiled him, which is the very mirror and glass without spot, the brightness of eternal life. This well considered and called to thy remembrance, shall strike into thy heart great hatred and repentance of thy sins, which were the cause of so sore pains and punishments of thy Redeemer which never committed sin, neither any guile was ever ●ound in his mouth. And so much ●he more thou oughtest to sorrow and lament thy sins, by ●ow much the oftener thou hast ●allen into them. For every time thou hast sinned as the Apostle saith, so often thou hast gone about to crucify and despise the son of God. And if they for their part should repent themselves and be grievously sorry, which once only offended him mortally and crucified him: how much more oughtest thou to repent and be sorry, which haste crucified him so many times. This consideration and remembrance may strike into thee sometimes such sorrow and fear of thyself, that it shall provoke thee to say these or the like words: Ah my God and gracious Lord, where was my judgement & wit, when I was so bold to commit such sins against thy divine majesty? where was my understanding that could not remember how that every time I sinned I went about to crucify thee again? how is it possible that I should employ my hands to offend thee, thou having thy hands nailed on the cross to save me? how could I open my mouth to blaspheme thee, thou having opened thy mouth so often to pray for me? how is my heart become so hard and stubborn to love thee and obey thee, seeing thine heart with a spear even through pierced, to show the great love thou barest me? Thou shalt not only learn by this consideration, how to hate and be sorry for thy sins passed, but also it shall move thee with more earnest purpose ever after to fly such sins, fearing again to run unto the horrible abomination to go about to crucify Christ again, and likewise cause thee to be afraid of the great punishment which thou shouldest deserve, if with new sins thou go about to defile thyself again. If the son of a Prince would be afraid when for the fault that he himself committeth, he doth see his page or slave beaten: how much more ought the slave to fear, when he seeth the son of the Prince beaten for the fault which he the slave himself committeth? Fear thou then and tremble, miserable wretch, seeing for thy fault the son of God thy king and Lord is beaten and so cruelly handled, and call to thy remembrance the words he spoke to the women that wept when they saw him ●eare the cross: If they do this ●n the green tree, what shall be ●one in the dry wood? That is ●o say, If in Christ which is the green tree, full of the leaves of most holy words and fruits of most excellent works, so severe punishment is used, for that he hath taken upon him our sins: what shall be done to thee which art a dry withered tree yielding no good fruits, neither of patience nor of charity, nor of any virtue, nor yet is there to be seen in thee so much as the leaves of words profitable to thyself or any other, and much less any one flower of lively desire to amend thine own life? If thou then shalt be a tree not only barren and fruitless, but also vicious and laden with most evil and wicked fruits: wha● shall become of thee, but that which is used to be done of the like tree, that is, to be cut down and cast into the fire? And that shalt thou have worse than any other tree, for that the fire of other wood is soon consumed, but thy fire shall be everlasting. See therefore how this meditation of Christ's holy passion shall cause thee to sorrow for thy sin passed, & to fear the sins to come, because thou wouldst not willingly fall into the justice of god the which thou seest so rigorously and sharply executed upon thy saviour, in that he was offered to pay thy ransom.   

The fourth manner of meditation, which is by way of imitation or following.  
The fourth manner how to meditate and consider upon the blessed passion, we said it was by the way of imitation, which is of much fruit, and highly commended by holy men. For as the chief of the Apostles S. Peter saith, one cause why that Christ suffered for us, was, to leave us an example to follow his steps. And Christ himself saith, that he hath given us an example to do as he hath done. Which so being, when thou shalt occupy thyself in meditating upon his passion, mark well the manifold and marvelous virtues which he teacheth therein, as well in that he suffered, as in the manner of his suffering: the which thou must desire to follow by his grace as much as is possible in thee, staying thyself chief upon the consideration of that virtue which thou knowest principally to be lacking in thee. And because it may seem impossible to consider all the virtues which shine in his most glorious passion, who was the most perfect pattern of all virtue and perfection, I will only ●et here before thy eyes those which thou oughtest most often to remember, and which be most necessary for thy turn. And first to begin with those two virtues which our Lord specially commendeth unto us by his own example, and to be learned of him, saying, Learn ye of me, because I am meek and humble of heart: Consider (I say) how perfectly he teacheth them in his blessed passion. Humility which is the foundation of all virtues, he declareth plainly in humbling himself to so shameful a death, as that of the cross, disdaining not that the very thief Barrabas found more friendship and favour to be delivered before him, and being content to be crucified between two thieves.  
In many other things thou mayst by discourse call to mind & consider that lovely humility which he setteth forth in the rest of his life, aswell as in his passion, as that in washing the feet of judas & of his other disciples not long before, & in being born in an ox stall or stable, with many other examples of the same virtue, whereof both the rest of ●s life & death are full. For in ●s birth, in his living, & in his ●ing, he never ceased to leave us all examples that might be of so necessary a virtue for us. He showed also a marvelous example of meekness in his holy passion, when he was led unto death (as the Prophet Esa● spoke of him) even as sheep, an● stood as gentle as a lamb before them who so cruelly handled him, not once opening hi● mouth to speak an evil word against them which railed vpo● him, nor yet to threaten the● which tormented him. In like manner he declared his modest● and soberness in that clear an● lightsome countenance of hi● standing before the judges an● his accusers, and in the manner of his answering to their questions, and in that peaceable calmness of mind which he always expressed, not once being troubled in his countenance or changing mood, although he ●ere never so much injuried, and wrongfully slandered. He declared also his perfect obedience, not only being obedient ●o his eternal Father, in the commandment of death which ●e gave him, but also declared ●he same in every thing, even ●owardes his wicked enemies which crucified him, in doing whatsoever they willed: as in suffering himself to be spoiled of his clothes, and again to be clothed, and that as often as pleased them to command him: Now going to one judge, and now unto an other, as they would have him: and finally when he was appointed thereto, he bore the Cross whereon he should be crucified. What shall we then say of the softness, and of the silence he observed and kept in all that pitiful pageant of his passion? He was not desirous to multiply words nor to answer so many injuries and blasphemies they spoke against him, neither to defend himself against the false witness they brought forth, ne to excuse himself of that they unjustly accused him and laid to his charge: But he suffered patiently all things, without answering of any thing, even as though he had been domme. So that he therein well fulfilled that which was written of him: I as a deaf man did not hear, and as a domme creature which openeth not his mouth, I made no answer. And the Evangelist affirmeth, that even the very judge Pilate himself did much marvel at his great silence. But much more his invincible patience may cause us to marvel, with the which he suffered and bare, not only the innumerable scorns, scoffs, and mockings, with other outrages devised against him, but also the grievous sorrows and pains, the most bitter torments they could invent to punish him withal, which were so many and so cruel, that they might suffice to break any hard stone. Verifying in this that which Ezechiel prophesied of him, when he likened his face to the Diamond and hard flint, because of the hardness wherewith he bore so many blows and buffets, with their fists and hard gauntlets: and all with such an invincible patience, without making resistance at all, ne yet so much as any show of murmuring or grudging. And likewise consider how that his most fervent and burning charity was not able to be quenched or diminished with all the waters of those his afflictions and sorrows which entered into him, and pierced even through the very midst of his most blessed soul: but rather the more they doubled his torments, the more increased the flame of love, by the which in his most excessive sorrows he prayed for them that crucified him, and excused them before his father who accused and condemned him. Furthermore remember that entire dear mercy of his, that where he saw our great miseries and calamities, he had compassion upon us, and wéeped for our sakes, he prayed for us, and shed his most precious blood, thereby to heal and cure our grievous diseases and dangerous wounds. Call also to mind and consider that fortitude and magnanimity of his, who knowing (as noteth the Evangelist Saint john) all things that should be done unto him, that is to say, the great battle which was prepared against him, and in the which he should die with so many grievous torments and deadly wounds: yet feared he nothing at all to march forward to meet his enemies in the face, and offer himself into their hands, to execute what cruelty they would upon him.  
Consider also his constant perseverance, which is a virtue that crowneth and rewardeth all our good works: Because who so ever shall persever and continue in well doing to the end, he shall be saved. Which virtue is in none better seen then in Christ, who in such sort persevered, continued, & ●●●tly went forward with that wor●e of our redemption he had bego●● that neither the fear of paine●, nor strokes, nor injuries, nor scorns, nor threatenings, foul words nor fair promises, nor men, nor devils, could be able to make him come down from the Cross, or leave undone any one jot of that was to be done, for finishing of the work of our redemption which his Father had commanded him.  
Nor yet leave thou here unremembered both for thy consolation and example to follow his blessed steps, that contempt of the world, and that his extreme poverty, whereof he giveth us notable examples both in his blessed passion & death, and also in his life and conversation, which was full of poverty and contempt of honour and worldly favour. But specially it is to be seen in his passion and end of his life, because he died in that strait bed of the Cross, having nothing at all to lean his head upon, standing spoiled and naked with so great shame and ignominy in that multitude of people beholding and gazing upon him. And in the thirst and dryness which he suffered, they gave him not so much as a cup of water, but only bitter gall and vinegar. There was not one that might help or comfort him with any ease or relief: but rather those his enemies studied by all devices and inventions they could, new kinds of pains and ways, how to vex and disgrace him.  
O my God, what is that man, but if he will remember this, and mark it well, may be ashamed to murmur, grudge, and lament himself of any grief or adversity that he doth suffer▪ What poverty or barrenness in the world may be compared to thine? what abstinence, what austerity of life, or straightness of penance was ever so hard and sharp, which may be compared to that thou didst suffer on the Cross? what man was ever in the world so despised, so mocked, and so persecuted, as thou waste in thy passion and death? Truly, O Lord, he that can well remember and consider thee, may shut his mouth & shame to lament himself at all, either of poverty, hunger, thirst, nakedness, unkindness, or of any other lack or grief that he suffereth. He may be ashamed to see how faintly and coldly he traveleth to follow thee, O Lord, being set before us as an example and rule of our life. Thou seest now good brother, what order thou must observe, being after this sort occupied in thy meditation upon the passion. Behold the pure and clear glass in the which thou mayst look and learn to know and see in thyself thy faults, deformities and defects, and then compare them together with his virtues and perfections: because thou shalt so understand how great thy pride is, if thou behold and have respect to his lowliness, meekness, and humility: how great is thy coldness, in comparison to his tender and burning charity: and the like of other virtues aforesaid, and many more that may be considered of, which shall discover and open unto thee thy lacks and imperfections, thy foulness and deformities. And so shalt thou be encouraged with more diligence to bestir thee, to work according to this exemplar and pattern showed unto thee in this mount of most ●igh perfection, as it was said unto Moses: Because in this imitation & conforming of thy life after the example of Christ, consisteth the greatest merit thou canst have in this life, and the greatest reward prepared for thee in the life to come.   

A declaration of the fifth manner of meditation, which is in thanksgiving.  
The fifth manner of meditation upon the holy passion, is by way of thanksgiving, which we are bound often to do. For if we ought of very duty, because we would not fall into the vice of ingratitude, which so much displeaseth God, and no less hurteth us, to call of●en times to our remembrance such other benefits as we ●aue received at God's hand, ●nd to thank his infinite goodness and liberality for the ●ame: How much more ought ●e so to do for the benefit of ●ur redemption, the which so much more passeth all other benefits, as it hath by our redeemer with more dear cost and ●rice, and for our greater profit, been purchased?  
A great matter it was that ●e gave us a soul and body, with all our members and senses, and much it is to be esteemed, that for our conservation and benefit he hath created the heavens and the earth, with so many and divers creatures as we see in it. But what should it have profited us to be borne into the world, if we had not been redeemed? Of what estimation or valour might our creation have been thought, if our redemption had lacked? For by the first we received but our being, by this second we have received our well being. The first thing cost our creator but little, for that he created us and all the world with his only word, and in a short time: but as for the second, who is able to declare how dearly and with how great expense our redeemer purchased and bought it? Seeing that with the travels and sweat of three and thirty years, & finally with torments and death upon the Cross he gave us life, and repaired the world which in six days he had made.  
Now if it seem to thee that thou art little bound to him for that which cost him little, yet thou canst not deny but that thou art much in his debt, and very greatly bound unto him, for that thing he paid so dearly for. Thou shalt do then right, as the wise man giveth thee counsel, not to forget the grace and benefits thou haste received of such a benefactor, that hath given his life for thee. Consider if thou hadst received of any man the like benefit, how greatly shouldest thou have remained bound: how highly wouldst thou have praised him? how wouldst thou have endeavoured thyself to have served him? And therefore thou mayst persuade with thyself how greatly thou art bound to God thy Creator and Redeemer: for if thou mightest possibly be bound to any other man which had delivered thee from a corporal death: how much more oughtest thou to be bound to him that hath delivered thee from the spiritual death of the soul? And if thou wouldst acknowledge thyself much beholden to a man that had suffered a little for thee: then remember how much more thou owest to him that is both God and man, who hath suffered such pains and torments for thee, and not only torments, but also most bitter and shameful death, through which thy sins were canceled and razed out of remembrance, the might of the devil was broken to pieces, peace and reconciliation was made with God, the gates of heaven opened, besides other innumerable gifts given thee. And seeing thou canst not better recompense this so great debt, then to know, to love, and to be thankful to thy benefactor: why then remember to offer to him the often sacrifice of praise and thanksgiving, as the holy king & prophet David exhorteth and encourageth thee to do, stirring up thy soul with those words wherewith he lifted up his own heart and soul unto God, saying: O my soul bless the Lord, and all the powers within me praise ye his holy name. O my soul bless thy Lord, and forget not how great benefits he hath bestowed upon thee. But yet chief remember the greatest of all the rest, which is, to have delivered thy life from eternal death, and to crown thee with mercy in his glory, if the fault be not in thyself. As verily it shall not be, whensoever thou shalt declare thyself thankful for his gifts received: And that shalt thou do in exercising thyself to give praise and thanks to the giver thereof. And think it therefore thy duty, as often as in this manner thou art disposed to meditate upon the blessed passion, to remember and endeavour by all means, earnestly to give thanks and praise for that entire loving charity of thy Saviour, that would redeem thee with his own blood, and for that incomparable patience of his, by the which he suffered all those sorrows, injuries, mocks, and scorns, as thou shalt call to thy mind, being after this sort occupied in thy meditation. And albeit that the giving of thanks which in this little treatise is set in the end of every prayer, may help and serve thee to that effect: yet nevertheless it shall further thee much, that in thy discourse of meditation thou devise of thyself new praises and thanks giving, saying sometimes: Thanks be to thee, O my God, for thy exceeding charity. Blessed mayest thou be in thy patience, that wouldst suffer such torments for me. O most innocent Lamb, praised and blessed be thy meekness. Let thy Angels in my behalf bless thee, that wouldst so much humble thyself. And at an other time say: When shall I be able, O my Lord, to recompense these and other so great pains and sorrows, shames and reproaches which thou hast suffered for me? Let every spirit and creature confess thy mercies, and be thankful therefore.  
And so using such other like words of praises, according as thy devotion shall move thee.   

A declaration of the sixth manner of meditation, which is by way of admiration.  
The sixth manner is, according to our former division in order, of admiration: which thy soul shall feel to be very great, if thou know once how to exercise thyself well in that sort of consideration. And seeing that the Prophet David used, as he affirmeth of himself, to consider and meditate in his mind the marvelous works of God, so is it good reason that thou do exercise thyself in the meditation of his most holy passion and death, which is the most marvelous work amongst all that he hath wrought. And who will not marvel when he considereth that such a one did suffer, who is the only refuge and protection of all those that do suffer? And that he is sad and heavy for sorrow, who is the mirth and comfort of Angels: And that he is despised and scorned, who is that Lord before whose sight the powers of heaven fear and tremble? Who can but wonder when he remembreth that he died, who is the life of all things living? O how aptly to this did the Prophet Abacuc, understanding in the spirit of prophesy, say: Lord I considered thy works, and I was afraid. And truly the causes of wonder be so great to make a man muse thereat, that it is more marvel to see one not marvel and muse, than one that doth muse and marvel at it. For how can it be, dear brother, but thou must marvel and wonder, if thou consider the greatness, the mightiness, the highness, and the eternal majesty of him that suffered so many kinds of pains, of injuries, of torments, and of so shameful a death? And contrariwise, the baseness, the vileness, and the unthankfulness of men, for whom he suffered. And if any of these things being by itself considered, have cause sufficient to make thee marvel: what shall it be if thou join all together that his high majesty hath suffered such and so great torments for so base and vile creatures? That is to say, that the judge of the living and the dead was crucified between two thieves: that the king of glory which is adored of Angels, was blasphemed of most vile men: who would not marvel? who would not be afraid? who would not be astonied to think upon it?  
This is one thing that shall give thee copious matter to wonder and marvel: to consider the infinite love, bounty, and mercy of God, in this work of thy redemption declared. And thou shalt no less marvel, if thou consider the great wisdom he showeth in the same his passion and cross: in that he found out so convenient and apt mean to vanquish and overcome our adversary, even as it were with the same weapon wherewith he overcame us. And this is it that the Catholic Church singeth: That he ordained the tree of the cross to be the instrument and mean of our salvation: because the devil, like as he wan the victory over us by one tree: so likewise he might be vanquished and trodden under foot by an other tree. Also his cross and passion was a most present remedy for all our infirmities. For he humbling himself even to the death of the cross, did pay sufficiently the price of our disobedience and pride: giving us the greatest example that might be of his humility, which is so necessary a virtue for us, besides diverse examples else, as of despising the world, and of many other virtues spoken of before. By means whereof we may know our own vices and amend them, and chief renounce and forsake lemma self-love, which is the root of all vice.  
Also the remembrance of his Cross and passion may encourage us to suffer and patiently bear the manifold travels, miseries, and griefs, whereof our life is full: For what greater comfort can there be had then to behold Christ nailed on the Cross? whose wounds are sufficient to heal our wounds: whose pains and grief if we well consider them, may cause us not so impatiently to take our troubles whatsoever they be. And likewise to inflame and kindle our love towards him, there can not be found a better mean then to lay before our eyes how greatly and entirely he loved us, in suffering so much for us, and that he hath left us so great riches of his mercies, of Sacraments, of examples, of comforts, of satisfactions, of faith, of hope, of devotion, of consolation. Behold Christ with diligent eyes upon the Cross, and thou shalt find hid therein so great and so wonderful treasures, that they will cause thee to cry out & say with Saint Paul: O the dep●nesse of the riches, of the wisdom, and knowledge of God. Thou shalt find also good cause to marvel, if thou consider his great power and might which he showed in his passion: for so much as thereby he overcame the devil, and being exalted on the Cross, he drew all things to him, as he said before, & dying he destroyed death, triumphing over the world and hell.  
Thou shalt likewise find good cause to wonder, if thou mark well the justice he observed in his passion and death, in that he would not our sins and offences should remain without recompense and satisfaction, and by it give remission and pardon of them, and that more freely and fully, then of our part was due or deserved. And by how much more thou art willing to consider & search out the secrets of the Cross, so much the more high mysteries shall be revealed unto thee, and cause thee not only to marvel, but also to be greatly amazed. And then shalt thou know that Saint Paul the Apostle spoke not without great cause, when he said: He would preach none other, nor would learn to know any other thing, but jesus Christ and him crucified.  
By this then hitherto said, thou mayst gather and perceive how copious matter thou haste to marvel and wonder at, when thou art in this manner disposed to meditate upon the death and passion of thy Redeemer. All which the better to retain in memory, thou mayest reduce and bring them to these points.  
The first is, to consider the infinite highness and majesty of thy Lord that suffered for thee. The second is, the servile and base estate of them for whom he suffered. Thirdly, the wonderful torments and injuries which he suffered. Fourthly, the wisdom, power, and justice which he declared in his blessed passion and death. These things in manner before specified and others that may happen to come into thy remembrance whiles thou art in thy meditation, if thou consider them as thou oughtest attentively, shall minister occasion unto thee, greatly to marvel and wonder at this divine mystery.   

A declaration of the seventh manner of meditation, which is by way of hope and rejoicing.  
The seventh manner of meditation we said was by way of rejoicing and hope: Which kind of meditation is very necessary also sometime to use. For when a man shall with himself consider, how great the wickedness and evil of sin is, how odious it is, and how much it displeaseth God, seeing for the due punishment thereof, and for to repay and repair the great losses it had caused in the world, our Lord himself came down from heaven, and after so great travels and painful life, at the last he would suffer so bitter passion and death: And when he shall likewise call to mind, that he hath run and fallen into his heinous evil and sinfulness, not only once, but many times and in diverse sorts: he shall then rest so sad and dismayed, that he shall need of some special help for to comfort him, that he despair not in himself when he remembreth that he shall appear before the judgement seat of the fearful judge, to yield the account of all his life. To remember this, it hath made not only many sinners to fear and tremble, but also just men and persons of holy life, as is to be seen by those words which that just m●n job spoke: That even as the mariner feareth when he seethe the swelling waves of the seas, so he feared God. And this fear doth often grow to a man, when he remembreth the latter day: because he knoweth that to be true which is spoken by the Prophet David, that no man living shall be justified before God. Now if the just shall scarcely be saved, as Saint Peter saith, how shall the sinner do, which remembreth how greatly and how many ways he hath offended God, for the which he hath deserved to be condemned, not once, but many times.  
Therefore, good brother, when thou shalt find thyself to stand in like fear and despair, one of the best remedies that thou canst have to comfort thyself and pull up thy heart again, is, to remember and bethink thyself what thy most merciful Saviour hath done and suffered for thee. The very same remedy the prophet David signified that he found, when he said: My soul is troubled within me self, and therefore will I remember me of thee in the land of jordan, and Hermon, and in the little hill. In which words he teacheth us that the remedy a man may have, feeling himself sorrowful, sad, and troubled in spirit, for the remembrance of his sins, or for any other thing: is to remember himself again what Christ did for us in his life, which is signified by the land of jordan and Hermon where he was baptized, preached, and was conversant. And likewise to call to mind that which he suffered, which is noted by the little hill, that is to say, at calvary, where he was crucified. When therefore thou shalt see thyself troubled in mind, sorrowful, sad, and afflicted, considering the bottomless pit of thy sins, of thy blindness passed, and of the misery present wherein thou findest thyself: turn then thy consideration to think upon the deepness of the mercy of thy most gracious Lord, who for thee and thy salvation came down from heaven and was made man, and for thy sake was crucified and died. Consider therefore the plentiful redemption he hath left for thee, and that if thou have offended much, he hath much satisfied for thee, if thou be willing & diligent to know how by his satisfaction to help thyself. If the multitude of the sins thou hast committed do fear thee, because thou hast thereby justly deserved to be condemned, comfort thyself in thinking how he hath fully satisfied the justice of God, because thou shouldest participate of his mercies. If thou faint, despair, or else miscrust thy own poverty, and the small good service thou hast done towards god: remember thyself of the great riches and merits he hath left thee by means of his passion, in the which thou mayest chief behold and put all thy trust. But yet so that thou fail not to endeavour thyself to the uttermost of thy power to serve and please him. And remember also how that Lord which in time to come shall be thy judge, is at this present thy advocate to god the Father eternal, to whom he showeth those his five blessed wounds, with the marks and signs wherewith it was his pleasure to be seen after his resurrection: because his heavenly father should thereby be inclined to have mercy upon us, and to us they should be a testimony of the love he bare us. Which both the one and the other shall give thee great occasion & holdefast of hope and comfort.  
Moreover consider the number of Sacraments he hath left thee in this Church, as strong effectuous medicines and salves, for all the wounds, sores, & infirmities which thou canst have.  
Remember also that, even as the Apostle saith, better and louder crieth the blood which Christ shed, than the blood of Abel. Because the blood of Abel asked vengeance against his brother that shed it: but the precious blood of Christ asketh mercy and pardon for them that shed it, and also for all them that trust in it. See therefore how great hope and joy thou mayest receive in using of this kind of meditation upon the holy passion. And the order thou oughtest to observe herein, is, that when thou art disposed to meditate upon that which thy Redeemer hath suffered, then assuredly account and think all was done for thy sake, and that the plentiful fruit & benefit which by means of his passion and death he hath purchased, was for thee and to thy behove, and he would that thou shouldest be partaker thereof, if the fault be not in thyself. So that thou mayest assuredly believe, that his torments be thine, that his tears and sorrows are thine, the infinite price of his bloodshedding to be thine, and finally that all his death and passion is thine. For as we have said, for thee he suffered, and he graciously would thou shouldest be partaker of the fruit thereof, so to understand what precious treasure thou hast laid up in him. Which consideration shall so ease thee of thy pain and fear, and give thee so great hope and gladness, that it shall cause thee to say with Saint Paul: God forbid that I should rejoice or glory in any thing else, but in the Cross of my Lord jesus Christ. And worthily, for in it thou hast an infinite treasure, by means whereof thou hast obtained salvation and reconciliation between God and thee, and thy sins be forgiven thee, thou art received for the son of god, the gate of heaven is opened unto thee, and with it and by it all goodness in one heap is cast unto thee. See then what cause thou hast to rejoice and leap for gladness considering this. But here I must not forget to advise thee, that when after this sort thou hast meditate upon this holy mystery, thou must remember that this hope and joy which thou shalt feel in finding thyself so enriched and full of spiritual treasures: they cause thee not to wax cold, negligent, and slothful in good works, but rather that thereby thou be stirred & pricked forward in fervent and earnest love of God, and to serve him: Aswell to show thyself, as good reason is, thankful to thy benefactor, as also lest he take away again from thee the same his gifts and riches, as it hath happened to others for their unthankfulness and negligence.  
And thus much touching this manner of meditation.   

A declaration of the eight manner of meditation, by the way of love.  
The eight kind and sort of meditation upon the passion, is by way of love, which we have placed here lastly, because according to the mind of Saint Paul: Like as the end of the commandments is charity or love proceeding from a pure heart: So also the principal purpose and end of meditation upon this holy mystery and others, is, that the soul may remain inflamed in the love of God. According to that which the holy prophet David understood when he said: In my meditation the fire shall be kindled, that is to say, my soul shall be inflamed with the fire of the love of God and true charity. And among all meditations in the which this heavenly fire is kindled, the chiefest is this of the passion and death of our Redeemer. Because if there be any thing that hath force to draw the love of one man to love an other, it is to know that he is loved of the other: and so there can not be a thing in the world more apt to draw the heart of a Christian to love God, then to consider how God first loved him, the which he may very well understand by that which he did and suffered for him. And if it be the greatest sign that a friend can show of that love he beareth towards an other, to give his own life for him, as he our Lord himself saith, this sign then have we most manifestly of the love he bore us, for that his will was to give his most precious life for us, or rather as Saint Paul concludeth, a greater sign can we not have of his innumerable love, then to know his will was to offer himself unto death, even the death of the cross, and that not only for his friends, but also for his enemies. If then thou were negligent, slothful, and cold to love God before thou knewest how much he loved thee: now thou dost know it by such and so many signs and arguments, endeavour to him which hath so loved thee. Call to mind in this mystery how streatly thou art beloved of all the whole Trinity, seeing the father so much loved thee, that he gave his only begotten son unto death for thee. Remember well those words of the Evangelist S. john, which saith in this manner: So God loved the world that for it he gave his only begotten son. In which words thou mayest know the greatness of the person of whom thou art so beloved, and that is the Father almighty maker of heaven and of earth: and also the greatness of his love wherewith he loved thee is manifest, by the greatness of the gift which he gave thee, and that is his only begotten son, who hath the same like infinite power, bounty and majesty with the father. And this such a son he hath graciously given thee, that taking thy humanity or manhood, he might die in the same for thee and redeem thee, in such sort as the Apostle saith, God spared not his own son, to pardon us his miserable servants. O inestimable love, and greater than any understanding can comprehend. And likewise the love of the Son was nothing less than this of the Father, in that he came down from heaven and was incarnate for thee, spent his life and died for thee, that by such means he might in divers sorts be given to thee: In birth as thy companion, in life as thy comfort, in his last Supper as thy food, in death as price for thee, in heaven as a reward for thee. And as the love of the Father and the Son was towards thee, so was the love of the holy Ghost, who willed & wrought together with the father and the son, thy salvation & redemption. Now the most blessed and glorious Trinity hath so loved thee, how canst thou be so slack in rendering to him love for love, seeing that love can not be repaid but with love.  
And if thou understand not this exceeding love of God by other benefits which he hath done for thee, as in thy creation and conservation: consider yet what thou hast received of him in thy reparation and redemption, & then shalt thou perceive how true those words be which he spoke by the prophet jeremy: With perpetual love have I loved thee, and therefore have I drawn thee to me in having mercy upon thee. These be the sharp arrows which the kingly prophet David speaketh of, sufficient to pierce any hard heart. These be the new wars which the scripture speaketh of, that a king is from heaven elected to subdue and conquer men of the earth: Differing from the first, which he made with threatenings and fear. These be the ropes of Adam, and the cords of charity with which the prophet O say saith he would draw men unto him. Because if they will work according to the use of reason, which they have in respect they be reasonable men, they ought not to be more unreasonable than brute beasts, who suffer themselves to be drawn with ropes and halters in finding themselves forced and constrained to love such as loveth them.  
When thou therefore shalt meditate upon the death and passion of thy Redeemer, let the principal end of thy travel be to be ravished in the love of such a Lord that hath so loved thee, and by so many profess hath well declared his love towards thee: and assure thyself that all those stripes and bloody wounds which thou beholdest in him, be voices crying and testifying his dear and true love towards thee. Behold him upon the Cross thrust through with a spear, and thou shalt perceive how he provoketh and forceth thee to love him. His feet so nailed do show that he will tarry for thee, if thou wilt return & come again to him. His arms so stretched do signify that he desireth to embrace thee. His head so bowed down, doth signify that he will give thee the kiss of grace. That side of his opened with a spear, doth manifestly show that he is willing to give thee a place in his heart, where thou mayst rest thyself quietly & surely. And what other thing might he do for thee, which he hath not done? And what other thing doth he more require of thee, but in that acknowledging this his love, thou answer him again with thy love? O most sweet jesus the true lover of men, what is he, if he well consider this and know it, that can deny the thing thou requirest of him, and for so many causes is due unto thee? And how can any man excuse himself to love thee, being pricked forward and provoked with so many motions and sweet callings of thy divine love?  
Be not therefore, my good brother, unthankful, nor so dull to understand this his so great love, for the which it should behove thy heart to melt even as the wax, whensoever thou remember'st that he loved thee first, and that he washed thee with his precious blood. Deny him not the tribute of love thou owest him, for although he have forgiven thee other thy debts, yet this he will not discharge or acquit thee of, but rather affirmeth that he came to put fire on the earth, and would that it should burn continually. And in figure of this he commanded in the old law, that the fire should stand always kindled upon his altar. The which is not so much meant of the material fire, as of the spiritual, which is our love towards him, and that he would should always burn upon the altar of our heart, because that sacrifice is always acceptable to him which is offered with such fire. And because this may be nourished and maintained, it behoveth that even as the Priests in the old Law did bring of all sorts of material wood for to maintain and keep in that material fire: So thou must be careful to lay on that spiritual wood, and that is of the Cross, of the whips and rods, of the spear and other instruments of that holy passion, whereupon if thou devoutly meditate, it shall stand thee in stead of wood most fit to kindle thy devotion and love towards God.  
Let the conclusion therefore be of that which we have hitherto said: that in meditating after this manner upon this holy mystery, and knowing by it how much thou art bound (as is declared) for that which he hath suffered for thee, and much more for the love in which he suffered, & that was much more than his excessive torments: thou must render and yield unto him the best recompense thou canst, which is but love for love. And this thou shalt do, if thou be mind ●ull always to have thy heart inflamed in love towards him, & melting with the meditation and remembrance of his tender love towards thee.  
Thus then as thou seest we have declared unto thee all the foresaid orders of meditation upon the passon: but yet for thy better exercise thou mayst help thyself with these advises following.   

¶ Certain advises which may be observed in the said meditations, or in any other.  
Now thou hast seen all the aforesaid kinds and sorts of meditation, it doth remain for a conclusion and accomplishment of these instructions, to give thee briefly certain advises whereby thou mayest with more fruit and sweetness exercise thyself in the same. The which may not only help thee to meditate upon the mystery of Christ's passion, but also in any other meditation else upon his life, or prayers, which thou dost intend to mark. And in these advises thou shalt learn three things. The first, what order thou must observe before thou interest into thy meditation. Secondarily, the manner of proceeding in thy meditation. And the third, what thou shouldest do when thou hast finished thy meditation.  
The first advise to be had before thy meditation, is to be learned of the wise man, who counseleth thee that before thou pray, thou prepare thy mind or heart. Which preparation consisteth in endeavouring to go about this holy exercise with the greatest cleanness and pureness of heart and mind thou canst. For even as we should see always that the vessel be well washed & clean, in which we purpose to put any kind of precious liquor: agreeable to that which our Saviour saith: That men use not to put new wine into old bottles. So also to receive the new wine or must of that heavenly love, and precious liquor of grace, devotion and other gifts that the mercy of God is willing to bestow upon us: it is necessary that the vessel which should receive it, that is the soul, be pure and made fresh. And the more washed and clean it shall be, so much the ferventer and better disposition it shall have, to receive more abundantly this most precious liquor. It shall be therefore good, before thou begin to meditate, that thou examine thy conscience, and make clean and sweep the dust and filth which thou findest therein, the which commonly are wont to be venial sins, that is to say, vain thoughts, idle words, negligences, and other like things which do easily cleave and stick fast in us, or rather let and take away that perfect holiness and purity with which a man ought to endeavour earnestly to appear before the sight of God. This thou mayest do in ask God humbly pardon for thy particular faults, which thou shalt remember to have committed: for which and for other general defects that thou canst not remember, thou mayest say at the beginning of thy meditation, the general confession, with the hymn of the holy Ghost, or one Pater noster, and an ave Maria, or some other prayer, as shall seem best for thy purpose, desiring God of his grace to spend that time in meditation, with such attention, reverence, and devotion as thou art bound to, and shall be most acceptable to his divine majesty.  
The second advise is, that thou endeavour so to set thy things in order before thou pray, that thy thought and care of that which thou hast after to do, molest and trouble thee not, or let thee in thy prayer. The which thou mayest do, if thou first dispatch all things thou haste to do, if thou mayest commodiously: or else in making account with thyself, not to have any other care or business in the world, but that which thou goest about, and that is the greatest and chiefest thou canst do, if that upon thine obedience there be none other thing appointed thee in charge. Finally thou must endeavour to be free and rid clean from all other cares and thoughts, when thou givest thyself to this exercise: remembering that when the Patriarch Abraham went with his son Isaac to offer him in sacrifice, when they came to the foot of the hill where he should sacrifice him, he said to his servants that waited upon him, Tarry there beneath a while, till I come again unto you after we have prayed to God: Even so likewise shall it be requisite that thou command thy thoughts and cares to tarry without, when thou goest to the place where thou must offer to God the sacrifice of thy prayer. As we read a certain holy man did always at the Church door every time he went in to pray, and then he made his prayer with more fruit of devotion & comfort, when the soul so rested in solitary manner to itself, rid and discharged from all other impertinent cares and thoughts, so that he might truly say as the spouse in the Canticles: I to my well-beloved, and my well-beloved to me. In such sort that for the time present she hearken to none other voice or company.  
The third counsel is, that thou give thyself to this holy exercise with a right and perfect intent: for that there be divers respects and ends with which many go to prayer and meditation: some to the end they may receive: some to taste of spiritual comfort, which at other times they have proved: Some to desire of God some particular grace, gift, or virtue, which many desire, knowing that to be the principal mean to obtain it: Some to represent before God as their most merciful father, their travels, troubles, and temptations, their spiritual and corporal necessities, desiring to be delivered from them. finally, other some go to pray, to fulfil a good use and custom they have every day so to exercise themself, or because they be upon their obedience so commanded to do. And albeit these and such other like causes may be both good and laudable: yet the principal purpose and end of this thy exercise: must be for pure love and only for the glory of God. So that thy own particular necessity or need, or thine own comfort, gain, and profit ought not so much to move thee, as the end & desire thou shouldest have in all things to seek for the glory of God & to please him, even as the Apostle counseleth thee, that all things which we do, be for the glory of God. This than being thy principal scope and intent, it shall cause thee with cheerful heart & willing mind to meditate or pray, considering that God would that those gifts which his servants do offer unto him, and the service that thy do, be offered and done cheerfully & willingly. And this wise thou shalt always find fruit and contentation of mind in thy prayer and meditation, if perchance thou find thyself dry without spiritual taste in it.  
These three advises which we have hitherto declared of the cleanness of conscience & quietness of mind from all other business, thereby to come with more attentive pure mind to the glory of God, may help this before thou begin to pray. And the other three no less necessary advises, are to be used during the time of thy prayer: of the which the first is, that the mysteries which thou dost meditate upon, be not curiously searched into of thee, either with too much speculation, in going about subtly to seek out divers points, arguments, comparisons & imaginations, the better to understand them, where as in deed it doth rather distract the understanding & hinder devotion, according to that which the wise man sayeth: That he which is inquisitive of his majesty, shall be oppressed of his glory. And the heavenly spouse sayeth to the soul his spouse: Turn away thy eyes from me because they make me fly away: which is to be understand by curious eyes, with which she would behold him in prayer. Wherefore endeavour to stand in it, with a simple & humble sight of the mystery which thou shalt think upon, beholding it inwardly, or outwardly, as though thou sawest it present before thee. To the which it may help thee to have before thy eye the image of the mystery which thou shalt meditate upon, and with the only sight and regard of it outwardly content thyself, without busy discourse of the mind, or imaginations upon other things impertinent. Nor yet must thou do any violence to thy will, that is, to wrest out as it were by force some tears or sensible devotion: because all this hurteth, healeth, and helpeth, little to that thou goest about. Therefore study to meditate quietly and closely the points which are set before thee, abiding with silence and hope, as the scripture saith, the grace that God shall vouchsafe to give thee.  
The second advise is, that if in meditation thou shalt find thyself over dry and without taste of devotion, or else to much distract with divers cogitations and wavering of the mind: thou must not therefore be troubled, nor yet cease to go forward in thy exercise, but in such case thou mayest help thyself with some colloquies & talk with thy Lord God, to whom thou shalt open thy distraction and weariness, desiring him to help thee to drive away those busy flies of thoughts and imaginations which draw unto thee, to waste the sweet ointment of thy devotion.  
If thou wilt this do, with that faith, humility, and patience as is requisite thereto: God which regardeth and heareth the prayers of the humble, will have compassion of the trouble thou dost suffer, and will visit and comfort thee presently, or after when it shallbe expedient for thee.  
For so we read in the book of Genesis, that Abraham offering on a time sacrifice to God of certain beasts which he had killed, there came birds to eat the flesh of those beasts, and to let the sacrifice: so that he was troubled and occupied a good part of the day in driving away those birds, that they should not come near the sacrifice, whereby he deserved of God to be visited and comforted with a quiet and pleasant vision, which he sent him, wherein he received a great revelation. The which is a figure of the reward that our Lord God is wont to give afterwards to them who busily drive away the little birds of temptation and loathsomeness, which commonly happen to them that offer the sacrifice of prayer. And therefore the wise man sayeth that the end of prayer is better than the beginning.  
Because that albeit a man in the beginning feeleth himself cold & distract, yet afterwards in the discourse of his meditation, he gathereth himself together, & calling his wits to him, beginneth to be fervent, & findeth consolation. And if so be he faileth of this at one time, yet it is supplied at an other.  
The third advise is, that if contrariwise it happen thee to find devotion and sweetness at the first or second point of that thou haste to meditate upon, than stay thyself in consideration of that as long as thy devotion shall endure and the inward feeling thereof, without having any doubt or scruple at all for not passing any further to meditate upon the other points remaining. Because it availeth more to meditate a few things well with devotion and fruit, than many without taste and sweetness. And chiefly that those points which for this cause are left unmeditated upon at one time, may be taken in hand another time, and recompensed in thy meditations following. And of this that may be well understand which saint Paul affirmeth: that it is better to speak five words with a spiritual feeling or edifying, then ten thousand without attention and spirit.  
With these three advises thou mayst serve thyself, and which I trust shall be profitable unto thee, for the time thou art in thy meditation: and after thou hast done, thou mayest use the other three which we shall here declare unto thee.  
Let therefore the first advise be, that when in prayer God shall vouchsafe of his goodness to endue thee with some inspiration and devotion, or other particular gift or grace: that thou then endeavour to keep it diligently, and not suffer thyself to be cold straightways after thy meditation with unprofitable thoughts, imaginations or other distractions or contrary occupations: but rather endeavour to walk all day as closely with thy wits gathered to thyself as thou canst, remembering to thyself often that which in thy prayer was commicate unto thee, and of thy good purpose and desire which thou foundest in it: Because it may so rest more fixed in thy mind, and to the intent that devotion and fervency which thou receivedst whiles thou didst pray be not lost. And after this sort thou shalt fulfil that which the wise man counseleth thee, saying: With all diligence keep thy heart, because of it proceedeth life. And also it shall avail thee to go all day with such care and diligence, because thou shalt not so easily fall into sin as at other times thou wert used to do. And because God may give thee sometime in the day that devotion and consolation, the which was not given thee at the time of thy prayer, as it hath often happened to many: This diligence and care doth likewise profit thee, in that thou mayest be the readier and better disposed to make thy prayers and meditations afterwards. For even as water which is already hot may be so kept in the same heat with a little fire, the which if ye suffer it once to be lost, it becometh cold, and is not without more pains again made hot: So likewise chanceth it to the soul, in preserving or suffering it to lose the heat which it once received. And to this end the blessed men in times paste did use oftentimes in the day those kind of prayers which in Latin they termed jaculatoriae, which were no more but certain short elevations or lifting up of the mind and sweet sighs, which they speedily shot up to God, that by them as it were with certain sticks laid to the fire, they maintained and continued that heat still which they had before received. And this a man may do easily although he be occupied about divers other business & exercises.  
The second advise is, that sometime in the week or when thou best may, thou find a time to examine thyself, and to see whether thou have gone forward, or gotten any profit of thy praying. And when thou shalt see that thou hast profited nothing at all, nor found in thyself any difference of one time better than an other: then examine and try out from what cause it proceeded, & thou shalt always find, that it happened of some fault or lack in thyself, either for not mortifying thyself, which is necessary in this exercise, or for not doing it with due care & diligence, or for not following the advises which are given thee, or for some other negligence of thine own.  
And for what cause soever thou shalt understand that this small increase of devotion and profiting hath proceeded, procure yet to remedy the same, and make amends for the time to come of the fault passed. And that thou mayest understand the better whether thou hast gotten any fruit or no of thy prayer, thou must note that which novices or young beginners in prayer or other their exercises have chief to regard, which is, the mortification of their passions, their sensual appetites and affections, and to purge and cleanse well their souls. And those which have further entered and proceeded, ought chiefly to labour and care to attain the virtue which they lack, and to increase and augment the same, specially their charity. And those which be more ancient as it were, and more forwardly entered into perfection, have to travel for the perfect union and conformity with God in making one spirit with him as much as shall be possible for them, although sometime the exercise of the one of these may attend to the end and effect of the other. According to this advise than you may understand when you have profited more, or less, or nothing at all, and so study to remedy that shall be convenient.  
The third and last advise is, that although perchance it seem in long time thou hast little profited, or that thou art nothing given to this exercise of meditation, nor feelest in thyself that devotion, nor such taste therein as thou wouldst: Yet oughtest thou not therefore to despair or slack to proceed forward. Because that even as in other good works, perseverance is it that maketh all perfect, & crowneth every virtue with reward: So also it happeneth in this so holy & necessary a work of prayer, that by how much the more thou shalt persever and continue thy good exercise therein, so much thou shalt the more merit, and God shall give thee in process of time so much the more comfort and reward, as thou hast felt thyself dry and faint in the beginning.  
For oftentimes God permitteth that some are found dry and bare of all devotion, without all taste and savourinesse in their meditation: to the intent that how much the more they labour and travel to persever and continue in the same, so much the more comfort and fruit they receive afterwards in reward of their perseverance. For even as God did in the creation of the world first frame the earth to be hard and dry, and then covered it with waters, that so it might fructify and produce plants of divers green and fruitful trees: so also the same our Lord God permitteth some souls to be found in their prayers dry and barren, without taste or savour of devotion at all, that by their patience in perseverance of this travel of mind and loathsomeness, they come afterwards to bring forth fair fruit and plentiful of much virtue and grace which shall be bestowed on them. And that God doth signify unto us in saying by the Prophet jeremy: I remembered her because she did follow me in the deserts and wilderness, and in that land that is not sown. Which is to understand of the soul that persevered and continued in seeking after God, although she felt herself dry and desert, without feeling or taste of devotion or consolation. And the same affirmeth Christ our redeemer in the Gospel, saying: In your patience ye shall possess your souls. Take more courage then, good Christian brother, and let not thy dryness or unsavoury loathsomeness, or pain which thou feelest in meditation or prayer, cause thee to turn back and leave of thy godly purpose: Lest it happen to thee as to the children of Israel, who deserved not to enter into the desired land of promise, because they had not patience in their famine & hunger, with other pain and travel which they suffered in the wilderness. Endeavour rather to follow that perseverance of the woman of Cananie, who although she saw herself not regarded, and shaken off from Christ, she did not for all that mistrust, nor ceased her suit or petition: and so deserved to obtain much more of him then that which she asked or desired. And the like thou mayest well hope shall happen unto thee, if thou wilt have the like patience and trust in God, which saith, he that continueth unto the end shallbe saved.  
To conclude, help thyself therefore with these three ternaries of advises and counsels, which I would thou shouldest always have fresh in thy remembrance, and to practise every one of them in their due place as shall be needful, as well before prayer, in prayer, as after: and thereby (and that principally by God's grace, which he shall vouchsafe to give thee) thou shalt be able with great fruit and comfort to exercise thyself in these meditations of the blessed passion following, as the holy Evangelists declare the same.   

Certain godly Meditations and prayers upon the Passion of our Lord and Saviour jesus Christ.  
 
Perfundit caput unguentis pia faemina Christi:  
Atque pedibus tergens crinibus ipsa fuis.  

¶ The first meditation is of the Supper that was made to Christ our Lord in Bethania, six days before his passion, which is the Saboth before Palm-Sunday. Concerning which ye may meditate these points following.  
1 How that Christ our redeemer coming unto Bethania six days before his Passion, supped in the house of Simon Leprosus, where at that time was Lazarus & his two sisters Martha and Magdalen, and it is to be supposed, that the most blessed virgin his mother was there also.  
2 Consider with what cheerfulness and diligence Martha served at the table, and that most fervent love & devotion of Marie Magdalene: who taking a vessel of Alabaster full of precious ointment, powered it upon the head and feet of her beloved master, and wiped his feet with her hear, and how that the house was filled with the savour of that sweet ointment.  
3 Remember also how the traitor judas murmured that Magdalene had so bestowed an ointment of such great value: And how our most gracious jesus defended her, and praised the work of so great charity and devotion that she had done. In the which was signified his death and burial that was at hand.  

The prayer.  
O My GOD and Lord, amongst other services and sacrifices which are acceptable to thee, and which thou requirest of us, thou haste declared how the sacrifice of laud and praise pleaseth thee. Wherefore knowing how much all men are debtors to thee for so great gifts and benefits received of thy most liberal hand: I desire to offer to thee the same sacrifice. My soul therefore, most sweet jesus, maketh adoration and giveth thanks to thee, and all my powers within me blesseth thy most holy name, for all the works which thou hast done in the course of thy blessed life, & for the innumerable sorrows, reproaches and torments which thou hast suffered in thy passion, which thou wouldst should be always imprinted in my heart. And first I laud & praise thee, that knowing the nearer thy sorrowful death was at hand, and for the which those thy dear friends that loved thee so entirely should be in great sorrow and sadness: it was thy godly pleasure first to cheer and kindly entertain them, in supping with them in Bethanie, where those two most devout sisters Mary and Martha declared the pure love thy bare unto thee. I beseech thee my good Lord, which art the faithful lover of all them that love thee, for thine infinite love to vouchsafe to kindle and inflame my heart with the fire of thy love: that I may love thee from the bottom of my heart as I am bound, and give me grace to follow that fervency and devotion, which thy devout servant Magdalen showed, in casting that sweet liquor upon thy head and feet: And that I may also declare the same, in anointing of thee spiritually: That is, in believing steadfastly, in honouring and reverencing duly thy divinity and most holy humanity, in working according to my power, in the service of my neighbour, to aid and help him, and to persever in so doing all the days of my life. That by these means in exchange of that filthiness and odious savour which my sins have unto this time caused, I may render for the time to come, the sweet savour of good works which may be acceptable both unto thee and others that shall see the same. Amen.  
 
Insidet in tardo regum rex Christus asello:  
Cui vestem ac ramos plebs bona steruit ovans.    

The solemnity in the receiving of Christ into the city of jerusalem the sunday before his passion.  
¶ Points to meditate upon.  
1 How that the day following, that is to say, five days before that Christ the true Lamb should be sacrificed for us in his passion, he would present himself in jerusalem, even as the law commanded of the mystical Lamb, which so many days before it should be sacrificed, was to be prepared.  
And for to show his good will and with what desire of mind, he came to offer himself: he would therefore enter into jerusalem with that joy and solemnity as was showed him.  
2 Consider with what devotion and joy, the people at that time received their true king and Lord, and the diversity of service they showed in honouring him: as in dressing the streets with bows, and spreading their garments before him in the way, and praising him with songs.  
3 Call to mind also how that in the midst of that feasting and joy in which our Lord went, when he saw the City of jerusalem, he shed his sorrowful tears, well knowing how far contrariwise within the space of five days he was to be handled of them, and sorrowing within himself the destruction of that City, which he knew for their sins should be destroyed and brought to ruin. Consider how straightways after his entering into the City, he went to visit the Temple, out of the which he drove away them that profaned the same with their merchandise in buying and selling.  

The prayer.  
I Adore and worship thee most loving jesus, true and eternal King of Heaven and earth, to whom all adoration, honour and reverence is due, for all the works which living in this world thou didst with wonderful wisdom and infinite charity.  
And specially I give thanks and praise to thee for that ready good will, with which thou most innocent Lamb, knowing that thou shouldest be sacrificed for the sins of the world, wouldst a few days before present thyself in jerusalem, entering into it with feast and triumph, willing thereby to declare thy cheerfulness and most earnest desire wherein thou camest to offer thyself unto death, whereon thou knewest our life to depend: & that in dying thou shouldest overcome and triumph over death itself, hell, sin, and all other our enemies. I beseech thy immeasurable bounty and goodness, to give me grace and strength, willingly and gladly to offer myself to such dangers and travele as shall behove me to suffer in this life, for thy service: and make me to despise for thy love, all the praises and honours with which this deceitful world would deceive me: even as those solemnities, praises, and honours, with which the people of jerusalem received thee, did not let thee with great compassion to weep and lament, what time other sang and made great joy.  
Let my chief care be to seek thee, and have a zeal to honour thee and thine eternal Father: seeing and considering that thy care, which assoon as thou hadst entered the city, thou didst by and by go to visit his temple, and beholding that most fervent zeal of thine, in driving out of it all them that bought and sold in the same, not contented that the house of prayer should be so profaned. I humbly therefore beseech thy divine majesty, that thou drive out of my heart every thing that may profane or defile it, to the end it may rest as thy temple and house of prayer, into the which thou mayest vouchsafe to enter and dwell. Amen.  
Conuivis fis christ cibus, coenaque refectis  
Abluis ipse pedes: tum loca sola petis.    

Of the last Supper which Christ our Lord made to his disciples: there may be these points following to meditate upon.  
1 With how great meekness and humility the saviour of the world rising from supper, washed the feet of his Disciples, and also of judas, and wiped them with the towel wherewith he was girt.  
2 Secondarily, consider of the entire love which moved him to institute that high Sacrament, in the which he gave his Disciples to eat his most sacred body and precious blood to drink, and willed it should remain in his Church, as the food and consolation of our souls.  
3 Thirdly, call to mind that heavenly lesson which he preached to his Disciples, comforting and exhorting them and us also, to humility, charity, and patience, of the which virtues he gave us so lively examples in the latter end of his life here.  

The prayer.  
I give thee thanks most sweet jesus with all my heart, for thy marvelous humility in abasing thyself to become as a servant to wash the feet of thy servants. And also I praise and worship thee, for the inestimable benefit that thou didst work for us, in willing to continue with us in thy most holy sacrament, in the which thy blessed body is verily contained, for the food and comfort of our souls.  
I humbly beseech thy infinite clemency & pity, to grant me grace to follow this example of so great humility: and that my vile condition never become proud, when I shall consider and see thy majesty so humbled. And vouchsafe also my gracious Lord and Redeemer, to wash my feet: that is to say, the affects and naughty passions of my soul: And give me that love and charity which thou didst so greatly commend to thy Disciples, that with pureness of heart, and with such inward cleanness of mind as I am bound, and as is acceptable to God, I may draw near to this most sweet Sacrament, and participate abundantly of those effects which it worketh in devout souls. Grant me also, O celestial Schoolmaster and everlasting wisdom of the father, that thy most blessed words may be imprinted in me, which thou didst preach in this world, & chief those words of thy latter talk near thy death being full of so great charity & consolation, with the which thou didst comfort the sorrowful minds of thy beloved Disciples. And seeing thou hast the word of everlasting life more sweet than the honey or honey comb, make my soul to taste it, chief to delight in it, and always to obey it: & that by it, as by a most lightsome lantern, I may see how to guide myself in all my ways and works. Amen.  
Ter prece sollicitat patrem sudatque pavetque:  
Innocuas stringunt impia vinc●a manus.    

Of the prayer in the garden, and apprehending of our Saviour.  
¶ Points to meditate thereupon.  
1 How our saviour going into the garden, to which place he knew his enemies should come for to apprehend him: with that inward sorrow and fear which for our salvation, freely his soul would feel, he fell down flat on the ground, & with most great reverence, he made his prayers three times to his father, praying him that the bitter cup which was prepared for him, might pass away: yet notwithstanding submitted himself always to his father's most godly will.  
2 How that his affliction and anguish increasing, which willingly he received, caused him at the last to sweat drops of blood, that fell upon the earth: And being in this agony, there came down an Angel from heaven to comfort him.  
3 How that being moved with the burning desire of our redemption, he went and met his enemies in the face: and was content to be kissed of that traitor judas, and of the other to be taken and cruelly bound, to be forsaken of his disciples, and brought to the house of Annas the Bishop.  

¶ The prayer.  
BLessed be thou my Lord and God, O jesus Christ, for that thine infinite mercy, that it pleased thee, for to hearten and comfort us, to be assaulted thyself with such extreme fear and sadness. And thou being the gladness and comfort of Angels, didst take well in worth to be comforted of an Angel. I bless and praise thee also for that thy fervent love, that for to lose the bonds of our sins, and to set us at true liberty, suffered'st thyself to be taken and bound of thy enemies shamefully like a thief. I beseech thy infinite goodness therefore that in mine afflictions, fear, and sadness, I may have the grace always to run unto thee with most humble and devout prayer, submitting myself wholly into thy blessed hands: and that so to do, may be my only comfort and help, seeing that without thee, vain is the health and help, that any worldly creature can give me. I beseech thee also most meek Lamb, by that thy patience and gentleness, which with hard cords and ropes didst suffer thyself to be bound when thou wast taken: that thou wilt vouchsafe to bind my soul, with the chains of thy love, that I being loosed by thee from my sins, and from my disorderly affections, suffer not myself to be any more bound with them. And that neither the devil, the world, nor the flesh, may at any time separate me from thy love, service, and most blessed will and pleasure. Amen.  
 
Ad sedes Annae rapitur Caifaeque tribunal:  
Hic tota insultat nocte proterua oohors.    

How Christ was lèd to the house of Annas and Caiphas.  
¶ The points to meditate.  
1 The blasphemies and villainies which were spoken against our redeemer by those wicked ministers: the outrages, buffetinges and beatinges which he suffered when he was led from the garden to Anna's house, where he was first presented.  
2 Consider the great meekness, humility and modesty, which shined in our Saviour whiles he stood before the presence of that proud bishop, and answered to the demands of his doctrine and of his Disciples: & took so patiently those reproachful strokes and buffets.  
3 And after that, how with like spite, cruel handling, and shame, he was led to the house of Chaiphas, where they used much scornings & injuries towards him: as in covering and blindfolding his blessed and reverend face, spitting in it, and striking it: so that he passed all that night without any rest at all.  

¶ The prayer.  
I Render thanks and praises to thee, most loving jesus, for thy invincible patience, with which it pleased thee for us most vile sinners, to bear and suffer so great traveles, pains and injuries, submitting thy most blessed body to them that did beat it, and thy most reverend beard and hear, to them that did tear it, bespit it and soil it: and didst not turn thine amiable face from them that did spit in in. I do humbly beseech thy goodness for that thy insuperable patience sake, with which thou suffered'st so many strokes and beatings without grudge or anger towards thine enemies: that thou wilt grant me strength and patience, to suffer all persecutions and injuries, which in this world are wrought against me, knowing that my sins deserved much more.  
And seeing that thou, O Lord, whose face the Angels desire to behold, wast content to have it defiled with their most filthy spittings, and all for to beautify our souls: grant me grace not to regard the vanities of this body, or of the world, but to care for the beauty of my soul, and the ornaments of holy virtue, and the works thereof: With which I may seem worthy to appear before thy face, in that most happy kingdom, where the true and perfect beauty is: And where they shall be adorned and clothed in glory that shall reign with thee without end. Amen.  
Turba furens instat trahit ad praeteria vinctum.  
Ficta probare malo crimina teste parat.    

How Christ our Redeemer was brought to pilate's house.  
¶ Points to meditate upon.  
1 How the frydaye morning those wicked jews which so greatly desired the death of him that was the giver of life, came early in the morning to the house of Caiphas where they left him, & after they had made an end of their wicked council, in the which they judged him worthy of death, they led him to the house of Pilate, that he might give judgement on him.  
2 Consider with how great modesty our Lord stood in the presence of Pilate, & with how great humility he answered to the things he demanded of him, and would neither excuse nor defend himself, against any false indictment or accusations laid to his charge.  
3 Consider also specially those words of our redeemer which he spoke to Pilate: that is, when he said, my kingdom is not of this world: declaring by those words, that albeit he were the true king of heaven and earth, he came not yet to reign in the world, but to suffer pains and to die for the life and redemption of the world.  

¶ The prayer.  
BLessed be thou King of heaven for thy so great humility, that being the universal judge of the living and the dead, it pleased thee so much to abase thyself to be led and to be judged of an unjust judge. Who although he knew thy innocency and also the envy of thy persecutors: yet he suffered himself to be perverted and overcome with worldly fear. All which thou didst willingly suffer, without laying of any excuse for thyself in any thing: so great was thy desire to give thy life for the world unto death, being moved thyself thereto, through thy passing love and charity.  
I beseech thee, O Lord, to cleanse away from me all wicked inclinations which I feel in myself, when I excuse my sins and my great imperfections: Where as thou being an innocent and void of all faults, wouldst not excuse thyself of those false and unjust accusations which were laid against thee. And seeing thou didst confess that thy kingdom was not of this world, I pray thee by that poverty and base estate, in which thou being King of heaven wouldst live upon the earth: That thou wilt grant me grace to despise the honour & vain favour of this world, and that I only desire and seek for that true and everlasting kingdom, which thou hast prepared for them that truly and duly love and serve thee. Amen.  
Ductus ad Herodem cum nil respondeat, albam  
Induitur chlamydem luditur, eijcitur.    

How Christ being led unto Herodes house, was also there mocked & scorned.  
¶ Points to meditate.  
1 Call to mind the diligence and busy cruelty of those perverse ministers of iniquity, in leading our Saviour from Pilate to Herode, with their greedy and insatiable desire to put him to death.  
2 Remember also that clear bright quiet countenance, and continual silence, in the which our most meek Saviour stood● before Herode, without answering to any question they made to him, because they were all curious, vain, and unprofitable.  
3 How that being mocked and scorned of Herode and his people, he was appareled in derision with a white garment: and then brought again to pilate's house, with all the shame and reproachful devices they could imagine.  

¶ The prayer.  
I Most humbly adore and worship thee most benign jesus, for those wearisome journeys which for our salvation it was thy will to make, being so many times led, hurried, and haled from one judge to an other: in which procession thou didst suffer such gasings, shame, and mockeries, namely, being clothed with that white garment thou wast of all men mocked and scorned. How shall I be able O Lord, to answer these thy so great mercies and benefits received at thy godly hands: that being by the transgression and disobedience of our first father Adam, spoiled of that white garment of innocency and immortality wherewith he was endued, thou which art the second Adam, our most true and loving father, wouldest recompense that loss and others which we had received of him, in being content to be so clothed & despised, besides other great injuries and torments which thou didst suffer. I therefore beseech thy majesty, for thy so great travels and rebukes, that thou wilt pardon me my evil and unprofitable walkings which I have made in the discourse of my life, walking in the way of perdition: and grant me grace to run cheerfully from henceforth in the way of thy holy commandments, & perfect observance of my calling and state. So that I grudge not or disdain, although I be never so much set at nought & despised of men for thy love, sith that I see thee which art the wisdom of the eternal father, with so great silence to hold thy peace, and be content to be mocked and clothed like a fool, to recompense so my foolish pageants and ignorances, with which I have so many times offended thee, from the which I pray thee from henceforth to preserve me. Amen.  
 
Ex pedit hic virgas judex & verbera torquet:  
Largifluo tellus, sanguinis imbre madet.    

The scourging of Christ our Saviour.  
¶ Points to meditate.  
1 How our Lord being brought again to the house of Pilate, who thinking by giving him some kind of punishment to mitigate the rage of the jews that were very importune upon him to put Christ to death: he took order he should be whipped.  
2 Consider the sharpness and bitter cruelty of those pitylesse tormentors in scourging of that most meek Lamb, in spoiling him of his garments, and binding him strongly to a pillar, and so to beat him without all mercy and compassion.  
3 Remember also how cruelly he was whipped and beaten with rods, so that there remained no one part of his blessed body unwounded nor unbathed with blood, from the crown of his head to the soles of his feet.  

¶ The prayer.  
I Adore & worship, O my Lord God, thy deep judgements, which are worthy to be adored and magnified, and not searched. And amongst other I worship and thank thee, for that which sufficeth to make the very Angels themselves to marvel: that thou being the beloved son of the eternal Father, to whom all service and reverence is due, and of whom it is written that the whip shall not come near to his tabernacle: didst willingly consent to be bound naked to a pillar, and so sharply to be whipped and beaten, as if thou haddst been some vile slave and vagabound: willing to pay with so sharp stripes of thy virgin flesh, for the vain and superfluous delights that I thy vile slave have pampered my flesh withal, against thy will and pleasure.  
And seeing thou hast vouchsafed to defend me with thy shoulders, suffering them to be sharply whipped: I beseech thy infinite clemency to keep far from me the scourge of thy wrath, the which I know to have deserved for the multitude of my sins. And let this thy discipline teach me hereafter, and cause me to shake off all delicateness and pleasures in pampering of my flesh, by chastening and mortifying of it by due penance, because it may not rebel any more against thee, and hinder me to attend upon thy service as I am bound. Amen.  
Spinea serta caput pangunt: illudit amictus  
Purpureus, turbis ecce homo praetor ait.    

Of the crowning of Christ with thorns.  
Matter for meditation.  
1 How those tormentors being weary of beating that blessed body, did lose him from the pillar, and how our most patiented Lord did humbly gather up his garments which they had cast and scattered on the ground, with the which he covered again his most sacred body, being all bloody, sore and full of pain.  
2 Consider how that having yet scantly put on his clothes, the soldiers of Pilate were busy to honour him in scorn, with royal ensigns, because they said, he had made himself a king, they clothed him with a red purple cape or mantel, and crowned his head with a garland of most sharp pricking thorns, and they put a reed in his hand in stead of a sceptre, with which they struck him, and kneeling before him, in mocking they saluted him.  
3 Then also behold how Pilate brought forth in the sight of all the people, the king of heaven, even as he was so mocked and ill handled, thinking that their obstinate fury might be so pacified, when they should see him in that case worthy of pity and compassion. But it nothing sufficed them, but rather they cried the more, crucify him.  

¶ The prayer.  
WHat thanks may I render to thee O my God, that thou being the true king of heaven & of earth, and so worshipped and reverenced of the Angels themselves, didst not refuse to bear that shameful and painful ensigns of a feigned King, with which thou waste scorned and mocked of most vile men, neither yet didst grudge to appear openly in the sight of all the people with that painful sharp pricking crown of thorn, wherewith thou wast crowned of them, whom thou contrariwise desiredst to crown with glory? And who would not marvel at their obstinate malice, in that they could find out so many inventions, the more to put thee to shame, pain and torment? but more cause of marvel is in thy burning charity, Lord, which the waters of so great tribulations and persecutions were not able to quench, no, nor in one point to cool.  
And even as thou wast never satisfied, nor couldst think in thyself to have loved us enough: so thou couldst never fully satisfy thyself in suffering for them whom thou lovedst. Let thy bountiful goodness, therefore be honoured and thanked of the Angels & of all creatures, the which I do also adore and worship and desire that I may always so do with all reverence: humbly beseeching thee, that thou wilt cause me to know thy highness & almighty majesty, that I may with truth and unfeignedly, continually honour that same, & to give me grace that I may with the eyes of my soul behold that lamentable spectacle and sight, which Pilate showed to the jews, in saying, behold the man: That my heart being thereby made tender and mollified, I may have the more compassion and pity of thee, and with more earnest desire love thee, & embrace thee.  
And also to rejoice in myself to be reviled and despised in the world for thy sake according to thine example, hoping afterwards through thy mercy to be crowned of thee in heaven. Amen.  
Insons damnatur, tandem portare iubetur  
Proh dolour, ipse suae pondera saeva crucis.    

How Christ carried the Cross to be crucified: and the points to meditate thereon.  
1 how Pilate being wearied with the importune calling and cryings on of the jews, did judge Christ the author and giver of life to death: whose judgement he willingly accepted, for the great desire he had to work our salvation.  
2 Consider with how great humility, he did bear that heavy tree of the Cross upon his shoulders: Which for that it was so huge and great, made him often times to fall to the ground, and so to renew his grievous pains.  
3 Consider also that being not well able to go for his weakness and mighty burden, they took the cross of his shoulders and caused Cirineus to bear it. And how he turned himself to comfort and admonish the devout women, who with great compassion followed him weeping: Where you may call to mind what sorrow his blessed mother suffered when she saw this lamentable sight.  

¶ The prayer.  
WHo would not be amazed, O most sweet jesus, of the bottomless fountain of thy passing humility, that being the judge of the living and the dead, to whom by thy heavenly father all judgement was committed: wouldst submit thyself to be judged of a mortal man, being an unjust and profane person, thou being most innocent and clear from all sin, and to accept with great obedience & meekness the sentence of death which malefactors deserve, that by death they might obtain life. I render unto thee infinite thanks as well for this incomparable charity, as also for that good will and readiness with the which as it were an other Isaac, thou cariedst on thy back, the wood wherewith thou shouldest be sacrificed in the fire of thy most burning charity: willing thereby to make satisfaction to the justice of thine eternal father for our sins which thou barest on the cross. And seeing that in accepting the sentence of death which pilate pronounced against thee, thou deservedst that the sentence of eternal death should be revoked which was pronounced against me: therefore I humbly beseech thee of thy mercy to defend & keep me, that I deserve not to lose this so great privilege of grace, & to incur by my sinfulness, into the same sentence of damnation, from the which for thy part thou hast delivered me. give me also the grace and strength to be always able to follow thee in bearing of my cross according as thou haste commanded us: that is to say, the travels & tribulation which it shall please thee to lay upon me in this life. The which for good cause may be easy and light unto me: considering the pain and trouble thou didst feel, in bearing so willingly for my love thy cross. Amen.  
 
Crux recipit fessum, clavi palmasque pedesque  
Traijciunt, sedant fellea vinasitim.    

Of the nailing of Christ upon the Cross, ye may meditate these points.  
1 How that being with great trouble and travel now come to the mount of calvary which was the place where the malefactors should put him to execution, in stead of good wine which they used to give others that went to their sorrowful death to comfort their spirits, they gave Christ wine that was mixed with gall, because there should no member or part, nor yet any sense remain in him without torment.  
2 Remember the inhumanity of them to spoil him of his garments, which was a new cause of grief and torment to that most meek Lamb, and a renewing of the exceeding sorrows which he suffered. And likewise call to mind how that being spoiled of his garments, he stood all naked, in most bitter sorrows, grief and shame.  
3 Then further consider, with how great cruelty they caused him to be stretched upon that hard bed of the Cross, which they had prepared for him: On the which they pierced through and nailed with big gross nails, the most holy hands and feet of him, that made both heaven and earth. And on the other side consider with what exceeding patience and charity he suffered so great torments as no tongue sufficeth to express.  

¶ The prayer.  
NO tongue most merciful jesus, sufficeth to give thanks and praise worthy to thee, for thy burning charity, which caused thee with so great patience to bear and suffer the incomparable torments thou didst feel, what time thou wast nailed upon the Cross.  
For albeit the grief & smart of thy pain and sorrow were exceeding great: yet without all comparison much more passing great and unspeakable was the greatness of thy love that pricked thee forward to suffer it.  
Thy very works, O Lord, praise thee, and for my part I thank and praise thee, as much as I may, confessing myself never to be able to thank thee for the least part of that I am bound unto thee.  
And therefore I pray the for those most bitter sorrows and for the entire love of thine, which caused thee for the salvation of the world to suffer so grievous torments: that thou wilt grant me grace that they may be always fixed in my heart and mind as the piercing arrows of thy tender love, and that renouncing all vain love of this world, I may be surely nailed and fastened to thee in perfect love and obedience. And for so much as thou art figured by that cluster of grapes which the two men brought on a staff upon their shoulders from the land of promise, and waste trodden forth in that wine press of the Cross, that out of thee should flow most sweet wine to sweeten and overcome our souls: sweeten and fill my soul with that wine which causeth men to become chaste and pure.  
And cause that I be fast nailed with thee, with the nails of thy love and charity. Thoroughly nail my flesh with the fear of thee, that it be not rebellious against the spirit: and let my hands and feet be so nailed with thine, that they neither move nor stretch besides thy blessed will. And give me so abundant grace, that I may be desirous to suffer, and to be dispraised of all men for thee, and to be pressed down for thy divine love. Amen.  
Conspicitur crux alma, solo caeloque verenda:  
In qua expiravit mox viriusque parens.    

How Christ was exalted upon the Cross.  
¶ Points to meditate upon.  
1 How that being in manner aforesaid with such excessive sorrow and outcries of the people nailed upon the cross, he was exalted or lifted up on high, that all men might behold him. And was put in the place appointed between two thieves that were also crucified with him.  
2 Remember the incomparable sorrow and anguish which his most blessed mother felt, when she saw her sweet son wounded from top to toe, and deformed so much through the stripes and torments received, that scarcely she might know her own child.  
3 Call to mind also how amongst so many torments as our most merciful saviour suffered, the first words he spoke being nailed upon the Cross, was to pray for his very enemies and them that crucified him, whose blindness and cruelty grieved him more than his own pains and torments.  

¶ The prayer.  
I Confess, my most sweet Lord and true lover of mankind, that in all the time of my life, if I should do none other thing else both day and night, yet I could not worthily for my part praise and bless thee, for this universal benefit of the redemption of mankind, both ill considered of me & many other. What may I then say, O eternal love of the father, seeing thee in our mortal flesh so abased for my sake, tormented for me, and lifted up upon the cross in the midst of two thieves, and as one of them, and much worse handled?  
O my Lord thanks be given to thee of all men, and of all Angels for thine infinite charity the which is sufficient to make them all to marvel, seeing that I am he which hath committed the robbery, and yet it is thy pleasure to suffer the punishment due therefore.  
I beseech thee O infinite goodness, that seeing it hath pleased thee to pay for mine iniquity and sins, and that thou haste pardoned me those which I have committed: that thou wilt give me grace to take heed that I trespass not in the like offences hereafter, and that I deserve not eternal torments, from which by means of thy torments thou haste so many times delivered me. Give me O Lord, the grace that I may stand and stay myself surely and constantly by thy Cross with thy most blessed mother, feeling some part of the sorrow that she felt.  
And give mine eyes grace to look up upon thee raised and lifted on high upon the Cross, so that I may be helped from my spiritual sores, as they were helped from their corporal sores, who did behold the serpent that Moses did in figure of thee exalt in the desert. Vouchsafe also to grant me so much thy favour and grace, that I may rest myself under the shadow of this tree of life, and that I may taste of his most sweet fruit, the which may cause me to love even mine enemies, and to pray for them: even as thou standing nailed upon the same tree, as it were from thy chair and pulpit, dost teach and preach unto me. Amen.  
Exanimum pectus transfigit cuspide miles:  
Pectore ab effosso lympha cruorque fluunt.    

How Christ was thrust into the side with a spear.  
¶ Points to meditate.  
1 When that wicked generation had nailed and lifted up the redeemer of the world upon the cross, and could not now any more strike him with their hands, they smote him with their tongues with many reproachful words and blasphemies, giving him vinegar to drink in his great thirst upon a sponge.  
2 Consider also how after the other words which he spoke, in promising the thief Paradise which committed himself unto him, and giving S. john to his mother in stead of her son, & in him also us, and her to john, and likewise to us, to be as a mother: and declaring the great thirst which he had, and that chief was for our salvation: he then finally commended his spirit into the hands of his eternal father, and so inclining down his head he yielded up the ghost. Of whose torments and death the heavens declare they did in some part feel the grief: for the sun was eclipsed, the earth trembled, the very stones shivered in pieces, the graves opened, the veil of the temple divided.  
3 Consider also the cruel lance and thrusting in of the spear, with the which Longinus opened a gap into the side of Christ, out of the which issued blood and water. And albeit to him it was no pain, because he was already dead, yet notwithstanding his most innocent mother felt it, whose bowels and heart was in those most grievous sorrows and sighs, perce● and thrust through: agreeable to the prophesy of Simeon.  

¶ The prayer.  
I Render unto thee, O jesus Christ most high and eternal Bishop, infinite thanks, for that thou hast offered thyself to thy father in most sweet sacrifice, and brought unto an end the works of our redemption thou didst take upon thee, never staying therein neither for most bitter torments which they put thee too, nor yet for the multitude of blasphemies they spoke against thee. For the which I humbly beseech thee, that thou vouchsafe to open the eyes of my soul, that I may behold and see, and diligently mark that which thou hast wrought and taught on the cross and in thy death. Bring low, O Lord, my hawtines and pride, in seeing thy head inclined and brought low, under a crown of thorn. Temper and moderate my gluttony and intemperancy, with the remembrance of thy most sweet mouth tasting the bitter gall and vinegar. Cause me to forsake the delights of the flesh: in seeing thy flesh put to so great pains upon the cross. Mollify the hardness of my heart, and suffer it not to be more hard than the stones, which shivered in pieces at thy death, Make me, O Lord, to enter into thy open side, where I may more safely save myself in the great and perilous flood of this world, then in the ark of Noe. Cause me for thy service willingly to endure & bear all trouble and adversity, seeing that thou for my sake wouldst give thy most blessed life: and even as thou didst persever and continue unto death in the obedience of thy father, so grant that I may always persever in obedience towards thee. Amen.  
 
Ex cruce traiectos artus & frigida membra  
Detrahit, alta animi vis pietasque virum.    

How our Redeemer was taken down from the Cross.  
¶ The points of meditation.  
1 How the rage of that unhappy generation being partly mitigate & quieted with the death of him that is the life of the world they returned into the city: but his most afflicted mother continued with him, accompanied with the beloved disciple john, and other devout women, tarrying to see if they might by any means bury him.  
2 Call to remembrance how those honourable personages, joseph and Nicodemus, having leave of Pilate to take Christ from the cross, brought ointments and other things necessary for to embalm and bury him.  
3 Consider also with how great devotion, reverence, and tears, they took him from the cross: and how desirous his uncomfortable mother was to take him in her arms, & to embrace him.  

¶ The prayer.  
I Adore and worship thee my most loving saviour, I thank thee and praise thee with all my heart & power: for that through thy most holy cross thou haste recovered and saved the world. All thy works, O Lord, are most perfect, and so it was thy will and pleasure perfectly to finish this work of so great importance of our redemption, not leaving any thing that was to be done or suffered, of that which of thine infinite wisdom was ordained, and of thy holy Prophets forespoken, which in those words thou didst signify: It is justified: which thou spakest a little before thou gavest up the ghost.  
Thanks be also to thy divine power and might, with which dying thou hast destroyed death, after the manner of that strong Samson, with thy death thou hast overcome thine enemies. I beseech thee therefore which art the giver of life, by the same thy death, that mortifying all my concupiscences and disorderly affections, thou wilt revive my soul with the life of thy grace, and so make me die to the vain pleasures, honours, and desires of the world & of the flesh, that it may live only to thee, only confess thee, adore and worship thee, dwell in thee, & seek for those things which belong to thy service: as those thy devout servants did in taking of thee from the cross, & honouring thy most blessed body in procuring to bury it, being so greatly dishonoured before. 〈◊〉  
Hic complexa sinu corpus miserabile nati  
Virgo parens lachrymis vulnera sacra vigat.    

How our Saviour being now taken from the Cross, was laid in his most sorrowful mother's lap.  
¶ Points to meditate.  
1 First consider with how great tenderness the most blessed virgin mother received the dead body of her sweet son being now taken from the cross, & beholding particularly the signs of his sores and wounds, with most tender love she kissed the same, embraced & bathed it with the tears which abundantly issued out of her pitiful eyes.  
2 Then call to mind the lamentable words which his mother spoke, when she saw that blessed body of his so scourged, wounded, and ill handled, the which she with so great love and reverence had brought up, whose words & sighs were enough to break with compassion the heart of any that heard them.  
3 Remember also the lamentable plaint which other devout men & women made that were there present, and chief of that well-beloved disciple john, and Magdalen which held & clipped fast the feet of her sweet master, not satisfying herself enough in kissing and washing them with her pitiful tears.  

¶ The prayer.  
O My most merciful father and my god, who shall give water to my head, and a fountain of tears to mine eyes, that I may bewail the painful death of my sweet redeemer both day and night, & celebrate his holy exequys together with that devout company which with woeful plaint did celebrate the same? Or who may give me an hot burning heart worthily to praise thee, and thank thee for the ineffable benefit which thou hast done for me, in that thou haste vouchsafed that thine only begotten son should lose his life to give me life? Whom would it not amaze to see this thy unspeakable charity, that for to redeem a vile slave, wouldst give to death thy dearly beloved son? All the Angelical spirits do laud & praise thee, so that I nor all men in the world know nor yet are able to thank thee, nor yet understand thy so great mercy. And because I have no tongue able to do it, as it ought to be, I pray thee of thine infinite goodness to grant me an heart that may take compassion and feel in part that which thy most blessed mother felt, when she beheld and saw those grievous wounds and scourgings of her and thy most loving son. give me therefore, O Lord, tears in abundance, that I may bewail with her his death, & also weep for that which was the occasion thereof, and that was my sins, the which I pray thee for the same thy sons sake, that thou wilt pardon me, and for the time to come to preserve me, that I offend not in the same again, but always hate and abhor my sins and wickedness. Amen.  
 
Et florum nimbo, fusisque lignoribus ungunt:  
Vnctaque candenti sindone membra tegunt.    

How the blessed body of Christ was anointed and dressed to the burial.  
Meditations thereof.  
1 When night drew near, S. john, joseph, and Nicodemus, (as it may be godly thought) prayed our Lady to give them leave to anoint the most blessed body of her son: who agreed to their godly request, albeit that she understood that there was an other principal anointing, that is, that he was anointed of his divinity, with the which he was united.  
2 Consider with what great devotion and reverence that most divine body was anointed, and how many sighs & tears they shed every one that were present thereat, in seeing him so wounded and pitifully handled, and specially beholding those five principal wounds worthy of so great compassion.  
3 Consider that when the blessed body was anointed, they decently wound it in a white sheet they brought with them, and covering his said body with a fine land, so shroud it up to be buried, according to the manner of the jews.  

¶ The prayer.  
MY soul blesseth thee, O most loving jesus, and all the powers within me give thanks & praise to thy most holy name for all thy works, which I confess to be most worthy of all praise and blessings: But specially I praise and magnify thee, for that thou hast accomplished and finished that so high and heavenly work of our redemption, on which my salvation and life dependeth. I also adore and worship thy precious body, with the which it hath pleased thee to suffer most grievous torments, and seeing thou my Lord and God wast content to accept that devotion and piety of thy friends, that came to do thee their services, and waste content being dead, that thy body should be anointed with those material ointments which they brought, of the which thou hadst no need at all, because thou wast preserved from all corruption with the sweet balm of thy divinity. I beseech thy clemency, that thou vouchsafe to grant me that piety, that charity, and those tears of devotion, that I may be able to anoint thee spiritually, which is the unction that is wont to be most acceptable to thy majesty.  
Vouchsafe also my Saviour, to imprint in mine heart those five most holy wounds, which may be at all times my comfort, my medicine, the tower of my fortress, my refuge & sanctuary more sure and safe, than those Cities which in the old law were appointed for offenders to run unto and save themselves: And that by means of them I may escape, what time it shall please thy divine justice to punish me for my sins. Amen.  
Conditur, ah, tumulo mundi mihi conditor in quo  
Vnicaspes hominum conditur unasalus.    

How Christ was put into the grave.  
Matters of meditation.  
1 How that most sacred body was carried & put with due reverence of joseph in a new sepulchre or grave, the which was near to the place where he was crucified. And here you may call to mind also the multitude of sighs and abundance of tears of his most sorrowful mother, and of those holy persons that were there present.  
2 Consider the extreme poverty of the king of heaven and of earth, who when he was dead, had not any place where to rest his head, but after death was buried in the sepulchre or burial of an other.  
3 Then finally consider how loath and grievous that sorrowful mother was, to departed from the sepulchre where her treasure was left and laid, and the doleful desolate sadness she felt, seeing herself deprived from his joyful company, until his rising again, which she looked for with a steadfast faith.  

¶ The prayer.  
ALL thy works, O my God and lord Christ jesus, be holy, perfect, & wrought by infinite wisdom, for the which without end I laud, give thanks & praises to thee, and specially for thy holy passion, death and burial.  
For even as when the work of the creation of the world was finished, the scripture saith thou didst rest and cease from creating any more things: so also now the great work of the redemption of man being also finished, thou tookest thy rest and didst cease from suffering any more, and wouldst that thy blessed body united with thy divinity, should remain closed within the sepulchre: thy most blessed soul united with the same Divinity, in mean time descending to visit and comfort with thy presence & glory, those holy fathers thy great friends, the which with unspeakable desire looked for that day.  
Blessed and praised for ever be thine infinite mercy, power and wisdom: the which stretcheth over all, and disposeth all things sweetly. For the which I pray thee to open the eyes of my soul, that I may learn to know, love and reverence thee. give me also my redeemer, plenty of tears of compassion with the which I may accompany thy most sorrowful mother who at this time remained sole and desolate bewailing with great affection which she felt for thy death and absence, unto the time that thou camest again to wipe away those pitiful tears which ran down her reverend face. I desire also and pray thee to grant me a clean heart, void of all corruption of sin, where as in the like Sepulchre, not of hard stone, but of tender flesh and loving, it may delight thee to rest, until the time thou vouchsafe of thy mercy to bring me eternal rest. Amen.  
Mortis victor adest, animis comitatus ab orco,  
Ne tumulo hanc matres quaerite, vinus abit.    

The glorious resurrection of Christ our Saviour.  
¶ Points to meditate upon.  
1 First consider how that when the most blessed soul of Christ had been in Limbo & comforted those holy fathers, and brought them from thence: the sunday morning it did return again and unite itself with his most blessed body, & caused it to become glorious, resplendent, immortal and impassable, and so with the divine power, & those glorious endowments which it communicated to the body, it rose up out of the place where it lay, the sepulchre or grave remaining fast shut and closed.  
2 Ye may also think, that the first thing he did, being raised from death, was to visit his beloved mother, which with so many tears, sighs & sorrows, miss him and looked for him. All which griefs were turned into incomparable joys & gladness, with the glorious sight of her son, raised again from death to life.  
3 Ye may also meditate how he first appeared unto Magdalen before the other, who when she knew him, she was greatly comforted: and likewise upon his other apparitions as upon this day, as when he showed himself and appeared to the devout women which went to the sepulchre, and after to his Disciples going towards the castle of Emans.  

¶ The prayer.  
THy name be blessed without end, most sweet jesus my redeemer, for that after the tempest of thy passion, there is come the fair bright day of thy glory: & to the night of sorrows and tears for thy death, the festival & joyful day of thy resurrection doth succeed. For the one & for the other, I give praise and thanks to thee, as for the one and for the other I am debtor to thee: because thou wouldst die for my sins & rise again for our justification. And therefore it is just, that they which do suffer & weep with thee in thy sorrowful passion and death, should also in thy glorious resurrection rejoice with thee & thy most blessed mother. Who according to the measure of her anguish & sorrows passed, hath received the joys & consolations of this day present. And what tongue may suffice to express that unspeakable gladness which her heart felt, when she saw thy glorious rising again, and the darkness of thy passion, turned into such beautiful clearness, thy shames & reproaches into glory, thy wounds into such beauty & brightness? When she did consider that now the stormy winter of thy persecutions was past, & the waters of the flood of thy sorrows ceased, & that there should be now no more pharisees to accuse thee nor judasses to betray thee, nor pilate's to judge or condemn thee, nor death to have might & power over thee? If jacob did so much rejoice when he understood, that his son joseph whom he believed to be dead, was alive and did rule over all Egypt: how great may we think the joy of thy glorious mother to be, when having seen thee dead, yea and of such a death, did see thee alive again, a vanquisher of death, triumphing over the devil & hell, Lord of heaven and of earth? wherefore I beseech thee my heavenly king, that I calling to remembrance this great triumph & gladness of thy blessed mother, thou wilt give me grace to hate all other vain pleasures and worldly consolations, which may separate me from thee. Grant me Lord I pray thee by thy holy resurrection, that my soul may rise again with thee, by the life grace, and that I die no more by the death of sin: so that I may by thy mercy hereafter rise again glorious in body and soul, and come to reign with thee eternally in glory. Amen.     
FINIS.  
Laude, Honour, and Glory, be for ever to jesus Christ our Redeemer, which suffered, died, and rose again. Amen.