A MANVALL OF DEVOUT MEDITATIONS AND EXERCISES, ●nstructing how to pray mentally. ●rawn for the most part, out of the spiritual Exercises of S. Ignatius.  
REVIDED INTO THREE BOOKS.  
●ritten in Spanish by the R. F. Thomas de Villa Castin of the Society of JESUS.  
〈◊〉 translated into English by H. M. of the same SOCIETY.  
〈…〉 Superiorum. Anno 1624.   

TO THE RELIGIOUS BROTHERS OF THE SOCIETY OF JESUS, In the English Nouitiate ● WATTEN.  
RELIGIOUS BROTHERS,  
I send you heer● a Manual of spiritual Exercises, set forth some ●eares ago, in the Spanish ●ongue, by Fa Thomas de Villa●astin of your Society, now translated into English: which doubtless will produce special virtues in you, who have the same spirit, wherewith it was written. And this hath moved me to present the same to you, in whom I hoped my small labours herein should be most abundantly recompensed, by the increase of your spiritual Comfort and Profit.  
I was furthermore induced hereunto, because I deemed no Book more fit to be presented unto you then this, being derived, as it seemeth, from the very fountain of your holy Patriarch S. Ignatius his Spiritual Exercises. And I could not doubt, but you the Sons of so worthy a Father would receive with great affection and tenderness, an Orphan of so worthy a Parent.  
Another reason was, for that I having received so many, and continual benefits from your Society (to whom I am ever, more than most obliged) and never yet finding opportunity to show myself grateful, answerable to my desires: I thought this small occasion not to be neglected, ●n offering so mean a present unto you, in sign at least, of grateful memory towards your Holy Order.  
In this Manual, you may behold and contemplate ●ost perfectly, the lively virtues of our Saviour, & of his Blessed Mother, propounded unto you for your daily Exercise of Meditation. here may you learn to follow, and trace out the footsteps of true Poverty, Humility, Charity, Obedience, & the like. here may you taste spiritually of the most pleasant fruit, which from these devout and pious Meditations is gathered. In a word, here may you exercise yourselves in all the heroical acts of Virtue, which our Lord & Master Christ jesus, the most exact & perfect pattern of all Perfection, hath left unto us for example.  
I will not be tedious, thereby to detain you from the trial of what I have promised, by meditating the Mysteries that ensue. It shall suffice me, that you willbe pleased to tak● in good part this my least labour, and now and then, in these and other you● devotions, to remember  
Your humble, & de●oted servant, I. W.   

THE PREFACE OF THE AUTHOR TO THE Christian Reader.  
ONE of the principal Reasons which moved me to write this Manual of pious Considerations, for the help of such as use to pray mentally, is the great desire, I know many Religious, & other secular Persons, seruan●s of God, have of some brief Treatise, whereby they might with profit spend their time in prayer. Wherefore I have thought good briefly to set down the sum of that, which many grave Authors, ●nd Masters of spiritual life, have more largely and profitably handled. Whose doctrine (especially those of our own Order) I have endeavoured to ●ollow, using for my chief guide heerin the spiritual Exercises of ●ur glorious Founder S. Ignatius, to adorn this my little Manu●ll, desiring to have that portable ●n our bosom, which ought ever ●o be fixed in our soul & hart, ●aying with the Spouse: Fasci●ulus myrrhae dilectus meus wehee, inter ubera mea com●orabitur: A bundle of myrr●●y beloved unto me, betwixt ●y breasts he shall abide.  
The Advertisements placed in the beginning, do particularly show how to treat and converse with the divine Majesty, together with the use of the Meditations & Considerations set down in the three Book● following. The first whereof shallbe of the Last things of man. The second, and third of the Life, Passion, Death, and Resurrection of Christ, placing in e●ery Meditation four points, each one of them sufficient for the Exercise of one, or more hours about three several things which every Point shall contain, towit, Consideration, Examination, and Application to the frui● which out of that full measure of perfection, which Christ exercised in the whole course of his life, may be gathered.  
In the end of the third Book, I adjoin also several Meditations directing us both how to prepare ourselves before and how to give thanks after the holy Communion; th●t time being far more fit for Meditation, then for vocal prayer. Thus much I propose briefly and plainly to the pious Reader: for whatsoever savoureth of curiosity▪ cooleth devotion, and hindereth Prayer, in which Truth, not Eloquence i● to be sought.  
But because nothing of this is to be obtained without the gr●ce of God, I mos● humbly beseech him to gra●n● 〈◊〉 such plenty theref, that h●s most holy lifland d●ath may 〈◊〉 unto us a perfect pattern, rule, and guide of all our thoughts, words, and deeds, that (like true soldiers of his spiritual warfare) following our Captain CHRIST● JESUS, we may be partakers here in this world of his grace▪ and in heaven of his Glory. Amen.   


A MANVALL OF SPIRITVALL EXERCISES. ●or the help of such as desire to practise mental Prayer.  

The Introduction.  
HE that desires to increase and go forward in spiritual life, let him know, that the certain and undoubted way to the same, the interior and mutual communication with Almighty God, performed in the holy use and exercise●● prayer: because in prayer virtue's 〈◊〉 obtained, conserved, and augmented. Prayer (as the Apostle Sai●● james saith) ascending unto heaue● before the tribunal seat of Almigh●●●od bringeth unto men every go●● and perfect gift, causing such a leag●● and union between God and the● that it maketh them apt to receive 〈◊〉 graces and benefits from his 〈◊〉 Majesty.  
Daniel by prayer converted 〈◊〉 ●●erce and hungry Lions into mee●● Lambe●. Prayer made the fire to loo●●●is force, being notable to burn 〈◊〉 three Children in the midst of 〈◊〉 ●●aming furnace of Babylon. Pray●● stayed the course, & altered the 〈◊〉 form motion of the heavens, giving power unto the voice of man to sto●●●nd detain the Sun and Moon● and that so many hours as was n●●cessary for obtaining the victory against his Enemies. jacob throu●● the virtue and efficacy of praye● prevailed against the Angel. Y●● Prayer tied the hands and infinal power (if so we may say) of the Lo●● of Angel●s: for by the prayers 〈◊〉 Moses Almighty God seemed to 〈…〉 it ●ere disabled to chastise & stri● ●●●ending people, when he said unto 〈◊〉 servant: Suffer me that my fury ●ay be angry against them; as if he ●ould say: detain me not with thy ●●●ayers Prayer finally obtaineth par●●n for whatsoever offences: the Pu●●ican getteth remission of his sins, 〈◊〉 the Prodigal child returneth a●●ine into favour & friendship with 〈◊〉 Father.  
Prayer therefore being so pro●able and necessary unto spiritual 〈◊〉, and containing withal so many 〈◊〉 so great helps and excellencies, 〈◊〉 we have seen, obtaining by the ●●●uine virtue & power thereof what●●euer it will in heaven and earth, it 〈◊〉 necessary that no day pass (especially with a Religious person who desires perfection) without prayer, 〈◊〉 that he spend therein one or more ●●ures.  
Some peradventure will here 〈◊〉, that although he grant this 〈◊〉 to be both expedient and necessary, yet not for him who knoweth 〈◊〉 how to pray, nor discourse ther●●: because considerations do not occur where with to dilate and exten● his discourses, and so his skein 〈◊〉 thread being cut off and presently e●●ded, therewith the gust and desi●● he had to persevere in this holy exe●●cise, is also ended, and he wearied for that as it seemeth unto him, 〈◊〉 profiteth not at all, & thus he leaue●● it quite off.  
To whom I answer (and 〈◊〉 is very much to be noted) that 〈◊〉 such a one should understand, th●● Prayer doth rather consist in affect and desires of the Will, then in di●●courses and speculations of the V●●derstanding; he would not find su●● difficulty, nor yet be discouraged, 〈◊〉 discomforted so much, ●or woul● intermit and leave off his prayer 〈◊〉 soon: and much less, if he kne● that (as the directors and Master's 〈◊〉 spiritual life do observe) great he●● is to be taken, that the speculation 〈◊〉 the understanding, be not used i● excess, b●cause it doth greatly hind●● the devotion, prayer, & effect of 〈◊〉 Will: especially when we entertains ourselves with subtle and curio●● considerations.  
Whence it cometh to pass 〈◊〉 experience teac●eth) that many ●●●es ignorant and unlearned per●●ns, pray better, and are more de●ut, than those who have much ●ore learning, and their prayer al●● often succeedeth better, becaus●●●ey do not busy nor distract themselves with curiosities, but forth with ●●deauour by prayer and the first occurring considerations, to move and 〈◊〉 the Will to affections, And 〈◊〉 them such humble and ordinary considerations, cause more devotion ●●d move them more, working in ●●em greater effects, then high and ●●rious do in the learned.  
Let us bring an example, see●●g we have such plenty of them in ●oly Scripture, where the holy Ghost ●ith very plain and common comparisons, doth declare unto us most ●igh and subt●● things. As in those ●ords of the 54. Psalm▪ where th●●oyall Prophet saith: Who will ●iue me wings, as a dove, and I will 〈◊〉 and rest? And S. Ambrose asketh the question: Wherefore the hol● Prophet desiring to fl●, and to ascen● aloft, required the wings of a dou●● and not of other birds, not withstanding there be others more swift the● the dove. And he thus answereth▪ because he knew well that to fly up t● the height of perfection, and to pray well, are fitter the wings of a dove▪ that is to say, the simple and right o● hart, than those of sharp and subtle understanding.  
Hence it followeth, that if ou● Lord do show vn●o thee this favour, that with a plain and ordinary consideration (whereof there be many i● this Manual, as if by the only consideration how God became man, was borne, laid in a manger, and died upon the Cross for thee) thou art inflamed with his love, and with desire of humbling and mortifying thyself, and in this thou imploiest the whole hour; thou hast them made a far better prayer, and much more profitable, then if thou haddst performed it with many discourses, and with high and very learned considerations and conceits, for that thou ●ast employed and detained thyself 〈◊〉 the very best, and most substantial part of Prayer, and in that which 〈◊〉 the end and fruit of the same.  
Neither doth the perfection of prayer consist in having certain sensible gusts and consolations, nor in ●auing great and unwonted contemplation, for this is not in our own ●ower, nor yet in performing the ●aid acts with such sensible feeling: But in this the fruit consisteth, that ●hou arise from Prayer very humble ●atient, obedient, indifferent, and mortified. And seeing that this is always in our own power (the grace of God presupposed) know, that if ●hou wilt thyself, thou mayst ever make a good and fruitful prayer, which is a thing of very great comfort, for those who give themselves to this holy Exercise.  
Wherefore it seemeth unto me, that having laid so good a foundation in this Introduction, and sowed in so good an earth (as are the heart of such as desire Perfection) so important seed, we may well hope t●●gather (with the Divine assistance) not only, Fruit of thirty, but also 〈◊〉 threescore, and an hundred fold. Especially observing the ensuing Advertisements (it being a matter of n●● small moment, to perform our praye● in the best manner) which therefore must be read with leisure, not once, but many times, and that with attention and consideration, lest w● walk as blind men in the way of this holy Exercise.  
These Advertisements instruct how we ought to prepare ourselves, how to enter, continue, speak, and treat with Almighty God in Prayer; they show the fruit & profit which thence is to be gathered, of which though some (to the eyes of worldly judgement) seem not to be of such importance, yet are they such in regard of the end which is pretended, for as much as they dispose to the attaining of great matters, without the which we can very hardly be recollected and devout. And nothing is to be esteemed as little, but of great ●oment, when it is done with intent ●●d desire thereby the more to please ●●d serve our Lord. Whereupon 〈◊〉 Holy Ghost saith: that he who ●●●reth God, neglecteth nothing, nei●●er in little, nor in much: because ●●at every little helpeth and furthe●●●h that which is great, & the great ●●nnot be conserved without the ●●le.  

THE I. ADVERTISEMENT.  
How we ought to prepare the matter for Prayer.  
●N the Evening before we go to bed, let us ever read one or more points of the meditations contained in this book, whereof the day ●●xt following we are make our ●●ayer. And the better to put away ●ule & unclean imaginations, which 〈◊〉 the night, more than at other ●●●es the Devil useth to 〈◊〉 in the frenzy, let us fall asleep, thinking ●●on the aforesaid Exercise. 〈◊〉 ●e morning as soon as we 〈…〉 us offer unto God all our though●● words & deeds of the day to come This done, we may presently call to mind, the points of the Exercise which we read over night, endeavouring to imprint in our memory the verities of our holy Faith: for i● the understanding be occupied in other extravagant imaginations they will be an occasion of distraction, ●loth, and ircksomnes in prayer, ye● and a cause sometimes the sooner to leave it off.  
S. Bonaventure, and S. ●ho● Climacus, esteem this advice v●ry important: and it may well be that from them our Holy Father Ignatiu● had the same, whom we know both to have used it himself, and to have commended it unto us his childre● very seriously. For we read of him, that not only in his beginning, but also even after he was become an old man, he did read & prepare his prayer over night, and went to rest with this care of well performing the same in the morning. No man therefore is to think, that this thing only is to ●●●ue for Novices & young beginners▪  
And generally this Holy Man, ●ur B. Father, was wont to say, that ●pon the observation of these & like guises (which he calleth Additions, 〈◊〉 we Auertisments) dependeth in ●eat part the good success of prayer, ●●d that we reap the desired fruit & profit thereby. And we who be his ●●ildren, do prove very ordinarily, ●●at when we go well prepared, and ●o exactly observe these advices, our ●●ayer succeedeth well; and that it ●lleth out contrary when we are rouisse & negligent therien.   

THE II. ADVERTISEMENT.  
How we ought to prepare ourselves to speak unto God, in mental Prayer.  
A Little while before we enter into Prayer, let us consider what we go about to do, and ●ith whom we are to speak and 〈◊〉. For it is the counsel of the ●oly Ghost, which saith, That 〈◊〉 prayer we prepare our 〈…〉 go● without preparation, 〈…〉   

THE III. ADVERTISEMENT.  
Of the place convenient for Prayer.  
WH●N we will talk and communicate with any friend of ours concerning matters of importance, and wherein we receive much contentment, we commonly take him aside, or walk with him into the fields, or we shut ourselves up in some chamber, where no body may interrupt or hinder us. After the same manner it is most expedient for him that desireth to pray well, and to converse and negotiate with Almighty God concerning hi● salvation (which is of more weight and consequence, than any thing upon earth) to seek a place most retired and quiet, where no body may disturb or hinder him.  
A Religious man, if he may make his Prayer in the Quite, or Church, it is better (being in the presence of the most B. Sacrament) but if this may not be, his Cell or Chamber willbe best, A secular per●●n in his Oratory, and if he have one, let him procure to shut him●●lfe into some retired place, shutting 〈◊〉 windows & doors of his cham●er, for so Ch●ist our Lord counsai●th, saying: When thou shalt pray, ●●ter into thy chamber, and having ●●ut the door, pray to thy Father in ●●cret: for with this secrecy and quinones the senses are more recollected, ●nd the soul more lively and attended. ●f this we have example in S. Anto●y, Ars●nius, Macarius, Pacomius ●nd other Saints, in whose historiette read, that they betook themselues ●nto desert and solitary places, that 〈◊〉 they might be the more retired.  
And we see that our Lord him●elfe (the Saint of all Saints) did practice the same; for when he was to begin the preaching of his Gospel, ●e retired himself into the Desert, remaining forty days and forty ●ights in prayer: and other times he went very often to spend the night ●nto the mountains and gardens, where retiring himself for the time, and leaving his Disciples, he set himself all alone to pray; not for tha● his most sacred Humanity stood in any need of a retired place to pray in (wherein nothing could be an impediment unto him in that holy Exercise) but only to show and instruct 〈◊〉 what necessity we have of a retired & quiet place to pray, with attention & recollection of mind. And certain it is that if darkness did not help much unto recollection, Saint Antony the Abbot would not have complained of the Sun, that when it did rise, it deprived him with his beams and brightness of the quiet of contemplation. And although it be true, that to make choice altogether of a solitary life, is not fit for all, but rather for very few; yet to seek a solitary, retired, and quiet place to converse alone for some days with God, and every day for the ordinary time of Prayer (whereof we now treat) appertaineth unto every one.  
But let us put the case, that we cannot have any retired place, nor any such opportunity as we speak of, yet were not this a sufficient cause 〈◊〉 say, that we could not, or had not 〈◊〉 such quiet place wherein to pray, 〈◊〉 hath been said: for he that is de●●rous to pray, and to adore God pre●nt in every place, may do it in a●y place. For not only Adam in Pa●dise, but joseph in the prison, job ●pon the dunghill, Daniel among 〈◊〉 Lions, and jonas prayed and yblessed God in the Whale's belly. And 〈◊〉 read of the holy Virgin S. Ag●es, ●●at the foul and unclean place ●hereinto she was thrust, became ●nto her a house of Prayer. And if ●is be true, as indeed it is, it followeth that we may p●ay, honour, and ●rayse God in any place whatsoever.   

THE FOUR ADVERTISEMENT.  
What time is best for mental Prayer.  
NEXT after a retired and secret place, a convenient and fit time is to be procured for Prayer: and the best time is (as S. Bonauen●●re noteth) after midnight till the wreak of day: & out of all this time, we may choose the hour of medi●●tion, wherein the most easy is the first hour in the morning. To which effect it will be needful that we lead 〈◊〉 ordered life, going to bed at such 〈◊〉 hour, that having slept so much as 〈◊〉 necessary, we may rise in due time: for so we find that when God would visit his Saints & discover unto the● his sacred mysteries, he used ordinarily to make choice of the night; so h● did unto Samuel disclosing unto him marvellous secrets in the temple. And to the most glorious Virgin sending unto her his embassage from heaven by his Angel. So to S. joseph, admonishing him to fly into Egypt. And to the three Kings, advising them that they should not return unto Herod.  
These, and the like revelations Almighty God doth use to reveal by night, as his Prophet saith, which is an evident sign that this time is most apt for the conversation with God & to contemplate celestial things, fo● then with the darkness and silence of the night, with the repose & quie● of all creatures, the mind is more recollect and attended. And so confesses David, that at midnight and in the morning he rose to pray, and to praise Almighty God: but notwithstanding ●hat this time be most conveniient for ●entall p●ayer, yet if then we cannot ●oe it, we may take any hour of the morning or evening; and if in that also we be hindered, than the nearer ●nto the morning or evening the bet●er, and so much more profitable ●ilbe our recollection: for the nearer ●he morning, the more our spirit●●aue vigour and force, the head i●●etter disposed, and the body refreshed; and in the evening, the refection taken at noon doth less●●inder▪ ●nd so we shall find ourselves, more ●ble and ready to prav, and more apt 〈◊〉 endure and persevere therein.   

THE V. ADVERTISEMENT.  
Of the presence of God, helping to attention and reverence in Prayer.  
HAVING chosen the time and place where we are to pray 〈◊〉 first of all we are to make the sign of the Cross, and joining our hands together stand and pause for the space of a Pater Noster, then li●ting up our hart, and the powers of our soul to heaven, ●e are to behold and as it were to place our selue● in the presence of the living God, being undoubtedly there by Essence, Presence, and Power: considering that we are not all alone, but before that gr●a● and infinite Majesty of Almighty God, then, and there, looking upon v● according as ●he great Prophet Elias did when he saved: our Lord liveth, the God of Israel, in whose sight I stand▪ And herewith quickening our faith, let us make to this our Lord and God (three in person and one in essence, whom innumerable Angels do adore) a great and profound reverence, bending before him the knees of our hart, and body unto the ground, one, twice, and thrice, adoring and worshipping the three divine persons, first the Father, than the Son, lastly the Holy ●host.  
And this humiliation wherewith ●e begin our Prayer, is not only to ●e exterior and with the body, but also interior and with the mind, en●ring into ourselves, and considering that we have not any thing of our sel●es, either in Being, Substance, or ●alue, nor any thing but innumerable ●innes, for which we deserve everlasting pain and torment. And this may be an effectual means to pray well, for by this humiliation the just become more just, and the holy more ●oly. Whereof give testimony Abra●am, Tobias, Daniel, and other Saints, of whom the holy Scripture ●elateth, that they began their prayers ●y humbling themselves▪ And by this ●inners ob●a●ne mercy, and become ●uit▪ Manasses Kind of Israel (a great ●inner) and the Publican in the Gos●ell, by humbling himself in his Prayer, went thence justified. And so shall we, without doubt, if we humble ourselves in like manner, as we ought to do.   

THE VI ADVERTISEMENT  
How, and with what composition of body we ought to pray.  
THE composition of body, 〈◊〉 Prayer, is to be wa●ghed, an● used according to the health▪ disposition, and forces thereof: no● kneeling if we be in good health annable, now prostrate upon the ground▪ sometimes standing, especially 〈◊〉 drowsiness do molest and trouble us, sometimes sitting with humility, 〈◊〉 our indisposition require it, yet so, that the humble manner of our sitting, declare the desire we have not to rest, but to pray. For if the body should be in pain or torment, we canno● have the repose and quiet of mind which is required for this holy exercise: although sometimes it wilb● good to mortify and punish the body therein also, not granting all that it asketh: especially if thereby we ●●nde ourselves remiss, negligent, ●nd distracted.  
We have many examples in 〈◊〉 holy Scripture of the exterior re●●rence which the holy Saints used in ●●ayer. Of that great servant of God ●oyses it is said, that to pray unto ●od in the mount Sinai, he did pro●●ate himself upon the ground. And 〈◊〉 Daniel, that he prayed bowing ●oth knees unto the ground. This ●anner of reverence did our Lord ●●sus Christ himself use, in the long ●●ayer made unto his eternal Father 〈◊〉 the garden, where kneeling down 〈◊〉 prostrated himself upon the gro●nd, and it is credible that he did the ●me other times, as when he ●ent 〈◊〉 pray in the mountains.  
This example, the Apostles & ●ther holy Saints have followed. And ●mongst the rest it is recorded of S. ●●mes the younger, that through con●nuall kneeling both by day and ●ight, his knee● became as hard 〈◊〉 ●●ose of a camel: teaching us thereby the great esteem we ought to ha●● 〈◊〉 exterior reverence in Prayer, a● thing singularly helping 〈◊〉 devotion, greatly glorifying God▪ 〈…〉 marvellous edification 〈…〉 Neighbours. Let us therefore 〈◊〉 procure to glorify him, and edify 〈◊〉 Neighbour, when we pray.   

THE VII. ADVERTISEMENT  
How we ought to cowerse and spe●● with God in Prayer▪  
THE manner to converse 〈◊〉 Almighty God in mental Pra●er must be not with exterior but interior words: not long, 〈◊〉 for all the time our P●ayer endureth but brief and in few words, acc●●ding as our Bl●ss●d Saviour teache● 〈◊〉 in the Gospel, saying: Whe● you pray speak not much. And S▪ Augustine expounding this place 〈◊〉 the Gospel noteth, that it is 〈◊〉 thing to speak much, and discou●● with the understanding, ●nd another thing to stay long in the act of lou● a●d affections of the Will Wherefore the former is that which is to be a●●yded in Prayer, for that is 〈◊〉 to speak and prattle much: where● the business or nature of Prayer, ●●●sisteth not in many words, 〈◊〉 〈◊〉 way to negotiate with Almighty God, to use much Rhetoric, a ●●dance of discourse, and curious ●ceits, but rather by sighs, tears, 〈◊〉 compunction of hart: For although we say nothing with our lips, 〈◊〉 may cry nevertheless with our hart ●Moyses did▪ unto whom our Lord 〈◊〉: Why criest thou unto me? ●hereas the Holy man said not a 〈◊〉, but only prayed with so great ●●our and efficacy in his hart, as 〈◊〉 had cried out aloud unto God.  
We therefore in this manner ●ght also to make our prayer and unto Almighty God, and if peradventure herewith we find our 〈◊〉 distracted, being not able with 〈◊〉 discourse to prosecute our Prayer 〈◊〉 that quiet and repose we desire, 〈◊〉 rather find ourselves assaulted 〈◊〉 diverse thoughts & distractions, ●illbe good to make use of a re●dy which the R. Father M. john ●●la giveth in one of his spiritual ●●stles, saying: That we m●st cast 〈◊〉 selves at the feet of Christ, being 〈◊〉 for the fault, and cause given of that distraction: And so complaining and lamenting in humble 〈◊〉 loving manner, we may say voc● these, or the like words.  
How is it possible, O my Go● that thou wilt permit, that I so 〈◊〉 creature, and so vile a worm, 〈◊〉 in presence of thee my Creaour 〈◊〉 Maker with so little reverence, attention and devotion, and so much ●●stracted! Do not permit so unworth a thing, I beseech thee. Then 〈◊〉 to thy soul, and say unto her: my soul reflect upon thyself, 〈◊〉 what thou dost and with whom 〈◊〉 speakest. Consider, that perh●● this may be the last hour that th● hast to pray in, and that this may the last day of thy life.  
This done, let us return our prayer again and interior communication with God, as hath bee● said, and if nevertheless we can● cast off and be rid of these distract●●● as being perhaps the just & deser●● chastisement of Almighty God, 〈◊〉 the great and manifold sins of 〈◊〉 life past, and present negligence may say unto him.  
O my God, I accept with a 〈◊〉 good will, and do rejoice to 〈◊〉 from thy hands this Cross of 〈◊〉 & dryness, this distraction, ●●mfort, and spiritual solitude of 〈◊〉 thus forsaken of thee, and left 〈◊〉 self. And we may be assured 〈◊〉 patience and humility, and this formity with the will of Almigh●●●od, to be a very good Prayer, more acceptable unto his divine ●esty, than the Prayer would be 〈◊〉 we desired to make: for sancti●●d holiness of life doth not con●● having the gift of Prayer, but ●ing the will of Almighty God. 〈◊〉 if his divine Majesty do please conduct us by this way, yet eue●●ein we shall not fail to become 〈◊〉 and perfect, as well as in the o●   

THE VIII. ADVERTISEMENT  
With what force, and attention 〈◊〉 ought to pray.  
TO the end that our Prayer 〈◊〉 performed with recollection 〈◊〉 attention, it importeth 〈◊〉 much, not to take it in hand as a b● finesse of little, or small moment, ●●rashly but advisedly, not sleepily 〈◊〉 drowsily, no● with a slow and 〈◊〉 ●art, but with a lively, attended, 〈◊〉 undaunted courage: for otherwise 〈◊〉 should not be void of fault, & mig● justly fear the malediction and 〈◊〉 of the prophet jeremy, who saith Cursed be he that doth the worke● our Lord fraudulently. And it is m● nifest that this work of God mentioned by the Prophet, is Prayer.  
Neither yet is such and so 〈◊〉 attention and force to be used 〈◊〉 prayer, as if by force of arms (as 〈◊〉 may say) we would seem to get 〈◊〉 conserve attention and devotion: 〈◊〉 so in lieu of pleasing & sweet milk● we should wring our blood, as 〈◊〉 ●●●edome of God signifieth in th●●uerbes▪ And so this labour and 〈◊〉 would serve to no other end▪ 〈◊〉 to break and weary the head, 〈◊〉 overthrow our health: causing 〈◊〉 a certain fear and horror of 〈◊〉 holy Exercise, the which also we 〈◊〉 then be forced to intermit and 〈◊〉 off in the midway, for want of aces to continue, as they use to b●●nting unto the wa●-faring man, ●en ●e maketh overmuch haste 〈…〉 beginning of his journey.  
Wherefore to eschew these two ●●remes, such a moderation is to be ●ed, that neither by overmuch string for attention the head be weary, nor yet by overmuch carelessness 〈◊〉 negligence our thoughts be permitted to wander without restraint: 〈◊〉 one of the things which are wont trouble and hinder us very much Prayer, are these importunate and ●seasonable thought● which occur well through our own frailty, as ●o by the suggestion, subtlety, and ●alice of the Devil, labouring to ●nder our prayers and attention. Wherefore the remedies which 〈◊〉 are to use for the overcoming of 〈◊〉 with the grace of God, may be the 〈◊〉 that follow.  
First, not to behold, regar●●● search into, or fight against every 〈◊〉 of them in particular, but rather tu●ning our mind from them, to 〈◊〉 them away, yea and making no accounted of them, to prosecute and 〈◊〉 on without stay in our meditation 〈◊〉 ready begun.  
The second and most principal remedy, must be the true love of Almighty God, for thereby is obtaine● a sweet repose, and devout attention in prayer: Hereby with ease 〈◊〉 vain and fruitless thoughts are expelled and banished out of the mind both in, and out of Prayer: For 〈◊〉 Truth itself saith, Where thy treasure is, there is thy hart also; that 〈◊〉 to say, wheresoever our love and affection is, and the thing we much esteem, there is our thought: so experience itself teacheth, that whatsoever we love or desire much, tha● we continually think on without labour or difficulty: yea and without 〈◊〉 endeavour of ours, even of themselves our thoughts will ever be run●●ng upon that which our hart loveth 〈◊〉 desireth.  
Let us procure therefore, with 〈◊〉 our endeavour, to increase & go ●●rward in the love of God; for by 〈◊〉 much the more we shall love ●im, so much the more easily shall 〈◊〉 think of him, and without la●●●ar or difficulty be united with him. 〈◊〉 thus with a quiet & sweet repose 〈◊〉 may find our desired attention & ●●euotion in Prayer.   

THE IX. ADVERTISEMENT.  
●ow in Prayer we are to pass from one point to another.  
WHEN Almighty God shall move our Will with any affection, through the ●●●sideration of any one point in that ministry whereon we meditate, we are ●●ot to pass unto another, but therein 〈◊〉 we can, to spend the whole hour 〈◊〉 time of our Pra●er, and so interrupting the discourse of our Vnder●standing, it is good to make a paus●● and stay in some affection and desire● of the Will, until we have satisfied ourself therein, and imprinted it very well in our mind, because for the spending of an hour or more in Prayer, many points are not necessary, nor variety of discourses and considerations: neither is it needful by and by to pass from one consideration to another, or from one point to another; but finding one which of itself affoardeth sufficient matter to work upon, abide sometime therein, weighing and pondering it with leisure & attention, until our will be moved to some affection of moment, or admiration of such or such a benefit, or with some special desire of serving our Lord, who hath laboured so much to bestow that benefit upon us. And upon this we are to insist, as long as it shall endure, though it be the whole time of our Prayer.  
This is a very important advice, and for such is left by our B. F. Ignatius in his book of Exercises, where 〈◊〉 saith: That having found the ●●●ling and devotion we desire, we 〈◊〉 to rest and stay there, without an●●●ety or care to pass any further, 〈◊〉 we be satisfied. For this is the end ●hich we pretend and aim at; this 〈◊〉 fruit we are to reap therein; and ●hall● this is the mark and scope, ●herunto we are to direct all the me●tations, considerations, & discourses 〈◊〉 our Understanding.  
Neither is it necessary that because we have provided two or three ●oints, therefore all must needs be run ●her in our Meditation: for the nū●●er & variety of points are set down ●ast matter of discourse be wanting, ●nd that if we should be dry and little ●●oued with the consideration of a●y one point or mystery wherein we meditate, we may pass to another.  
And if, notwithstanding this, it ●●ance that we find our Will not to 〈◊〉 moved, all the time being spent ●ith passing from one consideration 〈◊〉 another, let us not therefore afflict ●nd disquiet ourselves: seeing the will of Almighty God heerin is fulfilled, which is the principal end we are to pretend in Prayer, and not ou● own gust and consolation.   

THE X. ADVERTISEMENT.  
How profitable a thing it is to repeat one and the self same thing once, or oftener.  
IT is a matter of special moment, in the consideration of the divine mysteries which in this book we have briefly set down, not to pass over any of them in haste or slightly, as hath been said, but by leisure, staying in one & the same point, thereby to ponder it throughly. For one Mystery thus well considered, will profit us more than many superficially passed over.  
Of this our Lord and Saviour jesus hath given us example, who in his Prayer in the garden, taught this manner of Prayer and perseverance in one, and the same thing. For not content to have prayed once unto his Eternal Father, he repeateth the ●●me the second, and third time: ●●ea and the holy Evangelist addeth ●●at towards the end, longer than be●●re.  
And for this, our B. F. S. Ignatius 〈◊〉 his Book of Spiritual Exercises, ●oth make so great account of the re●etitions, which after every Exercise once, or twice he ordaineth to be ●ade; for that which at the first is ●ot found, may be afterwards found ●y repetition of the same. And so our ●ord himself affirmeth: He that see●eth findeth, and to him that knoc●eth, it shallbe opened. So it happened ●nto that woman of Chanaan, who ●or her perseverance in renewing oft ●er petition unto our Saviour, obtained of his Divine Majesty the de●●red health for her daughter. So also 〈◊〉 will happen with us in Prayer, that returning thereunto once, or more ●ften if need require, and for several ●ayes renewing and persevering in ●he same consideration, we come to discover moreunknown grounds or 〈◊〉 to say better) more heavenly mysteries not known to us before. Much like as entering into a dark chamber at the beginning we see little or nothing, but staying there a while w●● come to see that, which we could not see before.   

THE XI. ADVERTISEMENT.  
How we are to begin our Prayer.  
This is (generally speaking of all those who give themselues to the practice of this holy Exercise) that in the beginning and entrance thereof they always make for the space of an Aue MARIA, the Prayer commonly called Preparatory, which is as it were a preparation to begin Prayer, saying thus:  
I beseech thee O Lord, to direct this hour, or time of Prayer, to thy greater glory; bestowing upon me such plenty of thy grace, as shall be necessary to perform it: and I humbly offer up unto thy Divine Majesty whatsoever I shall think, say, or do, according to thy holy will, and as it shallbe most pleasing unto thee.   

THE XII. ADVERTISEMENT.  
How the Powers of our Soul are to be exercised in Prayer.  
MENTAL Prayer, whereof here we treat, is the work of the three Powers of the ●oule: to wit, of the Memory, Understanding, and Will. Noting by ●he way, that in every Mystery▪ and point we take in hand, of all the Me●itations of the books following, we ●re to exercise these three powers in Prayer, in manner following.  
First with the Memory, we ●re to call to mind Almighty God our Lord, with whom we speak, set●ing before our eyes the point or Mystery on which we are to medi●ate, believing with a lively faith the ●ruth thereof.  
Secondly with the Understanding, we are to discourse and consider those things which best may help 〈◊〉 move the Will, pondering and as 〈◊〉 were chewing them again and alaine by leisure, to the end we may find ourselves moved with the virtue and fruit included therein. For that which is not well chewed, is neither bitter nor sweet: and so neigh their Sin, nor Death, nor judgement, nor Hell itself, is bitter or loathsome unto the sinner, because he doth not ruminate and chew these things, but swalloweth them whole, running them over rashly, without any mature consideration at all, and little to his profit.  
Hence it is also, that we take no gust, nor have any feeling in the Mysteries of the Incarnation, Passion, & Resurrection of Christ: because we do not throughly ruminate & chew them. Let us therefore bruise and chew with our Understanding this grain of mustard seed, searching out the precious & divine virtue which therein is hidden, that is to say, within this holy and divine Mystery: and we shall see by experience that it doth not only heat and bite us, but also provoke and cause in us tears of devotion.  
Thirdly, with the Will, we are ●o draw out of that consideration ●undry affections, some belonging to ●ur selves, and others to Almighty God: for example, Detestation of our ●elus in regard of our offences against God, Sorrow for our sins, the Love ●f God and his divine Precepts, the ●iuing of thanks for benefits and favours received, Desires of true and bolide virtues, & of imitating Christ ●esus our Lord in those which he ex●rcised in his most holy life: to wit, ●n Charity, Mercy, Humility, Patience, Meekness, and Poverty, and so ●n all the rest: Neglect & Contempt ●f all that the world esteemeth and ●oueth, seeing the small account this ●ur highest Lord made of them in his ●ife and death: great longing and fer●ent desires to suffer, and shed our ●loud for his divine honour, pondering with attention and leisure in e●ery Mystery, some one of these virtues, until we imprint and settle in ●ur Will an earnest desire to obtain 〈◊〉.  
And these be the acts which we ●re to exercise with the power of our Will, in the consideration of the life & Passion of jesus Christ our Saviour, thereby to come to the true imitation of his most perfect virtues. And this third of our Will is the principal, & that wherein we ought to make most stay, as a thing whereof most reckoning is to be made in Prayer; this being always in our power to perform, how dry soever we be, or full of desolation. All these, and the like affections and desires of true and solid virtues, we must put in practice, so that we may profit ourselves in some of them by one Meditation, and in some by another, according as the matter of Meditation shall require.   

THE XIII. ADVERTISEMENT.  
The fruit which is to be gathered out of Prayer.  
IT is a thing of special moment, and which maketh much to the purpose, that before we begin our Prayer, we foresee & know the fruit which we ought to gather thereof. For it is to be presupposed, that we ●o to seek remedy for our spiritual necessity's, to obtain victory of our ●assions, and perverse inclinations, 〈◊〉 procure sorrow for our sins, to ●●ote out vices, to plant virtues, to subdue all difficulties which may occur in the way of virtue, weighing ●●rst with ourselves: and very seriously, what is the greatest spiritual necessity we have, what is that which hindereth most our progress in ver●●e, and that which assaulteth most ●ur soul. And this is that we ought particularly to forethink, & have in ●readinesse, therein to insist, and to obtain that our desire in Prayer. ●s if we find ourselves to want the virtue of patience, thither to direct ●ur considerations, for the attaining ●f a true desire to suffer and endure ●r the love of God things painful, ●nd contrary to our liking. If our chiefest want be Charity, then to ●ake firm purposes, to show our values affable, courteous, and sweet ●nto our neighbours, not to contri●ate, or do them any harm, but ra●her all the good we can etc.  
For it were a great folly & deceit for one when he goeth to prav, to lay hand upon that which first offereth itself, and not that whereof he hath most need. For we see the sick person going to the Apothecary's shop, doth not so, but maketh choice of that which is most to the purpose for the curing of his infirmity. So we see that blind man in the Gospel to have done, who went to our Saviour, crying and beseeching him to have mercy on him, whom when our Lord asked, what he would have him to do unto him, he forhwith represented unto him his greatest necessity, and that wherein he received most affliction, which was the want of sight, and of this therefore he craveth remedy. So that we see, he did not demannd any other●thing, whereof he had also need. for he did not say, Lord, Bestow a garment on me, for I am poor: give me necessaries to maintain me for I am in need: these things he did nor beg, but all the rest omitted, he imploreth remedy for his greatest necessity.  
After this manner we see the holy Prophet David to have done, for he directed his Prayers to obtain that which he desired, and had most ●eed off, and so he saith in one of his ●psalmes: One thing I have asked of our Lord, this will I seek for, and procure until I obtain it. Even so we ought to do in our Prayers to Almighty God, insisting & persevering therein until we obtain. And having once prevailed against that vice, passion, or bad inclination which did most afflict and molest us, then are we to ●all in hand with another, & thus in ●ime we shall subdue and cut off the ●eads of them all with the sharp & piercing sword of Prayer.  
But here it seemeth unto me ●hat some will doubt and say: How is ●t possible for me to apply this point of Prayer, & mystery which I medi●ate, and wherein the charity of Christ ●nd his love towards me doth most appear, and wherein his greatness ●nd goodness is most apparent, to ●he necessity I have of humility, patience, purity, and other virtues: And how (when thinking on the glorious mysteries of Christ) can I have sorrow for my sins, and in his dolorous and painful passage, joy, and spiritual contentment? Whereto I answer two things: the first, that it cannot be denied, but that some Mysteries are more to the purpose than others, to gather the fruit of some virtues more than they be for others. Let us put an example: In the birth of the child jesus, who doubteth but that the humility & poverty which Christ there did practise and experience in his own person, do shine most bright, and are most eminent in that mystery. In the crowning with thorns, the contempt of worldly honour. In the whipping at the pillar, the mortification of the flesh: and in the mystery of the Cross, the humility, patience, and obedience which Christ exercised, suffering himself to be nailed thereunto.  
The second thing is, and that of much importance to be known, that upon whatsoever point or mystery we meditate, we may apply it to ●he virtues we have most need of, & 〈◊〉 most for our purpose; for that the consideration of every one of them is 〈◊〉 certain divine Manna, which tast●th to every one according to his de●ire. If we will that it taste of humility, ●hen of humility the consideration of ●innes, of hell, & of death will savour ●nd taste. If of patience, and the love ●f God, hereof the Passion and Re●ection of Christ will taste, being every where full of motives for the one, 〈◊〉 incitements to the other. If of po●●erty and mortification of the flesh, ●nd so of all the rest, the most holy ●fe of our Lord jesus will afford us ●atter for our spiritual gust in each ●ne abundantly. But let us see the ●ractise of this, declaring it by some ●ew examples.  
Put the case we meditate upon ●ome part of the Passion, and Pains ●f our Saviour, & would draw ther●ut desire and affection of joy and spiritual gladness: Consider to this ●nd, and reflect upon the exceeding ●reat glory and praise which through ●●ese pains and ignominies did arise unto God both in heaven and earth, and the infinite good of grace and glory which by means of the sufferings and labours of Christ, were purchased for mankind; and heerat we may rejoice, therein fulfilling the counsel of the Apostle: Rejoice in our Lord always.  
If we meditate upon the glorious Resurrection of Christ our Lord, and desire to have sorrow for our sins; Consider that this our Lord doth therefore rise again, to bestow on us the life of grace, delivering us from the death of sin; and by the beauty of the glorious life which he promiseth in this spiritual Resurrection, we may gather the loathsomeness and deformity of the death of sin, from which, by his death, he delivered us. And thus we may move ourselves to abhor and detest a thing so ugly as sin is, and to love and embrace the beauty & seemliness of grace.  
If meditating on the Ascension of our Saviour, we desire to reap the fruit of patience, let us see how well 〈◊〉 eternal Father rewarded his most 〈◊〉 Son, for the pains he suffered 〈◊〉 his love, that we may like wise ●●ue patience in ours.  
Finally, if thinking upon the ●●ost holy life of Christ, we would be ●●ued to the contempt of the world: ●hold the little reckoning he made the honours and vain estimation ●●●erof, & that the glory which ought be esteemed, is the Eternal, which ●●●rist our Lord hath and doth communicate unto his.  
But now, all this supposed ●●ich hath been said, that which here●●maketh most for our purpose, is, 〈◊〉 light and direction of the holy ●●ost, who in what mystery soever 〈◊〉 shall meditate, will best suggest 〈◊〉 grant unto us the feeling of the ●●rtue we most pretend, and which it ●●houeth us most to seek for, and 〈◊〉 obtain at his holy hands.   

THE XIIII. ADVERTISEMENT▪  
Of jaculatory Prayers to be made 〈◊〉 in, and out of Meditation.  
IT is a very good remedy to exe●●cise and stir up the soul that praiseth, as well in time of distractio●● and dryness in meditation, as to co●serue devotion in the rest of th● day, to walk always as in the presence of Almighty God, and no less● for such as have not health to pray 〈◊〉 medi●ate, to use some short paye●● or iaculatory aspirations, which are 〈◊〉 if one should cast a dart or shoot 〈◊〉 arrow of servant affection unto he●●uen, craving of Almighty God 〈◊〉 few words his divine love, his gra●● or some virtue whereof he stands most in need: & as it were representing and laying before his majesty his own weakness, ask humbl● remedy thereof, or victory over som●● vice, from which he most desireth 〈◊〉 be freed. The practice of these sho●● prayers, is as solloweth.  
● my God, that I could always ●e thee!  
● that I could perfectly obey thee!  
● that I could always serve thee!  
● that I never had offended thee!  
●●at I could see myself free from 〈◊〉, or that imperfection!  
● that I could obtain this or that ●●●ellent virtue!  
Give me o Lord, purity of soul,  
vernility of hart, poverty of spirit.  
Pardon my sins, O my Rede●●●, for they are many, and have 〈◊〉 on me.  
● King of heaven, and beauty of ●●gels, how late is it that I come to ●●wthee.  
O Lord that I knew thee & knew 〈◊〉 self!  
●ermit not, o Lord, that ever I be ●rated from thee.  
Grant me, O my Strength, my 〈◊〉, my spouse, that I may entirely 〈◊〉 thee.  
Give me, O Lord, grace always persevere in virtue & to do wor●●● penance for my sins.  
This manner of Prayer is brief and easy for all, and from whence gathered much spiritual profit bei●● done with affection, and devotion as holy King David did, who ha●● left the same written, & iterated ●●ny times in his Psalms.  
Of this example, those holy Mo●●kes of Egypt made their benefit, whom S. Basil and Cassian affirm that wilest they laboured with th● hands, they did also pray most 〈◊〉 of the day. Wherefore if we also 〈◊〉 accustom ourselves to this holy excercise, we shall perform that continual Prayer, which our Sauiour● quireth in the Gospel, where saith by Saint Luke: It be houeth always to pray, and not to be wea●● For what better Prayer may there then to be always desiring the grea● honour of Almighty God, and 〈◊〉 ways conforming our Will with will, having no other will nor nills the will or nill of Almighty God. 〈◊〉 is (as Saint Paul saith) to begin to Citizens of the Saints, and the domestical people of God. This is 〈◊〉 be as were those happy men who● ●. john did see, and saith of them: ●hey had the name of God written 〈◊〉 their forehead, which is the conti●ual memory & presence of God. For ●●eir conversation now is not in earth ●ut in heaven. And to the end that 〈◊〉 also, may be so, and in such mea●●re as in this life we can perform, 〈◊〉 us make use of these jaculatory ●rayers, and aspirations, in our me●●tations, and in other times of the 〈◊〉, yea and in the midst of our occupations and business.  
Neither is it to be understood, ●●at all those before set down are 〈◊〉 to be used, but whatsoever owers like unto them, yea & such are ●ont to be better & of more efficacy, ●hich moved by God we conceive 〈◊〉 frame by ourselves, although ●●th words less proper, and not so ●ell ordered. And be assured that by ●is compendious and short way. ●●th easy and profitable, in time we ●ay attain unto great sanctity of 〈◊〉.   

THE XV. ADVERTISEMENT▪  
Of the speech, or Colloquy which is 〈◊〉 be made at the end of Prayer.  
THE Holy Ghost saith in th● Book of Ecclesiastes, that th● end of Prayer is better th●● the beginning. And the reason is, fo● that then the hart is supposed to 〈◊〉 inflamed with meditation, and 〈◊〉 soul moved, taught, and elevate with the light, & heavenly wisdom communicated unto her by God 〈◊〉 Prayer; so as then is the proper tim● of Colloquy to speak and conue●● familiarly with God, & the time al●● of petition, & request of that what 〈◊〉 desire. And the said Colloquies 〈◊〉 to be made according to the matt●● which then we have meditated, spe●●● king some times mentally, sometime vocally, with the eternal Father, 〈◊〉 with his most holy Son jesus.  
For example, If the matter of meditation hath been joyful let us rejoice with the eternal Fath●● giving him thanks for that by 〈◊〉 ●eanes and merits of such a Son ●e hath communicated unto us such ●aces, favours, & benefits. If it be 〈◊〉 the pains & troubles of the Son 〈◊〉 Almighty God, we ought to grieve 〈◊〉 have Compassion, because he 〈◊〉 sustained such and so great affli●ions for so vile and base creatures 〈◊〉 we are. And after this manner con●rmably unto the matter, the said ●●each or Colloquy is to be made, & ●ere with conclude our Prayer for ●at tyme.  
This is likewise the time to ask not ●nly for ourselves but for others also 〈◊〉 whom we have obligation, whose 〈◊〉, health, and salvation we desire, beseeching our Lord, to grant them is grace and love, that th●y may live ●●nd dye therein. This is the time to ●ke for the peace, increase, and con●ruation of the Church, and for ●●ose which be in mortal sin, that God will please to have mercy on ●●em, & bring them to a better state. finally this is the time to commend into Almighty God all those which ●●emember us, and have commended themselves unto our Prayers.   

THE XVII. ADVERTISEMENT.  
Of the care in observing these Advertisements, and of the purity of conscience requisite for Prayer.  
HE that beginneth to use mental Prayer, ought not to afflicts and discomfort himself in respect that the Advertisements and Rul● we have here prescribed for the better practising of mental Prayer be so many & diverse: for it is clear that as the soul entering into the body, of itself is sufficient to inform, animate, and quicken all the members, exercising therein all the offices & functions of life, notwithstanding they be many and sundry: even so the grace of the Holy Ghost entering into a soul, is alone sufficient to make it perform all the offices of 〈◊〉 spiritual life. For by Prayer, out Understanding is illuminated; Prayer instructeth and teacheth us whatsoever we have to do. Prayer moveth the will, with all the interior faculties which depend thereon: Prayer ●●ally doth facilitate and make easy whatsoever difficulties do, or may ●●cure in this holy Exercise, making 〈◊〉 way so plain and easy, that we ●eed not fear them.  
But if perchance it should hap, that setting ourselves to Prayer 〈◊〉 forget to observe this order, or ●●isse in some of these Aduises, and ●●●les. As for example, if we forget to ●ake in the beginning those three ●umiliations aforesaid, or to make 〈◊〉 Preparatory Prayer, and to put ●ur selves in presence of God etc. ●●t us not therefore trouble and disquiet ourselves, for our intentions &c ●ndeauour only was, and is, to teach ●uery one that which is best & most profitable: which supposed, albeit ●e sometimes miss in one thing or o●her, we do not therefore loose the ●●uit of our Prayer: for the infinite ●oodnes and liberality of God is not ●yed to these rules, neither will he ●herefore omit to visit us with his di●ine grace.  
And whereas one of the things which is chiefly required in Prayer, is the purity of Conscience, whereof Almighty God speaking by S. Matthew said: Blessed are the clean of hart, for they shall see God. Therefore is it certain, that how much the more any shall purify, and cleanse themselves, so much the more they shall see and enjoy him. And because this purity of Conscience is by no other way better gotten, and preserved, then by the daily examination of the same, together with the act of of contrition: I have thought good to set down in this place the manner of performing it every night for the space of a quarter of an hour before we go to rest: and this done we are to prepare ourselves for the meditation of the day following, by reading the point, or points of the Exercise.  

THE EXAMEN OF our Conscience.  
THE examen of our Conscience that it may be done well, must consist in the five points following here briefly declared. The first 〈◊〉, to give thanks unto Almighty ●od for the benefits received at his ●ost liberal hand; to wit, for that he ●ath created, redeemed, and conserved us, and hath made us Christians: ●nd chiefly for those which he hath ●one unto us in particular, for which 〈◊〉 owe unto such a most liberal ●ord special gratitiude.  
The second is, to ask of his di●●ne Majesty light & grace, to know 〈◊〉 amend the faults committed against him that day.  
The third is, to bethink our ●●●ues, & diligently to examine from ●●ure to hour, since the morning 〈◊〉 did rise, until that present time, 〈◊〉 our thoughts, words, and deeds, ●hat we have done, spoken, or hath ●●●ssed in our mind.  
The fourth is, to render hearty ●ankes unto God our Lord for all 〈◊〉 good which we shall perceive to ●ue done, not attributing unto our ●●●ues (being so bad as we are) any ●●od thing of those which we have one, but unto God who moved us to do them.  
The fifth and last is, to be sorry with all our hart for the offences we shall discover in ourselves, committed against so good a Lord, craving pardon for them. And so finally (firmly proposing through the assistance of his divine grace to amend) let us repeat this Act of Contrition to obtain pardon for our sins.  
O my Lord jesus Christ, true Go● and Man, my Creator and Redeemer, thou being whom thou art, & for that I love thee above all things; I am sorry with all my hart that I have offended thee. And here I firmly purpose never to sin any more, & to avoid all occasions of offending thee: as also purpose to confess and fulfil the penance enjoined m● for the same. And in satisfaction ther● of, I offer up unto thee thine own● sacred Passion, the merits of thy 〈◊〉 Mother the Virgin Mary, & of all th● Saints, and all my works, labours and pains, yea and my whole life▪ And I trust in thy infinite goodness 〈◊〉 mercy, that by the merits of thy mo●● precious Blood and Passion, thou ●ilt forgive me all my sins, and ●estow upon me such plenty of thy ●race, as there with I may be able to ●●ead a holy life, and perfectly to serve ●hee unto the end.  
Thus we are to make our Examen with all care and diligence every ●ight; the good and manifold fruits ●hereof are such and so admirable, ●●at they cannot be worthily declared. For by this Examen we cut off ●ll culpable ignorance, and free our ●elues from hidden sins which thence ●o arise, and do that which is in us ●o know the truth, the which Al●●igty God doth also the rather disclose unto us. By this Examen we fulfil those Commandments and Counsels of Christ, so earnestly and ●ften repeated by him in the Gospel ●aying: Watch and pray, because you ●now not the day and hour of your ●●eath, nor of your judgement. Be you ●eady, for that, what hour you ●hinke not, the Son of man will ●ome to call you unto his divine ●udgement.  
By this Examen we keep watch over ourselves, escaping the danger and obligation of sins past, freeing ourselves from those to come. By this we prepare our soul and conscience for death, though even that night it should overtake us, & catch us at unawares (a thing very possible and perhaps to befall us) as it hath happened unto many others. And it may happen that one dying on a sudden, if he had not examined himself well, he had been lost and condemned for ever, whereas having examined himself with contrition and sorrow for his sins, he is saved eternally. That hereby we may see how much a diligent care importeth in this business, and withal the great damage which may befall us, if we neglect to do it every day.      

●HE FIRST BOOK OF MEDITATIONS ●hich appertain unto the Purgative Way.  

THE PREAMBLE, concerning the three ways, Purgative, Illuminative, and Vnitive.  
BEing now time to begin to set down in this first Book the Meditations, and Points, which belong to the purgative Way, it will not be from ●ur purpose, before we declare in particular what the way Purgative is, 〈◊〉 say somewhat in general (for more perspicuity and clearness sake) of the three Ways: which done I will tre●● in the three books following of every one severally.  
I say therefore, that as by sinn● (according as the Prophet I say faith man is divided & strayeth from God, who is his true way and last end; s● as the means which he is to use to reunite himself unto him, is called a Path, or Way: and the returning again, to Move, and to Walk. And even as in every motion which is made from one place to another, there be three things: first, The Town and place from whence the traveller departeth. Secondly, the place whither he goeth. And thirdly the Motion itself from one place to another: Even so, in the Motion whereby a Soul, separated from Almighty God, reuniteth itself with him again, we may consider thre● other things alike. First the extreme from whence it parteth, which i● sin, and the evil state which therein it had. Secondly the place whither it tendeth, to wit God, to reunite itself unto him. And thirdly 〈◊〉 passage from the one 〈◊〉 the other, ●o wit, the space which is between ●●ese two extremes, which is neces●ry for the attaining of the designed ●nd: and this is, that the Understanding be illuminated in the knowledge ●f that good, which is to love, and ●herwith it is to be united.  
And as the way-faring man ●●●rst is to leave the place where he ●as, and then to continue going till ●e come to the end of his journey ●hich he pretended: so in this spiritual voyage, the first pace or step, & ●●●rst part of the way, is to get out of 〈◊〉 sins in which he was entangled, ●hereby to come to Almighty God. ●or it he would go forward in the ●ayes, Illuminative & Vnitive, that 〈◊〉, to the height of Contemplation, ●nd divine Perfection, not passing ●●rst by the Purgative way, exercising himself in rooting out vices and ●ad inclinations, it were to go and ●●roceed without any foundation or ●round at all; and so should he al●ayes remain imperfect, as a scholar that would pass to higher studies, not having grounded himself sufficiently in the lower schools, and mount up unto the last, not having passed the first degree. The way therefore to obtain this good, must be by going first the Purgative Way; which may be declared as followeth.  

THE PURGATIVE WAY.  
We call that the Purgative Way, which doth purge and purify our soul and conscience from vices & sins, and doth replenish and fill the same with that purity and cleanness, which is necessary to enter into the celestial jerusalem, whither (as S. john saith) no polluted thing shall enter. But who through his manifold sins and abominations, shall find himself polluted and defiled, must know, that the only means to wash and cleanse himself from the same here in this life, is duly to consider them, and with abundance of tears to be sorry for them, together with the remembrance of the good he hath lost, which is God himself, and the present evil ●hich he suffereth. Also the consideration of Death, judgement, and ●ell: for these and such like considerations, are included in this first passage, or Purgative Way, which appertain to beginners, & in which so ●uch time is to be spent by every one 〈◊〉 particular as shall seem necessary 〈◊〉 him, to walk this way with ●●rity & fruit: seeing that some have ●ore sins, and a more soft, and ●●der hart and conscience, than o●●ers.  
Wherefore I remit the young beginner (to the end he go not astray) ●his prudent and discreet spiritual ●●her, to direct, guide, and instruct 〈◊〉 in every thing, according as the ●urse of his life hath been more or 〈◊〉 disordered. For it were no discretion, to detain one in the exercise of 〈◊〉 Purgative Way, longer time thē●●necessary, which of it own na●●●e doth cause in the soul servile ●●re, that hindereth the perfection. Charity, and unto which Charity 〈◊〉 ought to endeavour to attain, in 〈◊〉 course of a spiritual life: because (as S. john saith) perfect charity expelleth fear. Wherefore it seemeth convenient and reasonable, that having spent in these laudable and holy exercises sifteene or twenty days, we proceed to the Illuminative and Vnitive ways; out of which likewise, motions of Sorrow, Fear and Humility may be gathered as out of the Purgative. For certain it is, that one willbe grieved more that he hath offended Christ our Lord, considering his excellent virtues of Humility, Patience, Charity and the like than if he should consider his own● sins, Death, judgement, and Hell.  
And albeit these considerations be more proper to those who desire of new to convert themselves to Almighty God, or be but beginners i● virtue: yet reason it is, that the iu●● also to purify themselves the 〈◊〉 from the sins present, & withal to make surer the pardon of those whic● be past, do now & then (as for example once every year) refresh and rene● the memory of these Meditations following the counsel which Ec●●●siasticus doth give us, saying: Be 〈◊〉 hindered to pray always, and are not to be justified even unto ●ath. And our Saviour saith: He ●●at is just, let him be justified yet, 〈◊〉 let the holy be sanctified yet, increasing daily in purity of conscience, 〈◊〉 in sanctity of life.  
The Meditations following of ●●e Purgative Way will give a good ●●ginning to this enterprise, in which 〈◊〉 have thought good and expedient 〈◊〉 follow the counsel & opinion of Gregory, and other Saints, who 〈◊〉, that the firm and true foundation of a spiritual building, is the ●●owledge of ourselves; and they ●oue it very well: for if one do not ●●st practise himself in the consideration and knowledge of his own ●●●isery and weakness, he shall re●aine ignorant and blind, and not ●ow how to ask in Prayer that ●hich is convenient for him. Wher●●●re I will begin the Meditations 〈◊〉 this first Book with this consideration, which shallbe the fundamental stone of all this spiritual building whereon the rest must stand. The points and considerations whereof, have gathered out of diverse placese 〈◊〉 the holy Scripture and Saints, an● for such they are to be estemeed an● practised. And because we all aspi●● unto virtue and holiness of life, it 〈◊〉 expedient, that we also imitate an● follow them this way which they ha●● showed us.    

THE I. MEDITATION.  
Of the Knowledge of ourselves.  
THE Preparatory Prayer presupposed (whereof we treat●● in the eleventh Advertisement two things are to be done in eu●● Meditation contained in this Man●● all, to wit, First the Composition place: Secondly the Petition, whi●● must be always conformable to 〈◊〉 matter of the Meditation, as in 〈◊〉 and the rest of this first Book is said▪  

Composition of the place.  
THE Composition of the place h● shallbe, to behold & consider 〈◊〉 〈◊〉 eyes of the soul, that the whole compass of the earth, in comparison 〈◊〉 the heavens & the gratnes thereof, as it were a point or grain of sand: ●hich being so, what shalt thou then 〈◊〉 before thy God, Creator of the 〈◊〉 heaven and earth, in whose pre●●●ce thou art less than nothing?   

The Petition.  
THE Petition shallbe to ask of our Lord God that he communiate unto thee his divine light, there●● to know thy own baseness & mi●●y, & knowing it, to humble thy ●●●fe, & in humility to serve & adore 〈◊〉 as thy Lord and God: this done ●●●gin thy Meditation as followeth.   

THE 1. POINT.  
TO consider the matter whereof 〈◊〉 thy body was composed & made, 〈◊〉 thou shalt find that it was not fra●●ed either of the heavens, or of crystal, neither of the supreme element 〈◊〉 fire, nor of water, nor of other ●eare, bright and transparent matter, ●ut of the most vile and base element 〈◊〉 all, which is the earth: and hence ●●th thy body his origen and beginning, which God himself remembered our first Father Adam of, whe● laying this consideration before hi● eyes, he said unto him: Dust tho● art, and into dust thou shalt returns Consider thou as much, and tho● shalt receive sight, and knowledge 〈◊〉 thyself, as he that was blind fro● his nativity received sight, whom Christ our Lord cured both corpoally and spiritually, laying upon hi● eyes the clay of earth whereof he wa● first framed & made.  
Ponder, that it is the will of Almighty God, that man be always very careful, & diligent in knowing and understanding his own basenet and misery: and that he have continually the eyes of his soul fixed upon the earth whereof he was framed to the end he always keep himself in humility and subjection: knowing that he deserveth not to be esteemed and honoured, but rather to be trodden under foot and trampled upon as is the earth: this being the only r●●● medy and mean, to obtain the virtue of Humility.  
Hence shalt thou gather two things. First, Confusion and shame, ●eeing how contrary thou hast done hereto, having ever desired and ta●en pleasure, nor in submitting and ●umbling, but in extolling, and boating of thyself, as if thou wert ●●mthing: remembering those words ●f the Apostle, If any man esteem himself to be something, whereas he 〈◊〉 nothing, he seduceth himself. Se●ondly, A firm purpose, continually 〈◊〉 exercise thyself in the base esteem ●●d acknowledgement of thyself, as ●id S. Augustine, and Saint Francis ●●c. of whom the first was wont to ●y unto God: Lord, Let me know ●●y self and know thee. The se●ond: Lord, Who art thou, & who ●m I?   

THE 2. POINT:  
O consider what thy body is whilst 〈◊〉 it liveth, and thou shalt find, that 〈◊〉 is a sack of earth, a continual flowing water of all filth and stench, and ●●at there is not any part thereof from ●●e sole of the foot, to the crown 〈◊〉 the head, without impurity and uncleanness. For which cause Hol● job said, as one who had throughly entered into this consideration: I hau● said to rottenness, thou art my Father▪ and to worms, thou art my Mother and sister.  
Weigh how much the trees 〈◊〉 plants of the field do surpass thee 〈◊〉 this, for they produce flowers, leau●● and very good fruit: thou breede● and ingendrest infinite vermin. Th● trees & plants bring forth wine, oil▪ and balm, but thou voydest out 〈◊〉 thousand imfirmites', & all manne● of uncleanness. And what marvel ● for according as the tree is, so is th● fruit: and an evil tree (like as man 〈◊〉 cannot yield good fruit.  
Of that which hath been said ● thou mayst gather a great desire 〈◊〉 humbling thyself, seeing that th● miseries of thy body be so great a●● so manifold, beseeching our Lo●● to open the eyes of thy soul, th●● from this day forward, thou cease 〈◊〉 seek delights and contentments f●● thy body, which is so unworthy 〈◊〉 them; chastising it with rigorous p●●●●nce for what it hath already ineyed.   

THE 3. POINT.  
●O consider, in what state this ● thy body shallbe, after the se●●ation of thy soul: howsoeue●●●autifull & fair it was before, how ●●le and filthy, how loathsome & abominable it shall then remain.  
Ponder, that the cause of al●●se damages and evils, willbe therence of thy soul, and into what 〈◊〉 wretched body shall presently be ●●uerted, to wit, into worm's meat ●o earth, and dust, to be trodden ●●der every man's fee●e. Whereby ●●u mayest see wherein all flesh and 〈◊〉 glory thereof doth end, and what ●ole thou art to pamper thy body ●●milting it to run after all desires, ●●chasing with short and transitory ●●ights, everlasting torments.  
Hence thou mayst stir up in 〈◊〉 self a great desire of knowing 〈◊〉 own misery, and to set before 〈◊〉 eyes of thy soul, the earth, of ●●ich thy body was made and in●hich it is again to be resolved. And if this be the port and haue● whereat shortly thou and all me● are to land, after the tempestuous navigation of this sea of miseries, it is a matter of no small importance for the knowledge of thyself; to b● mindful of what thou art, and wha● is to become of thee at last, that s●tting the eyes of due consideration, upon the feet of this thy proud and haughty Statue made of clay (to wi●● thy body) thou humble and submit thyself to the very ground: for by ●ow much the higher the building i● to be (as Saint Augustine saith) fo● much the lower is the fowdation to be laid.   

THE 4. POINT.  
TO consider that to know thyself perfectly and throughly, tho● art not to rest in the knowledge o● thy body alone, but must pass further to the knowledge of thy soule● pondering first, that albeit in reg●●● of thy soul thou mightest greatly esteem thyself, it being a creature wholly spiritual, and like in nature unto the Angels, a lively resem●blance of Almighty God, an image ●f the most Blessed Trinity, endued ●ith three most perfect powers and ●ne essence, able to understand, love ●nd enjoy infinite goods: notwithstanding thou wantest not wherein to ●umble thyself, if thou call to mind ●●e foul and loathsome dungeon, ●herein thy soul is imprisoned, the ●●use of clay wherein it is detained ●●d liveth: remembering the saying 〈◊〉 the Apostle: What hast thou, that ●ou hast not received? And if thou ●ast received, what dost thou glory, 〈◊〉 though thou hadst not recea●ed?  
Secondly ponder that before Almighty God created thy soul, to ●ut and infuse it into thy body, it 〈◊〉 as nothing, nor was of any value, ●●d would instantly return to the ●●me nothing again if Almighty ●od should not continually keep & ●nserue it, and▪ so thou hast not ●●ereof to glory, but in thy miseries ●●d infirmities (as Saint Paul said o●●●mselfe) seeing thou art compassed rout with innumerable remptations both within and without.  
Reap and gather from hence desires, to know and humble thyself, and acknowledge thyself for less than nothing, perceauing now what thy soul is, how little it i● worth, and how much reason it hath to fear.  

The Speech, or Colloquy.  
THE Speech, or Colloquy to end the Prayer, is always to be drawn out o● the matter of the Meditation: and so we are to do in this and all the rest, as above we have noted in the fifteenth Advertisement.     

THE II. MEDITATION.  
Of Sins.  
THE preparatory Prayer shalb● like unto the first.  
The Composition of place shallbe, to see with the eyes of thy Understanding, thy soul shut up & imprisoned in the obscure prison and dungeon of thy body, and thyself banished into this vale of teare● and misery, entangled with many snar●s of sins and temptations.  
The petition shallbe, to ask of our Lord light, wherewith to know the grievousness of sin to abhor and be wail it, and the terribleness of God's justice in chastising it with everlasting pain & torment's.  

THE 1. POINT.  
TO consider the chastisement▪ which Almighty God showed upon the Angels for one only sin, and that only in thought, committed against his divine Majesty, in matter of Presumption and Pride: depriving them in an instant of that supreme and high dignity wherein he had created them, & throwing them like thunderbolts from the highest heaven in the lowest hell, without respect either to the beauty of their Nature, or to the greatness of their estate, or that they were his creature made according to his image and likeness,  
Ponder, bow great and evil Mortal sin is, seeing that only one was enough to obscure and defile so 〈◊〉 beauty of the Angels, Almighty God permitting the same, to the end that men should fear and tremble to live but one hour in mortal sin: knowing, that if God spared not the Angels, being notwithstanding so noble and excellent creatures, how much less will he pardon men, being so vile and base as they are.  
Hence raise in thyself ferue●● desires of contrition, together with a great detestation of thy sins committed against Almighty God, firmly purposing from this day forward rather to dye a thousand deathes● then ever to commit one mortal ●inne: for whatsoever can be suffered in this life, is less without comparison, than the pain due to one only sin, which was sufficient to make of a beautiful Angel, a most foul & ugly Devil.   

THE 2. POINT.  
TO consider who was the author of this most grievous evil of sin, and thou shalt find it to be Man, 〈◊〉 vile and abject creature, who being so much obliged to serve and love his Creator and Lord, for so many & so iunumerable benefits received from his divine and most liberal hand, to wi●, his Creation, Conservation, Vocation, and Redemption, forgetting all this, hath only been mindful to despise and offend, with his manifold sins, his Lord and God.  
Ponder whence it proceedeth, that so vile a worm & so wretched a creature as thou art, hath been so bold as to offend the infinite Majesty of thy Creator, before whom the most highest Saints do tremble; and thou shalt find that it is thy presumption and pride, and want of Humility, which maketh thee to stumble & fall, not permitting thee to understand that to sin, is worse than not to be at all, and that, it had been better not to have been borne, then to have sinned, as our Saviour said speaking of judas For it is certain that there is no place so base & contemptible in the sight of God, among either things created, or not created, as is man who is in mortal sin.  
Gather hence a great desire 〈◊〉 be despised and contemned of men, for that with thy sins thou hast dishonoured and contemned Almighty God: and do sharp penance fo● them, thereby to incline thy Saviour to pardon thee, beseeching him, th●● seeing he hath not been wearied in suffering for thee, he will vouchsafe to pardon thee, restoring thee against to gis grace and friendship.   

THE 3. POINT.  
TO consider, how much the Son of Almighty God doth abhor●e and detest sin, for that loving and esteeming so much his life (as it w●● reason, that so just and holy a life a● his should be loved and esteemed,) did choose nevertheless to lose and spend it, to destroy this bloody and cruel best Sin, feeling more ou● faults, than his own pains.  
Ponder, that if sin cost Almighty God so much (in that for to destroy the same, he embraced the Cross, offering on it his most precious blood and life, in satisfaction of ●●nne) how art thou so blind and foolish, that thou wilt needs love and esteem a thing so abominable vn●o God? How art thou so besotted, ●s to choose death itself? How so ●old and foolhardy, as to adventure the committing of a mortal ●●nne, it having cost God himself so ●igh a price? And if this be true (as 〈◊〉 is) is it not a madness incredible, to ●elieue with faith what thou believest, and to live in manner as thou ●uest? That is to say, to believe that ●nne is so bad and detestable, and evertheles to commit the same so ●●peratly? to believe that God is so ●od, and notwithstanding to offend ●●m?  
Hence thou shalt gather a great ●islike and detestation of sin, see●●g that for the curing thereof, hum●●eanes did not suffice, but divine a●ne. And know, that he who committeth it, as much as lieth in him ●s S. Paul saith) doth crucify again ●●e Son of God.   

THE 4. POINT.  
TO consider, the innumerable soul's 〈◊〉 that be now burning in hell for one only sin which they committed. Where ponder first, how all those damned souls were men a● thou art, and many of them Christians, and were perhaps sometimes highly in the favour of Almighty God, but by little & little they gre● careless, and came to fall into tha● miserable estate, & by the just judgements of God, death overtook th●● therein, and so were they most justly condemned for all eternity.  
Secondly, with how much more reason thou deservest to be i● Hell, as those souls are, for having offended God, in that very kind o● sin, not once, but many times: & how just reason there was that death should have caught thee in committing the first sin, and that God should have given the● no time o● repentance.  
Hence thou shalt gather desir●● and affections of love and gratitude towards Almighty God for the favours and benefits done unto thee in delivering thee from the dang●● before thou didst fall into it. Al●● fervent desires of doing satisfaction for thy offences in this life, lamenting and bewailing them.    

THE III. MEDITATION.  
Of Death.  
THe Preparatory Prayer as before. The Composition of place shallbe, to imagine the King of heaven seated on his Royal throne, dispatching thence his judges, Sergeants, Apparitors, and other his Officers to deprive of their lives all those that are to dye. Suppose that the last day of thy life is now come, and that this is the last hour thereof, and that thou preparest thyself for the final account.  
The Petition shallbe to beseech our Lo●d to open the eyes of thy soul, giving thee grace To li●e so now, as thou wouldst then wi●h thou hadst lived: & so composing and ordering now thy disordered life, that thou mayst dye a happy death.  

THE 1. POINT.  
TO consider, how doubtful and uncertain this day and hour of thy death is, so that thou neither knowest when, nor in what manne● it will attach thee. For that ordinarily when a man is most careless, and thinketh least thereof, it than cometh: the divine providence so ordaining to oblige thee to be always watchful, expecting this day, and fearing this hour. For as there is nothing more uncertain than tha● hour, so thou must believe that nothing is more certain, then that after health followeth sickness; & af●er life ensueth death.  
Ponder, how this Verity is most sure and undoubted, yet tho● livest nevertheless with so great carelessness and negligence, not preparing for death, which daily doth threa●en thee. And move here in thyself a great desire to live well to day as one that is to dye to morrow: for the day wiil ●ome, and that very quickly, wherein thou shalt line to ●ee the morning▪ but not the evenings or the evening but not the morning, and order thy life from this day forward, in manner as thou wouldst wish to have lived at the hour of thy death. And if thou wouldst not that death should seize upon thee in the state in which now thou standest, procure forth with to come out of it: for it is not good to live in that state, wherein thou wouldst not dye.   

THE 2. POINT:  
TO consider, of what importance it is (as the holy Ghost saith) to have always in mind the presence of Death, thereby not to sin for ever. For thou wert very unwise, if in a business of so great consequence ●nd importance (as is always to walk prepared, and armed wit● his ●oly and wholesome remembrance) ●hou wouldst so much forget thy sel●●s to defer it to the very point and instant of thy death: not knowing how, or in what manner thou a●t to dye, whether suddenly, or by some ●tone thrown at rando●, or by a tile of a house falling down upon thee, by sword, fire, or water: for doubtless thou art not certain whether 〈◊〉 sudden and violent death will befall thee, as it hath befallen many others●  
Ponder that every sinner whosoever, doth deserve to be chastised with this sudden death, and to perish, and dye therein, as very many have done. Seeing therefore thou a●● so great a sinner, how dost thou no● tremble to be but one hour in mortal sin? Why art thou not careful how death may find thee well or ill prepared? That is, in mortal sin▪ or in the grace & favour of Almighty God?  
Hence raise in thyself, an earnest desire with a firm purpose and resolution to do so, and not to be s● careless, as hitherto thou hast bee● in this holy exercise of preparing th● self for death: it being a bridle fo● many evils, and a spur to all kin● of virtue,   

THE 3. POINT.  
TO consider that it is a law appointed by Almighty God (as Sai●● Paul doth testify) to all men once 〈◊〉 dye, & not twice, or oftener▪ Whereupon ensueth, that the hurt and damage of an evil death, is irremediable for all eternity, as likewise the profit of a good death is everlasting.  
Ponder, that if it be but only once that thou art to dye, and thereon dependeth thy eternal salvation or damnation, how livest thou then so carelessly, not exercising thyself during life, in such manner that thou mayst dye a happy death?  
Gather hence a great desire to mortify thyself, in whatsoever thou disordinately lovest; be they thy Parents, Brethren, Friends, Honours, riches or pleasures: seeing thou art to leave and depart from all at thy death. And to the end thou mayst feel it the less, procure often to dye in thy life time, mortifying thy senses and shutting up thy eyes, lest they may see that which is not lawful to be desired for thy salvation, refraining thy tongue, lest it speak things hurtful to thy Neighbour etc. for so dying, and mortifying thyself in thy life time, thou shalt find Almighty God favourable unto thee at the hour of thy death.   

THE 4. POINT.  
TO consider, how perplexed and troubled thou wilt be in that trance and agony of death, when thou shall see a holy candle lighted a● thy bed's side, and thy winding shee● spread upon thy bed, and the standers by calling upon thee to prepa●● thyself for death, and to commend thyself with thy hart, if thou canst not with thy mouth, unto the mercy of Almighty God.  
Ponder, the terror, anguish, and perplexity of mind thou art to feel in that passage, not so much for that thou art to leave the beloved company and society of thy body, & other things which thou didst willingly enjoy, as for to see and understand that the dreadful hour of account, and final sentence doth approach, the which shallbe according to thy works▪ either of eternal salvation or damnation, to enjoy for ever God Almighty, or to burn for all eternity in ●ell fire.  
Gather hence a great fear and ●errour, calling to mind the insupportable pains and travails that thy ●ody and soul are to endure in the ●oure of death, and withal a lively ●esire never more to forget the same whilst thou livest. Reprehend and ●ondem●e thy carelessness: demand ●ften times of thyself, How, if I ●eane to dye well, do I not live well? for it is a Law common and ordinary, that he that liveth well, dyeth ●ell, & he that liveth ill, dyeth also 〈◊〉. Crave of thy Blessed Saviour, ●●at by his most holy death, he will ●ouchsafe to give thee also a good & ●appy passage.    

●HE FOUR MEDITATION.  
Of the particular judgement.  
THE Preparatory Prayer as before. The composition of place shallbe, to imagine Christ our ●uiour as the sovereign judge, seared one a Throne of Majesty ready to ●dge thy soul, which is accompanied with thy good and bad deede●▪ and that on either side of thee stand thy good and bad Angel, expecting whose prey thou shalt be.  
The Petition shallbe to beseech our Lord God, that he will vouch●as● to show thee his goodness & clemency, using toward thee not justice, b●● Merc●, seeing he is (as S. Paul ●ai●●) the Father of Mercies.  

THE 1. POINT.  
TO consider the time and place● wherein the particular Iudgmen● of every one is to be, to wit, the ver● instant of death, at the point whe● the soul shall leave the body de●● poiled of all the good it had, and 〈◊〉 that very time & moment the who●● judgement shallbe concluded, the se●● tense given and executed.  
Ponder, how much it behooveth thee to have always before 〈◊〉 eyes this hour and moment, 〈◊〉 which is to be a beginning of thy 〈◊〉 ternall good, or evil. For in eue●● moment of these thou mayst merit●● deme●i● either life or death, which to endure for ever. The place of 〈◊〉 judgement shallbe wheresoever de●● ●hall first arrest thee, on the land, or ●n the sea, in thy chamber, or in the street, in thy bed, or on the way: for ●s this sovereign judge hath power ●nd jurisdiction in every place, so in ●ll places he hath this Tribunal, and soaketh his judgement: that in every ●lace thou mayest fear, because thou knowest not whether that shallbe the ●lace of th● judgement. Out of which ●ou art to draw a great fear of of●nding God in any place where he ●ay judge thee.   

THE 2. POINT.  
TO consider, the most rigorous examen whereunto the judge shall ●ll thee, seeing it to be universal ●f all things whatsoever, charging ●●ee withal thy sins, of deeds, ●ords, and thoughts, even of those ●hich thou hast idly done or spoken, ●●ough thou shouldst have quite for●●tten them: & this accusation shall 〈◊〉 so clear & evident, as no manner 〈◊〉 doubt may be made thereof. See●●g therefore thyself compassed about ●ith so many anguishs and straits, ●hat canst thou do but say with the Prophet: The pangs of death hau● environed me, and the sorrow's o● hell have compassed me round abou●  
Ponder, the affliction, pain, ● sorrow wherein thy poor soul sha●● find itself at so straight and rigorous an examination, in which it is to gi●● an account of whatsoever it h●●● fraudulenty taken, even of a pin, 〈◊〉 ●agge of a point. There thou shalt●● asked account of thy life, thy good● and family, of the inspirations 〈◊〉 God, and above all, of the most prescious blood of Christ, and use of th● holy Sacraments.  
Gather hence a great des●●● from this day forward to examine thy conscience with the greatest 〈◊〉 verity thou canst, chastising thy se●●● rigorously for the faults thou ●h● find, though the● seem but little● sith he that is afterwards to examine and judge thee, is God, who ●ee● more than thou art able to see. B●● seech him, that he will not enter in●● judgement with thee, because no● living (as his holy Prophet testify 〈◊〉 ●halbe justified in his sight.   

THE 3. POINT.  
●O consider, how sad and sorow●full thy soul will be at the de●●ting from thy body, into which ●●d hath infused it, & wherewith it 〈◊〉 lived in so straight a band of love 〈◊〉 amity: for it shall be scarce out ●●he body, when as troops of di●●ls will strait encounter it, 〈◊〉 it forth with to appear in iud●●nt, before the tribunal seat o●●●d.  
Ponder, the terrors and fears ●●ich then will be set it on every side, ●●w than it shall feel true sorrow 〈◊〉 pains, which in comparison of ●●●se it hath sustained in this life, ●●ough otherwise great, shall seem 〈◊〉 were painted. What grief shall ●aue, when it shall perceive that ●●●re is no●more appealing from the ●●all sentence which the supreme ●ge shall pronounce? How will it ●●e to know whether it be in God●●●our or no? For of the sins i●●●h committed, it is certain, but 〈◊〉 of true repentance for them. And ●●en the mercy of God should leave thee, what wouldst thou do (poor silly soul) environed with so many ravenous wolves, desirous to swallow thee up at one morsel?  
Hence raise in thyself a great desire, to gain by some special service and endeavour the friendship o● thy judge, and to fulfil in all things his most holy will, obeying him, respecting him, fearing him, and most heartily loving him, and finally representing unto him his manifold merits, that thereby, & by thine own good works, the sentence may b● given, not against thee, but in t●● favour: for thereon dependeth th● eternal weal or woe.   

THE 4. POINT.  
TO consider, how straight the Process of this judgement shalbe● how upright the judge, how bus● and solicitous thy accusers, how fe● thy patrons and defenders. For the● those things which most thou lovest and for which thou didst most, an● which as it seemeth should most assist and aid thee, will no● only not help thee, but rather will entangle ●●d put thee in greater straits.  
Ponder how that thing which ●●e Absolom did most love and e●●eme, to wit, his hair (as the Holy scripture recounteth) Almighty God 〈◊〉 just judgement ordained to be the ●se and instrument of his death: ●●en so it will befall thee if thou be ●●d, that the things which in thy 〈◊〉 time thou most regardedst, and ●inducement whereof thou offen●dst God, the very same will then ●●ad most stiffly against thee, and ●●ke thy case more doubtful, and ●●se thee greater torment: so thy gods, honours, delights and pleasures which were thy Idols in thy 〈◊〉 time, shall there be executioner● 〈◊〉 shall torment thee most cruelly, ●●●ing a means of thy perdition.  
Gather hence a great desire ●●t God will please to illuminate ●●ne eyes, that thou sleep not in ●●th at any time, and lest thine ●●my say: I have prevailed against 〈◊〉. Beseech Christ our Saviour, a●●is a most merciful judge, tha●●●en he shall come to judge, he condemn thee not, nor deliver thee into the bloody claws of those most fierce lions, which rage for hunger, and are at all times ready to denou●e thee.    

THE V. MEDITATION.  
Of the body after death.  
THE Prepatory Prayer as the first. The composition of place shall be to behold thyself with the eyes of thy soul, dead and shrouded in a sheet, lying in some Hall or chamber upon a cloth o● coverlet, alone without company, thy body covered with a black● hearse, and thereon a Crucifix lying▪ with two candles on either side.  
The Petition shallbe to ask● light of our Lord to make no reckoning at all of whatsoever is in this life▪ but only of his grace.  

THE 1. POINT.  
TO consider, how thy body as soon● as thou hast given up thy Ghost, will remain without life, sense, or ●otion, like unto a block, all pale, disfigured, foul, cold, horrible, and ●●king, and finally in such a shape ● every one will fly from it.  
Ponder, what is the end of all ●●auty, estimation, honour, and de●●ht of the flesh, & how little what●●uer thou hast enjoyed hitherto, 〈◊〉 then pleasure thee: for he who ●●ttle before pleased the eye of the ●●older with his beauty and comedies, now causeth horror & dread ●●to all that look upon him.  
Procure hence a great desire of ●●stising thy said body, and mortising thyself: for pamper it never ●●uch, yet will it still remain flesh, 〈◊〉 what is flesh, but (as saith the 〈◊〉 Prophet Isay) a little gras●e? ●●●at is the glory thereof, but as the ●●wer of the field, that fade●th and cheereth away with a blast? And ●●●ng that this thou art▪ and in this ●●●u art to end, it behooveth thee to ●●y thyself as one dead to th●●●ld, & to all that is flesh & blood.   

THE 2. POINT.  
TO consider, how thy body shall ●●e part this world bound hand & foot, not richly adorned with go●●geous and precious garments, b●●clad in a poor shroud, made of 〈◊〉 old sheet, or some rent and pach●●● bit: the house, chamber, and 〈◊〉 that they will allot it, shallbe the 〈◊〉 earth, and a narrow pit of seven 〈◊〉 long, and three foot broad, and 〈◊〉 this it shall, and must rest content●● who through mere vanity and p●●● (as another Alexander the great) 〈◊〉 whole world could scarce conta●● before.  
Ponder, how the hard gro●● shall succeed in place of a soft 〈◊〉 a poor shroud in lieu of precious●rich apparel, stench and rott●● for the fragrant smells and swee● dours, worms for delicacies 〈◊〉 pleasures, who shall gnaw and 〈◊〉 sum that belly which before 〈◊〉 heldest for thy God.  
Re●pe hence great confusion shame for thy vanity and sensu●● in desiring costly apparel soft ●●ding, and large habitation, enco●●ging thyself to mortify thy 〈◊〉 great lavishenes herein, and be●●● ●●●ntly whatsoever want of these ●●ings, or whatsoever is not such, or 〈◊〉 good as thou couldst wish, sith ●●hat thou hast? at this present, how ●●lesoeuer it be: is very much and ●●ry large, compared with that which ●●pecteth thee, and art to have heer●●er.   

THE 3. POINT.  
TO consider, the journey of thy 〈◊〉 body towards the grave, and the ●●mpany that shall carry thee to be ●●ied, how thou shalt be borne ●ō a bear, on other men's shoulders ●to the Church, some weeping, o●●ers singing.  
Ponder first, that he who but ●hile before strutted up & down 〈◊〉 streets, looking on every side, & ●●red into the Church, registering e●●ry thing that passed therein, goes ●●w upon other men's feet, blind, ●afe, & dumb▪ For then although ●●●u hast eyes, ears, and tongue, 〈◊〉 shalt thou neither, see, hear nor ●ake, because thou art dead.  
Ponder secondly, how after 〈◊〉 Office of the dead being ended, they will cast thee into thy grave, and cover thee with earth, lest the people should see thy fil●h & putrefaction, where the greatest benefit any friend thou then hast ● can do thee, shallbe to honour thee with casting upon thee a handful thereof. Why therefore art thou so desirous of abundance in this life, si●h at that hour so little will content thee?  
Hence thou mayst gather, that thou art not to make any account o● the vain honours of this life, but deeply to humble thyself, and in thine own estimation to put thyself under the feet of all, sith thou ●rt to be laid under the feet of the poor man that shall bury thee, who will not strick to trample and tread upon thee, and deal roughly with thee, yea and to bruise thy head with his spade or mattock. Learn by this not to contemn the poor, & little ones, seeing in thy death thou shal● soon be equal with them.   

THE 4. POINT.  
TO consider thy body in the grave, covered with earth, and upon 〈◊〉 a heavy stone, corrupted, consulted, and brought to naught, ye●●●ade food for worms, who befor●●idst hunt after all kind of dainty & ●uory morsels, swe● music, plea●●nt odours, and beautiful aspects: ●●e all this shallbe unto thee, as if it ●●vere not, having lost the instruments ●nd organs whereby thou mightest fanjoy them.  
Ponder, what profit rotten ●●ands do now reap of thy riches so greedily sought and hoarded up together? What fruit do thine eyes ●ow enjoy of all the vanities which ●hey have beheld? what wi● all thy delicacies provided for thy taste then ●●uayle thee? of what continuance ●aue those castles of air been framed ●n that thy head? what end have all ●hose gusts and pleasures had, procured by so heinous sins unto thy ●●retched body? And turning th● speech unto thy soul, say: Look ●nd consider well, what will be the ●nd of this flesh thou now hast. Consider whom thou cherishest▪ ●home thou now adorest: O miserable wretch that I am, wherefore 〈◊〉 all these riches, if I am to become so ●aked here? For what purpose are these deckings and braveries I being to remain at last so ugly & foule● To what end are these delicacies and banquet, if so soon after I am t● be food for worms?  
Gather hence desires that God our Lord would illuminate & clear the eyes of thy poor soul with hi● sovereign light, that it may behold the wretched end of thy miserable body, and contemn that which is present, at the inward sight of tha● which is to come.    

THE VI MEDITATION  
Of the General judgement.  
The Preparatory Prayer as the first, The Composition of place shallbe, to imagine a great and spacious field, and therein all the People that have been from the beginning of the world: in the midst whereof is erected a Tribunal, or Throne made of a most excellent & ●right shining cloud, and thereon a ●ate or chair of Estate and Maiest●, ●here Christ our Saviour is to sit, & 〈◊〉 judge all mankind.  
The petition shallbe to crau●●f Almighty God, grace to apprehend ●nd feel now, that which thou ar●●hen to see, endeavouring, that since ●●ou art one of those which are to be ●here called, thou mayst also be of ●he elect.  

THE 1. POINT.  
TO consider, the great and fearful signs, which shallbe in all crea●ures at the day of judgement. For 〈◊〉 Christ our Lord saith, the Sun ●halbe darkened, the Moon shalb●●urned into blood, the st●rrs shall fall from heaven, and the sea shallbe troubled. Finally the dread and horror ●hich then shall possess the hearts of ●en shallbe so great, that they shall ●ot find any place or corner secure ●herein to hide themselves, whereupon they will all wax pale, dry, & ●ither away for fear, and become 〈◊〉 it were a lively picture of death it self.  
Ponder, that if when any great tempest doth arise on the sea, or any boisterous whirlwind or earthquake on the land, men fall into a maze, and are astonished, void and destitute of all strength and counsel, what will they do when the sea and the air, when heaven & earth shallbe turned upside down? Who will have list to eat? who will sleep? who will be able to take one sole moment of rest amidst so great perturbation of all things?  
Gather hence a great fear of Almighty God, and detestation of thy sins, that obtaining pardon of them thou mayst be freed from all these evils, which are to come as tokens & forerunners of God's wrath and indignation: and that he grant thee through his mercy a good and secure conscience, since the day of thy Redemption doth approach, the end of thy labours, & beginning of thy everlasting repose.   

THE 2. POINT.  
TO consider, how the last day being now come, an Archangel with fearful voice, in ma●ner of a trum●●et, shall summon all the dead to ●udgement. And in a moment all, both good and bad, shall rise again ●ith their proper bodies which they ●ued in here on earth, and come together into the valley of josaphat, ●here to attend the judge that is to ●●dge them.  
Ponder, the sorrows & pains ●hich the damned will feel when ●●eir souls brought out of hell, shaline again coniouned with their bo●ies: what will they say unto one another, having been Authors and cause's of each others torments and ●●iseries? O with what curses will ●●ey upbraid one another, being the● 〈◊〉 be linked together, to be each o●hers executioners? Contrariwise, ●ow great content shall the soul of ●he just receive at the good company of the body, which whilst they ●ued together on earth, was a mean ●nd help whereby she might suffer somewhat for the love of God. O what welcome and blessings will they wish one to another, seeing that the judge who is to judge their cause is their Friend, and will now bestow upon them the crown and reward of their service.  
Out of which thou mayst gather fervent desires and purposes not to live any more negligently & careless of thy salvation, but comparing that which shall happen to the good, with what shall b●fall the evil, to choose in this life, that which most will help thee, to rise again with Christ, to thy everlasting bliss and happiness.   

THE 3. POINT.  
TO consider, how all being now fulfilled, Christ our Saviour shall truly and really descend from heaven with most sovereign Majesty, environed with an whole army of Saints and heavenly spirits, and approaching to the afore mentioned Throne, shall command the Angels to separate & divide the good from the bad.  
Ponder, how great the grie●fe and rage of the bad willbe, who were so much honoured in this life, whe● they will see themselu●s on the left hand of God, in such extremity of baseness, cast off, and set at naught by his divine Majesty. What inward feeling and sorrow will they have, seeing the just, whole life they esteemed madness, and their end without honour, accounted now among the children of God, for to be eternally honoured and rewarded. And on the other side what joy and content will there be among the good, whe● they shall see themselves by means of their humility placed on the right hand of Almighty God, singularly honoured and exalted.  
Gather heerhence, not to make any account of the right or left hand in this world, that choosing in this life the lowest place amongst men, thou mayst merit in the day of judgement to sit on high with God and his Angels.   

THE 4. POINT.  
TO consider, how all the sins of the wicked, even of their most hidden and secret thoughts, and the virtues and good works of the just, being laid open to the view of the whole world, the judge will pronounce the sentence. And beginning with the good, will say▪ with a gentle and amiable countenance: Come ye blessed of my Father, possess ye the Kingdom which I have prepared for you. And to the wicked with an angry and severe look: Depart from me, you cursed, into fire everlasting.  
Ponder, these two contrary ends: he calleth the just unto him as if he should say: Seeing ve● have embraced the Cross, and Mortification to follow me▪ come and receive the reward which is ●ue unto you, and take possession thereof with eternal rest. And to the wicked he will say▪ Seeing for your sake I received these wounds, and have invited you with pardon, and you have not accepted thereof, refusing to receive me, therefore depart from out of my sight. But whither, O Saviour, dost thou ●ast them? To the everlasting torments of Hell.  
Hence thou mayst perceive how much it behooveth thee, to re●ard how thou livest, and with what ●are and vigilancy thou art to watch ●oer thy sel●e at all times, seeing all ●hy works, both thy good & bad, ●re to be strictly examined and judged.    

THE VII. MEDITATION.  
Of Hell.  
THE Preparatory Prayer shallbe as before. The Composition of place shallbe, to imagine in ●he har● or centre of the earth, a huge ●it, and most dark cave, full of terrible fire, where near at hand thou ●ayst behold what passeth amongs●●hose innumerable souls, which are ●here tormented by the Devil.  
The Petition shallbe to beseech our Saviour, that he will enkindle in thy soul a great fear, and horror of everlasting pains, that thou mayst escape so hideous, and so terrible a place.  

THE 1. POINT.  
To consider, the dreadfullnes of this pit, and dungeon of Hell, which is all obscure & full of darkness, whither never entr●●eth any light of the Sun, and the fire which is there, giveth no light at all, but only such as serveth for the greater pain and torment of those who there do● suffer, being swallowed up and plunged in most grievous pains & torments.  
Ponder how, if thou canst not for the space of one only hour, endure the darkness of a dungeon: if thou darest not touch for a little while the light fire of a burning candle, how shalt thou be able to lie in a bed of perpetual flames, shut up and compassed round about with those Firebrands of hell, both in soul and body, and that for all eternity?  
Gather hence, how great the malice and hey nousnes of one only mortal sin is: for which Almighty God (being so merciful as he is) doth punish so many souls with so grievous torments, because they refused to suffer something in this life for their sins, hazarding thereby themselves to sustain so long and grievous pains in so unfortunate & accursed place.   

THE 2. POINT.  
To consider the company which these damned souls shall have in that hideous dungeon. For though they have been Emperors, Kings, & Lords of the World, yet shall not any one friend of theirs now bewail or lament this their miserable estate, not any one be found to comfort them, not any vassal or faithful servant to attend upon them, but their mortal enemies, abhorring, detesting and raging against them, full of wrath, impatience, and envy. All these things shall cause new torments and pains unto them, the which shall be also much augmented and increased with the horrible sight of the Di●ells themselves.  
Ponder, what a torment it will be unto them to live, or rather more truly to die, amongst such cruel enemies, which long to drink their very blood. How much more excessive will their pains and griefs be, when they shall perceive with how small, and short labour they might have escaped so long, and so intolerable torments, which now they must abide without all hope of the least refreshing, or ceasing, and in comparison whereof the torments and pains of this life, seem rather painted, then true torments indeed?  
Gather hence a great fear of provoking and enkindling Gods wrath against thee, and desire to establish●friendship in his love & charity● loving him above all things, & maintaining true peace with all men, that thou mayst be delivered from the wicked company of so many reprobate & damne● persons.   

THE 3. POINT.  
TO consider the grievousness of pains of the senses, wherewith the damned shallbe tormented: for as the sinner hath offended God by all his senses, so shall he be punished in ●hem all.  
Ponder, how the carnal and dishonest eyes shallbe tormented with horrible and dreadful shapes and visions: The ears with woeful lamen●ings, howl, and blaphemies against God ', and his Saints: The smelling, with the intolerable stench that shall proceed from the place itself, & from the bodies of the dam●ed, a torment not possible to be endured: The taste with gall and such ●●ke better drinks which shallbe gi●en them. Finally, they shall have ●eaped upon them all manner of ●aynes & torments, as of the head, ●he stomach, the sides, the hart, and 〈◊〉 other griefs whatsoever are wont 〈◊〉 torment us here in this life.  
And besides this, upon every ●he of the damned, ●halbe inflicted there particuier punishments, con●●ary to the vices whereunto they ●aue themselves in their life time. ●he glutton shallbe tormented with hunger more than dogs. The drunkard with unsatiable thirst. Thos● that were over curious in trimming and setting themselves forth in ●ilkes fine linen & gallantry, shall there be clothed from top to toe in frying pitch and brimstone, which shall intolerably torment, but not consume them.  
Hence it i● good, thou raise i● thyself ● great courage and vigour of mind to contemn all the pleasures & delights of this life: seeing they are the cause of these torments, standing in fear of that sentence which saith: As much as he hath gloryed himself, and hath been in delicacies, so much give him torment and mourning.   

THE 4. POINT.  
TO consider that the pain whereof we have hitherto spoken, i● not the most terrible of those whic● the damned are to sustain: for there is another without comparison greater, which Divines call, Of loss▪ and consisteth i● being banished for ever from the sight of Almighty God.  
Ponder, how that this pain alone shall torment the soul, more than all the rest together do torment the bodies of the damned: for since God is an infinite good, and th● greatest of all goods, it is manifest that to be deprived for ever thereof, is an infinite evil, and greatest of all evils. And so every one shal● curs● his unhappy state and misfortunate birth, gnawing and pulling in pieces this own flesh, and renting his very ●bowells, ●nd raging with fury and ●ancour shall turn himself ●gainst Almighty God, not ceasing to kirsened blaspheme his holy Nam●, because he tormenteth him, and by hi● supreme power and authority, detaineth him plunged and overwhelmed in that bottomless pit of fire, enclosed and shut up on every side, and ●his not for one day, month, or year ●r age only, but for all eternity.  
here maust thou move in thy ●elfe a great affection & desire to fear● God, and abhor thy sins: for by ●hem thou hast deserved already t● 〈◊〉 cast into these most grievous pain● of hell: where many others be for fewer and lighter sins than those which thou hast committed against God. Show thyself therefore grateful, and serve him har●●ly, seeing without any merit of thine, he hath set thee in the way of salvation, if tho● will't thyself.    

THE VIII. MEDITATION▪  
Of the glory of Heaven.  
THE Preparatory prayer as th● former. The Composition o● place shallbe, to behold with the eye of thy soul, that Celestial Court, replenished with whole Armies & Q●ier● of Sovereign Spiri●● and Saints adorning and beautifying it, and the Holy of Holyes ●eated in the midst of them with infinite glory and Majesty.  
The Petition shallbe, to beseech our Lord God, that seeing he hath vouchsafed to create thee to enjoy him, and so holy ● society in that heavenly Court, he will give thee grace to live in such sort, that depart●ing out of this vale of tears and misery, thou may sttruely see and enjoy the same everlastingly.  

THE 1. POINT.  
TO consider, the excellency, and the beauty of that glory, and of that spacious, rich, and most fruitful ●nd pleasant land of Promise. The length of the Eternity thereof, the greatness of Riches, the service of ●heir tables, the disposition and order of those which serve, the diversity of ●heir liveries, and finally the policy, government, & glory of that nobl● City.  
Ponder, how our Lord God▪ ●hough he be so bountiful and liberal as he is, notwithstanding to make thee a way into this his glory & paradise of delights, he was not content with any lesser price, after sin committed, then of the most precious ●loud and death of his only Sonn●●esus. So that, it was necessary, that God should dye to make thee partaker of that heavenly life, and that ●e should endure griefs, pains▪ and sorrows, that thou mightest live in perpetual joy, and contentment▪ And finally, that God should be nailed on a Cross betwxit two thieves, that man might be placed among the blessed Quires of Angels▪  
Ponder furthermore, what, ●nd how great, that good is, which that it might be bestowed upon thee, it was necessary that God should sweat so many streams of blood, be taken prisoner by his enemies, whipped, spit upon, buffeted, and hanged upon a Cr●sse.  
Gather hence a great estimation of this glory, and an earnest desire to enjoy the habitation of so sovereign a City, and to walk the paths ●nd streets thereof, that animated with this consideration, thou mayst endure with pleasure and delight whatsoever pains and difficulties may occur, for the attaining of so great ● good, remembering what Christ ou● Saviour performed and suffered in the whole course of his life, lest thou shouldst lose the same.   

THE 2. POINT.  
TO consider, that Almighty God did not prepare this house and ●●llace for his honour alone, but for ●he honour and glory also of all his elect, fulfilling that which himself ●aid: I honour and glorify those, who honour and glorify me. And ●ot content with thi●, he doth, and will glorify, not only the souls, but also to bodies of his elect, allotting ●hem a place in that his Royal Palace.  
Ponder, that it is the will of the Father of Mercies, that the flesh which deserved rather to lie like a brute beast in a stable, be placed and glorified ●mongst the Angels in Heaven: that as it hath holpen to carry the burden, it be also partaker of the glory, enjoying the same in all the senses of the body, which then shallbe more pure and perfect then e●er before: for every one of them shall have their special delight and glory, as the sense● of the reprobation hell, shall have particular pain & grief.  
Gather hence fervent desires to mortify thy senses, taking henceforward particular care in the guard thereof, seeing that for the pains which last but a small while in this life, thou shalt be rewarded & crowned with that immensity of eternal glory, without measure, or end of so great joys.   

THE 1. POINT.  
TO consider the content which thou shalt receive of that heavenly Society and company of Saints, & especially of the Saint of Sain●s Christ jesus our Lord, and at the glory and beauty of his sacred body which was before so much disfigured upon the Cross for thee.  
Pond●r, that notwithstanding the multitude of the bl●ss●d be innumerable, yet there is not any disorder or confusion among them, but most perfect peace and union, because the virtue of love and charity is there observed in the highest degree, they being more perfectly united among themselves, than the part● of one and the self same body, are 〈◊〉 with another, according to that ●hich our Saviour demanded of hi●●●ther, saying: I pray thee (Father) at they may be one (by love) as 〈◊〉 also are one (by Nature.)  
Ponder furthermore, that al●●ough so infinite number of heads 〈◊〉 adorned with most preciou●●●wnes, and every one with a scep●● in his hand, all notwithstanding 〈◊〉 content with that they have, and 〈◊〉 one envieth ●t another, because ●t Kingdom is so great and so ca●●ble, and their jurisdiction so am●● and large, as there is most abundantly and completly enough for all▪  
Hence raise in thyself great 〈◊〉 with a burning desire to appear the presence of thy Saviour, to be●ld his most singular beauty, and to enjoy that glorious contenance, upon ●ome the Angels desire to look: 〈◊〉 if thou on thy part be not backward in his service, he doubtless will large and bountiful in granting 〈◊〉 these savours and benefits, ●nyfesting unto thee his infinit●●ry and beauty, together with th● glory of all those blessed Saints and heavenly Courtiers. Let therefore thy works be such as thou mayst deserve to be one of the number of so holy a company, and to live ever lastingly with thos● beloved children of almighty God.   

THE 4. POINT.  
TO consider the wonderful ●nd excessive joy which the soul's o● the blessed will receive at the clear sight of Almighty God, wherein consisteth the essential glory of the Saints.  
Ponder, how the only sight of that divine countenance shall suffice to give perfect contentment to all those blessed souls: for if the things of this world delight us so much, how much will that infinite goodness delight us, which containeth in itself the perfection and sum of all that is good? And if the sight of the creatures alone be there so glorious, what shall it be to see that face, and that beauty, in whom all graces and beauties do shine? beholding once th●●ystery of the most blessed trinity, the glory of the Father, the wisdom 〈◊〉 the Son, and the goodness and ●●ue of the Holy Ghost.  
Desire from hence forward, ●ot to see, have, or enjoy in this ●orld any quiet, ease, riches, or conant, in which thy affection may rest, 〈◊〉 only in Almighty God, & being ●ost willing to depart from all earth●● comfort, that thou mayst not be deprived of so divine a sight, and so ●ueraigne a good, as is our God, ●●ying with the holy Prophet: One ●●ing I have asked our Lord, this will beseek: That I may devil in the ●●use of our Lord all the days of ●y life, that is, for all eternity.     

THE SECOND BOOK OF MEDITATIONS appertaining to the Illuminative way.  
What is the Illuminative Way.  
THOS● who be already justified, & be desirous to go forward in that which they have begaun, & so gain tur● and solid virtues, increasing daily therein, must walk this second way, commonly called the Illumi●●tiu● Way. The end of which way is to Illuminate the soul with the light of sundry truths and virtues, & with ●i●ely and effectual desir●● of knowing God, and to unite himself wit●●im, exercising himself in the considerations of the divine Mysteries of the life and death of our B. Saviour: for by meditating of these, and ●y carrying them always in his h●rt ●e shall st●r up and enkindle in him●elfe, motions of devotion, proper 〈◊〉 peculiar to this way, to wit, lou●●nd desire of the virtues of Humility, Patience, Chastity, Obedience, ●ouerty of spirit, C●arity & the like. For to what virtue can any one b●●nclined, whereof he may not find in ●he life and death of our Saviour marvelous examples, it being as i● were a royal table, or banquet fur●ished with all sorts of meats, a p●●radise full of all delights, a garden ●et forth with all manner of flowers▪ ● market abounding with all things▪ ●and as it were a spiritual Fair reple●●●shed with all good things that w●●an wish for, as in this second book●●halbe seen.  

An Advertisement.  
●T seemeth unto me conueni●●● 〈◊〉 for the better observing of our intended brevity, not to treat fro● hence forward in the ensuing Meditations, of the Preparatory Prayer, of the composition of Place, or o● the Petition, since it will suffice to hau● done it in all the Medi●ations of th● first Boobe, of which every one may make his benefit, and have a general knowledge & light enough to make always the said three things, according as the subjects of the Meditation shall require: for more perspicuity whereof let us put an example or two.  
Will you meditate upon the Birth of our Saviour Christ, or on the penance which he did in the desert &c In the Former the composition of place may be as followeth.  
Imagine that you see with the eyes of consideration, as it were ● house or cottage unhabitable, forsaken of all, open on every side, full of cobwbes and filth, exposed unto the wind and snowy weather, and in a corner thereof on the ground, upon ● little straw the only begotten Son ●f Almighty God, jesus Christ ou● Lord, crying like a little infant, trebling and quaking for cold, the most Bl●ss●d Virgin our Lady, and her Spouse S. joseph full of devotion, admiration, and astonishment, adoring him on their knees.  
Let thy Petition be, to obtains grace of his Majesty, to perform the like with them, and to know, serve, and be grateful for the favours and benefits he cometh to bestow upon thee, thou being so unworthy of ●hem.  
In the Meditation of the desert, the composition of the place may be made thus: Behold with the interior sight of thy soul, jesus Christ our Lord, all alone in a desert, compassed with high mountains, and craggy rocks, doing for the space of forty days hard and rigorous penance, not eating any thing at all, environed with the fierce and wild beasts of the woods, cast upon the ground under a hedge, or at the foo● of some tree (for such was his shelter and place of repose) treating day and ●ight with his Eternal Father about thy salvation.  
The Petition shallbe, that his Majesty▪ will vouchsafe to do thee so great a favour as thou mayst serve & accompany him in that desert & willdernes. for such holy company wilb● to thee a paradise and glory.  
And after this manner ●hou mayst always make in the beginning and entrance of thy Prayer, the Composition of place, and Petition, according as the passage or Mystery which thou dost meditate, shall require, humbly craving aid, and favour of the holy Ghost, who (as ● most excellent master of spirit) will teach thee far better, than I can.  
But one thing is specially to be noted, that when thou art to make the Composition of place in some passage or Mystery of Christ, either newly borne, or bound to the pillar, or nailed ●o the cross, thou must not imagine as though it happened a far off, in Bethelem, or in jerusalem, a thousand▪ and so many years since, for this doth wear● the imagination, and is not of so much force to move: But rather imagine those things, as if they were present, and even now did pass before thine eyes: seeing and beholding with the eyes of thy soul the infant jesus weeping and crying in the cradle or manger. And as it were hear the strokes of whips, and knocking of the nails, whereby ●hou shalt both pray with more facility, sweetness, attention, and devotion, and be moved more & rea● more abundant fruit and profit ●hereof.   

THE I. MEDITATION.  
Of the Conception of our B. Lady.  

THE 1. POINT.  
TO consider, and with the ey●● of thy understanding to behold the three divine Persons, Father, Son, and Holy Ghost, in th●●hrone of their glory and Majesty, in whose presence do assist an innumerable number of Angels) ordaining and decreeing in tha● suprem● Council, that seeing the ●uine ●nd perdition of mankind, and the forgetfulness of their eternal weal and salvation, was so great, to redress the damage and universal hurt, the second person of the most B. Trinity the only begotten Son of the Eternal Father, should become Man to redeem us.  
Ponder, the excessive lou● which did burn and inflame his di●ine breast, for having many other means to redeemee thee, which would have cost him far less, he would notwithstanding make choice of no ●ther, but of that which should ●ost him most of all, the more to declare, his unspeakable love towards thee), making himself Man, that he might be more humbled thereby, and inue●ting himself with the baseness of thy flesh, to communicate unto thee ●is greatness: he that was before impassable, became mortal, be that was Eternal, temporal, and o● a Lord, a ●laue, of the king of heaven, a worm and reproach of the earth.  
Hence thou mayst gather the great longing desire our good Lord had of thy salvation, seeing he would undertake so much for thee, for thy soul's health. Stir thou up likewise in thyself fervent desires of humiliation, the better to serve him, for that he so humbled himself to redeem thee.   

THE 2. POINT.  
To consider, how Almighty God having determined to make himself Man, and to be borne of a Mother, as other men are, ordained that his holy spirit should begin to build the house, wherein he was to dwell, creating the sacred Virgin our B. Lady, pure, and without spo● or blemish, free from all stain of sin, original or Actual. And certainly it ●as meet that such a privilege should be granted her, in whom God was to lodge and dwell as in hi● holy Temple.  
Ponder, that as all our hurt and perdition entered into the world by a man and woman, God in like manner would that our redemption should have beginning by another ●an, and another women. And 〈◊〉 death entered into the world by Adam and E●e when they sinned: so the life of grace should enter by jesus & Mary which never sinned, unto whom men should repair for remedy of their wants, with like con●●dence as thy would have recourse to their own Father a●d Mother.  
Gather hence, an earnest de●●re of the love of God, who by such means and remedies, vouchsated to restore thee unto his grace, and friendship, making thee (as S. Paul saith) his child & member of Christ, and heir of heaven. Acknowledge the good thou hast received of him, and be thankful for so great a benefit▪ behave thyself with all humility and subjection towards thy Parents and Superiors, sith he, who was supreme and absolute Lord of all things, did subject himself & obey his creatures with so great an example of humility.   

THE 3. POINT.  
TO consider, how in the very instant that God created the soul● of the Blessed Virgin Mary, forming there with that little and tender bod● of hers, in the womb of her Mo●her Saint Anne, in that very moment he did also enrich and beautify it with his sovereign grace, sanctifying her from the very instant of her Conception, & preserving her from original sin, which as being the daughter of the terristriall and sinful Adam, she was naturally to have incurred.  
Ponder, how great a glory and how singular an ornament it is to all mankind, that a pure creature, being naturrally conce●ued of a man & women, should b● so highly advanced and adorned with tuch plenty of grace, and chosen o● God as a most precious v●ssell, 〈◊〉 to place and bestow all those his divine and so●eraigne treasures, which was fi● she ●ould have, who was predestinated to be the Mother of God, & to crush ●he Head of the infernal Serpent.  
Invite the blessed Angels, th● Heavens, the Ear●●, and all Creatur●●o the praise of our Lord God, for ●o singular a saumur bestowed on th● Blessed Virgin, and in her upon all th● world. For that he chose her to b● his Mother, whereby she is also made thy Mother, and Advocate for all sinners, by whom thou, and we all find access to the Throne of his infinite mercy: for none hath been truly and sincerely devout unto her who hath not at last arrived at th● port of everlasting bliss.   

THE 4. POINT  
TO consider, how Almighty God having crea●ed this glorious Virgin, besides that first grace (above mentioned) of preserving her fro● sin, and sanctifying her soul, he did both then, and afterward from time to time endue her with ne● prerogatives of singular privileges, giving her from thence forward the title & claim to the dignity of Mother of God, to which dignity in due time he intended to advance her.  
Secondly, granting her th●● she should feel no kind of bad inclination, or disordered appetite. Thirdly confirming her in gr●ce in such ● singular manner, as in seventy and so many years which sh● lived, she never committed any mortal sin, not so much as in thought. Fourthly preserving her also from all venial sin, a thing wonderful above all wonders. Fifthly causing her to concieue the Son of God by virtue of the holy Ghost, and bring him forth without any pain at all, or detriment of her Virginal purity etc.  
Ponder, how convenient it was that Almighty God should exalt and honour with all these graces and privileges, and many more, this mo●t pure Virgin. For it is his general custom and manner of proceeding to make things proportionable to th● end for which he createth them; Wherefore our Blessed Lady being chosen to the highest dignity that can be imagined, next to the humanity of the Son of God, to wit, to be his Mother, there were also granted her the greatest graces and privileges, the greatest sanctity and persection, next after him.  
Rejoice and heartily be glad o● the infinite and sovereign favours which God hath bestowed upon thi● Blessed Vitgin. Invite the Angell●, that afterwards adored the Son of God, when he entered into the world to come now with all joy and gladness to reverence her that is to be the Mother of God, and their heavenly Queen. And joinig thyself with them, salute her in the womb of her Mother with the words which after were spoken unto her by the Angel Gabriel: Hail, full of grace, our Lord is with thee. Beseech him also O Blessed Lady, that he will likewise be with me▪ to purify my soul, bridle ●y ●●esh, and replenish me with hi● grace and virtues.    

THE II. MEDITATION.  
Of the 〈◊〉 of our Blessed Lady, and her Presentation in the Temple.  

THE 1. POINT.  
To consider, how the whole world being before overwhelmed with darkness and ignorance, covered with an obscure and fearful night, at the birth of this most blessed Virgin, it began to shin● with a new & unwonted brightness, the day as it were breaking up, and this sovereign morning▪ star spreading her beams over the whole face of the earth, the Angels of heaven & the just that lived here on earth reloycing and exulting, when they understood that the day did now approach, and the Son of justice to be at hand, who with his heavenly light would illuminate the world, & deliver it from all the evils and miseries which it did then sustain.  
Ponder, that with great reason our Holy Mother the Church, guided by the Holy Ghost, doth say in the office of this day: That the Nativity of the B. Virgin hath brought singular joy & gladness to the world, For if the Angel Gabriel truly said ●o Zachary, That many should rejoice and take pleasure at the Nativity of his Son Saint john Baptist, because he was to be the fore runner of the Messias, and to point him ou● with his finger, and say, Behold the 〈◊〉 of God▪ how much more ma● the whole world now reio●ce, celebrate, & keep Hol● the day on which this most glorious Virgin ●as borne, she being to show unto us our Lord and Saviour in a far nibler sort then S. john, not only p●i●ti●g him out with her finger, but bearing him in her arms, and feeding hi● at her breast, saving: Behold this is my beloved Son in whom I am well pleased▪  
Stir thyself up to affection o● joy, and to the praise of God, congratulating him for the glorious birth of this blessed Virgin which he hath chosen to his Mother, and heartily thanking him for that he ha●h exalted her to so great a dignity and honour, as never before or after was granted to any pure creature. Thou shalt likewise congratulate all mankind, for that now the happy hou●● of their Redemption is at hand: Iesu● Christ our Lord being shor●y to b● borne of this immaculate Virgin, and made M●n, to exalt man to the dignity of the Son of Almighty God▪   

THE 2. POINT  
TO consider how the parents of this Blessed Virgin gave her the Name of Mary, that is to say, A se● of Graces, and such and so great were those the found in the sight of God▪ that the celestial spirits astonished thereat▪ demanded one of another: What is she that cometh forth like the Morning, fair as the Moon, elect as the Sun, to whom, none in the earth can be compared, none ●ound ●er equal?  
Ponder, ●ow pleasing it was to the most Blessed Trinity to behold a Creature so beautiful, so fair, and gracious in the sight of the Diviue Majesty, and a Creature who with the splendour, and shining light of ●er virtues, was to give a happy beginning to the Blessed day of the Eternal Weal, and Redemption o● mankind, the true Son of Iustic● Chri●t jesus being soon after to be borne of her, and to rise out of her sacred womb.  
Desire most ardently and affectuously, to honour and serve thi● heavenly Lady, and to have continually in thy mouth and hart her most Holy Name. For as the Name of jesus is as a● oil powered out, for the curing and healing of all thos● that are strooken ●nd bitten by the in●ernall serpent, the Devil: so the Name Mary hath such a virtue and force, that being called upon with devotion, like a most soveraigue oil it illuminateth, comforteth, deals and rejoiceth the harr of man, and overcometh and vanquisheth the Devils themselves, who as her sworn enemies do utterly abhor, and detest the sweet sound of this her most sacred Name, and all those that are devoted unto her.   

THE 3 POINT.  
TO consider, how this most Blessed Child being borne, and now three years of age, her parents S joachim and Saint Anne, for the fulfilling of the vow which they had made to Almighty God, to offer up unto him ●he fruit of the benediction which h● should bestow upon them▪ brought her to the Temple, joyful and much comforted that she was to go to such ● place, and to remain, and serve her Creator, and Lord all her life time in that holy place. Yea not content with this, out of her exceeding ●ue to Almighty God, she would also be the first that ever made vow of perpetual Virginity, and having made it, she kept it so exactly and so perfectly, that she might justly seem ●ather an Angel without a body, th●●ender Lady in mortal flesh.  
Ponder the great devotion, where with this Blessed Child presented and gave up herself to Almighty God, offering herself wholly to his service. For being come to the Temple she was first received by the high ●riest, & by him placed on the lowest step of the fifteen which mounted ●o the Altar, from which, with wonderfully joy, alacrity, and grace (no● 〈◊〉 or led in hand by any) she ●ounted up the rest of the fifteen ●ith great fervour of spirit, with an ●ndaunted courage, and resolute ●ind to ascend by all degrees of 〈◊〉 to the highest top of perfection.  
Stir up in thyself a fervent desire to present thyself to Almighty God, and to offer thyself in like manner wholly to his service, with a constant resolution to mount up and increase every day more and more in purity of soul and body, and never to separte thyself from him▪ And if his divine Majesty shall do thee so much favour as to hear thy prayers▪ and to withdraw thee from the occasion, and perils of this world to serve him in his holy Temple and house; acknowledge it with much gratitude and thanks, as a most evident sign of his special love towards thee, and a most certain token that he hath a particular care and providence over thee, as a most loving Father of his dearest child.   

●HE 4. POINT.  
TO consider how this most Holy Virgin spent the years of her childhood in the Temple. Doubtless she was a most absolute pattern of holiness, and of all kind of virtues to the rest of the Virgins living in place with her, so careful, so solicitous, & ●eru●nt she was in the service of God ●nd in observing all points of his ●oly Law: the first no doubt in the vigil of the ●ight, in Humility and ●ll humble offices the most humble, 〈◊〉 purit●●he most pure, in every ver●ue the m●st p●r●●ct.  
Ponder, the great admiration ●nd astonishment which the daily conversation an● virtuous exercises ●f this most Blessed Child did cause 〈◊〉 her companions▪ and in those who ●id treat and converse with her, beholding such eminent ver●u● & ●an●ity in so ●ender years. Ponder 〈◊〉 with what 〈◊〉 and diligenc● 〈◊〉 spent a great part of the day in ascending the m●●sticall ladder of the ●oly 〈◊〉 jacob, w●ich reached ●●om the ea●●h unto the heavens, th●●●grees whereof are R●ading Medi●●tion, Prayer, an● Contemplation, which holy exercises she there holy employed ●er s●lfe, being 〈◊〉 visited b● the Blessed Angels, ascending and asenoing by this heavenly la●der, yea and by the 〈◊〉 of Angels standing and viewing her from the top thereof: i● which, as in many other notable things she seemed rather an Angel sent from heaven, than a Virgin here borne on earth.  
Stir upin thyself a great desire to imitate this tender and B. Virgin in those excellent virtues which she did exercise in the Temple: which among others were Silence, Solitariness, Quiet of body & mind, Prayer and Contemplation. Be ashamed to see thyself far from imitating her in any sort whatsoeur, so remiss & slothful in the service of God, and in all virtuous exercises.    

THE III. MEDITATION  
Of the betrothing of the Blessed Virgi● to Saint joseph.  

THE 1. POINT.  
TO consider the desires which the Blessed Virgin had, being in the Temple, to live all th● days of her life in subjection and obedience, understanding by instinct ●f the Holy Ghost, how dangerous 〈◊〉 thing liberty is for all, & especially ●or women, wherefore she besought ●im very earnestly, that if through ●ny occasion she were to depart out ●is House and Holy Temple, she ●ight notwithstanding have whom 〈◊〉 obey and serve.  
Ponder, how few there be, ●ho desire that which this Blessed ●irgin desired, or that demand of ●linighty God that which she demanded, to wit, the virtue of Obedience and Humility, choosing ra●●er to serve and obey, then to be a ●istresse & commander over others▪ ●herefore when the divine providence ordained, that she should ●●me from under the Obedience of 〈◊〉 Superior in the Temple, he 〈◊〉 her vender S. joseph, whom 〈◊〉 was always after to obey, reverence, and respect▪ And this she understood to be the will of God, when was made her husband, to wit, 〈◊〉 it was to the end she should perfume those offices of Obedience to●rds him.  
Desire therefore and purpose to be duly respect and obedient to thy Superior, whomsoever he b● that God shall give thee, learning of this most Holy Virgin true humility and obedience, who being Quee●● of heaven & Mother of God, obeyed and served, not only her Superiors in the Temple from three years' o● age, till she was thirteen, but man● years after S. joseph her Spouse that walking the path which she di● and following her footsteps, tho● mayst arrive whither she did, that 〈◊〉 ●o see and enjoy God for ever in 〈◊〉 and endless bliss.   

THE 2. POINT.  
TO consider, how little more the● ten years being past that the 〈◊〉 Virgin lived enclosed & recollected In t●e Temple (her parents bei●● no● dead) the high Priest thought good for the fulfilling of the received Law, and Custom, to 〈◊〉 her in some determinate state of 〈◊〉 and so they betrothed her to a 〈◊〉 man called joseph, who thou● 〈◊〉 were poor, yet was ●e nobly ●●ended, and of the blood Royal, & withal a virtuous and holy man.  
Ponder the great obedience, which this Holy Virgin showed in accepting that state of life, which otherwise was much against her best desires: but understanding that it was ●he will of Almighty God, she espoused herself to this Holy man, being certified by divine revelation, that it should be without prejudice ●f her integrity & Angelical purity. ●he day therefore being come in ●hich this most chaste marriage should ●e contracted, behold with what excellent composition of body and ●ind, with what virginal bashfulness and modesty, the gave her ●and ●o her earthly Spouse, having been 〈◊〉 before espoused, and wholly dedicated to an Heavenly King.  
Desi●e most earnestly to imitate 〈◊〉 most blessed Virgin according ● thy estate, persuading thyself 〈◊〉 obeying Almighty God, and ●usting in him, thou shalt not want ●rtue, nor comfort, nor any thing whatsoever with reason tho● 〈◊〉 desire for thy salvation, because God as his knowledge and power is infinite, so he can join Virginity with Wedlock, Contemplation with Occupation, and the beauty of Rafhell with the fecundity of Lia, so that the one shall nothing prejudice or endamage the other.   

THE 2. POINT.  
To consider how convenient i● was that this sacred Virgin should be espoused to Saint joseph, both in regard of herself and of her mos● B Son: for having from all eterni●y determined to be borne of her, 〈◊〉 would not that her honour & fam● should be subject to calumniation, 〈◊〉 doubtless it would have been, if she had had a Son without a husband.  
Ponder the great Humility o● the Son of Almighty God, wh●●hose rather to be accounted the 〈◊〉 of a poor Artificer (being the 〈◊〉 of his eternal Father) then that 〈◊〉 ●ame of his most chaste Mother shoul● receive the least blemish or stain, 〈◊〉 being the example and pattern of 〈◊〉 vert●e & purity.  
Seek hence for ward to maintain the good name and fame of others, ever speaking well and honourably of thy Neighbour's, though they deserve it not, and especially of those who in any sort be thy superiors: for as thou hast need of ● good conscience in the sight of God, so thy Neighbour hath need of a good name in the sight of man to conserve ●and maintain his honour and reputation. For as the Holy Ghost saith: A good Name shallbe more permanent to thee, then ● thousand tre●surs precious and great. And if thou fail in this, thou deservest most justly to be punished of God as a trangressour of his holy Law, which cons●steth (as our Saviour Christ saith) in two Commandments, to wit, 〈◊〉 loving of God, ●nd of our neighbour.   

THE 3. POINT  
TO consider, that Almighty God would, that S. joseph should not only be the defender and guardian of the person, Chastity, and fame of th● most Blessed Virgin, but also which is more to be admired▪ that he should be withal her Spou●e, and Husband.  
Ponder the depth of the divine Counsel and Ordination in recommending so great a treasure and so pr●cious● a relic, as the sacred Virgin was, to the charge and custody of so poor a man, she being so ●ighly favoured, and esteemed of God, as that he particularly chose her to be his Mother. For if our Lord ke●●eth the souls of his Saints, as David saith, and he himself said to Abraham, I am thy Protector wheresoever thou art; the defence and custody of man might seem wholly needles in her, of whom God and ●is Angels had so special protection. Neither is it less wonderful, that his divine Majesty should appoint and ordain, that the lesser and inferior should help and keep the greater and more eminent, and that he who was less● perfect and able, should have care of her that was more able and perfect: giving us to understand, that there be subjects in this life higher in grace, then be their Superiors, and sheep mo●e exalted then their Pastors and shepherds.  
Gather hence desires to humble thyself in imitation of the excellent humility of our Blessed Lady, who having so many pledges and tokens of the infallible protection of God and his Angels, did notwithstanding, with all Humility live in subjection, and under the government not of ●ome rich man, or some Earl, Duke, or King, but of a poor Carpenter, who was fain to get his ●iuing by his daily labour, and maintain himself as he could be his trade, and sweat of his brows. And in this man's company she was ●o live at home and abroad, and whither soever he went, that so her ●ame 〈◊〉 chastity might be secure. Whenc●●hou mayst understand, that seeing Almighty God would not le●ue his own Mother without a guard, he will not also keep or protect any one that shall presume of himself, as sufficient of himself: and much l●ss● will assist him, who shall be ingrateful ●or the guard and superior appointed him already by God himself, whether he be less or more eminent in virtue, learning, or whatsoever natural or supernatural part●.    

THE FOUR MEDITATION  
Of the Annunciation of the B. Virgi●, and of the Incarnation of the Son of God.  

THE 1. POINT.  
TO behold the most Holy Virgin in her secret Closet wholly attending to Contemplation, & (as some Holy men do observe) meditating the sacred Mystery of the Incarnation of the Son of God, which had been revealed unto her, though it had not been told her in what manner, or time it should be executed, nor who should be the Virgin that was to conceive, and to bring forth so noble a Son.  
Ponder, how grateful this her p●ayer was in the sight of Almighty God, when rising in the night time (her Blessed Spouse Saint joseph per●eauing no such matter, though he took his rest in the self same chamber) she kneeled down in the da●ke in some corner of the same chamber, and beginning to speak with God from the very bottom of her hart, she broke forth into these like words, with far greater fervour than ever Moy●es did, saying: if I have found grace in thy sight, O Lord, I beseech thee have mercy on mankind, redeem the many souls that do daily perish, send down from a 'bove the Blessed Lamb of God to take a way the sins of the world, ●●et the desired of all Nations come ●ow at l●st. Vouchsafe to create her that is to carry in her arms and bosom thy most Blessed Son our Redeemer. O how happy should I be (O my Lord) if thou would est vouchsafe to make me the handmaid and poorest servant of thy B. Mother. More would I esteem such a favour then to become Queen of the whole world. Thus did the Ble●●ed Virgin speak unto God, and obtained doubtless more of him by such prayers, than ever ●a●●b or Moses did by theirs. And answer was returned her as to that other woman of the Gospel: O woman, great is thy ●ayth, be it unto thee as thou wi●t, And Almighty God dealt so bountifully with her, that instead of making her his hand● maid as she desired, he chose her for his mother.  
Meditate therefore often those things which this most pure Virgin did meditate upon, and wish for that which she most humbly craved, to wit, to serve her, yea to be as her hand● maid that was to be the Mother of the living God. Stir up in thyself special devotion to this Blessed Virgin, that though thou hast been a m●st wretched sinner, yet she may notwithstanding for thy diligent service hereafter account thee as one of her adopted Children.   

THE 2. POINT.  
TO consider how that God having determined to make himself Man, and to be borne of a woman, 〈…〉 from above all the women that were to live from time to time in this world: among all which, thi● most c●ast and pure Virgin Mary was most pleasing & gracious in his divine sight. And to her alone he decreed to send that so glorious Embassy which after wards he did by the Angel Gabriel.  
Ponder first, how many Queens and principal Ladies were then in the world, on whom men bade cast their eyes, and were by them highly esteemed, of whom there was much speech and talk, who were much regarded and greatly respected of all, yea and accounted also happy amongst women: yet upon none of these did Almighty God vouchsafe to look, but on her alone that w●s forgotten of all, poor, retired, and wholly unknown to the world: she I say, alone was chosen, & called by God himself: Blessed a●ong all women: Full of grace, and the like.  
Ponder ●econdly, how the Angel, en●ring into the chamber of the Blessed Virgin, kneeling on the ground, saluted with great reuerenc● this Princess of Heaven, the elected Mother of Almighty God, the queen of Angels, & the first word he said unto her, was: Hail full of grace, our Lord is with thee.  
Gather hence an earnest desire that our Lord would vouchsafe to cast his divine and gracious eyes upon thee, to the end that as thou art of those who are called, thou mayst be also of the elect, although thou deservest it not, desiring and requesting him to do thee the favour and grace, that (seeing thou art not an Angel but a poor and silly worm) thou mayst speak with his divine Majesty, 〈◊〉 his most holy Mother in thy Prayer, with great reverence, fear, & love.   

THE 3. POINT.  
TO consider, how the Blessed Virgin was troubled, with the sight of the Angel, though he appeared in a most resplendent and glorious sh●pe (for it is credible that the Blessed Angel visited her many times, & treated familiarly with her) but she was troubled at so wonderful and so unwonted a salutation, and to hear the praises which were spoken of her.  
Ponder, what a mean conceit this most holy Virgin ●ad of herself, for being in her own sight so mean as out of her great Humility she held herself to be, she could not be persuaded that such greatness could be contained in her littleness, and so she desired to be the hand maid unto her that should be the Mother o● Almighty God. And thereupon wa● confounded and troubled, because whosoever is truly humble, is troubled at nothing so much, as hearing his own praises; 〈◊〉 the Angel said unto her: Fear not Mary, for thou hast found grace with God, which ought to take all dread & fear● from thee.  
Gather hence, how mean 〈◊〉 how base a conceit it is reason tho● shouldst have of thyself, being as thou art, so vile and so miserable a creature: shut out from thy hart whatsoever vain praise men shall give unto thee, attributing the glory thereof wholly to God, and the confusion to thyself: desire and be glad that they entreat and handle thee as thou deservest, that exercising thyself by this means in Humility, thou mayst prosper & increase both in the sight of God and man, as did this most Holy and pure Virgin Mary.   

THE 4. POINT.  
TO consider the most prudent answer which the Blessed Virgin made to the Angel, full of so great Humility and Obedience, yielding that joyful consent unto his speeches which rejoiced both heaven and earth, saying unto him: Behold the hand● maid of our Lord, be it done to me, according to thy word. And in that very instan● the So●ne of the Eternal Father jesus Christ our Lord was incarnate in her sacred womb by virtue of the Holy Ghost, to whom this work is especially attributed.  
Ponder fi●st: that although the dignity and office of being the Mother of God was so high and so excellent, yet because it had annexed unto 〈◊〉 ●●●inent labours, travels, and afflictions, it was the will of Almighty God, that it should not be imposed upon her without her consent and good will, but rather that ●he should of her own free will accept the same dignity, together with the charge, that so she might merit a great deal the more.  
Ponder secondly, how thi● Blessed Virgin being chosen to be the Mother of the Son of God, she termed herself a handmaid, and not a Mother, as who did accept this office to serve as a handmaid, not to be served and attended upon as a Lady and Mistress. Agreeing in this with that which afterwards her B. Son ●aid of himself: That he came not to be served, but to serve his creature and to put himself even under their feet.  
Enkindle in thyself inflame● desires of the love of this virtue of Humility, and of subiecting thyself wh●ly to the will of Almighty God, and never to resist any thing whic● he shall command or enjoin thee, how hard and painful soever it shallbe, but always and in every thing, saying: Gods will be done. Poverty, adversity, troubles, pains, necessity, and whatsoever want of things in this life, receive them as sent by the hand and providence of Almighty God himself, and embrace them with alacrity and love, saying with the Blessed Virgin: Gods will be done.    

THE V. MEDITATION.  
Of our Blessed Lady's Visitation of Saint Elizabeth.  

THE 1. POINT.  
TO consider how the Angel having taken leave of our Blessed Lady, she remembering what had been told her of her Cousin Saint Elizabeth being great with child, did greatly rejoice, and coming out of her Closet, arose and went unto the City of juda, and entering into the house of Zachary, saluted there Saint Elizabeth her Cousin German.  
Ponder, how the love and earnest desire which this Holy Virgin had to please Almighty God, broke through whatsoever difficulties, and though she saw that the way was long and painful, the time cold and herself tender of complexion, all this notwithstanding seemed easy unto her. And presently without any stay, she departed towards that high and hilly Country, to accomplish the divine will, and not regarding the dignity to which she was ne●ly exalted, being chosen the Mother of God, she desired and rejoiced to visit, and serve her that was far inferior unto her.  
Gather out of this example of so rare Humility, first a great desire to submit thyself, & to put thyself under the feet of all, choosing rather to serve, then to be served, in imitation of this Blessed Virgin, who being Lady and Mistress of all the world▪ went to visit her servant.  
Secondly, desire to imitate the great Charity of the Blessed Virgin▪ rejoicing at that great good, and contentment which Saint Elisabeth had received, & for the favour which Almighty God had bestowed upon her: for this is an admirable and most noble virtue, to rejoice and be glad at our neighbours good: & the contrary is the sin of enuv, a vice proper to ●he Devil, who is ●lwaes sorry and rep●●ing at the good of others. Be thou glad therefore and rejoice, because t●is Blessed Virgin our Lady is made the Mother of Almighty God▪ & congratulating her, beseech that she will vouchsafe also to be thy mother: seeing she is so humble, that she will visit and con●ort thee with her most sweet and gracious presence.   

THE 2. POINT.  
TO consider the entrance of the B. Virgin our Lady, and of her most Holy Son into the house of S. Eli●abeth: whom the Blessed Virgin as being most humble, saluted first, replenishing both her, and the little infant in her womb Saint john Baptist, and all the whole house, withmany beavenly gifts▪ for thereby the infant was cleansed from original sin, & filled with the Holy Ghost, Saint Elisabeth his mother received the gift of prophecy, & Saint Zach●ry his Father the use of his tongu● to praise Almighty God withal: f●r ●here his divine Majesty, and hi● blessed Mother do enter, there cannot be wanting true ●oy, and perfect comfort.  
Ponder what a hol● salutation this was, and how different from those which now adays are used in the world, full of vanity and flattery, where so much time is lost, and so many sins and offences are committed against Almighty God.  
Gather hence a great desire to be visited of this thy sovereign King ●nd Lord, that with his divine pre●ence, the greatness of his mercies may be made manifest in thee, who 〈◊〉 so unworthy of them, beseeching ●im to give thee, as he did to his Pre●ursor Saint john, light and knowledge of the high M●stery of his In●a●nation, and rejoice at his sacred ●●●sence. Entreat also the Bl●ss●d ●irgin to obtain for thee of be● most Holy Son, some of those heavenly favours, which by her only sight he bestowed in such plenty & abundance on this thrice happy babe, & on his parents, that now and for ever thou maistimploy thyself in h●● praises, as they did.   

THE 3. POINT.  
TO consider, how Saint Elizabeth understanding by divine revelation, the mysteries of the incarnation of the Son of God in the sacred womb of the most Blessed Virgin Mary, she began to praise and magnify her saying: Whence is this to me, that the Mother of my Lord doth come unto me? But the Blessed Virgin the more she was praised, the mo●e she did humble herself attributing the glory of all to Alm●ghty God, breaking forth into this Canticle: My soul doth magnify ou● Lord etc.  
Ponder, that as all holy and just men do never attribute any good thing whatsoever to their own deserts, so out of the like affection of Humility, Saint Elizabeth wondering at the graces & favours which Christ and his Mother had done unto her, cried out: Whence is it, that so great a favour hath been showed me, I being so unworthy thereon?  
Desire thou l●ke wise to do the same, when thou shalt be honoured and praised by men, humbling thyself the more, and acknowledging that all the good thou hast, wholly cometh from Almighty God, and is not of thyself. And sav with Saint Elizabeth: Whence is it, that God vouchs●feth to remember me, I having been so unmindful of him? How happen these things, O Lord, to me, I having so often offended thee, and been so ungrateful to thy divine Majesty? Which thou must practise, not only in words, but also in works and deeds, as the Blessed Virgin did, when she served her Cousin S. Elizabeth almost th●e● months with great care and ●il●gence, even in humble and base offices, exercising the self willingly, y●● and delighting therein, a● Christ our Saviour & his B. Mother did all their life ●●me.   

THE 4. POINT.  
TO consider the great good which the Blessed Virgin did in the house of her Cousin, how much she did profit all those that lived therein with her heavenly discourses, and rare examples of Modesty, Humility, & Charity. For if her only sight and presence was cause of so many & so extraordinary graces both in the Mother and the child, what would (as Saint Ambrose well noteth) the company & communication of so many days and months as she sta●ed with Saint Elizabeth, work and effect in them? How pious may we imagine their conversation to have been? ho● singular the examples of virtue? how would they exhort one another to prayer, and to inward communication with Almighty God?  
Ponder, that if by reason that the Ark of the Testament was three months in the house of Obededom God heaped upon him and upon all his family so great benefits▪ wi●h how much more reason may we justly ●elieue that this divine Ark of the new Testament (within which lesus Christ himself reposed) remaining as many months in the house of Zachary & Elizabeth, would fill it with a thousand benedictions & heavenly favours.  
Gather hence a constant and an undoubted hope, that whensoever thou shalt come to receive Almighty God in the most Blessed Sacrament, with a lively faith, though thou be so poor & miserable as thou art, he will replenish thy soul, in whi●h his divine Majesty desireth to make his habitation and abode, wit● many celestial benedictions and spiritual ●auours.    

THE VI MEDITATION.  
of the revelation made by the Angel unto S. joseph, concerning this Mystery  

THE 1. POINT.  
TO consider how noble & worthy a man this Patriarc● S▪ joseph was, being of a princely race, and lineally descended of King David's house. But that which did m●st commend and honour him, was not his pedigree & descent, but that he was true heir of the virtues of that Holy King, as of his Meekness, justice, and Holiness of life etc. and finally because he was a man truly according to the hart of God. And such a one doubtless it was convenient he should be, who was to be exalted to so great a dignity, as to be the Spouse of the Mother of Almighty God, and to whose custody was to be commended so great a treasure as was his most Holy Son.  
Ponder, how the Blessed Saint knew to negotiate and to help himself with the gifts which he had received, daily augmenting and increasing them more and more: only one thing did cause in him great sadness and sorrow of mind, to wit, to see his sacred Spouse after her returns from Zacharies' house, to be great with child, he having no part therein. But as h● was a just man, and lived in fear of Almighty God, he would ●ot speak of it to any body, but thought secretly to abandon and ●eaue her. But far greater was the affliction of the Blessed Virgin his Espouse, who could not but preceiue ●is intention of forsaking her, and ●asting her off, and be much grieved ●o see him so sad & troubled in mind ●home she so dear loved and much respected for his holiness of life: and ●nowing on the other side herself ●o be free from any fault, whereof she ●as suspected by him, she lived in continual pain & grief.  
Out of which thou mayst ga●●er, that albeit one be very holy, & ●nuerse always with holy persons, ●et in this life he shall not want cause 〈◊〉 humiliation & affliction, by which almighty God will try his virtue, 〈◊〉 love towards him, as they were 〈◊〉 wanting to our Blessed Lady and joseph.   

THE 2. POINT▪  
●O consider the secret judgements of Almighty God, in not reuea●g this Mystery of the Incarnation ●his only begotten Son to S. joseph as he had revealed it to Zachary and to Saint Elizabeth. And the cause was, thereby to take occasion to exercise the virtues of the Blessed Virgin, & her Holy Spouse.  
Ponder, the great good which is contained in Humility and affliction: for they are as it were the precu●sours of great consolation and comfort, as we may see in thi● present passage: Almighty God ordaining▪ that the Blessed Virgin should suff●● this humiliation and infamy, to dispose her thereby, and to make 〈◊〉 more fit for those favours whic● soon after she was to receive in Bet●● leem.  
Hence thou mayst gather, 〈◊〉 though thou couldst clear 〈◊〉 self when thou art accused, an● show thy innocency, yet oftentimes thou must have patience, and 〈◊〉 upon God his divine prouide●● suffer for his love some infamy 〈◊〉 shame. And if this be to be 〈◊〉 when thou art innocent, with 〈◊〉 much more patience oughtest 〈◊〉 to endure the 〈◊〉 when thou 〈◊〉 and blame worthy: following the example of the Blessed Virgin, who though she were innocent, did not seek to excuse herself, but embracing humility and silence, chose rather to be esteemed naught, then to discover those hidden Mysteries, & that most excellent treasure which Almighty God had committed unto her; putting her honour into his hands, & ●eaching thee thereby how thou oughtest to exercise thyself in all humility & silence.   

THE 3. POINT.  
TO consider, that though Almighty God concealed that Mystery unto S▪ joseph for a time, & knowing that he could not find out th● cause of her being with child, vn●●sse he should reveal it unto him, ●he determined so to do, thereby to ●defend the honour of the most Bles●ed Virgin sending an Angel unto S. ●oseph to free him from all scruple, ●●nd suspicion, and to reveal unto ●im the most ●idden & ineffable Mystery of our Redemption.  
Ponder, how with this revelation Almighty God converted the grief and sorrow of this Holy Patriarch, into exceeding great joy and comfort. And it is credible, that he did go and prostrate himself at the ●eete of the Blessed Virgin, craving humbly pardon for the suspicion & for the error which he had committed, acquainting her with the Mystery which the Angel had revealed unto him.  
Hence thou ●aist gather two things. First, that although truth sometimes lie hidden for a while, yet i● shallbe at length discovered and known. Secondly that when at any time tho● shalt be suspected or accused of some fault underseruedly, tho● oughtest to humble, and not always to defend or excuse thyself, unless thou shouldest sometimes be bound in conscience, for the honour of God or good of thy Neighbour. And persuade thyself certainly that never any thing was lost by putting thy ●rust and confidence in Almighty God, as we see the Blessed Virgi● received greater honour by▪ concealing the Mystery, than she should hau● done, if otherwise she had disclosed it.   

THE 4. POINT.  
TO consider the faithfulness of the divine providence, in coming then to remedy the affliction of his friends, when they are brought into greatest extremity, applying divine, when human means do fail, as here he did, revealing this secret Mystery to Saint joseph, and giving him to understand, that the Blessed Virgin had conceived by virtue of the Holy Ghost, and that she should bring forth a Son, of whom he was to have a tender care, whose name he was to call JESUS, which is a● much to say, as Saviour.  
Ponder the singular joy and content which this Holy Patriarch received at the hearing of these so happy tidings, how thankful he was to Almighty Go●, for having given him an Espouse so Holy, and of so great worth and dignity: & committed to his charge the care of his only begotten Son. But abo●e all this, what, and how great was the spiritual comfort of the most Blessed Virgin, seeing her Spouse whom she loved so tenderly, and whose affliction & trouble she had felt so much & taken so heavily, now to be so full of joy & comfort. What thanks & praises did she give unto Almighty God for so great a benefit, as was the declaring of her innocency, & assisting her in so great a tribulation.  
Gather hence how much it imports thee to rely upon the providence of Almighty God, & to have great security & confidence in the midst of thy afflictions seeing it is most certain, that his divine Majesty at fit & due time will come and remedy all things, & set thee free from all trouble & molestation, to thy great comfort, ●nd consolation.    

THE VII. MEDITATION.  
Of the expectation of our Blessed Lady her delivery.  

THE 1. POINT.  
TO Consider that as our Blessed Lady was a Virgin, in conceiving the Son of Almighty God, so likewise did she know she should so remain in bringing forth the same Son: for the experience of what had passed, assured her of what was to come.  
Ponder the spiritual joy whic● she conceived in her soul, breaking forth into these, or such like words of admiration and tha●kes giving: Is it possible that I have conceived in my womb that very Son, Almighty God, whom the Eternal Father containeth in himself! I give thee most humble thanks, most mighty Lord, for that thou hast chosen me, thy hand maid for thy Mother. O that the hour of thy birth were now come, that I might see thee before me, that I might have thee in my arms, that I might nourish thee at my breasts, and with my milk.  
Gather hence, & stir up in thyself the like desires, and in imitation of this Blessed Virgin, say: Is it possible, O Lord, that I being who I am, so vile and so wretched a creature, thou hast nevertheless chose me to be thy Son! to receive and enclose thee in my breast, to hold thee in my hands, to kiss and embrace thee a thousand times! and leaving many others, who would have been more thankful unto thee, and served thee much better than myself, hast abandoned them and received me! I render thee, o my Lord God, infinite thanks for so great a benefit and mercy. Grant I beseech thee, that I may duly prepare myself these days to receive thee, and welcome thee into the world, as this most Blessed Virgin thy Mother and our Lady, did divinely dispose and prepare herself for thy coming.   

THE 2. POINT.  
TO consider the lively and inflamed desire which our Blessed Saviour had in the womb of his most Holy Mother, to manifest himself to the world, for the redeeming of mankind, and to give us repast and food of life everlasting.  
Ponder, that his small and tender body was not so pressed and straitened in that narrow prison of the womb of his Mother, as was his loving hart kept in, and straitened with the force of his vehement desire: and though every day seemed unto him a year, yet he would nevertheless remain therein the full time of nine months, and admi● no privilege which might exempt him from suffering, or shorten the time of his durance therein.  
Gather hence, how m●ch it importeth thee, to dispose thyself these days to celebrate with devotion the feast of his Holy Na●●iuit●, 〈◊〉 the inflamed desires ●herewith those ancient Fathers disposed themselves for it. For so thou shal● reap in thy hart the Blessed fruit of thy hopes.   

THE 3. POINT▪  
TO consider how greatly the most sacred Virgin desired at length to behold with her eyes the only Son of Almighty God, the fruit of her womb, to adore and serve him in way of gratitude and thankfulness for the great favour he had done her●in electing & choosing her to be his Mother.  
Ponder, with how loud and often cries of her hart she repeated with ardent affection of desire and love, that which the holy Church doth often sing: O would to God thou wouldst break open the heavens, and descend, and the clouds rain down the Saviour! And with the Espouse: O my Son, that I ●ight see thee out of this thy enclosure, sucking the breasts of thy mother, that I may kiss, cherish, & embrace thee!  
Hence thou mayst gather like affections, and desiring that thy Saviour would ●ome unto thee, endeavour to imitate the Blessed Virgin our Lady, to the end thou mayst see, and enjoy the divine treasure which she did. And with these or the like words move & quicken thy desires to ador● & serve the Son of God borne newly in thy soul, as the most Blessed Virgin his mother did serve & adore him.   

THE 4. POINT.  
TO consider, what S. joseph did, what his thoughts and meditations were these days: doubtless through the great desire which he also had to see his Lord God, he often spoke these or the like words. Come at last O hope of all Nations, let my eyes behold thee before they be closed up! when shall this be? O that it were now, that I might once come to kiss and embrace thee most tenderly!  
Ponder, how this Holy man, perceiving the Blessed Virgin to be near her delivery, served and cherished her, in whatsoever his small forces, power, and ability was able, respecting and honouring her as the Mother of Almighty God, and hi● most chaste Espouse, of whose virtue, holiness, & purity he had now so high a conceit and esteem.  
Gather hence desires to do the like, esteeming and reverencing this most pure Virgin, serving her with purity of body and soul, and performing these days some particular service towards her, that she may obtain for thee of her Son, a good preparation to receive him, as this Holy Patriarch by her means obtained.    

THE VIII. MEDITATION.  
Of our Blessed Lady's journey from Nazareth to Bethleem.  

THE 1. POINT.  
TO consider how the Son of the everliving God, being to be borne into this world, h● ordained to leave and deprive himself of those commodities which he might have had in Nazareth, being to have been borne in his Mother's house, and amongst his kindred and friends, where he could not have wanted the shelter of a warm lodging or chamber, yea and further commodity and attendance, such as was not wanting unto Saint john, borne at home in his Father's house.  
Ponder, how Christ jesus our Lord abandoned, and contemned whatsoever the world loveth, to wit, contentments, pleasures, and pamper of the flesh, and sought for all that which the world abhorreth and flieth, as he demonstrated in the poverty and want of all things, in which he always did exercise himself, and choosing to be borne in Bethleem, at the time when all things should be wanting unto him, in a hour & season so incommodious, sharp, & rigorous.  
here confound thyself, beholding so rare an example, and b● ashamed to see thyself so great a lover of thy own commodities and delicacies. Humbly beseech him to give thee grace, that thou mayst renounce whatsoever pleasures and delights of the flesh, and love and embrace poverty and want of all things, as he always did.   

THE 2. POINT.  
TO consider the occasions which Christ our Saviour took to make this his journey, that thereby all might know he came to obey, and serve, and not to do his own will, but the will of his Father who had sent him.  
Ponder, that as Christ our Saviour was borne in obedience, so he also died in obedience, that thou mightst learn to obey. In regard of which obedience his holy will was, that his Mother and himself in her should profes●● service and alieagiance, and submit themselves to the commandment of Augustus Cae●ar, who as Emperor and Lord of the world had commanded that all his subjects should be enroled for the paying him tribute.  
Gather hence that if the King of heaven entered into the world humbling himselve and professing allegiance to a temporal King, it cannot be much for thee to humble & subject thyself to a heavenly King, & to thy Superiors, his substitutes on earth, to whose will thou must endeavour to form all thy actions: for this is the will of Almighty God.   

THE 3. POINT.  
TO consider the discommodities which our Blessed Lady suffered, who being poor, the way long, the season sharp and cold, and in the hart of winter, coming to Bethleem ●ll weary, and destitute of humane comfort, yet she carried all with admirable patience, and conformity to the will of Almighty God.  
Ponder, how the Blessed Virgi● and S. joseph went that journey all alone, unknown and forgotten of the world, notwithstanding they wer● the most precious jewels the world had ●uer yielded, & in highest esteem in the sight of God O how little did the B. Virgin & S. joseph regard the world, with all the pomp, & honour thereof!  
Gather hence desires to be forsaken of men, and be ashamed of the little love which thou hast to suffer, & that thou so easily dost complain o● the lea●t discommodity, which is offered. Learn from this day forwards to set all things at naught, but only virtue & holiness of life.   

THE 4. POINT.  
TO consider, how that after two or thee days journey these holy pilgrims arrived at B●thleem late in the evening, & going fran house to house, & from Inn to Inn, did inquire after lodging, either for money or for God's sake, but found none that would receive or lodge them, all being taken up by persons of better esteem and fashion, than they were thought to be.  
Ponder, how often this sovereign Lord hath called at the gates of thy hart, & said unto thee that which he said to his chaste & Holy Espouse in ●n the Cantieles: Open to me, my b●loued, m● sister, my dove. But such was thy obst●acy & rebellion, that thou wouldst never entertain nor ledge him, yea rather hast shut the door most ungratefully against him.  
Gather hence a great desire now at last to harbour and receive this thy Lord, and Master, & give him some place in thy hart that he may be spiritually borne in thy soul: for doubtless he will most abundantly requite thy good hospitality and entertainment, as he requited Martha & Zachaeus. Beseech him to come once more & knock at thy door, for that thou wilt now open it unto him, and give him the best part of thy house▪ to wit, thy hart, that he may repose & remain therein as long as it shallbe pleasing unto him.    

THE IX. MEDITATION.  
Of the Nativity of our Saviour Christ in Bethleem.  

THE 1. POINT.  
TO Consider how the most B. Virgin not finding any other, was fain to take up her lodging in a poor & forlorn cottage, yea which is more, in a vile & loathsome stable, the which Saint Iosep● having accommodated after the best manner he could, they there rested very well contended, rendering to Almighty God many thanks for that sorry shelter & abode.  
Ponder first, that a poor & ●ase habitation is nothing displeasing unto Almighty God, so it be quiet and free from all worldly vanities. For God had rather come and remain with a poor & humble man (if he give him his hart) quiet, & free, then with any Prince or King, that hath his mind busied & disquieted with worldly affairs.  
Ponder secondly, how the B. Virgin miraculously perceiving the time of ●er delivery to be at hand, in place of sorrow and pains which other women do feel, she was filled with joy and gladness of soul and body, contemplating the present benefit, which Almighty God bestowed upon the world, for the redemption thereof: & so she brought forth her only Son, and the only begotten of God the Father, without any pain● or grief, or lo●●● of her Virginity: whereat being wrapped with profound admiration, she cried our: It is possible, that with these eyes of mine I do see God who created me, now become a child for my sake, in this most vile & abject place of the earth, 〈◊〉 stable! Is it possible that I behold ●he Son of the Eternal God, become a tender babe! And the sple●●●our and brightness of the glory of ●is Father, laid upon a little straw, ●nd hay! That I hear, and see him ●●eep, who is the only comfort of ●he miserable, and the joy of the Angels!  
Gather hence a great desire to feel, and experience that which the Son of Almighty God suffered and felt at this his entrance into the world endeavouring to get at the least some one of the virtues which then he discovered, of Humility, Poverty, Patience, and Contempt of all things which this most miserable world doth yield.   

THE 2. POINT.  
TO consider, how the sacred Virgin, beholding that Blessed babe, whom the Seraphims & all the Blessed Spirits do serve and adore, lying upon a little straw, shivering for cold, and in all things behaving himself as an infant, the tears trickled down her che●kes, and bowing with great devotion her knees to the very ground, with most profound reverence she adored him as her God, and kissed his sacred feet as of her King, his hande● as of her Lord, and his face as her dearest Son, and embracing him, and laying him at her virginal breasts, did rejoice with him, and say: O child of gold, O riches of heaven, O joy of Angels, O mirror of beauty, thou art most welcome into the world utterly lost without thee: in good time art thou come into this land of perdition, to be a means for us all to ascend into heaven.  
Ponder, with how sweet and cheerful a countenance this Blessed Infant would behold his beloved Mother, & smiling upon her, would discover unto her how the immensity of God did there lie hidden in so small a corpse, his infinite wisdom inatender babe that could not speak, his whole omnipotency in those weak and feeble members.  
Gather hence fervent desires ●o adore and serve, as the Blessed Virgin did, this thy Lord and Creator, seeing he debased & ●umbled himself so much for thee so vile a servant of his, because by thus offering thyself to serve him, body & soul, ●nd with all thy ability and power, he will most willingly accept of this thy good will, and give thee grace to effect it.   

THE 3. POINT.  
TO consider the joy, devotion & ●eares of the Blessed Virgin, and the care, & diligence wherewith she did perform w●atsoe●er appertained to the service of her Son, and Lord▪ She swathed him in a poor, yet clean and handsome swathingbandes & clothes, such as she had. She with most tender love, and incomparable joy embraced him, she gave him a thousand kisses of joy, saying: My King, my Prince, my love, my Lord, & my God, and forthwith laid him down in the manger.  
Ponder how this Blessed In●ant, though he speaketh no● a word, doth notwithstanding from the manger, as from out of a chair or pulpit, teach and read unto thee a lesson of Poverty, and neglect of whatsoever is in this world: for he being ● most mighty and potent King, bat●●euertheles no other throne or plac● but only a stable, and in lieu of rich and costly hangings, and clothe o● gold, the spider's webbe●, and hi● bedding straw and hay, instead of the softest & warmest feathers.  
Gather hence confusion and shame, for that thou dost always desire, procure, and seek for thyself whatsoever is best, whereas Christ our Saviour did always for himself choose whatsoever was worst: as to be borne, be choose a stable a most loathsome place, an abode of brute beasts: to dye he made choice of an infamous place, appointed for the execution of 〈◊〉 and malefactors: for to be borne he selected a small and silly Village, and the depth of midnight, when no body might see him: to dye be appointed the midday, and the greatest and fairest City of the world. When he was to be borne in Bethle●m, ●e ordained that there should be great concourse of people from all places of judea, who at that time were there assembled to have their 〈◊〉 and families enroled, once a year●, 〈◊〉 to the custom, & the Emper●●● command of eu●ry ones 〈…〉, which might be an 〈◊〉 that his Mother and S. joseph should not f●●d any lodging or commodity for his birth, and when he was to die that the City of jerusalem should be full of people, that it might be unto him an occasion of more infamy. To conclude, if this our Lord his election, choice, & judgement of things be always best, as doubtless it is, it behooveth thee in imitation of him ever to make choice of the worst for thyself, flying whatsoever tendeth to thy honour and estimation, and embracing whatsoever may be for thy dishonour & contempt.   

THE 4. POINT.  
TO consider, what this B▪ Child hath in heaven, as he is Almighty God, & what in the stable, as he is man, & who he is in both places.  
Ponder, how this poor little Infant who is here lodged in so vile a cottage, and reposeth in a manger, is a God of infinite Majesty, whose seat is heaue●, whose throne are the Cherubims, whose servants are all the Angels, and whom all do adore and serve. This babe is the universal Lord and eternal word in all things squall with the other two divine person's, who afterwards was so gloriously transfigured on the mount Ta●or between Moses and 〈◊〉, and ●ho in the day of judgement ●●all sit 〈◊〉 a throne of Majesty, amidst the ●ood and bad. He, the very same, ●ow in this his entrance into the ●orld, lieth in the crib, in a hard ●nd abject manger, between two ●●ute beasts, preaching and saying ●●to thee, not by word of mouth▪ ●ut of spirit, not with many speeches, ●●t with deeds: Learn of me, bemuse I am meek & humble of ●art. ●●hold, how even from my cradle ●till my dying day, I have chosen 〈◊〉 my inseparable companions● po●●ty, contempt, sorrowe● and afflictions.  
Hence mayst thou gather, th●●●ing God himself, so great ● Lord ●ame for thy ●ake so little, tho●●st also endeavour to humble 〈…〉 and to become little, for vnle●●● 〈◊〉 become as this little one, tho● 〈◊〉 not enter into the Kingdom of heaven.    

THE X. MEDITATION.  
Of the joy which the Angels and me● 〈◊〉 the Nativity of the Son of Almighty God.  

THE 1. POINT.  
TO consider what passed in heaven at such time as Christ lesus our Lord was borne o● earth. Then the eternal Father gau● commandment that all the Ange●● should adore him (as the Apostle S● Paul saith) and all of them singing i● in the air, Hymns and Praises 〈◊〉 this new borne King, adored hi● with most humble and profound 〈◊〉 ●erence, acknowledging that litt●●●●be to be the only begotten Son●● of the eternal Father, the King 〈◊〉 Lord of heaven & earth.  
Ponder how much this 〈◊〉 of the Incarnation of the diu●●● world, was for the glory of Almighty God: for in regard thereof, he 〈◊〉 glorified by all the celestial Spiri● 〈◊〉 in heaven and earth, who like ●●to so many flakes of most white how did descend from above as it ●ere a ladder from heaven to the ●ittle porch of Bethleem, and in to●en that they did acknowledge him or their King and Lord, they kissed ●is sacred feet.  
Gather hence a great joy to see his sovereign King adored by his ●oly Angels: and he heartily grieved ●o see him so much forgotten & neglected amongst men, yea, so heinously offended by them. Beseech ●im that thou mayst not be of the n●u●er of those ungrateful persons, but ●aist glorify and adore his most holy ●on on earth as the Angels did, & do always in heaven.   

THE 2. POINT.  
To consider how the Eternal Father did manifest the Birth of 〈◊〉 ●ost holy Son to the shepherd's▪ ●ho were watching over their 〈◊〉 ●n the night time, sending his 〈…〉 bring them the happy 〈…〉 and to declare so high a 〈…〉 ●nto them, of which company 〈◊〉 approaching near unto them, said● Rejoice, for behold I show vn●● you great joy that shallbe to all the people: because this day is born● to you a Saviour which is Christ out Lord in the City of David. And this shallbe a sign to you, You shall find the infant swathed in clou●s, and laid in a manger And presently thos● heavenly spirits broke forth into ●●olt divine melody, manifesting thereby the singular content which they received, and said: Glory in th● highest to God, and in earth peace 〈◊〉 ●●en of good will. The shepherd's ●earing this so happy news, wit● great desire and love invited one another to seek out him ●home they he●rd so much praised, saying: Let us go to Bethleem, and let us see this word that is done, which our Lord had showed to us.  
Ponder the admiration of these ●oly shepherds, when following th● direction of the Angels, they found ●ll to be so as they had told them, 〈◊〉 were they greatly astonished to se● 〈…〉 so 〈◊〉 & base, 〈…〉 〈◊〉 poor stable, an ox, an asl●, and a ●anger should be the signs to find out the Lord of Majesty. But far greater was the admiration which this very same caused in the holy Prophet I say, foreseeing in spirit ●ong before these shepherd's, and ●his great God and Lord so little, and ●o much humbled; wheresore he said: Who ever beard such a thing? and who hath seen the like to this? God ●n infant, God in swathing bande●. God to weep? a thing so un beseemin●●is Majesty and greatness, a thing so strange, a work that doth ama●● 〈◊〉 astonish the judgements of men and Angels.  
Gather hence desires to be h●mble and lowly, as God Almighty vouch safed to humble himself: for he manifested himself freely an● of his own accord to the humble shepherds, but not to prou●d Scribe● and P●arisies. He is willing 〈…〉 found of those who carefully 〈◊〉 over their own souls, but 〈…〉 those who are over whelmed 〈…〉 ●yed in the dead sleep of 〈…〉 a care therefore to watch and pray, ● thou shalt find our Lord as these shepherds did.   

THE 3. POINT.  
TO consider the great desire which these holy shepherds had to bring home with them to their cottage and cabins (if they could have obtained so much) those lights of the world, the Son and the Mother, seeing them so solitary, poor & unprovided of all human means to serve and cherish them as far a● their small forces and ability would reach, in token of gratitude for the high favour which they had received of them when they disclosed & manifested themselves unto them.  
Ponder that for the finding out of Almighty God, is not required, ●ither a sharp wit, or a good understanding▪ much learning, or great parts; neither will he be found by such, if together therewith they seek honour and vain glory, and not God alone: but he is sooner found out by an humble Cook or servant in Religion, or by a poor & simple swineherd, and doth most bountifully communicate unto them his celestial gifts and favours, as the Holy Ghost himself testifieth in the Proverbes.  
Hence thou mayst gather desires to seek Almighty God with true love and diligence, that thou mayst also find him as these silly shepherds did. Beseech him that seeing he is the sovereign shepherd and thou his sheep, marked with his own most precious blood, he will vouchsafe to take from thee all presumption and pride, which is the disease and infection that doth waste thee away, and make thee so lean: and that he will show thee, as he did his holy and chaste Espouse, where he ●eedeth, where he lieth in the midday, to wit, in the manger: that seeing thou hast made thyself a beast through sin, thou mayst find him in the stable, a place proper for beasts.   

THE 4. POINT  
To consider that the Eternal Father sent this multitude of Angels to honour his only Son, who had ●●uch humbled himself for his love: & to teach & instruct us by their 〈◊〉 ample, what infinite thanks we owe unto God for so sovereign a benefit as he now had bestowed upon us, in giving us his best beloved Son, not only as a Saviour, King, or Lord, but (which is more wonderful) as our Brother, our flesh, and blood.  
Ponder what care the Eternal Father ever had to exalt his most holy Son, when he did most humble and debase himself, as is to be well seen both here, and in all other passages and mysteries of his most holy life. He was Circumcised, and a Name most honourable and most glorious was given to him, to wit the na●e of IE ● US. He was Baptised, and the Heavens were opened for him, the Holy Ghost descended upon him, and the Eternal Father honoured him, saying: This is my beloved Son. He was Crucified between two thieves, and presently the heavens grew dark, the earth quaked, the rocks rend, the dead rose, all the elements altered: Finally he was acknowledged of his enemies for the Son of God.  
Gather hence a great and earnest desire to employ thyself wholly all thy life time, in honouring and praising so good a God, and he will have care to exalt and honour thee, as he had of his most holy Son, who humbled himself so much for his honour and glory. And so doing thou mayst also sing the Hymn of the Angels with the like spirit and devotion as they did.    

THE XI. MEDITATION.  
Of the Circumcision, and of the Name Of JESUS.  

THE 1. POINT.  
To consider, how God Almighty having sent his only 〈◊〉 into the world in habit & likeness of a sinner, he was not conte●● to take only upon him humane Nature, and to seem less than the Angels in our mortal flesh, but ●ould also on the eight da● after his mo●● holy nativity, subject himself ●o the Law of circumcision, which was the badge of a sinful child, and shed not only tears from his eyes, but also sacred blood from out his veins.  
Ponder, how great love towards us he doth daily discover, for he cannot endure that his suffering for our weal and remedy should be any with delayed, though those who were to see him Circumcised, might judge and account him a sinner, as taking upon him the mark & badge of a sinner.  
Whence thou mayst gather very great confusion, that being so great a sinner as thou art, thou wilt not seem to be accounted so, but rather just, and a very Saint, and to that end often excusest thy sins. Wherefore thou must humble thyself, and give thanks unto this thy Lord, who hath so wonderfully humbled and sought to hide himself. Beseech his divine Majesty, that as he subjected himself to carry upon his tender shoulders ●he old Law of Circuncision, so hea●y and painful, thou mayst likewise carry, and have before thine eyes, and in thy hart, the sweet Law of his divine Commandment: and that he will vouchsafe to season it with one drop of his most precious blood, which he so liberally shed upon the ground, to the end it may lose all the hardness, & distaste which it hath.   

THE 2. POINT.  
TO consider, 〈◊〉 is God's will & pleasure, tha● 〈◊〉 Circumcise thyself spiritually (that is) that thou cut off all superfluities in pampering thy flesh, in honour and commodities of this world, Circumcising and mortifying thine eyes, not suffering them to behold that which is not lawful to desire; circumcising thy tongue, making it to keep silence, from vain & idle words: Circumcising thy taste, that it feed not itself with gluttonies & delicacies.  
Ponder in how much need tho● standest of this Circumcision, how much thou art given unto thine ow●●●ill, and 〈◊〉 much it behooveth ●hee, always to carry in thy handes● that is, in all thy actions, the knife of Circumcision.  
Gather hence also a great and earnest desire, to suffer willingly, & that others both Superiors & Inferiors may circumcise thee (if thyself shouldst be remiss and slack therein) and help thee to cut away whatsoever may hinder thee from coming unto this thy Lord, whether they do it with a good 〈◊〉 intention, bearing it patiently, 〈◊〉 they shall deprive thee of thy delight, honour, pleasure and content, even to she shedding of thy blood for him, who first hath shed it for thee.   

THE 3. POINT.  
TO Consider how they imposed upon this child the Name of jesus which is to say, Saviour of sinners: as one who was to deliver them not only from all evil, but also to bestow upon them most excellent favours and riches, that thei● remedy & salvation might be most abundant.  
Ponder that this glorious Name ●as imposed upon him 〈…〉 greater honour. For his Eternal Father seeing him so humbled and marked with the badge of a sinner, would that he should even then be exalted, & have given him (as S. Paul saith) a Name which is above all Names, that is JESUS. And whereas our salvation was to cost him the shedding of his most precious blood, he gave leave to whatsoever instruments were fit for the drawing of blood to work their effect upon him: to the knife at his entrance into this world, and at the end thereof to the whip, scourges, thorns, nails, & sp●are.  
Hence thou mayst gather affections and desires to adore and reverence this ●ost holy, and most sweet Name of JESUS, having it always in thy mouth and hart, thereby to obtain victory o●er thine enemies. For the Devils do fly from this holy Name, and the infernal powers do tremble at it, and by it and in it, sinners have their hope and confidence, because JESUS is as much to say, as Saviour. And if to save thee and truly to bear that Name, cost him so dear, as the shedding of his most precious blood, and the spending of his life for thy sake; what is it meet thou shouldst do for thine own salvation? And seeing all is but little, though it should cost thee thy very hart blood & life, say unto him with the Prophet: My hart is ready, o God, my hart is ready so to do, so that thou vouchsafe to make me partaker of that sacred pledge.   

THE 4. POINT.  
TO consider, how the Circumcision bsing performed, & the knife of grief having pierced the tender flesh of thy Saviour, they restored him unto our Blessed Lady all bloody, and the tears trickling down his cheeks.  
Ponder with what grief of hart, with how many tears gushing out of her eyes, this most B. Virgin received her beloved Son, endeavouring to comfort him, taking him in her arms, laying him at her virginal breasts, giving him to suck of her most pure milk, and saying: O spouse and King of glory, how dear doth the sin of ●dam cost thee, how soon dost thou perform the office of a redeemer, suffering pains & ●heding thy blood for mankin●.  
Stir up in thyself a desire to accompany this Blessed Virgin in her tears and good offices towards her Son. And shedding abundant tears of compassion, bewail thy sins and offences, that thou mayst obtain pardon of them. And render unto Christ our Saviour most humble thanks for the blood and tears which he shed for thee; avoiding hereafter to increase his pain with other new offences. Beseech the B. Virgin to obtain for thee grace of her most holy Son, that at the entrance and beginning of this new year, thou mayst renew thy life, forsaking and casting off thy old garments, wherein thou hast been hitherto wrapped, to wit, thy lukewarmness, sloth, and negligence in thy spiritual exercises: putting on from hence forwardly fervour, lo●e, and charity towards God and thy neighbour.    

THE XII. MEDITATION.  
Of the coming of the three Kings, and of their gifts.  

THE 1. POINT.  
TO consider, how the same day on which jesus Christ our Saviour was borne in Bethleem, he sent to these Kings or Sages a new and most bright shining star, giving them thereby to understand, that the true King & redeemer of the world was borne in jury: and they illuminated with that heavenly light, and inflamed with divine lo●e, much rejoiced at the sight thereof, congratulating and ioviting one another to go and adore that true King of Kings: and forthwith leaving their Country they went with much content and joy to seek C●rist jesus in a foreign Land, and to behold with their corporal eyes, whom they had already seen with the eyes of ●ayth: knowing very well how blessed those eyes should be, that should behold him.  
Ponder how great the devotion was of these Kings, which moved them to leave their own Country, to undertake so long and so dangerous a journey, & to break through so many difficulties, which they might well imagine would befall them herein: whereas many though they be no Kings, because they will not deprive themselves of their commodities and undergo some small difficulties for the love of God, will not so much at set one foot before another for his service, and so do not find him. And it falleth out oftentimes, that those who are very fa● from Christ do b● little & little draw near unto him and find him, as may be seen by these holy Kings: and that those who be near at hand, are cast back and left of Almighty God for their ingratitude, as it happened unto Herod, and to those of his Court.  
Gather hence a lively 〈◊〉 to seek, find, and adore this great King ●nd sovereign Lord of all 〈◊〉 as often as thou shalt see the star of his divine inspiration, to wit, the voice of th● Superior, & the rule of thy profession, following it with great alacrity, though it bring thee to the stable, because there thou shalt certainly ●ind Almighty God.   

THE 2. POINT.  
TO consider how the Kings being come to B●thleem, the star stood over the place where our Saviour was borne, and sparkling cast forth bright beams of light, as it w●r● saying unto them: Lo here he is, whom you do seek. And entering the place they found the true Lamb of God, who taketh away the sinne● of the world, reposed in the arms, and sucking at the breasts of his B. Mother. Who illuminating their understanding with a celestial beam of divine light, discovered unto the●, how that little babe though in exterior show the most poor and contemptible in the world, was true God and Lord of all.  
Ponder the goodness & mercy of this our Lord, who vouchsafed 〈◊〉 impart the faith of this sacred Mystery of the incarnation, in such plenty, unto the Gentills; and communicated himself unto them so graciously, as to call them unto him, though they had no knoledgh at all of him before; to seek them out in so far Countries, though they lived without thought of him, & to call as it wer● at their doors, & enter into their hearts, as if he had need of them, & not they of him.  
Hence thou mayst gather that he hath often done the same to thee▪ for thou being neither able to desire him, nor to taste of any such matter▪ he hath sought, called & chosen the● even when thou wert most carrelesse of him and didst fly away from him. Be therefore thankful and serviceable towards him for it, as these holy Kings were. And if thou hast nothing else to offer, take all thy sins together, and with hearty sorrow and repentance for thine offences committed against this thy Lord God, offer them up unto him, that they may be consumed with the fire of his divine charity, and thy soul remain perfectly clean and pure from them all.   

THE 3. POINT.  
TO consider, that albeit these holy Kings saw this poor infant lodged in a vile stable, ●rapped in poor● rags, laid in a ●ard manger, so dest●●●te and forsaken of all humane help and comfort; yet they steadfastly believed that he was the true King and Lord of heaven and earth, and forth with c●st their Scepture, and Crowns at his feet, and prostrate on the ground with great humility and reverence, adored him, and offered him gold as to their King, Incense as to their God, and myrrh as to a mortal man.  
Ponder that as these holy Kings offered unto this heavenly King and Blessed Infant, these three mystical gifts, so were it meet thou didst offer him whatsoever thou hast received from his most bountiful hands. And prostrating thyself before him, and adoring him as thy King and Lord ●ith ferue●t love, in lieu of gold, wouldst offer unto him all the riches & goods of the world: so that if they were thine, thou ●ouldst most willingly lay them at his feet. In lieu of Incense, all the smoke and vanity of the honours and glory which the world can afford thee. And instead of myrrh the delights & pleasures of the flesh, wholly and most willingly renouncing them, and desiring not to have or enjoy them, although they were offered thee.  
Hence thou mayst gather great confidence's in the liberality of this Sovereign Lord, that he will receive this thy Present, and return thee abundance of spiritual riches for the poverty which thou hast promised him: Victory over th● Pa●●●ons and thy flesh, for the vow of Chastity which thou hast made unto him. And for the vow of Obedience, his divine love & grace, that thou ma●st always keep his hol● Law, and Commandments. And ●hou ma●st offer thyself up wholly and entirely 〈◊〉 every thing to thy Lord God, as ●●ese holy Kings his disciples did offer themselves, and all that they had.   

THE 4. POINT.  
TO consider, that after the offering was made, before the holy Kings took their journey homeward they received answer in fleep, that they should not return to Herod, nor the same way they came.  
Ponder that after thou hast once found God, and dedicated thyself to his service, thou oughtest not to do as thou wert wont to do before, nor walk in those rough and crooked paths which before thou d●dest tread: but must change thy course, embracing humility, and detesting pride, casting away anger, and reioy●ing in patience etc.  
Gather also hence how necessary it is for thee to withdraw thyself from all vice and sin, which lead thee headlong into hell, and to follow and embrace all manner of virtue which will bring thee to heaven, as the holy Kings did. For so doing Almighty God, who is the true light and way which leadeth to life, will illuminate and guide thee, as he did illuminate & guide these his servants, and fill thee with the like gifts of his grace, with which he did replenish them, if thou dispose & prepare thyself to receive it, as they did.    

THE XII. MEDITATION.  
Of the presentation of the Child JESUS, And of the Purification of our Blessed Lady.  

THE 1. POINT.  
TO consider how the most B. Virgin, though after the birth of her dearest Son, she remained more pure and immaculate than the stars of heaven, did not withstanding subject herself to the Law of the Purification, not being oblige● thereunto; yea though in some sor● 〈◊〉 were prejudicial to her honour. Wherefore as if she had been li●● to other women unclean, coming out of the stall of Bethleem, where she was delivered, in company of her Spouse, 〈◊〉 ●arryed her only begotten Son to the Temple of Ieru●alem, there to present him to the Eternal Father, and to offer sacrifice for him.  
Ponder how different this entrance and obligation is, which the Son of God this day maketh in the beginning of his life, from that which he made in the end of the same: for no● he enters into jerusalem borne in the arms of the most Blessed Virgin, but afterwards he shall enter a foot carr●ng the Cross upon his shoulders whereon he i● to be crucified. To day he entereth to be offered in the arms of Holy Simeon: then to be offered in the a●mes of the Crosse. To day he shallbe offered and redeemed with five ●icl●s (a cert●in● co●ne of that time) then as Rede●mer, ●ill 〈…〉 for the lou● of men, to be whipped, crowned with ●hrones, na●led an● crucified upon the Cross, & to a most painful & 〈◊〉 death.  
Ga●●er hence great and earnest desires to off●r thyself, together 〈…〉 thy Lord unto the Eterna●l Fathers; always to execute his most holy will, and to carry thy Cross and the adversities which befall thee, after his most Holy Son: seeing that he and his Blessed Mother being most innocent and most pure, submitted themselves to the law of sinners, as if they had been themselves also sinners, with such, and so heroical acts of humility. And be ashamed, seeing thyself so foul and so abominable a sinner as thou art, to be so proud and haughty, desiring to be reputed & regarded of all as pure, holy, and just.   

THE 2. POINT.  
TO consider the spirit & devotion where with the Blessed Virgin performed this obligation or offering ●or all mankind to the Eternal Father. And in imitation of her, offer ●hou also unto our Lord the sacrifice ●f his Son in remission of thy sin●. ●or it is better, and more grateful ●n his sight, than were all the sacrifices exhibited in old time by the Patriarches, & Prophets. And if Almighty God had respect to Abel, and to his gifts, how much more will he respect the Blessed Virgin, and that B. Lamb her Son which this day she offered unto him.  
Ponder the little spirit and devotion where with thou makest thine offerings in Mass and Communion▪ not offering to the heavenly Father, his Eternal Son with such devotion and thanksgiving 〈◊〉 it behooveth thee to do, in regard that he h●th given thee him for thy Redeemer and Master, yea which is more to be admired, hath delivered him into the hands of death itself for thee & for thy sins.  
Stir up in thyself affections of devotion with a great desire of amendment of thy life: beseeching ou● Lord to accept this thy offering. Fo● though on the one side in regard o● thyself who dost make this offer, thou mayst justly fear to be rejected as thou deservest; yet because he dot● also make offer of himself for thee trust, and have great confidence th●● thou shalt be admitted, and have th● 〈◊〉 forgiue● thee.   

THE 3. POINT.  
TO consider that although at the same time at which the Blessed Virgin our Lady entered into the Temple with her most Holy Son in her arms, there were many more of all sorts and conditions, Priests & learned men, noble and of the vulgar sort, yet to Simeon, and Anna the Prophetess only, God imparted his heavenly light to know the Saviour of the world, in reward of their good life, and holy desires.  
Ponder first with what fervour and alacrity that Holy old man Simeon came with stretched out arms to receive his Saviour, and said as we may piously believe unto the B. V●rgin: Give me, O Virgin, your only Son, for he is my God, and Lord: he i● the desired of all Nations: who is to pay for my trespasses and sins: who must open me the gates of heaven, and who must save me.  
Ponder secondly, when this holy old man said these, or the like words, what ●loods of tears trickled down his venerable cheeks? What thanks and praises did he yield unto him who had reserved him for so great a favour? How tenderly did he embrace the infant in his arms, saying with the Espouse in the Canticles: I have found him whom my soul● loveth: I hold him, neither will I let him go.  
Gather hence the like longing dsires to receive thy God, and to place him within thy very bowels, & to put him with the Holy Espouse as a seal upon thy hart: for so doing thou mayst justly hope that because he is faithful in his promises, though he stay a while, he will come as last & comfort thee, as he comforted Saint Simeon in reward of the fervour and devotion wherewith he served him in his holy Temple.   

THE 4. POINT.  
TO consider, that this Holy old man Simeon receiving the child in his arms, made oblation of him to the Eternal Father, for that he had a very great desire to see Christ our Lord in moral flesh, and Almighty God had made him promise thereof. And not only this his desire of seeing him ●as fulfiled, but also it was granted him to taken him in his arms, to kiss and embrace him, and to understand by revelation of the Holy Ghost that within that little body was included all the grea●nes, Majesty, & immensity of Almighty God himself.  
Ponder, that God Almighty is not wanting in performing his promise: but rather doth perform more than he promiseth: whereas the world, the flesh, and Devil contrary wise, do promise that whic● they cannot give us, they promis● that which is good but perform that which is evil, they promise pleasures and contentments, and give disgust● and sorrows, finally in lien of lif●, they bring eternal death.  
Gather hence an ●●flamed desire, with this Holy old man S. Sim●● to have in thy arms this most sweet babe, the heir & King of the world, the only begotten Son of God, the eternal weal and salvation of m●●kind, the sum of all happiness, the Author of thy everlasting bliss, seek, crave, and sigh after this: for if it be granted thee, this alone will abundantly supply all other wants, and fulfil thy desires.    

THE XIIII. MEDITATION.  
Of the flying into Egypt.  

THE 1. POINT.  
TO consider how King Herod, having understood by the Sages of the birth of Christ our Saviour, King & Lord of the whole ●orld, fearing lest he would take from him the Kingdom which he had usurped, determined to seek him out, and to make him away, though he knew by the Holy Scriptures, that he was to be at least a great Prophet sent by God for the salvation of the world.  
Ponder, how soon our Saviour Christ beginneth to be persecuted: for he was scarcely borne, when presently Herod sought his life, the Eternal Father so ordaining, that his most Holy Son and his Blessed Mother should from their infancy walk the way of persecution and affliction: which ought to be a great comfort unto thee, if peradventure thou see thyself persecuted in regard of thy virtue: remembering that which our Saviour Christ said to his Disciples: The servant is not greater than his Master, if they have persecuted me, you also will they persecute. For they hate not those who are of their own crew and faction, but those who are contrary unto them and resist them.  
here, out of compassion lament, and be sorry, that there should be found any so wicked, and ungracious, as to seek jesus Christ with intention to kill him: whereas he cometh to give life unto the dead▪ and an eternal Kingdom of heaven for a temporal. Take heed lest thou do not the same (which that wicked King did) through thy sins, for they do seek to persecute and kill him.   

THE 2. POINT.  
TO Consider how Saint joseph, being a sleep, an Angel appeared unto him and said: Arise, and take the child, and his Mother, and fly into Egypt.  
Ponder, the punctual obedience of this Holy man, in putting in execution the divine will: for being a sleep, and reposing (at which time travail is most irksome unto us) he forth with arose, and obeyed in that which he was commanded, not being scandalised nor troubled with such a novelty and sudden flight. To ●ea●h thee, that in the midst of thy case and prosperity, thou art to be prepared for afflictions, & at all times to leave thy bed and rest, whensoe●er Almighty God shall command thee: esteeming it a thing of highest price, to know and fulfil the divine will, whether it be manifest unto thee by revelation of God or his Angels, or by ordination of men. For albeit the first be more glorious, yet in the second is exercised more humility.  
Conceive a great desire to obey Almighty God, as Saint joseph did, because heerin consisteth true justice and sanctity, that thou do not reply, not contradict the Commandment of God in any thing, but speedily fulfil the divine will: rejoicing ●o subject thy judgement not only unto God, but also unto men for the love of God.   

THE 3. POINT.  
TO Consider the small security wherewith jesus Christ our Saviour liveth amongst those of his own Country. For coming to remain with them, they received him not, wherefore it was necessary an Angel should advise Saint joseph to taken the child, and his Mother, and to fly into Egypt, amongst a strange and barbarous Nation.  
Ponder how Christ our Lord being to fly into the desert, he might have gone to the Country of ●●e three Sages, where he should have been known, respected, and served, be would not do so, but went into Egypt amongst his enemies & strangers, where he had n●●●her house, nor barber, nor any maintenance at all, that by wanting all commodities, he might have occasion of more to suffer.  
Gather hence how pleasing it is ●o God, that his elect (especially such as be Religious persons) remain where his will is they should, and not where they, guided by their own fancy, desire to dwell: because the true security of the soul, doth not consist or proceed from the place, but from the assistance and protection of Almighty God.  
Consider also, that the Angel said unto Saint joseph: Be there, t● wit in Egypt, until I shall tell thee: that is, that he should remain in Egypt until he should hear further from him: giving thereby to understand that in matter of afflictions and desolations, and also in whatsoever offices and employments he imposeth upon thee, thou oughtest not to assign, nor seek to known the ●ime, how long they are to continue, but must leave this care unto Almighty God, be it little or much, who knoweth much better what is befitting us than we ourselves.   

THE 4. POINT.  
TO consider how the most Blessed Virgin, as soon as she understood by Saint joseph the divine will, being most humble and obedient, sheforth with obeyed, and fearing to fall into the hands of Herod, and so endanger that precious jewel, which was all her riches, not standing upon labours of pains, nor upon the incommodities of the way, she presently arose, and with all speed took the Bl●ssed babe in her arms & fled: not regarding that she leaveth her country, parents, and friends, her house, and whatsoever she had there, so that she might keep and assure that which of her was for more esteemed than all the rest.  
Ponder how the most Blessed Virgin and Saint joseph travailed all alone that wearisome way, vnprouided of all commodities, in great poverty, upon some little beast, or ass, carrying a few clothes of the B. child, and some tools of S. joseph, the rest he carried on his back. Also what extreme cold the B. Virgin endured, being tender, & of a delicate complexion, it being then the depth of winter. Behold the foul ways & durdy passages which they met withal, and finally how after long travail and pains taken, they came into Egypt, & betook themselves to some poor cottage, unknown & neglected of the world: but very much con●orted, for that the Blessed Infant had escaped the hands of his enemies.  
Gather hence a great love to poverty, & to be contemned & forgotten of the world; & seeing in this world thou art as a way-faring man, desire to join thyself with this holy company in their journey, and see if thou canst serve them in any thing. Peradventure the B. Virgin will give thee her Son sometimes to carry in thy arms. O happy art thou, if it be granted unto thee!    

THE XV. MEDITATION.  
Of t●e murder of the holy Innocents'. Of the abode of the child jesus in Egypt: & of his return into Israel.  

THE 1. POINT.  
TO Consider how King Herod perceiving that he was deluded by the Sages, to secure his Kingdom, determined to kill him whom he feared might deprive him thereof. And because he knew not where he was, and lest the child he sought for, with rage & devilish fury should esccpe him, he commanded all the young children borne at that time, to be murdered, and executed it with barbarous cruelty & impiety, to the end Christ jesus our Saviour should not escape, but die among them. But it succeeded not a● he desired, neither was the Tyrant able to compas●e his intent, albeit he omitted no diligence for the accomplishing thereof: for although all the world persecute us, if God protect and defend us, we cannot suffer loss of the least hair of our head.  
Ponder the grief that our Saviour had in Egypt, seeing from thence the murder of so many Infants for his sake: but on the other side, how he was glad and rejoiced that by the means of tempora●● death which passeth in a moment, they obtained life everlasting, which now they enjoy: many of them by this means being delivered from the danger of eternal damnation, because if they had not died by this occasion, peradventure they might have been of those that consented to the death of our Saviour, & so should have been damned.  
Hence thou mayst gather a great desire to put thy life and death in the hands of God, endeavouring to confess & manifest him with thy works, though it should cost thee thy temporal life to gain eternal, as these holy and thrice happy Infants did.   

THE 2. POINT.  
TO consider how Saint joseph, & the most Holy Virgin with her Son being now in AEgipt, began to treat with that barbarous people, and to gain their good wills. And it is credible, that the Blessed Virgin went to assist and help other women when they needed, and as rich women do call for the poor to have their assistance, and do give them something for their pains, so it is likely they used her help.  
Ponder how through her good behaviour, speeches, & celestial conversation, the richer sort took affection to this poor Virgin, and also to the child jesus, who in like manner was much beloved for his beauty & sweet countenance.  
Gather hence how thou oughtest to behave thyself with strangers, superiors, & inferiors.  
Ponder like wise how S. joseph did work, & earn daily ●ages, there with to maintain the Blessed Virgin, and her Son. Make account that the office, pains, or function wherein thou imployest thyself, thou performest it to maintain these poor exiled and banished persons: for that which thou dost for thy brethren and neighbours, our Saviour esteemeth it as done to his own person; as himself saith in the Gospel.   

THE 3. POINT.  
TO consider how after five or seven years were passed of this exile in Egypt (as some Authors say) an Angel of our Lord appeared again in sleep to Saint joseph, saying: Arise, and take the child and his Mother, & go into the Land of Israel, for they are dead that sought the life of the child.  
Ponder that at length the persecutor died, and the banishment of the Innocent Child jesus ceased, whereby thou mayst perceive that the pains, perils, and persecutions of this life shall have an end, and the banishment thereof; and they which persecuted us shallbe judged, & their inventions examined.  
Whence thou mayst gather al●o, that if thou remain faithful towards God, and bear with patience the afflictions which he sendeth thee, for proof and crown of thy virtue, after the exile of this world, thou shalt enjoy and possess the eternal rest of heaven, which God hath prepared for thee.   

THE 4. POINT.  
TO consider the providence of Almighty God in sending presently his Angel, to bring these so happy tidings to Saint joseph, & to free him from the banishement of so many years.  
Ponder what confidence he had in Almighty God, and how contented he was, seeing the care God had of them, and how ready God was to bear his prayer, and to release him from his doubts, difficulties, and cares.  
Purpose to have recourse ever to Almighty God in thy difficulties, with prayer and confidence in him: for thou mayst securely put all anxious solicitude of the success of thy affairs, casting thyself into the hands of God: for in them (as David saith) are thy strong & prosperous successes.  
Likewise thou mayst consider the grief of these of Egypt among whom those holy Saints had lived, when they were to take their leave o● them, by reason of the singular content they received in their vertuo●● conversation, & for that it is credible that they left many (who were blind and ignorant ever before) enlightened with the light and knowledge of the true ●ayth.  
Gather hence desires, that Christ our Lord never depart from thy soul, but everlastingly remain with ●hee. Beseech him, as those two disciples did, saying unto him: Tarry with us because it is towards night, & the day is now far spent.    

THE XVI. MEDITATION.  
How the child jesus remained alone in the Temple of jerusalem.  

THE 1, POINT.  
TO consider how that after the most Blessed Virgin with her Son and S. joseph had been in the Temple of jerusalem, and therein adored Almighty God thei● Creator, the Blessed Virgin departed towards Nazareth, and S. joseph followed some hours after (because the men went not together with the women, wherein children might go indifferently with the one or the other:) and so the Blessed child remained behind them in the Temple, they not perceiving it.  
Ponder how the Blessed Virgin being now come a good way on her journey, stood expecting her most beloved Son, & Spouse with great desire of their coming: but when she saw that her Spouse Saint joseph brought not with him the B. Child, being much perplexed and troubled, asked him where he was? And he likewise much afflicted, answered that he though he had returned with her: but finding it otherwise, they began to lament and weep incessantly: and not without great reason, for the loss was not small of so great a treasure.  
Gather hence two things: The first what grief thou oughtest to have when thou shalt chance to lose Almighty God through thy own default, seeing the most B. Virgin and Saint joseph grieved so much, when he absented himself from the without any fault of theirs.  
Secondly, with what diligence thou oughtest to seek Almighty God notceasi●g, nor omitting any occasion, but seeking him in all places wheresoever thou mayst have any tidings of him, as the Espouse did in the Canticles when she said: I will rise, and will go about the City, by the streets and high ways. I will seek him, whom my ●oule loveth: For that which costeth us nothing is not esteemed, and that which is worth much (as God is) must cost us much.   

THE 2. POINT.  
TO consider wherein this most blessed child did spend those days which he was in the temple from his parents, how he watched and prayed there all the night, offering himself up to his Eternal Father for the salvation of the world.  
Ponder that his bed whereon he reposed all that while was the hard ground, or some stool or bench in the Temple, and yet thou must have thy bed so soft. His diet was a little bread gotten of alms, and thou seekest delicacies and superfluities: yea it is more probable he passed all the time without eating: for of all these temporal matters he made but small reckoning, where contrary wise thou wilt that nothing be wanting unto thee, but wilt abound in all.  
Hence thou mayst gather affections and purposes of imitating our Saviour, by embracing the poverty and want of all things: seeing the Lord of them all endured & suffered in himself so great penury of them. Have also compassion of his poverty and solitariness, because for thy sake he put himself in these straits of extre●● necessity.   

THE 3. POINT.  
TO consider, how the day followin the most Blessed Virgin returned with Saint joseph to seek her beloved Son our Lord in Jerusalem.  
Ponder with how great solicitude, with what fighes, groan and tears, and with how much care she sought him, demanding of all she met, whether they had seen whom her soul loved: and giving them signs whereby they might know him, she said with the Espouse in the Canticles: My beloved is white and ruddy, chosen from amongst thousands. But when no body could answer her demand, she turned herself to the Eternal Father, with most servant and devout prayer, beseeching him not to chastise her so rigorously, if she had committed any negligence in the service of his Son and her God: acknowledging herself not worthy to be his handmaid.  
From hence thou mayst gather two things: First, that a most certain and assured means to find Almighty God, is to acknowledge that thou deservest not to find him, and peradventure he hath left thee through thine own default, albeit thou knowest it not.  
The second is, that Christ our Lord is not to be found among the delights and pamper of the flesh b●t in afflictions, pains and desolations: not among kinsfolks and acquaintance, but in his holy Temple, & there thou art to seek him, if thou desire to find him.   

THE 4. POINT.  
TO consider, how that after our B. Lady, together with her Spouse Saint joseph had sought her beloved Son both within and without the City of jerusalem, at last after three days, they found him in the Temple itself, sitting in the midst of the Doctors, hearing them, and ask them, with so great modesty, with such gsavity & prudence, with so singular wisdom and eloquence, that all were astonished that heard him, demading of one another: Who is this? What child is this? What visdome is this in so ●èder years? Whose Son is this child?  
Ponder how great joy and content our Blessed Lady received when she found her most holy Son, and saw him so much honoured & esteemed, and her hart being not able to endure any delay, she entered among the midst of the Masters and Doctors, & approaching unto him, she speak these moanefull and tender words: Son, why hast thou so done to us? Behold thy Father & I sorrowing did seek thee. He answered her, That he had done so, that he might attend and employ himself in the affairs of his Father.  
Gather hence a desire, that all thy whole life and endeavours may be employed, not in the a●rayres of this world, or of self-love, but in ●hose which are of God, and for God. ●ee ashamed to see how far thou hast hitherto been from observing this advise, and procure from this day ●orward, ever to employ thy power●●nd senses in the service of Almighty God: seeing his divine Majesty always employed himself in that, which was for thy good and benefit. For by so seeking our Lord God, thou shalt find him, and never lose him.    

THE XVII. MEDITATION.  
Of the life of Christ our Lord till he 〈◊〉 thirty years of age.  

THE 1. POINT.  
To consider, that as Christ our Lord grew every day in years, so likewise he increased in wisdom and grace with God and men. Not that he properly received any more wisdom, grace. or sanctity, as he did increase in age, for nothing could be added to that which he had in these things, because 〈◊〉 the very instant of his conception, he was endued with all plenitude of grace● bu● he increased in the exercise thereof giving daily greater demonstration of knowledge and virtue, or wisdom and sanctity to all the world.  
Ponder, how gracious our Saviour was in the sight of his Eternal Father, and how pleasing a thing ● was unto him to see his holy Son, not only in that height of all wisdom and grace, wherewith he was replenished: but also to see him to proceed therein in the sight of men to so hig● a perfection.  
Learn to desire to proceed & daily increase in virtue: endeavouring to be perfect in that state whereunto thou art called, whether it b● religious or secular, and be ashamed considering how often tho● 〈◊〉 gone back in the way of virtue: remembering that (as S. Bernard saith in the way of God, not to go forward is to go backward.   

THE 2. POINT.  
TO consider how our Saviour fo● the space of thirty years was subject to his Holy Mother, and to S. joseph until he died, obeying them in all they commanded him.  
Ponder, who he is that obeyeth and subeicteth himself, & to whom and in what things. He that obeyeth is God, Lord and Creator of all things, whom all are obliged to obey, and be subject unto. Whom doth he obey? Not only the Blessed Virgin who was his true Mother, but also for her sake obeyeth Saint joseph, who though he were not indeed his Father, yet was he so accounted, being a poor Carpenter. In what things doth he obey? To wit, in mean and base things, such as are wont to be done in the house of a poor Artificer, as to saw & hue timber, and other things of the like ●●tture. Be confounded and greatly ashamed, considering thy Saviour Christ jesus hewing timber, driving ●ayles etc. and beholding thyself ●ow thou refusest to do such things.  
And gather hence that the excellency of a spiritual life consist●th ●osrso much in doing works which of théselues be glorious (as to preach to govern, to teach etc.) as in doing those works which God commandeth us to do, by means of our Superiors, though of themselves they be but base and very mean. And b● ashamed of thy pride, and little obedience, in not subiecting thyself, not obeying thy parents and Superiors for the love of God, even in little matters, seeing the King of Heaue● (as Saint Bernard saith) subiecting himself to the very dust of the earth the Creator of all things to his creatures: and be ashamed to desire and seek after honourabl● offices and employments, seeing Almighty God to exercise himself in things so base & humble.   

THE 3. POINT.  
TO consider how Christ our Lord, until he was thirty years of age, exercised himself in the trade of a Carpenter: for he was not only called the Son of a Carpenter, but also a Carpenter, as S. Mark saith, And where as he might have chosen to himself some more honourable employments, he undertook this mean office, therein to exercise humility, & to be dealt with, as noble and principal men do deal with mecanicall artificers: that so, the treasurs of wisdom & knowledge of God, which are all in this our Lord (as his holy Apostle saith) might be hidden from the eyes of the world.  
Ponder the rare silence of Christ our Lord, who during all this ●y●e, would not make himself known, but did so long hold his peace: and being the Wisdom and Eternal Word of his Father, would not speak, nor make known who he was by public preaching, until he was thirty years of age, leading in the mean● while, a life full of poverty, humility and silence, covering his graces & other prerogatives with rare humility.  
Learn by this pattern & example how to keep silence in thy external business and corporal exercises, if thou art employed in any, imitating jesus Christ our Lord, who labouring in body, prayed in mind. Endeavour likewise to conceal the gifts and talents which God hath given thee, when there is no need to publish them: laying first deep root in humility, seeing thy Redeemer vouchsafed to walk this way for so long time together.   

THE 4. POINT.  
TO consider, how the B. Virgin did profit and benefit herself increasing in all sorts of Virtues, but especially in Humility, seeing her most Blessed Son and her God, being wisdom itself, and yet concealed under such signs and exercises of Humility.  
Ponder how our Blessed Lady was ever contemplating and observing him and his examples, keeping and ruminating all these things in her hart: and calling them often to mind, she endeavoured to imitate her Son, and after his example to increase in humility, wisdom, and grace. O how contented did she live having in her company such an incomparable mirror and pattern of virtues! How joyful was she 〈◊〉 have him always at her side, to see him daily at her table: to hear● his words, to enjoy his presence!  
Gather hence a great desire to have Christ our Lord, present and before thine eyes in all thy works. Beseech him that he vouchsafe never to depart from thee, nor thou from him, that thou mayst perform thy actions which spirit and life, as his divine Majesty desireth thou shouldest.    

THE XVIII. MEDITATION.  
Of the Baptism of our Saviour  

THE 1. POINT  
TO consider, how Christ our Lord having lived in company of his most Holy Mother (who was now a widow) thirty years, such a life, as we may ●ell imagine doubtless to have been more divine than humane, the time being now come wherein he was to man●●est himself to the world, performing the office of a redeemer and Master, he came one day to our B. Lady, & with most tender affection disclosed unto her the whole matter, &c as an obedient son craved lea●e of her, and her benediction, that he might go and attend to the work of our Redemption. The Blessed Virgin through the great desire she had of the salvation of mankind, not requesting him to defer it any longer time with perfect resignation to the divine will, denying her own will to conform it to the will of Almighty God, said unto him that which her most Holy Son said to his eternal Father in the Garden: Let not o Lord, my will, but thine be done: and embracing her Son & her God most tenderly, she gave him her Blessing and licence, where with he departed, and remained with tears trickling fast down her cheeks alone, a poor widow, and without her Son.  
Ponder the punctual obedience of the son, in thus abandoning that chaste dove his Mother, and the pleasant and contented life he led with her, to lead his life among wild beasts: & the sacrifice of the mother, depriving herself of such a Son.  
Take example from hence and learn of Christ our Redeemer so to love thy parents and kinsfolks, that wh●●soeuer the glory or service of God shall require, they may not stay nor hinder thy good purposes and desires, neither Father nor Mother, kinsfolks nor friends, no nor all the world: procuring, if they attempt any such thing, to fly from them as 〈◊〉 domestical enemies: for so Christ our Saviour calleth them.   

THE 2. POINT.  
TO consider, how our Saviour, as soon as he was departed out of the presence of his beloved Mother, took his way towards jordan, where S. john was baptising the Publicans & sinners.  
Ponder first how poor, how solitary, & how destitute of all company our Saviour goeth on his way, and above all, how he placeth himself in the number of sinners, thereby to give us another example of humility, and not desiring to be known besought S. john to baptise him.  
Secondly, how great the joy & content of this Saint was, when he knew by the spirit of prophecy Christ our Lord, how he leapt again for joy as he did when he acknowleged him in his mother's womb; beholding him there so humble.  
Gather hence desires to humble and submit thyself to the very dust of the earth, not desiring from hence forward, to justify thyself, nor prefer thyself before others, seeing thy Saviour so humble, going to be baptised, as if he had been a great sinner: and seeing thou art indeed a sinner, desire to use convenient remedies, though thereby thou be noted & known to be a sinner.   

THE 3. POINT.  
TO consider, how S. john refused to baptise our Saviour saying unto him: I, O Lord, aught to be baptised of thee, and comest thou to me?  
Ponder the admiration and a●●onishment of Saint john, seeing our Saviour so humble, and those short, but mystical words: Thou comest to me to be baptised? Thou God infinite, Thou Saviour of the world, Thou forgiver of sins, Thou who sanctifiedst me in my mother's womb, comest to me, thy creature, a vile and silly worm, and thy servant?  
Hence thou mayst gather, that virtue and sanctity consisteth in humility and obedience (that is) i● obeying God and his Vice-gerents, (I mean) those which be in higher degree of dignity, office, age, and science. Also our equals, giving them greater honour and the better place. And our inferiors, delighting to subject thyself unto them as if they were thy superiors: taking example by Christ our Lord, who humbled himself to much this day, obeying and kneeling down before his Precursor S. john Baptist to be baptised of him.   

THE 4. POINT.  
TO consider, how while S. john baptised our Saviour, the Eternal Father authorized & honoured him most wonderfully, fulfilling the truth of that saying: Whosoevet humbleth himself, shallbe exalted. And to this end the heavens were opened, and there descended a dove, and rested upon our Saviour's head, to declare his innocency and sanctity that he was the Lamb of God, that taketh away the sins of the world: & a majestical and grave voice was heard from the heavenly Father, saying, this is my beloved Son, in whom I am well pleased, by whom I am appeased, and reconciled unto mankind.  
Ponder, that although Christ our Lord desired to conceal himself, permitting himself to be accounted but an ordinary man, and a sinner, yet the Eternal Father manifested his innocency, declaring who he was by a voice from heaven: for it was not reason that so great humility should pass without testimony of great glory. And it is the condition of Almighty God to glorify the humble.  
Gather hence desires to please this our Lord, humbling thyself, as Christ humbled himself, hiding & concealing thyself for his love, as he did for thy example, which if thou dost he will have care when occosion shall serve, to manifest, honour, and exalt thee before God and men.    

THE XIX. MEDITATION.  
Of the temptation of Christ in the desert, and of his victory.  

THE 1. POINT.  
TO consider how that after our Saviour was Baptised by Saint john, moved of his own holy spirit, he betook himself to the desert, as a place ministering occasion of temptation, there to be tempted; where he performed most holy and retired exercise, and remained there forty days, and forty nights, neither eating nor drinking. And this to satisfy for thy riotousness and delicacyes: exercising himself in continual prayer and fasting, and other corporal austerities: living not in company of his Blessed Mother, or of Saint john by the river jordan, but all alone among savage and wild beasts, being Lord of Angels, to humble himself for man, who through sin was become a brute beast.  
Ponder, how the Holy Ghost led our Saviour into the desert, to challenge the Prince of darkness to enter into the field, and to fight and vanquish him; that knowing by experience, what it is to be tempted of the Devil he might have compassion of those who are tempted, and that with the victory of his temptations he might instruct thee to withstand & overcome thine with magnanimity & courage.  
Gather hence a very fervent & earnest desire to give thyself to prayer, fasting and mortification (especially when thou art tempted) according to the example of this thy Lord, who armed himself for the combat and temptation with these spiritual weapons, & taught thee how greatly he always esteemed these virtues, that exercising thyself in them, thou mightst so obtain victory over thine enemies.   

THE 2. POINT.  
TO consider how those forty days of fasting being ended, our Saviour was hungry, to wit, as he was man, and forth with the Devil was at hand, who watched and observed whatsoever he did, and under colour of pitying him, said unto him: If thou be the Son of God, command that these stones be made bread, and eat: which he said to try if by this means he might deceive him.  
Ponder that the Devil persuadeth that the stones should be converted into bread, and not into some other more dainty meat: for that which he pretendeth in temptations, is not thy gust and pleasure, for if he could deceive thee by giving thee a ●edious life full of a thousand bitternesses & disgustes, he should not give the any contentment at all.  
From hence gather, that thou must never be careless how thou 〈◊〉. rest, because the solicitude and care wherewith the Devil goeth about to entrap thee is great and continual. For our Blessed Saviour was no sooner hungry, but he was ready to tempt him, thinking to overthrow him. Take heed, for so will he deal with thee: mark well how much it importeth thee, to watch, and pray, (as our Saviour said unto his Diseiples in the night of his so great afflictions) that thou enter not into teptation.   

THE 3. POINT.  
TO consider how the second temptation was of vain glory, when the Devil in his own likeness carried our saviour from the desert, to the pinnacle of the Temple, persuading him to cast himself down headlong from above, because much people being below, and seeing so strange a thing, that falling so high be received no harm, many of them would believin him.  
Ponder the meekness of our Lord God, in permitting himself to be carried by the Devil, without resistance, & concealing for the present his omnipotency, that the Devil might not know him for the Son of God.  
Resolve and purpose firmly, that whensoever the Devil shall tempt thee by himself or others, to vaunt thyself of thy virtues, thou wilt rather hide them by common and ordinary behaviour and conversation, and cover the interior and hidden jewels of thy soul with the precious veil of Humility. For where this virtue is, there is also (as the Wiseman saith) wisdom, and so by his divine aid thou mayst obtain thy desired victory.   

THE 4. POINT.  
TO consider how the third temptation was of covetousness & ambition, procuring to overthrow our Saviour at last by this way, and so he took him up into a very high mountain, and from thence he showed him all the Kingdoms of the world presenting thrall upon condition that falling down he would adore him.  
Ponder the unsatiable thirst the Devil hath of thy perdition: for he would give thee the whole world if it were his, so that thou wouldst commit one only mortal sin against Almighty God.  
Gather hence a great esteems of thy salvation, with a firm purpose not to do any thing in prejudice thereof for all the world: for against this temptation our Lord said: What doth it profit a man, if he gain the whole world, and sustain the damage of his soul? Wherefore putting him a way with veheme●●●, he said unto him: A●●ant Satan, for it is written, the Lord thy God shalt thou adore, and him only shalt thou serve. Whereby our Lord giveth thee to understand, that if thou shalt persevere in the combat, with his grace thou shalt overcome whatsoever temptation: and the Devil being vanquer shed, shall depart confounded, and lea●e thee with the crown of victory in thy hands, as he did (in spite of his craft) in this conflict with our Saviour, unto whom the Eternal Father seat after his conquest, not one Angel alone to minister unto him in that necessity, but many, to congratulate him the victory, and spreading the table, they attended on him at dinner, as servants on their Lord and Master.  
Learn hence to confide and trust in God, and he will nourish thee, and remedy thy necessity, when, and in what manner, it shall be most fitting for thee.    

THE XX. MEDITATION.  
Of the vocation and election of the Apostles.  

THE 1. POINT.  
TO consider how Christ our Saviour being to choose twelve men, that might be the twelu● foundations, or upholders of his Church, himself in person, not trusting therein to any other, made choice of them, & called them.  
Ponder how absolute and perfect in all points this election of our Saviour Christ was, who being the infinite wisdom that can ●ote 〈◊〉 made choice, not of the noble, ric●, and mihty o● the world, neytgher of the learned and Doctors of the Law▪ not because he conntemned or despised ●●yther of them, in respect that himself was more mighty & more 〈◊〉 ●ut because he being God had made himself 〈◊〉 and of so mighty▪ Lord was 〈…〉 and being himself so gr●●t, had vouchsafe said to become so little in our Nature he chose rather humble, ●raile, poor and contemptible persons, and such as got their living by fishing 〈◊〉 ding of n●t●, that they might no attribute unto themselves, thos● great gifts & graces which he intended 〈◊〉 unto them, nor thos● 〈…〉 which he meant to bring to 〈…〉 their means. Finally 〈◊〉 made 〈◊〉 so miraculous an election that the 〈◊〉 of the world might not be 〈◊〉 to humane force, bu● to 〈…〉 And this was the 〈…〉 those whom he 〈…〉 those who● 〈…〉 〈◊〉 in three things. First in repres●●● the violent passions of anger, 〈◊〉 maketh both for the interior 〈◊〉 exterior quiet, and repose of 〈◊〉 and body: Secondly it consi●●● in being affable and courteous ●●ardes all, not iniurying nor using ●●●astful words towards any. Third●● not rendering evil for evil, but ●●●rariwise good for evil: And 〈◊〉 Almighty God calleth blessed.  
Ponder how Christ our Lord reposes unto us his own meekness 〈◊〉 we may imitate him therein, 〈◊〉: Learn of me, because I am 〈◊〉, and humble of hart. And 〈◊〉 said it, so he showed it in the ●●dest of so many raging wolnes, ially at his Blessed Passion, not 〈◊〉 opening his mouth, not defen. 〈◊〉 himself, not repining or dis●●● thereat.  
Learn how greatly it behoo●●● thee to show thyself meek & 〈◊〉 towards all, towards thy Su●●●●, & equals, and inferiors, if 〈◊〉 desire to be Blessed and to 〈…〉 land of thy hart, and thy passions, and the hearts of all men, & most of all the land of the living, thy celestial country.   

THE 5. BEATITUDE.  
TO consider how Christ our Lord calleth Blessed those that mourn or weep, not with corporal tears (as many worldlings do) for temporal losses, of honours, life, and goods: but such as lament for their sins, and for the loss of so many souls, which are separated from the knowledge of Almighty God: wher● as contrary wise, the foolish world calleth blessed those that laugh & liu● in mirth & pleasure: but jesus who is truth itself, saith that they be accursed, because after their laughing, endless sorrow shall succeed: but happy be those who weep, because their ●orrow shallbe turned into 〈◊〉 sting joy.  
Ponder how much it impor●●●● thee to bewail thy sins and d● fects and that thou hast so often 〈◊〉 God and our Saviour, whom thou art to imitate and accompany in this holy exercise of tears, of whom it is not read (as S. Basill noteth) that he ever laughed, but we read that he wept many times, in the manger, at the death of Lazarus, upon Jerusalem, & on the Cros●e,  
Gather hence a desire to weep with our Saviour, and with this consideration restrain & moderate thy overmuch mirth, rejoicing only in the service of God, and of our Saviour, whom if thou imitate in weeping, thou shalt obtain comfort in those very things for which thou weepest: if thou weepest for thy sins thou shalt ob●●●ne pardon of them: if for the sins of others, thou shalt also obtain pardon foe them; if by reason of the exile and banishment of this life, thou shalt obtanyne joy & comfort, with certain hope of thy salvation.   

THE 4. BEATITUDE.  
CONSIDER, how our Saviour called Blessed those, who humgar and thirst after justice (that is) after virtue and holiness of life, endeavouring ever to increase therein, not after an ordinary manner, but in the highest degree; and as one that hath a great hunger, and most ardent thirst after any thing, who ceaseth not until he be satisfied, and his necessity fully supplied: for so our Saviour did hunger and thirst, & was never satiated with doing and enduring evils for our sake: wherefore he said on the Cross, I thirst. And so to satisfy our thirst, he hath given us his most precious blood to drink, & to satiate our hunger he hath given us his most sacred body to eat.  
Ponder how much it importeth thee to have this hunger and thirst of i●stice and sanctity, and not of the temporal goods of the world; lest that malediction of Christ light upon thee, when he said: Woe be to you that are filled, because you shallbe hungry: as it happened to that rich glutton, who doth and shall for ever endure an eternal & unquenchable shirst, and not be relieved with so much as the least drop of water.  
Gather hence great confusion and shame for thy negligence and ●oth in the service of God, and observe how they that hunger after virtue & sanctity (I mean the just) God will replenish the with eternal goods, as the most B. Virgin said in her Can, tickle: & the floathfull and negligent shallbe devoid thereof.   

THE 5. BEATITUDE.  
TO consider that our Saviour calleth Merciful, not only those that have a certain feeling and compassion of the corporal & spiritual afflictions and miseries of their neighbours, not excluding any though their enemies, as Christ our Lord had of all: but also those who according to their ability endeavour to help others in their miseries.  
Ponder how merciful our B, Saviour was, and how he exercised himself all the time of his preaching, in doing good to all, curing the sick, relieving the hungry, reviving the dead, pardoning sinners, instructing the ignorant, praying for all, and giving them whatsoever he had for remedy of their necessities: that is▪ his honour, his life, his body, & his sacred blood.  
Gather hence how expedient it is for thee to be merciful towards thy neighbours, imitating as much as thou canst thy Lord and Saviour, who is the Father of mercies: for it thou be hard towards them, God willbe hard towards thee: for he hath said, In what measure you meat, it shallbe measured to you again; as it may be seen in the example of the naughty servant that had not compassion of his fellow-servant. Wherefore fear, lest thou fall into the hands of God's justice, if thou forgo mercy towards others: For judgement without mercy shallbe done to him that hath not done mercy.   

THE 6. BEATITUDE▪  
TO consider how our Blessed Saviour calleth Blessed the clean of hart, to wit, those whose affection is not entangled or addicted to any earthly thing, and who do not defile themselves with sins: and to such as these Almighty God doth promise his sight, and the knowledge of hi● divine Mysteries and secrets.  
Ponder how Christ jesus our Lord was most eminent in this purity and cleanness of hart: for neither did he ever sin, nor could he sin, in so much that his greatest enemies could not argue him of the least sin: neither was guile found in his mouth. And as this our Lord is the highest purity itself, so also his holy will is, that those who serve him, be pure, not contenting themselves with exterior purity alone as the foolish virgins and pharisees did, but much more procuring the interior: Because all the glory of the daughter of the King (which is every pure soul, as the Holy Ghost saith) is within.  
Gather hence a desire (if thou desire to ascend up to the mount of God, and enjoy his blessed sight) to obtain not only corporal but also much more spiritual purity: for it is not fit that the Temple of God should be polluted or not pure: seeing therefore thou art his Temple (as S. Paul saith) and the Holy Ghost hath his abode in thee, endeavour and stri●● al●ayes to be pure and clean, both in body and soul, that in thee the beams of the divine light may appear and shine, as in a very clean & pure crystal glass: for if thou love this cleanness and purity of hart, thou shalt have the King and Lord of heaven for thy friend, and enjoy his sight.   

THE 7. BEATITUDE.  
TO consider how God calleth the peacemakers the children of God: for not only those who have peace in their souls with Almighty God, but those chie●●y who also procure to have the same with their neighbours shallbe the children of God, and of our Saviour, who with special prerogative is called the peaceable King, and ordained that when he came into the world, his Angels should salute men with this peace: and made so much reckoning thereof, that he usually saluted his Disciples with this peace, saying unto them: Peace be with you.  
Ponder the innumerable persecutions & afflictions which Christ jesus our Lord sustained to make peace between his Eternal Father and us, purchasing for us true peace, and she●ing himself peaceable even with those who did hate him.  
Gather hence how behooveful it is for thee, to have peace with thyself and with thy neighbours. Thou shalt have it with thyself, if thou be careful to break and subdue thine inordinate appetites, attending to the contituall exercises of mortification● and waging continual wa●re with vice: for peace is gotten by war. With thy neighbours thou mayst have peace, if thou endeavour never to give them occasion of offence or trouble, but rather to agree & make peace with every one, and so doing though shalt be the beloved child of Almighty God.   

THE 8. BIATITUDE.  
TO consider how Christ our Lord calleth those Blessed which suffer persecution for justice, that is for ver●ue and sanctity sake; which persecution is not understood to be suffered in one or two things only, but in all kind of injuries, to wit, in lands, livings, honour, content, life and death etc.  
Ponder how our Saviour Christ from his very cradle till his dying day, suffered for justice and sanctity the greatest persecutions and 〈◊〉 which were ever endured, and with the greatest patience that eves any had, and for the most just and innocent cause that could be, to wit, for reprehending vice and sin, and for the salvation of souls.  
Gather hence a great desire to suffer persecution, in imitation o● Christ: neither esteem it any wonder sith his enemies persecute him, that thine also persecute thee, but rem●ebring, that if it was necessary that Christ our Lord should pass through innumerable tribulations and aff●actions, and so enter into his owns glory: it is evident that neither tho●● not any other shall enter into the glory which is not thine, but only b● this way of persecuion. Wherefore animate thyself to suffer persecution and affliction. because our prefe● tribulation which is momentary and light (as also our life is) works above measure (as the Apostle ●ait●) an eternal weight of glory in us.    

THE XXIII. MEDITATION.  
Of thetempest at sea.  

THE 1. POINT.  
TO consider that our Blessed Saviour being entered with his Disciples into a little boat, he fell a sleep, & forth with a great tempest arose on the sea.  
Ponder two things: first that if the ship wherein Christ sailed be tossed and covered with waves, what will become of that wherein the Devil is Pilot (that is) if the soul of a just and holy person be persecuted & afflicted with temptations, the soul of a wicked man and of a sinner what shall it endure? What will become of such a one?  
Secondly, ponder how that all those that betake themselves to the service of God, ordinarily sustain tempests and tentations, for so the Holy Ghost saith: Son coming to the service of God, stand in justice and fear, and prepare thy soul to temptation. Wherefore many times. Almighty God permitteth great te●●pe●tuous storms of temptation and p●rsecutious to be raised against us and he semeeth to us as if he were a sleep, & neglected us.  
Gather hence purposes to 〈◊〉 the fury of thy temptations, for God will assist thee, and relieve thee in time of thy greatest need, and deliver she out of danger, as he delivered his Apostles when they came unto him, and craved his help and assistance.   

THE 2. POINT.  
TO consider how the Apostles seeing all their labour to be in vain, went presently to our Saviour fo●r help, and awaking him said: Lord save us, we peri●h.  
Ponder how our Saviour made as though he steeped and did not presently deliver his Apostles, albelt he saw the danger in which they were, partly that they might know and understand, how little they could do without his help, and partly because he would they should call upon him in time of their greatest necessity.  
Ponder furthermore, how negligent thou hast been in storms of temptations, wherein thou hast been often tossed, and how slothful thou hast been in having speedy recourse to Christ our Lord, & in beseeching him to favour and aid thee. And hence it hath come to pass, that the little boat of thy soul hath been often plunged, and overwhelmed with the waves.  
Gather hence purposes to run to God at all times for his help, but especially in time of temptation and affliction, saying unto him: O Lord deliver me from this temptation that ●auseth this tempest in my soul, delyuer me from this vice, from this peril and affliction. For if thou call upon him with faith and confidence he will aid and succour thee as he did his Apostles. And will command by the virtue of his divine word the blustering winds of thy temptations & tribulations (which are those that raise these storms in thy soul) to cease and be quiet, & presently great tranquillity and peace of mind will follow.   

THE 3. POINT.  
TO consider how Christ our Saviour awaking, reprehended his disciples, & said unto them: Why ace you fearful, O ye of little faith; as if he should say: I being in your company, you need not fear.  
Ponder the love that Christ showeth to his Disciples, and how he requireth the like love of them again, and that they trust in him, & fasten the anchor of their hope in him, for they shallbe secure in the midst of the raging and tempestuous sea of this life, though the waves should rose to the very clouds.  
Gather hence a great desire to be a faithful disciple of jesus Christ our Lord, and to follow him whithersuever he shall go, by sea and by land, mountanes or valleys, and that no peril or payne● may be able to make thee forsake his holy company, nor trouble or dismay thee, though thou shouldst behold thyself (as Susanna did) compassed round about with the waters of tribulation even up to thy neck, lest thou be reprehended by Christ our Lord as his Disciples were. For if they had reflected and considered, that they were in the company of jesus Christ. they would not have feared, nor doubted of his power, will and wisdom. Even so thou, if thou be Religious, and in his house & company, in the boat of Religion, cast thyself at all times into his hands, but especially when thou shalt be tempted or afflicted, trusting in him that he will deliver thee when it shall please him and shallbe most for thy good.   

THE 4. POINT.  
TO consider, how Christ our Lord commanded the winds & the sea, and there ensued a great calm, the winds and the sea obeying with great punctuality. And those that were present marveling at such power, demanded of one another: What a one is this, for the wind● & the sea obey him?  
Ponder the domination & rule which our Lord hath over his creatures, and their punctual obedience towards him in whatsoever be commandeth them. He ruleth over the power of the sea, and doth mitigate the moving of the waves thereof, he bringeth forth the winds out of his treasures, and when he pleaseth in a moment, he calleth them in again. He governeth the whole world, and without his disposition there is not moved the least lease of a tree.  
Gather hence great confusion and shame▪ that being a creature of his, yea a reasonable creature, and● Christian, and perhaps Religious● created to obey him & to serve him, thou dost the same so poorly, and dost to little obey his commandments, yea dost so often and daily disobey him, and offend him, not performing those thinger which he commandeth thee, as if he were not thy Creator, and he who hath given thee all thy being which thou hast.    

THE XXIIII. MEDITATION.  
How Christ our Lord walked●● the sea.  

THE 1. POINT.  
TO consider, how our Saviour commanded his Disciples to go into a boat, and to go before ●m over the water, and he ascended 〈◊〉 to a mountain alone to pray.  
Ponder first the great esteem, ●ououghtest to have of prayer, sith ●ur Lord that had no necessity ther●, only to give thee example, rety●● himself for many hours from company to pray, giving thee to ●nderstand the necessity thou hast of ●ayer, thereby to arm thyself a●ynst such temptations, as daily ●ng over thy head.  
Ponder secondly the grief his disciples felt at the absence of their ayster, for they knew, and did for● how d●ngerous a matter it was & ●l of peril to enter into the boat commit themselves to the waters without him, and had rather have borne him company in his prayer but the virtue of obedience prevail led: for God is to be obeyed in all things, although it were to undergo some great danger, & to intermit thy recollection and prayer; for this is to leave God for God.  
Gather hence a great desire to exercise thyself in these two vertue● in which our Lord did prove his disciples, to wit, obedience and prayer highly esteeming them, and making great account of them, specially ●●●ing our Saviour is thy example and thy guide in them both, for he live and died in prayer and obedience And his will & pleasure is, that those that be his, do the like, thou especially, if thou desire to be his disciple.   

THE 2. POINT.  
TO consider how that Christ o●● Lord being absent from his Disciples that were at sea, there arose great tempest, and held them till was almost day, and then their Lo●● & Master showed himself unto th●●  
Ponder first, how that if Chri●● our Lord absent himself from thy soul, it is forthwith tof●ed, plunged and over whelmed with the furious waves of temptations.  
Secondly our Lord doth sometimes prolong and defer his coming until the morning, as here he did, that thou mayst fight valiantly against thy temptations: for as they do increase, so much more doth virtue & sanctity increase by them.  
Hence thou mayst gather a desire always to walk in the presence of God: beseeching him not to forsake thee, though it be his pleasure sometimes to prove thee by temptation's nor long to defer his favour and aid, but to return, as he did to ●. Antony, & S. Catherine.   

THE 3. POINT.  
TO consider how our Blessed Saviour from the mountain beheld he affliction wherein his Disciples were, & the need they had of his help ●nd assistance in ●●at danger, and clausing compassion of them, came ●owne to aid and succour them, and ●alking upon the sea, he made himself known unto them, saying▪ Have confidence, it is I, fear ye not.  
Ponder first, how Christ ou● Lord walking on the sea, did not sink, because he was Lord of both sea and land, whom all creature● do obey and serve, man only excepted.  
Secondly, ponder how he said to his Disciples: It is I, fear ye not. that is to say, I your Father, your aid, your repose, I your joy & comfort in all your travails, I your way, truth & life. For so he is to those th●● be good: but to the wicked who will he say he is▪ I am the judge that am to judge you, I the God of revenge that will chastise you, finally I am the Almighty that shall co●demne you.  
Gather hence a desire that our Lord will vouchsafe to visit thee with his heavenly presence, & speak in such manner to thy hart, whensoever thou shalt be troubled and afflicted, that when he shall say: It is I, fear not, t●ou mayst forth with know him, reverence him, and serve him, love him, and have full confidence in him.   

THE 4. POINT.  
To consider how S. Peter seeing Christ our Lord walking upon the sea, befought him that he would bid him come to him upon the water: and our Lord, seeing that his petition, proceeded from true love, gave him leave, and the Holy Apostle walked upon the water, as if it had been firm land, and beginning to doubt and to sail in his saith, he presently began to sink.  
Ponder, that if thou hast faith and confidence, thou shalt walk ● upon the waters of tribulations and temptations without fear, as if thou shouldst ●alke upon firm land, but if thou begin to doubt, presently thou shalt sink.  
Ponder secondly, how it behooveth thee ●ot to enter into the occasions of temptations upon thy own head, sith S. Peter ●ntred not ●nto the sea, nor cast himself into the ●ater without the commandment of God.  
Learn to call upon God, when thou feast thyself plunged in perils and afflictions, because herein consisteth all thy good and remedy, and he will give thee his potent hand, 〈◊〉 he did to S. Peter, & will bring thee safe to the happy port of everlasting bliss.    

THE XXV. MEDITATION.  
Of the conversion of Saint Mary Magdalen.  

THE 1. POINT  
TO consider the course of the life of S. Mary Magdalen. Before her conversion she was of light behaviour, given to company-keeping, and to worldly meering; esteeming only that which was agreeable to her own gust and pleasure. She had neither shame, nor fear of God, nor of men: she regarded not her fame & reputation, nor what people did say of her, but was held for a public sinner.  
Ponder that although this woman was so bad as hath been said, yet her hart being once touched with the inspiration of Almighty God, she presently withdrew herself from all occasions, and retired herself from company, betook herself to repentance, and shedding tears of sorrow from her eyes, began to tear●s & cast away her gay att●re and her je wells, which were the snares where with the Devil held her entangled.  
Purpose not to 〈◊〉 thy co●uersion when God shall call thee; learn of this holy penitent to reject & abhor those things which were instruments of offending him, and labour for two things: first 〈◊〉 to have a ●oly fear, and distust of thy own frailty, learning to beware by the example of this Magdalen, who from little evils came to fall into many & grievous sins.  
Secondly, to hau● great con●idence in the mercy of God, at whose hands this sinner found remedy, and thou also mayst find the like, if as thou hast followed her in sinning▪ thou imitate her in repenting.   

THE 2. POINT.  
TO consider how S. Mary Magdalen understanding that her Lord and Master dined in the house of Simon the Pharisy, took an Alabaster bo●e of ointment, & putting on mean apparel, repaired thither to seeks the health of her soul.  
Ponder, how she that was a sinner came to the just and holy: she that was sick and infirm came to the Physician: the defiled to the Sanctifier: the last sleep to the good shepherd And approaching unto him cast herself at his feet, and began to water them with tears, and wiped them with the hair of her head, and kissed them, & anointed them with a precious ointment, with sighs & fervent desires of her hart, craving that she might be reconciled unto him, & 〈◊〉 the kiss of peace.  
Gather out of all this, how necesiary it is for remedy of thy sins, to have speedy recourse to Christ our Lord, and prostrating thyself at his feet, and cleaving fast unto them by humble & fervent affection, to pour out tears of compunction, proceeding from the very bortome of a contrite hart. And as S. Mary Magdalen converted those things which had been the occasion of her perdition to be instruments of her satisfaction, employing her eyes, hair, lips and precious ointments and odours, and herself wholly in the service of God; so thou oughtest to turn to his service, whatsoever heretofore thou hast employed in offending him, casting all thy honour & reputation at the feet of Christ: for there it nothing greater, nor better than to cleave fast to the feet of thy Lord God and Master.   

THE 3. POINT.  
TO consider, what opinion the Pharisy had concerning B. Mary magdalen, esteeming her a sinner, & Christ himself less pure, because he permitted himself to be touched ●y her.  
Ponder, how that those who convert themselves to God, have presently some that murmur against them and censure their actions, but God himself hath care to defend the as he did Saint Mary Magdalen, wh●e he demanded of the Pharisy, if he did see the woman, and her tears, sighs, and humiliation and confusion: that considering them well, he mighty blush, and be ashamed of the little he did towards our saviour, and thereby obtain pardon of God.  
Thou mayst gather hence a desire to serve & lou● God very much, because these things move his divine Majesty to pity, and clemency, and to pardon thy sins, be they never so great and enormous, as he did pardon this holy penitent, and of captive of the Devil, set her free and delivered her out of his chains, and exalted her to the happy and blessed 〈◊〉 of the children of God.   

THE 4. POINT.  
TO consider, how that albeit Sai●● Mary Magdalen had heard from the mouth of Christ jesus that all her ●nnes were forgiven her, and that she was absolved from all, bot● guik 〈◊〉 pain, through the abundant grace which was communicated unto her, she notwithstanding remained still fixed at her Redeemers feet, & would not depart from thence until her master said to her: Go in peace. And she began presently to punish her body, & did great & rigorous pennanee all her life time, which endured the space of two and thirty years after.  
Ponder, what an one she was when she came to the feet of Christ, & what an one she departed thence: she came dead, but departed aline: she came a sinner, but departed holy: she came the slave of the Devil and enemy of God, but departed the daughter & Espouse of Christ.  
Gather hence a desire to do penance for thy sins, for these be the fruits which this virtue bringeth: do not presently forget them again, making account that they are already forgiven thee: because this happy woman and Blessed Saint did not so. imitate her, and although thy sins should have been many more, and much 〈◊〉 then here were, though thou hast lost the grace of God ●at oftener, thou mayst recover it, and attain unto a great degree of sanctity, above many just which never lost it.    

THE XXVI. MEDITATION.  
Of the miracle of the siue Loaves.  

THE 1. POINT.  
TO consider how different the piety & mercy of the Apostles is from that of our B. Saviour, for they besought him seeing there was not where with to feed so great a multitude, to dismiss them, that going into the town, they might buy themselves victuals. But our Saviour perceauing the stendernes of their mercy and charity, showed the greatness of his own most bountiful mercy, and sought by himself affectually to remedy that necessity, 〈◊〉 he did.  
Ponder the care which Christ ●ath to supply the wants of those which serve him, and how that his will, desire, and pleasure is such, and it pleaseth him greatly that thy mercy be not scant or sparing, but great & free: Teaching thee to lift up thine eyes to heaven and acknowledging that from thence all good is to be expected.  
Gather hence desires to place thy confidence, not in money (albeit all things obey it) neither in the world, or humane forces, but in the boun●y and infinite goodness of thy Creator, whose hand (as the Apostle saith) is always open to relieve and give his blessing to the hungry and needy, not only of corporal, but also much more of spiritual food.   

THE 2. POINT.  
TO consider how the Apostles being demanding by our Blessed Saviour of the five loaves which they had, forth with and without repugnance, and with a very good will they presented them unto him, together with the two fishes they had in store.  
Ponder the great poverty of our B. Lord and of his Disciples, 〈◊〉 the small care they had of their own comfort and corporal sustenance, seeing for thirteen persons, & others which might join themselves unto them, they had only five loaves, and those also made of barley, which was the most unsavoury bread that then was in use, and peculiar unto poor people; having fed in the desert that ungrateful Nation with bread from heaven, whereas himself & his Blessed Apostles were fed with barley bread.  
Purpose firmly to choose for thyself such things as Christ our Lord did choose for himself, entreating thy body with like severity and rigour where with he treated his, being ashamed from this day forward of thy over much solicitude in se●king after supersluitie● and dainties in meat and drink, otherwise then is pleasing to our Lord, who reproveth these things.   

THE 3. POINT.  
TO consider how that our Saviour and Lord of all things taking the bread into his holy and powerful hands, blessed it and gave it virtue to be multiplied and become better, so that though every one did eat thereof, it was not consumed, but rather did multiply & increase.  
Ponder first, the omnipotency of God, which so easily could convert a few unsaucry loaves into thousands, & those most savoury & toothsome bread.  
Ponder secondly, the providence of God resplendent and manifest in this miracle: For whereas those which did eat of this bread were many thousands, & of different ages & complexions, yet all of them eating thereof, & of the self same kind of bread, were notwithstanding satisfied, & as well content with a small portion, as with a great quantity thereof.  
Gather hence a great desire wholly to rely & trust on the omnipotent hand of God: for they can never want, but will increase and prosper always, whose Lord & God is Christ our Saviour.   

THE 4. POINT.  
TO consider how, this heavenly b●aquet being ended, our Saviour commanded his Apostls to gather up the leave: they therefore gathered them, and filled twelve baskets with the fragments of those five barley loaves, which remained after all had eaten.  
Ponder the goodness & bountifulness of our Lord, in rewarding the liberality and free hart where with his Discipls offered him their five loaves: for he restored them twelve baskets full of most delicate hr●●d: that they might understand, that as they were twelve, so he would that the baskets of the remnant should be twelve, as it were to bestow upon every one of them a whole basket full for the small part which each of them had renounced in the five loaves they had before presented him.  
Gather hence a desire to be merciful and bountiful towards the poor of Christ, because all those who offer him any thing for his service, he rendereth them much more than they gave him: as it is manifest in the mercy he ●vsed with that widow which ●ed Elias the Prophet, who for a little meal which she had freely & liberally bestowed upon him in the name of God, multiplied the same, making it to juffice for many days. And for one glass of bad wine which was given v●to Christ our Lord at the marriage, wherennto he was invited, he bountifully rendered six vessels full of most excellent wine. And if this our Lord dealt so liberally in this life with sinners, giving ● hundred sold for one, what will be give in the eternal to the just? Good measure (saith S. Luke) and pressed down, and shaken together, and running over shallbe given in their bosom, infinitely surpassing that which is, or can be done for him in this life.    

THE XXVII. MEDITATION.  
Of the Transfiguration of our L●rd.  

THE 1. POINT  
TO consider, that when Christ our Lord transfigured himself and vouchsafed as it were to make a heaven here upon earth, manifesting his glory and heavenly beauty unto men, he retired himself unto an high mountain, taking with him only three of his best beloved and most familiar disciples, to●: place where no body but only they, might enjoy those divine comforts & favours, which in the night of his transfiguration he was to impart v●to them. Whereas to show himself disfigured in Mount Caluary, there to suffer a most painful and opprobrious death, he would it should be at midday, & in the fight of the whole world.  
Ponder how that God doth not bestow these graces & favours (such as was to be present at the glory of hi● transfiguration) upon all those that are just and holy, but only upon the most fervorous, and his best beloved: and peradventure he took not the rest with him (not because they were less servant in his love, neither were they so, but) because judas was amongst them, who deserved not to enjoy so great a favour: neither would he exclude him alone, not to defame him.  
Whence thou mayst gather, how much it importeth thee to be fervorous in the lone of God, and how much harm one bad member doth unto a whole community of good men, being the cause why they are deprived of such savours and benefits which Almighty God would do them, if such a one were not in their house & company.   

THE 2. POINT.  
TO consider, how that Christ our Lord transfigured himself in praver, permitting the glory of his soul (which was hidden ●hen and restrained) to communicate itself to the body, though for all small time.  
Ponder how that thy sins were the cause why that most holy body of thy redeemer, was deprtued all the time he lived in this world of that glory which he made known in this his transfiguration, as also why it as passable and mortal: & albeit now he admitted that glory, it was but for a very short space, choosing rather to prosecute the work of our Redemption, and to suffer and dye with great ignominy and shame for men, than here to have rest & enjoy his glory.  
Gather hence two things: firsts desire and lo●e rather of pains and tranells, and to suffer with Christ in mount Caluary, then to enjoy the quiet of mount Tbabor. Secondly how it importeth thee to be a great lover of prayer, and to profit therein if thou desire to be transfigured into the image of the Son of God, for by prayer our life is transformed & changed from terrene and worldly, into a celestial and divine consolati●ion.   

THE 3. POINT.  
TO consider how our B. Saviour being in so great glory and Majesty, there appeared Moses & Elias, and spoke of his death that he was to suffer in Jerusalem.  
Ponder how that the reason, why Christ our Lord made choice of those two Prophets before many others, and to honour himself and them by this communication, was, because they were eminent in sanctity, and zealous of the observance of the Law, and withal very much given to fasting & prayer.  
Gather from hence two things: first a great desire of those virtues, which these Saints had, thereby to be So inward & familiar with our Lord as they were. Secondly how our Saviour in the midst of his joy and comfort, did interpose and mingle speech's of sorrow, of his death and Passion, because whilst he lived on ●arth he would not have one jot of ●est, but all his delights and pastimes were to treat of suffering and ●ying. And all this to the end thou shouldest have ever in thy mind his passion, & delight to think thereon; speaking very frequently & willingly of the same, be ashamed if thou dost not so.   

THE 4. POINT  
TO consider, how the three Apostles enjoying the glory of the Transfiguration, Saint Peter desired to remain there for ever: whereupon he said to our Saviour: Lord it is good for us to be here: as if he should say, Let us exchange, O Lord, all whatsoever for this monntaine, let us change all the goods and pleasures of the world, for the delights of this desert.  
Ponder how that when S. Peter saw his master transfigured & glorious, he was willing to accompany & abide with him, but at the time of his passion and of ●fflction, when he saw him apprehended & reproachfully dealt withal, he fled with the rest. The like happeneth to thee: for thou continuest no longer in the service of God, than he doth cherish & comfort thee: then thou sayest as S. Peter: Though I should dye with thee, I will not deny thee, but perceaning peril & pains to be taken, forth with thou forsakest him, and turnest thy back saying: I know not this man. And as S. Peter knew not what he said, so neither dost thou, seeing that before thou hast taken up thy Cross & taken pains, thou desirest glory and ease.  
Gather hence a great love of the Cross & mortification, that thereby thou mayst come to enjoy eternally that passing & infinite comfort which is in heaven: seeing that S. Peter tasting here one only drop of that sea of delights, which maketh the City of God joyful, absorbed, & as it were out of himself, and un mindful of whatsoever else, to wit, beholding the sacred body of our Redeemer with that so great splendour & beauty; was so fully satisfied, that he could have been content to have ●aken up his rest for ever. But our Lord deprived him of that transitory glory, to give him the eternal in heaven.    

THE XXVIII. MEDITATION▪  
Of the raising of Lazarus, who had been four days dead.  

THE 1. POINT.  
TO consider, how that Martha & Mary seeing their brother Lazarus sick, sent unto our B. Saviour a brief and discreet letter, containing these words: Lord, behold whom thou lovest, is sick.  
Ponder, how that to treat and negotiate with Almighty God, many pre●mbles and flourishing phrases are not necessary: for to him who knoweth and penetrateth our hart, few words suffice: and the common saying is, that short prayer penetrateth heaven, and cometh to the hearing of God, as the prayer of these two holy Sisters did, whom thou must imitate, to negotiate and obtain that which thou desirest, saying unto God: Behold O Lord, he whom thou lovest is sick, and seeing thou art the heavenly 〈◊〉▪ cure me. Behold ●old, Lord, that I am to comfortless, ●uke warm, dry, undevout, tempted with anger, pride and impatience, ●nd sith thou art omnipotent & most merciful, have mercy on me.  
Gather hence a great desire, that this sovereign Physician cure & ●●ase thy soul, and visit & comfort with his divine presence, because it sustaineth many sorts of evils and ●firmities.   

THE 2. POINT.  
TO consider how that Christ our Lord coming out of jewry, ended into the house of these two sisters ●here Martha meeting him, ●aid unto him: Lord if thou hadst been ●eere, my brother had not died.  
Ponder first, that if thy soul be ●ead in sin, it is because thou didst absent thyself from Christ: for if ●ou haddst not withdrawn and separated thyself from him, no man●er of temptations could have bee●e ●●le to overthrow thee.  
Ponder secondly, that as Lazars fell sick and died in Christ's abduce, even so when ●ur Lord absenteth himself, and ceaseth to do thee his wont favours, and passions and infirmities of tepedity and spiritual weakness begin to bud and sprouts forth, & are sometimes wont to end in deadly sin.  
Gather hence desires not to depart, nor separate thyself from God because with his sight & presence al● evil vanisheth, and the health of thy soul is continually augmented an● increased.   

THE 3. POINT.  
TO consider, how before our Sau● our raised Lazarus (as the Gho●● pell saith) he wept: for it is the property of Charity (as the Apost●● saith) to weep with them that weep  
Ponder how that Christ weepeth & lamenteth, that thereby tho● mightst understand how much 〈◊〉 ●inne● grieve him, and how great 〈◊〉 ●●lice of them is, seeing he wept ● suffered so often for them, and ho● great the hardness of thy hart is, ●●ow little thou feelest the malice an● greatness of thy sins, seeing tho● dost shed so few tears for them.  
Ponder secondly, how stony-hearted thou art, yea and more than astony: for the stones made as it were ishew for their feeling, & of their grief at the death of their Lord, but thou feelest not, nor be waylest, because he suffereth for thee, and for thy sins, but when he weepeth for them thou laughest, when he sorroweth for them, thou art joy full and without ●are.  
Thou mayst gather hence a great desire to bewail thy sins with a very inward grief & feeling, ●eeing they cost thy Saviour so many ●eares. If thou be dry and hardly moved to any tears, anoint thine eyes and hart with his tears, and by ●heir virtue thine eyes will become ●ou●anes of tears, and be able to was● a way and clean fetch out the stains off thy offences and sins restoring thee again to the life of grace which thou hadst lost by sin.   

THE 4. POINT.  
TO consider how Christ our Lord caused the stone which covered he grave, to be taken away, and lifting up his eyes to heaven, cried with a loud voice, saying: Lazarus come forth: & presently obeying his voice, he came forth alive, & whole out of the grave, who a little before lay therein dead, putrified, and stinking.  
Ponder the marvellous vertus of the voice of Christ, by the power whereof he who was dead came ali●e out of the se pulcher: & it would have been sufficient to have revived all others that were deceased, if he had not restrained the force thereof to Lazarus by name.  
Gather hence a great desire to rise at the v●yce & calling of Christ, and that all those who are spiritually dead may also rise, that so sinne●●ing banished out of the world, h●●nes & justice may reign therein, & our Lord be glorified in all his creatures.    

THE XXIX. MEDITATION.  
of the entrance of Christ into Jerusalem upon Palme-sunday.  

THE 1. POINT.  
TO consider the great charity of the Redeemer, the singular joy and content wherewith he enbreth the City of Jerusalem to offer himself to death for thee: for this day ●e would be received with so great triumph, to declare unto thee the content and jubilee which was in his ●art, for that the day of thy redemption did now approach.  
Ponder, how Almighty God dif●o●eth and prepareth himself with ●reat longing and joy of mind, to ●ndergoe afflictions and pains for ●hee, whereas when any thing is to be ●one for his service, or to be suffered ●or his love, thou art presently affil●ted and discomforted, and fliest away.  
Ponder furthermore, how that ● the injuries, persecutions, ignominies, and reproaches which our Lord received in Jerusalem were not able to diminish his great love & charity towards us.  
Gather hence an inflamed love and desire to suffer something for thy Lord, thy eternal lover, seeing that all the times thou hast offended him with thy so grievous sins (which have not been few) have not been able to extinguish in his divine breast the love be beareth thee, and his desire to do thee good, and to save thee.   

THE 2. POINT.  
TO consider the humility and poverty of the Son of God, who as always before, was want to make his journey on foot, so this day being to enter in triumph into Hier●s●lem, he chose not to go in coach orin a chariot, but upon a ●illy a●re, which also was another man's: and albeit he entered with so great humility, yet all the people received him with exceeding joy, solemnity, and triumph.  
Ponder that the cause why our Lord would this day be so magnified & received with so great honour & applause of all, having ever fled such honours before, was, that his reproaches & ignominies might be the greater, & his dishonour the more notorious.  
Gather hence a great desire to condemn, and abhor all worldly pomps and honours, and to love & embrace the poverty, humility and meekness of thy Saviour, because if these be the arms & ensigns of thy King and God, they ought also to be theirs, who esteem themselves his vassals and seruauts.   

THE 3. POINT.  
TO consider, how our B. Saviour and Lord of the Angels being mou●ted upon the ass, innumerable people by dinine inspiration came to ceceave him with boughs & palms in their hands & with voices of laud and praise said: Hosanna to the Son of God: Blessed is he that cometh in the name of God, Hosanna in the highest.  
Ponder how the Eternal Father did honour his most B. Son, not only when he entered first into the world and was borne poor in Betaleem, sending ●osts of Angels to solemnize his entrance, and to bring those happy tidings of glory to God and peace to men. But this day also when he entered humble and meek, a multitude of people came to solemnize and celebrate his entrance into Jerusalem, and his departure out of the world, giving God many thanks and praises for so great a benefit,  
Gather hence a desire to imitate the great devotion where with this people receiveth their God, and be ashamed that thou comest so often to receive thy Lord and God, in the most Blessed Sacrament with so great undevotion & coldness.   

THE 4. POINT.  
TO consider the devotion & lo●e where with all did spread their clothes and garments on the ground to adorn the way by which our Saviour passed, accounting it a great happiness to cast themselves, and whatsoever they had at the feet of his our Lord, that he might dispose of it all according to his most holy will; acknowledging that unto them as to the owner and Lord of all, all subjection & service was most due.  
Ponder the little regard and esteem which is to be had of the glory of this world, seeing it received our Saviour to day with so great honour, & within few days after it held him for worse than Barrabas, and sought his death, crying out against him, Crucify, Crucify him. And whom to day it extolled & termed the Son of Da●uid (that is the Holy of Holyes and the most holy amongst Saints) to●morrow it reckoneth the most vile of all men, and treateth him as a ma●lefactour, loading his sacred shoulders with a heavy Cross; on which he was to be crucified and dye.  
Gather hence great compassion and grief to see the Lord of Angels so much neglected and despised by men, and to seek their honour at so great charge and cost of his, Desire thou to serve and honour hi● much more hereafter, and say 〈◊〉 him: Behold O my King & my Lo●● I cast at thy most holy feet, not only all my goods and wealth, but my honour also, my content, my life, myself, and all: tread vpo● me, and do with me what thou wilt: for thou art my God, my King, and Lord, the head of Angel● and men, better, and exalted above them all.    

THE XXX. MEDITATION.  
Of the supper which Christ our Lord made which his Disciples.  

THE 1. POINT  
TO consider how Christ our Saviour sent Saint Peter & S john his Apostles, to prepare for the legal supper of the Lamb, and how that forth with the Goodman of the house to whom they were sent, inspired by the Holy Ghost gave them the best, & best accommodated room of the whole house.  
Ponder the favour which Almighty God vouchsafeth to do the● in pdrticuler, when he entered into thy house, that is, into thy soul, to celebrate therein his feast and Pasch, and make thee thereby partaker of the merits of his most precious blood & passion.  
Gather hence great sorrow and repentance, for that thou ●ast bebaved thyself so ill towards so loving a Lord, seeing not once but many times thou hast shut the door of thy soul upon him, & shutting it against his di●ine inspirations, thou hast opened it to the persuasions of thy enemy the Devil, whom thou hast received and entertained, as if he & not God had been the owner, and Lord of thy soul. And therefore that which thou ougntest to do, is to offer him, not only the best room in thy house, that is, thy soul, but also to give it him wholly: for it is all wholly his. And would to God it were better than it is, that it might please his divine Majesty to ●ome & dwell in it for ever.   

THE 2. POINT.  
TO consider how that Christ our Lord, the day being come when the Paschal lamb was to be eaten, would fulfil that ceremnny of the Law, & for the accomplishing of the shadows and figures of the old law, be sacrificed as the true Lamb which taketh away the sins of the world, at the same time and in the same place that the mystical Lamb was wont to be sacrificed. Wherefore our Lord being at the table with his disciples, and all things being prepared and ready, he said unto them: With desire I have desired to eat this pasch with you to give you to understand how much I love you: as if he should say▪ Very long have I greatly desired this day, and this hour, wherein you shall see nothing in me but ignominies, reproaches, blows, stripes, wounds etc.  
Ponder the great and earnest desire which God had to suffer and to give his life for thee, longing to be plunged in the bitter sea of his passion, and to encounter with death, expecting it as a thing after which he much hungered, & took much pleasure and delight in. And this was that which he desired (as he said) with a great desire, because it was very pleasing to him, and a thing wherein he received special gust.  
Gather hence great confusion and shame, considering thy desires are not like unto those of thy Lord and God, to suffer and endure something for his honour and glory, thou being so worthy of all reproach and contempt, but rather thy desires are to follow thine own pleasure &c contentment, not to serve his divine majesty, but to fulfil thy own will and disordeded appetite.   

THE 3. POINT.  
TO consider, how christ our Lord did behold and contemplate that Lamb which he had before him on the table, laid there dead, flayed & ●osted. It is no question he saw himself represented more innocent than ● lamb, and how without any his deserts, he was to be flayed with stripes, and embrued with his own most precious blood, through most cruel torments, and finally to be put as it were upon the spit, & stretched on the table of the Cross, where, with the hot burning coals of love, he was to be roasted to death.  
Ponder how bitter this supper was unto thy Redeemer, being mingled with sauce of so distasteful a representation, as was that of his death and passion.  
Purpose, when thou sittest at table, to mingle thy meat with this ●auce, to wit, with the consideration of the passion and pains of thy Saviour, that thou be not carried away with the gust and savour of the meat: and that if thy meat be not good, or not so well dressed or seasoned, or not in such due time prepared 〈◊〉 thou wouldst, thou mayst have patience, and have somewhat to off●● unto God, & make thy spiritual profit thereof.   

THE 4. POINT.  
TO consider how the legal supper being ended, Christ our Lord gave thanks to his eternal Father, & did offer himself perfectly & entirely to accomplish his holy will, as having taken upon him our mortal flesh to be sacrificed, & dye upon the Crosse.  
Ponder how pleasing this offering & sacrifice of the Son of God was to the heavenly Father, in which he offered himself to fulfil in all things the divine will: for where this perfect resignation is wanting, whatsoever other sacrifices and holocausts; are not of any value, because we offer not ourselves.  
Gather hence an inflamed and effectual desire to offer thyself unto God with an humble & prompt will, to perform whatsoever he shall command thee, how painful & difficult soever it be.    

THE XXXI. MEDITATION.  
Of washing the Apostles feet.  

THE 1. POINT.  
TO consider that Supper being ended, Christ jesus our Lord arose from table, & putting off, and as it were despoiling his royal Majesty of his authority and greatness, humbled himself to be the servant of his servants: and laying aside his upper garment, himself alone, not admitting the help of any, girded himself with a towel, took the taukerd in his hand, and put water into the basin, and washed, not the hands, but the foul and dirty feet of those poor & silly fishermen his Disciples, and lovingly & tenderly did b●th them, wipe them, & make them cleave.  
Ponder the excellency of the person that performeth this so mean and so base an office, and humbleth himself to these things. The Creator of the world, the beauty of the heavens, the splendour and brightness of the glory of the Father, the fountain of wisdom, in whose hand God hath put heaven, earth, ●ell, life, death, Angels and men, power and authority to pardon sins, the salvation and justification of souls, the glory of the just, and all the treasure of God: this same our Lord so great in Majesty, abased himself to this act of so great humility & charity.  
Gather out of all this, great confusion to see thyself so proud notwithstanding that thou art so base a creature. Admire thy haughtiness of mind, yea thy foolishness that being most ignorant and most poor and vile, canst be so proud, seeing Christ who is Lord of infinite power and wisdom hath so humbled himself. Our Lord jesus himself teacheth us ●o exercise works of humility and charity, choosing rather to practise these acts, then to command; why then wilt not thou do the like, & seriously ●et upon that work, from which so great profit and abundant fruit is to ●e reaped?   

THE 2. POINT.  
TO consider, how Christ our Lord being now ready to perform this so humble and base an office, came first to S. Peter to wash his feet: but the Apostle was so amazed and confounded, considering with lively faith, the greatness of his Lord and Master, & together his own bas●nes, that he said with admiration: Lord, dost thou wash my feet! Tho● being the infinite God and Lord of all things! And I the most vile and basest of them all! Thou the Creator of heaven & earth, Lord of the Angels and Seraphims, and I thy creature, thy slave, a most vile sin●er, & yet wilt thou wash with thos● hands, which give sight to the blind, health to the sick, & life to the dead, not my head or my hands, but my filthy and abominable feet! This O Lord I may not endure, but I shall fall dismayed at thy blessed feet. But our Lord saying v●to him: Peter know for certain, that if I wash thee not, thou shalt not have part with me: ●his threat was so terrible unto him, that forth with he yielded, not only to have his feet ●●●hed, but also his hands & head.  
Ponder what so high and soue● reign a God doth for so low & base a creature, and what his divine Majesty undertaketh himself to do, to make us humble▪ esteeming highly of this which Christ doth, and meanly of thyself.  
Gather affections of admiration, of thank sgiving, and imitation: propose unto him the necessity which thou hast, that his divine Majesty wash & purify thee from thy sins, seeing he is so humble & so desirous to do thee this favour, to the end thou mayst have part with him: for no creature hath this power and authority of himself, but the only Son of God alone.   

THE 3. POINT.  
TO consider how Christ jesus our Lord prosecuting this act of humility & charity, vouchsafed also to do the same to judas: And prostrating himself at his feet, as if he had ●eene the Lord and Master, and Christ jesus the servant, he washed ● wiped his feet, with signs of more special love, to mollify that his hard rebellious, and obstinate hart, and to win him (if it had been possible) to some good, with this unspeakable humility and charity.  
Ponder, and behold Christ our Lord prostrate at the feet of so wicked a fellow as judas. And we may piously think that our Blessed Saviour, being thus humbled and prostrate at the feet of this traitor and wretched Disciple, would with tears falling from his eyes for his impiety and hardness of hart, say unto him: Come judas, mv dear Apostle, give me thy feet, for I will wash them and bathe them, and wipe them, even now it being the eve of that day in which my feet are to be nailed upon the Cross, and washed in my blood for thy sins, and by occasion of thy treachery. And if thou hast any complaint against me, behold I am here at thy feet, do with me what thou wilt, upon condition that thou be●●ray me not, nor offend me no more.  
Gather out of this so remarkable an example of humility, two things● First, motives of love towards him, who humbled himself so much for thee, and learn to humble thyself that thou mayst do good to thy neighbours, although in regard of their unworthiness, they deserve i● not.  
Secondly, learn out of the obstinacy of judas, to be wiser by others harms. Beseeching Almighty God to take away thy stony hart, & to change it into a hart of flesh, tha● thou mayst feel his divine inspirations, and embrace his loving examples.   

T●E 4. POINT.  
TO consider, how that Christ our Lord, having finished this work of so rare humility and charity, took his garments, & sitting down again at the table, said to his Apostles: ●now you what I have done to you?  
Ponder this demand, as if our Lord would say: Know you the mystery which is comprehended in this my deed? and the end wherefore I do it? make account that God saith unto thee, Dost thou know what I have done for thee? the benefits which I have bestowed upon thee? the evils & dangers from which I have preserved thee? knowest thou how much I have humbled myself to exalt thee? Dost thou know that I made myself man, to make thee the Son of God? if than I have washed your fee●, being your Lord & Master (that is) if I have humbled myself so much, with how much more reason ought you to humble yourselves & exercise all works of humility and charity: specially I having spent my whole life in giving you so rare and admirable examples of these & other virtues.  
Gather a desire and firm purpose from this day forward to do that which our Lord jesus doth counsel and command thee. Because humbling thyself thou shalt ever find grace in the sight of God, and thereby be exalted to the dignity of the son of God.    

THE XXXII. MEDITATION.  
Of the institution of the most Blessed Sacrament.  

THE 1. POINT.  
TO consider the unspeakable greatness of the love which our Lord bare to mankind, seeing ●n the very self same night of his passion when men went about to kill him, and to devour his sacred flesh as it were by bits, and suck his pre●ious blood with terrible torments, disgraces and ignominies, he was preparing for them this sovereign morsel, and celestial banquet, to make them partakers of ever lasting life.  
Ponder how neither the contradictions of the wicked, nor the presence of death, and of any torments were able to turn his mind, ●or to diminish his inflamed charity, and make him relent in his love, and purpose of comforting his elect with this sovereign banquet▪  
From thence thou mayst gather purposes, that no afflictions, contempts or persecutions, or torments or pains shallbe able to separate thee from him, nor to make the omit to serve him, or to receive him often in this most B Sacrament: for to this end he hath vouchsafed to stay here with us under the form of bread, which is a meat that all eat off, great & little, poor & rich.   

THE 2. POINT.  
TO consider the place, which Christ our Redeemer did choose, to institute this most Blessed Sacrament, which was a great Hall, and comely adorned, offered freely for his use, by a man whose name is not known.  
Ponder how this hall is thy soul into which Christ entereth and re●ayneth there, in this most diuin● Sacrament, and it importeth thee very much to have it adorned with all kind of virtues, which be the han●gings of the house wherein God dwel●leth.  
Ponder secondly, how Christ our Lord esteemeth greatly of a ready and prompt will to releave him, ● maketh no account of the state & ●●les of the world. And therefore he ●old, that this man's name that gave ●im this house or Hall, should nor be known, to signify that he regardeth ●ot whether he be poor or rich, no●le or ignoble, learned or unlearned, ●hat is to rece●ue him into his soul, ●ut only that he offer what he hath ●nto him with a prompt and devout ●ill.  
Gather hence a great affection ●nd longing desire to give the self ●holy unto this thy Lord, offering ●y self willingly unto his service, ●ting though thou be so miserable, ●nd so vile and base, yet he useth so ●reat mercy towards thee that he ●ouchsafeth to make thee his house ●nd abode, and to celebrate his sa●●ed and divine Mystery in thee.   

THE 3. POINT.  
TO consider how Christ jesus our Lord, whiles he was at supper ●●oke bread in his Blessed hands, saying: This is my body etc. by virtue 〈◊〉 which words he converted the obstance of the bread into his own most sacred body and blood.  
Ponder the omnipotency ● this our Lord: for in an iustant he ●●uerted the bread into his sacred flesh in such a sort, that both God & ma● entirely & wholly, is under that smy quantity of the host, & in every pa● or parcel thereof, without any division of the body, although the ho● be broken and divided.  
Ponder secondly, that Chr● our Lord said not, this is part of m● body, or of my fl●sh, but this is m● body wholly and perfectly: for albeit every least particle of his Blessed 〈◊〉 would have sufficed to sanctify va, ● would nevertheless be there wholly every part of him, that is, his hea● eyes, ears, breast and hart, to gi●● thee to understand, by the participation of his most holy members, ● would sanctify all those that wo● duly receive him, & perfectly 〈◊〉 and heal them.  
Gather hence a desire to gi●● thyself unholy unto our Lord, ● ploying all thy members and sen●● in his 〈…〉 that tho● ma●● wholly be a perfect representation of him.   

THE 4. POINT.  
TO consider, how Christ jesus our Lord communicated all his Apostles, and judas amongst the rest (albeit he knew what an one he was) because as yet his sin was not no●torious; wherefore to him, as to all ●he rest, he gave in this divine Sacra●ment, all he had, to wit, his most ●oly body and blood, his soul, divinity and humanity, that they might ever have in mind his great love towards them, & what he had suffered for their sake.  
Ponder the reverence and devotion wherewith those B. Apostles ● judas only excepted, who was in mortal sin ● did take and receive ●nto their breasts that most Blessed ●read. There S. Peter did stir up his ●avth, and turning his speech to him ●hat he believed to be contained & to ●ye hidden in that sacred bread, said: ●hou art Christ the Son of the li●ing God; To whom we may imagine that our Lord would answer: Blessed art thou Simeon Bariona, because flesh and blood h●th not revealed it to thee, but my Father which is in heaven S. john like wise would enkindle in himself affections of love: seeing his sovereign Master not only to unite himself so unto him, as to permit him to lean on his breast, bu● also to do him so great a favour 〈◊〉 to enter into his soul & body, for mor● perfect conjunction.  
Learn when thou comest t● receane our Lord, to bring with the● these virtues, to wit, faith, purity and love, as these holy Apostles did that thou mayst reap such profit ● they did, & follow our Lord as they did follow him.  
● It is to be noted, that in the en● of the ●●ird book, a 〈◊〉 meditation are added, for prepatation before 〈◊〉 thanksgiving after we have r●cea●ued this most ● Sacrameat; wher● he that is 〈◊〉 to know how 〈◊〉 prepare himself, and to give 〈◊〉 thanks after unto our Lord for 〈◊〉 benefit received, may find them.    

THE XXXIII. MEDITATION.  
Of our Blessed Saviour's prayer in the Garden, and agony there.  

THE 2. POINT.  
TO consider the great desire that Christ had to suffer for our sake, and because the time seemed ●ong till he should be delivered into ●he tormetors hands, that they might ●ee, that he did nor shrink, nor yet ●●y, supper being ended, he went into ●he garden to pray, that being a place well known to the traitor judas, to ●hew that of his own free will he offer●ed himself to prison, & to death it ●elfe.  
Ponder how our Lord for no ●anner of afflictions or perils would ●●aue his good and laudable exercise of praye● and meditation: for supper being ended, he betook 〈◊〉 ●orth with to a solitary place to pray, ●efore he was to enter upon his passion.  
Be confounded, because through thy tepidity and negligence for every light occasion thou leavest thy prayer and forgettest thy laudable customs, whereas thou shouldst do quite contrary, because in time of greater perils, afflictions and temptations we ought to have more particular recourse unto Almighty God, prayer being the only means to strengthen ourselves in them.   

THE 2. POINT.  
TO consider, how our Redeemer being come to the garden, wen● aside from his disciples, and began 〈◊〉 wax sorrow full, & to be sad.  
Ponder what is that which marks our Lord to grieve & to be sad and afflicted, he 〈◊〉 the joy of An●gells, whom when they behold, they are exceedingly rejoiced: thou shall find that the cause of this affliction was the fear of the 〈◊〉 and 〈◊〉 the death which he 〈◊〉 to ●o stayn●● the remembrance and lively app●● hension of the sins of all men, present▪ pasts and future, the multitude and grievousness of them both, wa●s the cause of this his trouble & grief● ● also the unspekable damage which 〈◊〉 sin cometh to men, in that 〈◊〉 it they deserve to be condemned 〈◊〉 the everlasting torments of hell: ●●at of all this arose his so incre●●ble ●●rrow.  
Gather hense affections of grief ●●d sorrow for the torments & death schich is even now to come upon thv ●ord: for th●u hast been the cause ●his paunes and afflictions. Endeavour from this day forward to abhor and detest, and fly from sin, ●●h thou seest in what case thy Lord 〈◊〉, to deliver thee from it, and from ●●e eternal damnation which for thy 〈◊〉 thou deservest.   

THE 3. POINT.  
TO consider the 〈◊〉 of our Saviour in his prayer, many ●●mes craving of his Eternal Father 〈◊〉 & the self same thing, to wit, ●●at the bitter chalice of his pa●●ion ●ight pass.  
Ponder the devotion & ●wrod●●eling, the tears and sorrow of thy ●ord, how solitary, destitute & com●rtles he is in this his so great affliction: his disciples were aloof of fast a sleep, his Eternal Father gave him no answer, neither granted him his petition: his most holy Mother was also absent, his enemies now ready to come upon him, & notwithstanding all these afflictions & discomforts he remained constant and persevered in his prayer.  
Gather hence the great esteem show oughtest to have of prayer, seeing Christ teacheth thee that the only remedy of thy afflictions and sorrows, it not talk, or converse with men, but to treat with God & continue in prayer: confiding that though in the beginning he de●y that which thou askest, yet at last he will grant it, if it be a thing convenient for thee.   

THE 4. POINT  
TO consider how the Son of God seeing his Eternal Father gave him no answer the first nor second time, had recourse unto him the third time, and repeating the same prayer with great love and confidence, said: Father if thou wilt, transfer this Chalice from me: But yet not my will, but thine be done.  
Ponder that the cause why the Eternal Father did def●r so long to make answer unto the prayer of his most holy Son, was to let thee know the great necessity thou and all have of the passion and death of our Saviour.  
Learn, not to complain, not to be weary when thou pray●st, if God do not hear thee: for certainly he heareth thee. But if unto Christ our Lord (who deserved to be heard at the first opening of his mouth) an●swere was not made till he had prayed the third time, what wonder is it if thy petitions be deferred, who in regard of thy sins, deservest not to be heard at all.  
Ponder secondly how Christ many times will not comfort nor remedy thy necessity in prayer, that thou mayst perceive and know the need thou hast to have recourse unto him with patience and perseverance.    

THE XXXIV. MEDITATION.  
Of the apparition of the Angel, and the sweeting of blood.  

THE 1. POINT.  
TO consider how the Eternal Father seeing his most Blessed Son in so great affliction and anguish of mind, and that, according to the inferior part, he feared to suffer and dye, he sent him an Angel from heaven to comfort and strengthen him, and to propose unto him the glory of God which thence would arise, & the benefit which would follow to all mankind by means of his passion, and that for humiliation and ignominy of the Cross, his Name should be exalted, and adored of all creatures.  
Ponder how the Lord of Angels (as if he had forgotten his own sovereign Majesty) vouchsafe● to receive comfort by one of his creatures, and being the Fortitude of the Father, and he who with power & might governeth and sustaineth the world, receiveth comfort and relief from an Angel, having made himself by reason of humane nature which he assumpted, inferior to the Angels.  
Gather hence that the office of the Angels is to assist us in our prayers, to comfort and animate us, and to present our prayers in the sight of God, which if they be performed as they ought, they have their eff●●t: for God doth either deliver us out of tribulation, or giveth us force to endure it with patience and joy. Tr●st in God that thou shalt reap the like comfort and benefi● by thy pains & afflictions, if in them thou have recourse to prayer, as our B. Saviour had in his.   

THE 2. POINT.  
TO consider how the Son of God praying with more force & earnestness, the anguish, sorrow, & fear of death, and the manifold torments which he was to suffer, did so wonderfully increase, that his sweat became as drops of blood stickling down upon the earth.  
Ponder first the greatness of the torments which our Saviour suffered: for if the only representation of them wrought so strange an effect in him who is the virtue and fortitude of God, what may we think it was to endure them.  
Ponder secondly, the example which our Lord giveth thee to strive strongly with thy passions and bad inclinations, withstanding them all valiantly even to the shedding of thy blood, if it be needful, for the overcoming of them.  
Gather hence desires to fight against them, proposing to thyself all those things which may terrify thee or cause thee any way to shrink in the way of virtue, or in the accomplishment of the divine will, whether ●t be fear of poverty, dishonour, sickness, grief, torment or whatsoever other difficulty, that thus preparing thyself, thou mayst prevail and get victory over them.   

THE 3. POINT.  
To consider the immensity of the love of Christ our Lord, and the great liberality which he showeth thee in shedding voluntarily his precious blood for thy sake, not staying till the tormentors should do it with their stripes, thorns & nails.  
Ponder how great the agony & sorrow of our Lord was though the apprehension of all the torments which he was to suffer in every part of his body, sith it was of force to make a bloody sweat to fall down from his face, neck, breast, & shoulders, leaving him wholly bathed and embrued in his own blood.  
Gather from hence desires that all the parts of thy body might become as so many tongues to praise & magnify the love and mercies of thy Lord, or so many eyes to weep tears of blood for thy sins, or so many hands to chastise & revenge thee on thy flesh by rigorous and sharp penance, it having been the cause why thy Saviour suffered so much, especially at that time, all at once, and upon a heap all that he was to sustain after at several times.   

THE 4. POINT.  
TO consider the vigour and force which the most holy flesh of Christ received by praver to encounter with the many griefs & torments of his passion, it being strengthened to undergo that which before it did naturally fly from, & abhor.  
Ponder that the causes of courage and strength of mind and body which our Lord showed h●●re, were two. First, because he saw that by his death and passion he was to heal all the mortal sores & wounds of the mystical body of the Church, which are the faithful. Secondly, to give vigour, force & courage to his elect, to vanquish and subdue their spiritual and corporal enemies, undergoing for him and for his honour and glory, afflictions, persecutions, reproaches, torments, Crosses and death, as Saint Peter, and S Paul, S. Andrew, S. Steven, S. Laurence & many others did, imitating like faithful soldiers their valiant Captain, who went before, and gave them a lively▪ example of suffering patiently & constantly.  
Gather hence a desire to arm thyself like a true soldier of Christ with the armour of prayer, which is the armour of light, that in all thy labours and afflictions, thou mayst fight, and get the victory over thine enimes, the world, the flesh, and the devil.    

THE XXXV. MEDITATION.  
Of the coming of judas, & of the inturies done unto our Saviour.  

THE 1. POINT.  
TO consider, how that our Saulour having ended his prayer, that self traitor & ●ained friend judas, approached with a great multitude of armed men, making himself the leader and Captain of them to apprehend Christ our Lord.  
Ponder the extremity of evils wherinto this wretch is fallen, because he did not resist his covetousness at the beginning: and what may be expected from thee, if thou resist not that which thou feelest in thyself, especially having got so good means of virtue as he had: for thou dost not learn in such a school, thou seest not such miracles, neither conversest with such a Master, nor with such school-fellowes. Yet all this was not ●hough to restrain this accursed conp●nion, and keep him from falling, like another Lucifer from the highest degree in the Church, to the deepest bottom of all wickedness, to wit, to become the head conspirer of the death of Christ.  
Gather out of all this a great fear of the judgements of God, beseeching him, not to leave thee, lest thy impiety proceed so far as to work thine own ruin, by the benefits which he bestoweth upon thee.   

THE 2. POINT.  
TO consider that the sign which this traitor had given to the Ministers of Satan, to betray his Master was this: Whomesoever I shall kiss, that is he, hold him fast.  
Ponder that the enemies of the author of life, could entrap him by no other wile then by show of love. And ●e accepted this cruel kiss, that with the sweats thereof, and of his meekness he might soften the rebellious and obstinate hart of judas.  
From thence thou mayst gather a great confidence in the mercy of this our Lord, that he will not refuse nor disdain thy kiss, nor of those sinners which desire to reconcile th●selues to him, & renew their friendship with him which they have lost, seeing he did not reject the ki●●e of him who so cruelly betrayed him, & sold him, as judas did.   

THE 3. POINT.  
TO consider, how Christ our Lord encountered those impious officers of injustice, and demanding of them, Whom seek ye? they answered him, jesus of 〈◊〉, and ●ur Lord said unto them? I am 〈◊〉.  
Ponder first that word of Christ, whom seek ye, as if he should say: ●ake heed, you seek a just & innoc̄et●●an, who doth good to all, & 〈◊〉 no man. You seek him who descended from heaven to earth for your eternal weal and salvation, and you seek him to deprive him of his life.  
Gather from hence desires to seek this thy Lord, but after a far different manner, to wit, for thy salvation and remedy, & for his honour and glory, & thou mayst be assured, that seeking him after this manner, tho● shalt find him.  
Ponder secondly, that word, I am he. A word which unto his good Disciples was always a great comfort in their travails and afflictions, but v●to the bad, it is of so great fervour, and dread, that it alone did fallen them flat to the ground, neither could they have risen again if the same our Lord, who overthrew them with one only word, had not given them leave to rise.  
Gather hence desires to seek God: and note by the way, that unto the good who seek him in prayer, he is a Father and protector, he is their repose and joy: But unto the evil who seek him to offend him, and kill him, he is judge that shall judge and condemn them. Finally he is he, which is to their loss and eternal grief.   

THE 4. POINT.  
TO consider how Christ our Lord the most innocent Lamb (himself giving place to the fury of his enemies) was delivered up to the ravenous wolves and prinoes of darkness (which are the infernal spirits) by means of his servants and ministers, to be put to all manner of torments and cruelties, his life not excepted (as in holy job it was, when he was delluered to the power of Satan) but without any limitation at all, that they might wre●ke their fu●y upon his most sacred hamanity.  
Ponder the 〈◊〉 & rudeness of those savage suryes, ma●ing their sport & pastime to injure ●nd torment the Son of God, of whom they had received so great benefits, and whom a little before they had judged worthy of highest ●onour: but forgetting all this they Struck him on the face, they spurned and buffeted him with their fists, they plucked him by the hair, & by the heard.  
Hence thou mayst stir up in thyself shame and confusion, for that thou hast been so bold, as to handle thy Saviour as ill as these traitors did laying thy sacrilegious and violent hands upon him, if not in outward show, at least through thy manifold sins and wicked deeds, persecuting him with them, as hit enemies did, not once only, as they did, but many times.    

THE XXXVI. MEDITATION.  
How Christ our Lord was apprehended.  

THE 1. POINT.  
TO consider how our Lord being Innocency itself was reckoned & treated as a These, and for such his enemies came to apprehend him with chains and cords, with swords and clubb●: and our Saviout gave them power over his body, to spurn & torment it at their pleasure.  
Ponder the surpassing great humility of our Lord, and how he is ●ast at the feet of most vile sinners, whose s●at and throne is above the Seraphims: how he is kicked at, and trodden under foot as a malefactor, who is the mirror of innocency and the unsported Lamb. Admire the rare submission & humiliation of so great a God, who did not only prostrate himself at the feet of his Apostles and of judas, and washed them and kissed them, but also suffered this traitor and his accursed company, to set th●ir abominable fert upon him, to tread upon him, and spurn him.  
Gather hence an earnest desire to yield and humble thyself to thy inferiors, be holding Christ thy Redeemer so humbl● and meek, and considering of whom, and for whom he rec●●ueth such injuries & reproaches.   

THE 2. POINT.  
TO consider how that wicked band of soldiers, after they had stricken and abused Christ our Lord, tying him by the wrists, with strong cords like a Thief, they brought him bound unto Annas the High Priest's house.  
Ponder, how farour Lord was from being a Thief and robber of other men's goods: for he gave all he had, and that which was particular to himself alone for thy good, & took upon him the form of a servant, concealing the dignity of a Lord and Master. But if to rescue and deliver souls out of the thraldom of Satan, and to draw our hearts to his love (which he hath ever done) be to be● These, beseech him to take thy hart and all that which thou hast beside.  
And with earnest affection say unto him: Bind o Lord I beseech thee my hands with the fetters of thy love that my works may be grateful unto thee. Bind my memory, that it for get not so many favours and benefit which thou daily bestowest upon me. Bind my eyes, that they may not behold unlawful things. Bin● my tongue, that it detract not, no● murmur against my neighbour B'ing my feet, that they may only walk the paths of thy divine Commandments. Bind finally, O Lord, this nature of mine, and all my se●es and powers from all that which is sin and offence, & set me free to all that which is virtue.   

THE 3. POINT.  
TO consider that the Apostls, seeing their Lord & Master apprehended by the Jews & ●ast bound, much affrighted, fled away and forsook him.  
Ponder how thy Saviour in this exigent is all alone and forsaken of his friends, & environed with cruel and merciless enemies: how he was well accompanied at his supper and in time of prosperity, but now abandoned of all in time of 〈◊〉.  
From hence thou mayst gather confusion and shame, for 〈◊〉 often forsaken & left thy Father, Lord and Master, and omitted to accomplish his holy will to fulfil thine own. And our Saviour here being forsaken of his heavenly Father and of his disciples, giveth thee a rate example of patience, that if tho● be destitute & left by thy friends & kinsfolks, thou endure it patiently, for i● is not much that the disciple suffe● that which his Master hath suffered before him. Beseech him humbly that seeing he is a true & faithful friend▪ he will never forsake thee, although all others should forsake thee, but es●pecially that he will not leave thee i● the hour of thy death.   

THE 4. POINT.  
TO consider who this Lord is vp●● whom so many injuries are discharged, who he is that sustaineth 〈◊〉 many reproaches & indignities, & 〈◊〉 whose hands he taketh them.  
Ponder first that he is the Eternal Word of the Father of infinite virtue, innumerable goodness, tru●● glory, and the clear fountianes of a beauty: He it is that is bound, mana●● clad, buffetted, haled, spurned, an trodden under foot: He it is that handled in so unhuman and ru●● manner.  
Ponder secondly, the grie● which our Saviour self seeing himself ● much abused by so base a people, ●nd so ungrateful, that for so many benefits, returned him so many & so grievous injuries▪ And if God took so heavily to be so dealt with all by ● enemy's, how heavily did he take suffering the like from his friends, ●eing himself all alone and desolate, in so great affliction, having been trayed and sold by one of them, ●nyed by another, and forsaken of 〈◊〉  
Gather from hence a desire to come a true disciple of our Lord, devouring never to leave him, but accompany him, and follow him ●en to the Cross, that so thou mayst ●oy him in his glory.    

●HE XXXVII. MEDITATION.  
〈◊〉 Christ our Lord was presented before Annas the high Priest.  

THE 1. POINT.  
●O consider what thy God and Lord suffered in that long way between the garden & Annas his house, unto whom his enemie● carried him, buffeting him, & spu●●ning him, and forcing him to go a● pace, half running, and trailing hi● on the ground, as it is wont to happ● to them that are led like thieves an● malefactors, & are fettered & chastened.  
Ponder the meekness & silen●● wherewith our Lord suffered so m●●ny affronts, not having deserved 〈◊〉 of them, for he never had, 〈◊〉 could have cō●nitted any fault, thou●● his adversaries pretended that he 〈◊〉 guilty of many.  
Gather hence a great desire palmitate the example of thy Lord in b●●ing silent, & suffering patiently wh●● occasion shallbe offered thee, seei●● thou hast so man● imperfections 〈◊〉 sins, as thou hast. Is it much 〈◊〉 thou bear & be silent for the love 〈◊〉 God, who being free from all fa●● gave thee so great an example of ●●●uincible patience & sufferance?   

THE 2. POINT.  
TO consider the shouts & outcries of those wicked ministers, when they entered the city with our Blessed Saviour, proclaiming and vaunting themselves of the prey they had gotten.  
Ponder how different this entrance into Jerusalem was, from that which the same our Lord made on Palm sunday, when many went with him with boughs of palms in their hands, in token of the victory which ●he had achieved over his enemies. But now they bring him in with swords & lances, as if they had got the victory over him. In that entrance all cried out in his praise: Blessed is he that cometh in the name of our Lord: in this, they cry out in derision of him, making him their laughingstock & calling him by a thousand unworthy names. In that they speed their garments on the ground, that he might pass upon them▪ In this they ●haled, rend, and tore his garments from him, ●ea & pulled the hair from his ●●eard & sacred head.  
From hence thou mayst gather a certain equality of mind, and conformity with the divine will in all things, being mindful of adversity in time of prosperity, of disgraces & reproaches in time of honour, & of a bad day in the good: for it is clear that of little pleasure much sorrow followeth.   

THE 3. POINT.  
TO consider in what plight those sacred feet of thy Saviour were, being embrued with blood, the skin flayed of them with often stumbling and with being trodden on & spurned at, by those hellish ministers.  
Ponder first, how those divine feet begin to pay for the sin which thy feet have committed in the rash & crooked ways by which they have walked, to fulfil thy desires & inordinate appetites.  
Secondly, the spirit and affection wherewith our Lord goeth a long that way (and the virtues he exerciseth of humility & patience) offering those painful steps unto his Eternally Father in satisfaction of those which thou makest to offend him.  
And gathering hence desires of thankfulness unto so good a Lord. who hath walked such ways for thy salvation and remedy, beseech him to give thee grace to ordain thine to his holy service, and to the performance of his holy Law, and Commandments.   

THE 4. POINT  
TO consider in what manner thy Saviour was received, when he arrived at Annas his Palace, and was brought in before him, and before the Scribes or Interpreters of the Law: with what arrogancy they began to examine our Lord, causing that divine Majesty to stand before them as one that was esteemed guilty, and they in the mean time remaining sitting as judges: they in state, and in their Doctoral robes▪ and the Lord and Master of the Wisdom of heaven, manacled and bound before them, as if he had been a thief & malefactor.  
Ponder how differently God our Lord is now among the doctors and Lawyers, from that he was when being twelve years of age, he sat among them, hearing them and ask them: all being astonished upon his wisdom & answers. Then he was seated in the midst of them, hearing & answering, to the esteem & admiration of all; but now he standeth, & if he make answer to the questions they ask him, he is scorned & mocked, being the Doctor of all Nations.  
Gather hence a desire to humble thyself, & to bear patiently (i●●● imitation of our Lord) when thou shalt be accounted by others as unwise, & ignorant, and persuade thyself, that thou art so indeed, and be glad to imitate in something, and to be like thy Saviour.    

THE XXXVIII. MEDITATION.  
Of the blow given to our Saviour upon the face: & how he was sent bound unto Caiphas.  

THE 1. POINT.  
TO consider, how that Lord (of whom it is said in Saint johns Never did there man speak so as this man) giving now a mild and gentle answer to the high Priest, is strooken and buffised by a base fellow.  
Ponder how the face of our Saviour remained sorely bruised and disfigured with this cruel blow, and was exceeding red, partly with it and partly through his natural bashfulness & modesty having received so great an affront. And albeit the buffets▪ blows, and spurns which were heaped upon thy Lord by his enemies, when he was apprehended, were many, yet of none but only of this mention is made in particular in holy Scripture, because it was more reproachful & injurious than the rest, and because it was given in presence of the high Priest, & of many nobles, & of the chief of the people.  
Gather from hence compassion & sorrow, beholding that sovereign countenance of thy Redeemer so buffered and wounded: On whom the Angels desire to look. And be ashamed to grieve and complain, not for that thou art buffeted (for thou art not arrived so high as to endure so much) but because others donot honour and countenance thee, when thou art in presence with them desiring heerin to be better than thy Lord God who was so much reviled, scoffed at, and despised for thy sake.   

THE 2. POINT.  
TO consider the great patience, meekness, cheerfulness, and serenity of mind which our Lord kept in his most holy soul, receaviug ●uch a wrong & never revenging it, either by word or deed.  
Ponder, that whereas Christ our Lord could have caused fire to come from heaven, or the earth to have opened, and to swallow and consume that wicked fellow, he did it not, but in all patience showed that he was ready to turn the other cheek, if he would have strooken it.  
Gather and take example hereby, not to be angry or offended for any thing whatsoever may befall thee, be it never so weighty, nor to render evil for evil. Beseeching him in this misery to give thee in all occasions which shallbe offered thee that constancy of mind and meekness which he had and showed here, that thou mayst be meek and humble of hart, as he was.   

THE 3. POINT.  
TO consider the mild answer which Christ jesus our Lord gave unto him, who had thus abused and wronged him, to wit: If I have spoken evil, give testimony of evil, but if well, why strikest thou me? and accusest me of undutifulness, seeing thou art no judge, but only a witness?  
Ponder, that albeit this reason was good and convincing, yet it was not admitted, neither did it avail him, nor any reckoning was made of it, but rather all that were present were glad and rejoiced that, that blow on the cheek was given him: and none was found that would take his part, and reprehend the audacity of that bold and barbarous companion.  
From hence thou mayst gather conformity with the divine Will, when thy answers and reasons shall not be heard, nor admitted, nor account made of them, seeing no account was made of the answer which the Son of God gave, whose nature it is ever to speak that which is reason: & therefore he is now strooken & abused, to satisfy for thy faults, which thou hast done & dost daily commit in evil speaking. Beseech our good Lord that he will give thee grace always to speak well of him, & to do honour unto all.   

THE 4. POINT.  
TO consider that the hatred & rancour of Annas, & of all the rest of that wicked counsel against our Redeemer, was so great, that blinded with the splendour of such patience & meekness, they determined to send the most meek lamb fast bound unto Caiphas the high Priest, that beholding him brought in that manner he might understand that they thought him guilty & worthy of death.  
Ponder, how different these bands and fetters were, wherewith the cruel tormentors bound the Lord of Angels, from those with which he bound them, to wit, the bands of charity: but his charity is so great, that he delighted to be tied with new fetters & cords, to lose thee and them from the grievous sins which thou hast committed against his divine Majesty.  
From whence thou mayst gather desires to suffer and to bear the like Crosses if in public or in private thou be held guilty or faulty (for in truth thou art no less) seeing thy Lord though he be so much worthy to be glorified, is notwithstanding so despised & scoffed at.    

THE XXXIX. MEDITATION.  
Of the denial of S. Peter.  

THE 1. POINT.  
TO consider how Peter having fled the night of the Passion of our Saviour with the rest of the Disciples, entering into himself again, & desiring to know the event of the business, and the success of the imprisonment of his Master, he followed him. And by Saint john Evangelist his means (who was known in the house of the high Priest) he entered in, & being known by those which were there, to be our Saviour's Disciple, he denied him thrice, swearing and forswearing that he knew him not.  
Ponder, how deeply this sin and grievous offence of his Disciple did pierce the very soul of our Lord, that his dear and tenderly beloved Apostle, and so much honoured above the rest with the primacy of the Church, should be ashamed to be accounted his Disciple.  
Gather hence, confusion and shame for that thou hast oftentimes denied thy Saviour, if not in words at least in deeds, being ashamed to keep his holy Commandments, or to perform some actions of virtue, as to confess and communicate, or to suffer some injury. All which what else is it then to be ashamed to seem the Disciple of Christ, & to deny him: wherefore thou mayst justly fear▪ least that sentence of our Saviour, and punishment fall vpo● thee, where he saith: He that denieth me before men, the Son of man shall deny him before the Angels of God: or he that shallbe ashamed to seem my disciple before men, the Son of the Virgin willbe ashamed to acknowledge him for his, before the holy Angels.   

THE 2. POINT.  
TO consider how dangerous a thing it is to continue in the occasion of sin, and not to learn to beware by the first fall: for the present occasion, and the presuming too much of himself and his own virtue, and also evil company were the cause of his fall: Almighty God permitting that a silly woman, Portesse in pilate's house, should prevail against him who had the keys of the house of God: so doth he chastise pride and presumption.  
Ponder, that he who was the fundamental stone of the Church, and so much favoured by our Lord, he that confessed jesus Christ for the Son of the living God, he that offered himself to dye for him, rather than to be scandalised and to fly, now findeth himself so weak and fearful, that being demanded by a poor girl, whether he be the disciple of Christ, is ashamed to confess it, seareth and trembleth, & at last flatly denieth it, not once, or twice, but three times.  
Gather out of this weakness and frailty of Peter ●ow near he is to a fall who confideth much and presumeth of himself. And seeing thou art not a Rock, but dust and ashes, and all the gold and silver of thy weak virtue is founded upon feet of ●●ay, and the least stone of contradiction is sufficient to overthrow it, and bring the whole tower to ground: therefore boast nor brag of any thing, for thou hast not any stronger hold, nor greater strength then with humble acknowledgement of thine own nothing and weakness wholly to rely on the goodness and mercy of our Lord. Wherefore not to fall, it behooveth thee to fly bad company, and all occasions of danger, arrogancy, pride and presumption.   

THE 3. POINT.  
TO consider that as soon as Saint Peter had denied his Master, Christ our Lord moved with compassion, and grieving to see the Pastor of his flock, and that sheep which was head of all the rest, now fallen into so great calamity and misery, looking on him, reclaimed & converted him.  
Ponder, the infinite mercy and charity of Christ our Lord, who albeit he be environed with his enemies, and loaden with afflictions, is mindful of his Disciple, & instead of chastising him, hath pity on him, & turning his eyes of mercy towards him, illuminateth his blindness with heavenly light, that he may know & see his errors. for the eyes of God have this property, that they open, & awake the drowsy, and revive the dead.  
Gather hence affections of love towards this our Lord, because when thou goest about to offend him, he inventeth means and findeth out ways to pardon thee, he hath compassion on thee, he beholdeth thee with the eyes of his mercy, he toucheth thy hart, and all to the end that thou mightest know, feel & lament thy sins and offences.   

THE 4. POINT.  
TO consider, how our Lord enlightening & penetrating the wounded soul of Peter with that his silent & loving look, that remembering himself and being sorry for his sin, he might bitterly bewail the same, he presently returned to himself and wept bitterly: & for more effectual redress of his offence, he departed the house and Palace of the high Priest, where he had found so bad entertainment, and shut himself up into one of those caves, which were towards the fountain of Siloe, and lamented his sin with deep sorrow, & said: O treacherous old age, o years ill spent, o life naughtily employed, o blasphemous tongue, o wretched sinner, coward, liar, what hast thou done? Oughtest thou so to have denied thy Master, having received so many favours & benefits of him?  
Ponder how Peter because he had denied his Master thrice in one night, wept and repent himself of his sin all his life time, and did very sharp and rigorous penance, albeit he knew that God had already pardoned him.  
From hence thou mayst gather desires to do the like for thy sins, seeing that not one night alone, but all thy life time, and not thrice, but innumerable times, thou hast denied and abandoned thy God. Wherefore 〈◊〉 behooveth thee, if thou desire to have pardon, very seriously ●o bewail and heartily to repent for thy sins, & do penance for them.    

THE XL. MEDITATION.  
What happened unto our Saviour in Caiphas his house, & of the things he suffered that night.  

THE 1. POINT.  
TO consider the answer which our Lord gave unto the demand of Caiphas the high Priest: I adjure thee by the living God, that thou tell us, if thou be Christ the Son of God. And our Lord although he knew right well the great injuries, reproaches, and torments, which his confession would cost him, yea death itself, he plainly answered and told the truth, and saved what was be fitting his person. The high Priest blinded with splendour of so great light, and being in passion, judged that he had blasphemed, and so he and all the rest of his Counsel condemned our Lord to death And having no respect to the innocency of his life, nor to their own state and quality, treated him most vilely.  
Ponder the meekness wherewith our Lord suffered these affronts and injuries: and heard that unjust sentence: He is guilty of death. O how that immaculate lamb, hearing this sentence would offer himself willingly to death, to give life unto them, who gave sentence against him, and condemned him to death.  
Gather hence desires always to say of our Saviour the contrary to that which these his enemies pronounced of him, to wit, such innocency, such a Lord, such a benefactors such a Saviour and Master deserveth life: Such a God and Redeemer is most worthy to live: and all those which condemn him, or offend him, or accu●fe him, are worthy of everlasting death.   

THE 2. POINT.  
TO consider that it being now late and time for the high Priest and his fellowers to rest, they delivered up our Lord to the soldiers to watch him, & they to keep themselves from sleeping did deride, scoff, & mock at our Lord, and covering his eyes with a shameful rag, smote his divine face, saying voto him: Prophecy unto us, O Christ, who is he that struck thee?  
here thou mayst ponder Christ our Lord full of pain and affliction, rejected, despised and contemned of all, great and little: neither was it the least cause of grief to have his divine eyes covered, that his enemies might the more freely strike him on the face, persuading themselves that so he could not see them: for it is the property of great sinners to desire not to be seen, that they may sin more freely, and without restraint, But he saw them notwithstanding with the eyes of his soul, and of his Godhead, because he was God: whose eyes, saith the Wiseman, behold in every place, the good and the evil, which every one continually doth.  
Hence thou mayst gather, that when thou sinnest, forgetting that God doth see thee, thou art as it were hood-winked & deceivest thyself, covering thine own eyes with this false and black veil: for God's eyes are most clear and open upon thee, beholding thy thoughts, words, and deeds. Wherefore from this day forword be afraid to offend our Lord, carrying ever in thy memory this admirable saying: Behold, God beholdeth thee.   

THE 3. POINT  
TO consider now that after this injury, those cruel fellows devoid of all humanity, did unto our Saviour another no less affront, spitting in his face, and covering it with their loathsome and stinking spittle: for all of them (and they were many) striving who should do worst, did cast their spittle upon him, wonderfully defiling and obscuring that beauty, which rejoiceth the heavenly court & company.  
Ponder whose face it is that is ●hus defiled & spit upon, as if it were he most vile & contemptible corner of the world; and thou shalt find that it is the face of the God of Majesty, of whom the Prophet said: Show thy face and we shallbe saved. It is the face before whom the Seraphims out of due respect & reverence do cover theirs. It is his face wherewith his divine spittle gave sight to the blind, hearing to the deaf, and speech to the dumb. It is his face, whom the Angels of heaven continually beholding and adoring, are never satiated.  
From hence thou mayst gather abundant motives and affections of compassion and sorrow, grieving to behold the face of such a Lord, defaced and spit upon by such and so base miscreants, to see the Creator so abused by so vile creatures, his divine majesty permitting himself to be obscured & defiled, that thou mightst become pure and clean.   

THE 4. POINT.  
TO consider, the injurious & disgraceful words, that even the very Kichen scullions of that palace gave unto Christ our Lord, and also how they laid load upon him with blows, buffets, & spurns, & asked him: Guess who struck thee? seeing thou sayest that thou art Christ & a Prophet, who gave thee this blow on thy care? who this spurn with his foot? who this kick, & who this cuff in the neck? And laughing aloud, 〈◊〉 jesting at him they manifestly declared that they held him for a feigned Christ, & a false Prophet.  
Ponder the invincible patience, the inestimable meekness, & the most loving hart, wherewith God our Lord suffered all this, as also that patience with which he supporteth thee, seeing that as much as lyeth in thee thou hast far oftener scoffed at thy Redeemer, offending him with thy manifold sins, and yet his mercy is so great, that he grieveth more at thy offences, & at the harm which cometh to them that torment him, then at the pains which he himself sustaineth.  
Gather hence affections & desires to suffer something for this thy Lord, who endureth so much for thee, loving him with all thy hart, who gave thee such & to many signs of love, joining with continual thanksgiving, continual service for them.    

THE XLI. MEDITATION.  
Of the presentation of our Lord before Pilate, & what questions he asked him.  

THE 1. POINT.  
TO consider how much Christ jesus our Lord, & also his enemies desired the coming of the morning, but for very different ends: Our Lord to suffer & dye, & they to put in execution their damnable intent, which was to murder him: and forthwith in the morning the high Priest Caiphas and the whole Counsel assembled together, & calling our Lord jesus the second time, he asked him: Art thou Christ the Son of the Blessed God? but our Lord answered him not to his demand.  
Ponder how much it importeth thee, to ask our Lord this question▪ but with a different meaning, and desire from that which his enemies had, ●aying: O my Lord, if thou art Christ, 〈◊〉 thou art the promised Messias, if 〈◊〉 art the Son of the living God, ●nd the splendour of the glory of 〈◊〉 Eternal Father, as it is most true 〈◊〉 thou art, how cometh it to ●asse that thy divine face is so disfigured? how is it defiled with spittle? 〈◊〉 is it bruised with buffets? And ●aming hence affections of tender ●ue and compassion, acknowledge at thy sins have been the cause, ●hy thy Saviour Christ and Lord is that plight, in which thou seest ●m, and his unspeakable charity girth testimony of him, that he is the ●nne of the living God: For no o●●r then he could have undergone so ●ny torments for the sins which never committed. And adoring 〈◊〉 with all thy hart, thou shalt say: ●ou o Lord, art my Christ, & my ●●d, my Saviour & my Redeemer, he, who thirty and three years ●st so great and earnest desire and aging to see this day of pain and action once come, to deliver me from the eternal affliction, and pain.   

THE 2. POINT.  
TO consider how the high Priest hearing the answer which our Lord gave afterward to his demand he and all the rest that were present being unworthy to hear that which they deserved not to understand they treated him as a slave. And thinking any punishment that they coul● inflict upon him by their law, to little, they yielded him up to the se●cular power of the precedent Pilate that he might sentence & torment hi● more cruelly.  
Ponder the providence a● wisdom of our Lord God, w●● would that the jews, and Genti● should concur to the death of hi● who died for the salvation of all: 〈◊〉 his death is our life, & his condem●tion our salvation.  
Gather hence compassion grief to behold thy Lord, & 〈◊〉 God hated of all, as well of these his own nation as of strangers. 〈◊〉 lament, for that many Christians the like through their sins: & if those who have obligation to serve & honour him do this, what wonder is it i● the Turks & Gentills, who know him not, do offend him.   

THE 3. POINT.  
TO consider, the presentation and accusation of Christ before Pilate, as if he had been a malefactor and a seditious person, being accused as one who prohibited Tribute to be given to Caesar, making himself the Messias promised of God.  
Ponder how Christ our Lord in all these accusations and calumniations answered not a word in his twne defence, showing heerin his great meekness and patience, and declaring in fact how earnest a desire he had to die for our salvation, seeing he would not by speaking for himself, cause his death to be one jot de●ayed.  
From hence thou mayst gather ●hat the strongest armour to resist ●y enemies, in the midst of the tem●ests of adversity and persecution, 〈◊〉 confidence in God, such as our Lord had, whose name is Admirable: for he is not only admirable in perfections & miracles, but also in humiliations and afflictions. Admirable in meekness, admirable in patience, & in suffering, admirable in silence, giving thee example how thou oughtest to keep silence, and not excuse thyself when thou art reprehended for thy misdeeds & sins, albeit thou find not thyself in conscience guilty of any thing.   

THE 4. POINT.  
TO consider how Pilate having heard all these accusations, entered with Christ our Lord into the Palace to examine & inquire of him concerning all that which was laid to his charge, & having heard all his divine answers from the mouth of God, in whom never was found deceit, perceiving his uprightness & integrity, judged him to be an innocent man.  
Ponder the desire our Lord had, that, that miserable judge would open the eyes of his soul, to receau● the beam of his divine light. But th● un happy wretch, although he began to have a desire to know the truth, yet he did not expect answer, because he deserved not to hear it from the mouth of the true God.  
Gather from hence desires to know the truth, and that God, as the Father and author thereof, will reach it thee, believing that his life is truth, his miracls' truth, his Sacraments truth, truth all that he taught & preached. Wherefore seeing this is the most certain truth, although the defence thereof cost thee thy life, as it cost thy God his life, be glad to lose it for him: neither losing it, shalt thou lose it, but gain it everlastingly.    

THE XLII. MEDITATION.  
Of the presentation of Christ our Lord, before Herod.  

THE 1. POINT.  
TO consider how Pilate understanding that our Saviour was borne in Galilee, and under He●rods jurisdiction (who was come to Jerusalem in those days to celebrate the feast of the Paschall Lamb) sent him unto him, that he might judge & discuss the process of that prisoner, whom he held as his subject  
Ponder the pains and ignominy our God endured between Pilat's house and King Herod's palace, those his cruel enemies carrying him with great violence, tumult and noise, through the midst of the market place & streets of Jerusalem, that he might be seen & noted of all, & esteemed guilty.  
Have compassion to see the Son of God haled to so many Tribunals and judges, every one worse than the other, his divine majesty ordaining it so, that he might have abundant matter wherein to show his invincible patience, humility and longanimity, giving thee an example, that thou mayst know wherein to imitate him, and follow his virtues.   

THE 2. POINT.  
TO consider how glad King Herod was when he saw our Saviour, because he had heard many things of him, the wonders he wrought, & the miracles he did: & so desired that he would do some before him.  
Ponder how Christ our Lord to eschew death or any other torment, would not do any miracle before Herod, & also because he knew that he was moved to desire it through pride and vain curiosity, & not of a desire of his own spiritual benefit, neither would our Lord speak one word in defence of himself, or to that he asked him: all which redounded to hi● greater reproach.  
Gather from hence a desire that God would vouchsafe to grant thee the virtue of silence, & make answer for thee in all thy doubts & difficulties, for the benefit of thy soul, thou being full of darkness & ignorance, & of thyself art not able to give any answer to the purpose, nor to rid thyself of the questions & impugnations of others.   

THE 3. POINT.  
TO consider how that Herod, seeing our Lord not to yield to his desire, nor to satisfy his curious levity, did contemn him, and with all those of his court held him for a simple & foolish fellow, and therefore not so much worthy of death as to be mocked & scorned at, & so in derision & mockage put on him a white & homely garment.  
Ponder how Christ our Lord 〈◊〉 here mocked & disgraced by the King and all his Courtiers, who made a fool of him, & stood plucking him & pinching him, & jesting at him in most rude & uncivil manner. And when they had done, the King sent him back to the Precedent Pilate, as if he should have said unto him: Lo I send you back this fool, & idiot.  
From whence thou mayst gather desires to accompany in spirit thy true King & Lord, who suffered all these opprobrious things with admirable patience, teaching thee to make small reckoning of the judgements & opinions of this world which are mere folly, & what people say or do: desire to suffer for justice & piety, that thou mayst be assured of the Kingdom of heaven: for there is no greater wisdom then to rejoice in contempt for the love of God, nor greater folly, then to seek to be honoured without him.   

THE 4. POINT.  
TO consider how that amongst so many garments which our Lord changed that night of his Passion, his Eternal Father never permitted his enemies to invest him with a black one (it being the use and custom among the jews, that he who went to the tribunal to be arraigned, should be clad in black, which was a sign of a condemned person) but would that it should be white in token of innocency, or ruddy in token of ●oue.  
Ponder how that garment which was given unto Christ our Lord in derision, was a figure of the witness ●nd purity of his most blessed soul, ●nd of the innocency of his life, as his enemies themselves were fain to confess, saying: I have found no cause in this man of those things, wherein you accuse him.  
Gather hence desires, that our Lord would invest & adorn thy soul with the white garment of innocency & thy body with his reproaches, that in all thou mayst imitate him, and so thou shalt become more white & purer than snow.    

THE XLIII. MEDITATION.  
How Barrabas was compared, and preferred before Christ  

THE 1. POINT.  
TO consider that Pilate defirous to deliver Christ from death and being to release some one condemned person in honour of the Pasch, said unto the jews: Whom will you that I release, Barrabas, 〈◊〉 jesus that is called Christ? for (Barrabas being so seditious & wicked a fellow) he made no doubt, but th●● rather than he should go unpunished, they would release our Saviour jesus Christ.  
Ponder the wonderful humiliation of Christ our Lord, who being so great, so wise, so holy, and so great a benefactor of all, is now balanced and compared with Barrabas an infamous companion, a thief, a murderer, a seditious & public malefactor.  
Gather hence desires not to disdain, grudge, or repine when an inferior and worse than thyself, is preferred before thee, and more honoured and respected, if account be made of him, and not of thee, if another be employed in offices and business, & of thee no mention be made. nor thou regarded, seeing thy Lord & thy God endured all this, & much more.   

THE 2. POINT.  
TO consider, how the ungrateful people and those blind & passionate Scribes & pharisees, out of malice broke into open injustice, & how in their sight, Barrabas his life, notwithstanding all his murders, robberies, & abominations weighed more & was thought more profitable, than the innocency of Christ our Redeemer for all his virtues and miracles, Wherefore they besought the judge to release the man-killer, and wicked villain, & to murder & crucify the author of life.  
Ponder how mutable men are, & easy to be deceived: for they who a few days before with common consent & festival acclamations, called Christ their King, now with a different note & tumultuous clamour, say: Make jesus away, and release us Barrabas.  
Gather hence confusion for thy pride, & endeavour from this day forward to humble and submit thyself, seeing that our Lord is held for less than the lewdest fellow in the world. And here thou mayst see literally fulfiled that which our Lord said by his Prophet: I am a worm and no man, ● reproach of men, and outcast of the people. And for such he is now reputed of those who ought to honour & respect him above all men & Angels.   

THE 3. POINT.  
TO consider that the more the Precedent Pilate desired to deliver Christ our Lord, the more the jews were earnest to have Barrabas released.  
Ponder how often the like judgement, strife and controversy passeth between thy flesh & thy spirit, the one making choice of Christ, and the other of barrabas; the one of God the other of a creature; the one seeketh after the vain perishing glory of men, the other seeketh the glory of God, which is perpetual & everlasting. Finally the one enquireth after corruptible & transitory things, the other after things permanent & which endure for ever.  
Whence thou mayst gather great sorrow for having left Christ thy only and chiefest good, for so vile and contemptible a thing as Barrabbas: I mean, for having so often c●osen & regarded more a creature, ● little sensible delight and vain honour, than Christ jesus our Lord: In whom be all the goods & treasures of the wisdom and infinite knowledge of God hidden. Be confounded in consideration of this, thou miserable wretch, as thou art.   

THE 4. POINT.  
TO consider how Pila●e did testify unto the people the innocency of Christ, saying: I find no cause in him, why he should deserve death: but the outrageous people raising their voices cried aloud, saying: Crucify him, crucify him.  
Ponder how much those redoubled & often repeated clamours grieved our Lord, seeing that they did not only seek his death, but that he should dye so cruel a death, as the death of the Crosse.  
Gather hence sorrow for that thy sins have put our Lord to so great straits: for they alone were those that importuned and cried out that he should be crucified. Wherefore it behooveth thee to abhor them, & detest so cruel and bloody beasts, which with so great cruelty murdered our Saviour.    

THE XLIIII. MEDITATION.  
Of the stripes which our Lord received at the pillar.  

THE 1. POINT.  
TO consider, how the Present Pilate, seeing that his former project and device did not succeed, and that all the people began to be in an uproar, he took another means and counsel to appease the fury of those cruel enemies, which was to give sentence against the Lord of Angels, that he should be whipped.  
Ponder how unjust, cruel, & reproachful this sentence was which the Precedent gave against our Lord, notwithstanding he knew very well and was sure of his innocency. But our Lord jesus lifting his eyes to his Eternal Father, said these words of the prophet: I am ready O my Lord for scourges, & desirous to pay the things that I took not. And without appellation or making any other means to quit himself, he accepted that bloody sentence, offering most willingly his sacred body to be scourged in satisfaction of our sins.  
Gather hence desires not to complain when by thy Superiors, equals, or inferiors thou shalt be reprehended and chastised, although thou be without fault, seeing God most free from all fault, is not only reprehended, but also cruelly whipped, and handled like a thief with so horrible a punishment, and yet not complaining, but as if he were tumbe, not once opening his mouth.   

THE 2. POINT.  
TO consider, how the sentence of his whipping being pronounced, those cruel Butchers laid hand on the Lord of heaven, the creator of the world, & glory of Angels, & ●ed him into the court to the place of punishment, where with barbarous inhumanity and fury they stripped him naked, & covered him with stripes from top to toe, as if he had been a slave,  
Ponder how much our Lord, who investeth the heavens with clouds, beautifyeth the fields with flowers, covereth the trees with leaus, the birds with feathers, the beasts with will and hair, would be abashed, beholding himself so naked & poor without any thing to cover himself withal, and th●t before such a multitude of people that were there present, having none to take compassion on him, nor so much at to cast a cloak over him to cover his nakedness.  
Gather hence affection of pity and compassion, seeing thy God and Lord in such extreme need, abandoned, naked, & exposed to all ignominy, & shame, & compassed about with his enemies, who desired to drink his blood.   

THE 3. POINT.  
TO consider how those cruel and barbarous tormentors having that thou'st & most delicate body now naked amongst them, bound him hand & foot fast to a pillar, that they might beat him more freely at their pleasure.  
Ponder the great barbarousness, and cruelty wherewith the● began to lay on load with thongs & rods, on that most tender back of thy Saviour, heaping stripes upon stripes, and wounds upon wounds, vn●ill that most sacred body, all bruised, torn and flayed, the blood bursting out and trickling down drop after drop on every side, became so disfigured and imbrued with blood, that his own mother could hardly have known him.  
From hence thou mayst gather a great detestation of thy sins, for they were the cause of so outrageous a punishment, and a great desire to chastise them with rigorous penance & discipline.   

THE 4. POINT.  
TO consider how the torturers being weary of scourging that innocent body of Christ our Lord, already spent with stripes, which a mounted (as some Saints affirm) to abou● five thousand, they unloosed him but he not being able to stand on hi● feet, fell down upon the cake of hi● own blood that lay at the foot of the pillar.  
Ponder the solicitude and desolation of Christ our only good, who had not there any friend or acquaintance to help him up, but his only enemies who did tread, kick & spurns him, that gathering forces out of feebleness he might get up again. Neither was there any who would go & advertise the most Blessed Virgin of the extreme need & nakedness of her beloved Son, that she might with speed come to cover him with her veil, who so often had wrapped him in clothes when he was a child.  
Gather hence a great confidence of the remission of thy sins, seeing this Lord endureth so much to deliver thee from them: and an earnest desire to rest & cleave fast to the feet of Christ, kissing sometimes in spirit & devotion the ground embrued with his most sacred blood: other times that holy pillar bathed and enamelled with the precious blood of this holy Lamb, which was shed to make thee strong, as a pillar in the Church of God, that is to make thee have a courageous & invincible hart to withstand thine enemies, thy passion's & temptations.    

THE XLV. MEDITATION.  
Of the purple Garment, and Crown● of Thornes.  

THE 1. POINT.  
TO consider how those cruel soldiers having mode an end of whipping him, they invented another punishment to afflict him withal: wherefore approaching unto our Lord Christ, they clothed him with an old scarlet cloak which was a wearing for Kings, but they put it on him in derision & scorn, to giu● the people to understand that being ● wile & base fellow, he would hau● made himself a King.  
Ponder how Christ our Lord would be thus made a King in mockery, to declare unto the world tha● all the honours & Kingdoms of thi● life are but mockeries, & that therefore little reckoning is to be made of them, as our Lord himself did so little esteem them: & so that which the world accounteth an honour in others, he would undergo, thereby to be disgraced & abased by the same world which scoffed & mocked at him.  
Gather hence great compassion at the extreme dishonour which thy Lord God suffered, & for this his humiliation, being made the scorn & mocking stock of the people. And humbly beseech him that thou mayst not make so light of him, as to contemn him through thy sins, as those soldiers did, but rather serve & love him, desiring that he would vouchsafe to invest & honour thee with this his precious & costly livery, that following him (albeit the world despise thee therefore) thou mayst deserve to see & enjoy him clad with the rich & precious robes of grace & glory.   

THE 2. POINT.  
TO consider how those cruel enemies forthwith brought a cruel crown of sea-rushes (which were certain sharp and long thorns) & fastened it on his sacred & tender head by which on the one side he sustained intolerable pain, & on the other extreme disgrace.  
Ponder how that this crown was not of gold, nor silver, not of pearls, nor precious stones, of rose● nor odoriferous flowers, albeit this Lord right well deserved it, being ●he true King of heaven and earth, but that which instead of these they gave him, was of strong & boisterous brambles and thorns which pierce● his delicate head: our Lord permitting this, because thou hast often bound and crowned thy head wit● roses & flowers of pleasures & delights.  
Gather hence how great th● bounty & charity of God is toward men, seeing that when they are busi●ed in preparing for him so cruel an● terrible a crown, therewith to affli●● and torment him, be prepareth for them a crown of glory in heaven to reward them. And seeing God teacheth thee by his example, that by the crown of thorns, the crown of glory in heaven is gained: and that the crown of affliction which pricketh in this world, is better than that of pleasures and delights which torment in the life to come. Procure to crown thyself, and make choice of the first (as S. Catherine of Sienna did) to avoid the second.   

THE 3. POINT.  
To consider how that to increase his confusion and reproach, they after this put into the right hand of thy sovereign King and Lord, a Reed, instead of a Kingly sceptre, & smote his head there withal, to the end that ●he world might know that his Kingdom was hollow, vain, and without substance, & he void of judgement and wit, making himself a King.  
Ponder how our Lord jesus did not refuse to take the reed into ●is hand, but rather willingly accepted it, & held it fast as an instrument of his contempt.  
From hence thou mayst gather how much it importeth thee to resist and reject honour & self estimation & to embrace humility & submission of mind, in regard that by this way & means our sovereign King entered into his Kingdom: & by the same, & no other, thou must enter into the Kingdom of heaven, which is not thine, but another's to give thee, if thou desire it.   

THE 4. POINT.  
TO consider how those fierce people more cruel than Tigers, not contenting themselves with the former injuries, which they had done to that meek Lamb, they add yet another injury: for bowing their knes before him in mockery & scorn, they said unto him: Hail King of the jews, and presently they struck his divine face with a reed, deriding & making faces at him.  
Ponder i● how different a manner the celestial spirits adore thi● great King and Lord, from that men ador● him on earth. The Ang●ll● 〈◊〉 him as God and King of all things, & men adore him as a fals● God and counterfeit King: they cal● him holy, holy● and men, wicked, sinner, possessed with a Devil.  
Gather hence desires thoroughly to feel and lament thy sinne●, and that which thy Lord and God sufficeth: and as his loving child and true friend prostrating thyself on the ground, adore him as thy King and Lord after another manner than these ●do, and say from the bottom of thy ●art: Hail king of heaven & earth, King of Angels and men, save me O Lord, and admit me into thy heavenly Kingdom, when I shall depart this ●●iserable life.    

●HE XLVI. MEDITATION.  
●f the words, ECCE HOMO.  

THE 1. POINT.  
TO consider how these cruel soldiers led thy Saviour in this so lamentable a plight unto the Precedent Pilate, who wondering to see him so ill handled, carried him up to an eminent place, whence he might be seen of all, to the end that moved with compassion they might cease to seek his death.  
Ponder first, how much our Lord was ashamed at his appearing in so reproachful an habit, with the crown of thorns upon his head, 〈◊〉 ●eed in his hand, a rope about hi● neck, his body all bruised, rend wea● tied & exhausted with so many stripes all gore blood through the multy●ude of those blows: and with th● drops of blood which trickled dow● his venerable face, those lights o● heaven were eclipsed & almost blinded.  
Ponder secondly, the differenc● between the figure wherein our Saviour appeareth now, and that whi●● he showed in the glory of the mou● Thabor: that which was so glorio●● and pleasant, he discovered only 〈◊〉 three of his disciples, this so paine●● and ignominious he showeth to 〈◊〉 the people of Jerusalem: that i● mountain all alone and retired, this in the midst of a great & populous City.  
Be confounded at thy pride, seeing thy Lord so much humbled and despised for thy sake, and thou endeauourest not to be so handled of men, but rather with all honour and esteem, & desirest that they should know the good which is in thee, that they may praise thee.   

THE 2. POINT.  
TO consider how Pilate showing Christ our Lord in presence of all the people, said aloud: Behold the Man.  
Ponder these words in the sense and meaning with which Pilate did pronounce them, and thou shalt find that, moved with pity to behold so woeful a spectacle, he desired to de●i●uer Christ our Lord, and therefore the saved: Ecce Homo, Behold this man, and you shall perceive him to be so punished that he hardly retav●eth the shape of man, being so disfigured & misused: wherefore in regard ●hat he his a man as you are, and no b●ast, have compassion on him. But they would not afford him a good look, nor have any pity on him.  
Hence thou mayst gather de●●rs that God would grant thee eye● of compassion, and a hart of flesh, that beholding him thou mayst be ●oued to compassion, seeing he suffered so much for thy sake, and giu● thee grace to love them that hate thee, seeing that in thi● kind our sou●raign● Lord, God and man, h●th given the● 〈◊〉 rare an example.   

THE 3. POINT.  
TO consider upon the said words of Ecc● Homo, how much it behooveth thee to stir up thyself, and to behold with the eyes of lively ●●yth this our Lord, & say unto thy ●oule: Ecc● Homo, behold ● my soul● this man: for albeit he is so wounded with stripes, so defiled with spittle, s● bruised with buffets, crowned wit● thorns, hath a reed instead of a scopster in his hand, & i● clad with an ig●nominious garment, yet he is mor● than a man, he is also God.  
Ponder the great desire whic● the Eternal Father hath, that thou wouldst behold this sovereign Lord God and man, with meek & compassionate eyes, and make benefit of thy time he allotteth thee to do it, and not misspend so great a jewel, nor omit to reap profit by beholding this man: for if thou mark it well, thou shal● find that this is the man, which that sick man that lay at th● Pond stood in need of, and requi●●● his help that he might rise & go in●● the pond, and be cured of his dis●a●●● & infirmity. This is the man wh● is the head o●●ngell● & men, and i● so much disgraced to honour them, so defiled to beautify them, condemned to death to exempt men from a greater death, and to save them: finally he is the man who is mad● th● outcast of men, to make them the children of God.  
Gather from hence ho● abominable a thing sin is in the sight 〈◊〉 God, seeing it brought his only So● to such a pass, and in what case thy sins may have left thy soul, whe● the sins of others ha●●●rought s● strange an effect in the fountain of all beauty itself, & what confusion & shame will a sinner susta●ne for his own, seeing the Son of God hath sustained so much for the sins of other men.   

THE 4. POINT.  
TO consider the hatred and rancour of those cruel enemies against Christ our Lord, seeing that so lamentable and pitiful a spectacle was not able to mollify their hearts, but rather raising their voices, they began to cry aloud: Away, away with him out of our sight, as who wo●●d say: seeing thou hast made so good a beginning, commanding him to be whipped, make an end of that which thou hast begun, and crucify him.  
Ponder, that although such & so woeful a spectacle could not ass●age & pacify those raging minds, yet was it doubtless of force to appease the wrath of the Eternal Father who had been moved to just indignation: fo● beholding his most Blessed Son so ill handled for to obey him, and for our love, he graciously pardoned all those sinners, who with sorrow for their sins, & with devotion and confidence beholding this figure of their Saviour, should represent it unto him, saying: Ecce homo: Tho● seest, O Lord, the man which thou hast given us, the work of thy right hand, th●e man that is so humble, so obedient, so meek, & so loving.  
From hence thou mayst gather hearty sorrow & compassion to see him so much abhorred by his own people, who deserved to be loved most of all. Endeavour from this day forward ●o be so much the more servant in the service of this Lord, by how much his enemies did the deeper abhor him: so doing he will give thee grace with pure and clear eyes to behold & imitate him.    

THE XLVII. MEDITATION.  
How our Blessed Saviour carried his Crosse.  

THE 1. POINT.  
To consider how the Precedent, seated in his tribunal seat, gave final sentence in his cause, and our Lord jesus being condemned to the death of the Cross, the soldiers forthwith pulled off the purple garment which they had put on him i● scorn, & stripping him naked, they put him to that shame again the second time, not only before the officers, but in presence of all the people also, & gave him back his own garments embrued in blood to put on.  
Ponder how Christ our Lord, to carry his Cross, laid aside the garments which others had put on him in Herod's, and Pilat's house, & clothed himself with his own, not without extreme great pain, for they cleaved fast to his sacred wounds & were dried into them, they being now cold.  
Gather hence desires to put 〈◊〉 all affections un worthy the child of God, that is, all vicious custome● of the world, & of the flesh, wherewith thou hast gone clad, and assume thos● which are beseeming and proper to Christ, to wit, humility, charity & the like, by which thou must be known and held for his disciple: for this was evermore the livery of the Son of God.   

THE 2. POINT.  
TO consider how our Lord taking the Cross upon his tender and wearied shoulders, because there was not any one found among so many▪ who would carry it for him to th● place of punishment (for the 〈◊〉 held it an accursed thing, & the Gen●ills esteemed it reproachful) he 〈◊〉 forced himself to go with it on 〈◊〉 ●acke to wards mount Caluary.  
Ponder how this meek La●b●●ull willingly spread forth his arm●● 〈◊〉 embrace the Cross, and not withstanding it was so heavy a burden, 〈…〉 his so great dishonour and shameful death, he carried it with more love than he did ever before any other crtsse, because the utility & fruit, the honour & glory, which through the weight of this Cr●sse was to be gathered, was thine: & it is credible that he did welcome it with kisses of peace, interiorly saluting it with a thousand sweet & loving acts, fat better then S. Andrew did the cross of his Martyrdom.  
Hence thou mayst gather confusion and shame to be an enemy of the Cross of Christ, flying so much ●aking of pains, and procuring to cast thy burden upon another man's shoulders, imitating in this rather these wicked people: for if thou wert the servant of Christ, thou wouldst be glad & rejoice to follow him with thy Cross, although it should cost thee thy life, and shouldst dye in th● fact.   

THE 3. POINT.  
TO consider, how the obedient Isaac cometh out of Pilat's hous● with the burden of the wood of th● Cross upon his back. The trumpe●● foundeth, the common Crier cryeth aloud, clamours & outcries are heard on every side, an infinite multitude of people approach, they behold coming out of the palace gate a lamentable, and such as was never seen before, a most afflicted creature, doubled & overcharged with the weight of a Cross of fitten foot long, crowned with a crown of thorn, scarce able to stand on his feet, nor to sustain the weight of the Cross without crouching & falling under it.  
Ponder the barbarousness of those merciless hearts against our Saviour, for instead of helping him up to rise again, & taking compassion on him, as to make him go on that bitter and painful journey, they gave him a thousand blows, kicks and spurns, saying unto him: Arise traitor, sorcerer, didst not thou say that thou we●t the Son of God, & he who in three days could build up his holy Temple, why dost not thou raise now thyself?  
Gather hence comfort in thy afflictions carrying with patience and love in imitation of our Lord jesus, the cross which shall fall to thy lot, though it be very heavy, and should make thee stoop, for it is impossible in this life to want Crosses and afflictions. Trust in God and in his divine mercy, who will provide one to assist thee to carry it, that thou may●t not be overloaden, and fall under it.   

THE 4. POINT.  
TO consider that the Blessed Virgin understanding how they carried her most holy Son to crucify him, accompanied him in this last journey, and making ●ast, & finding means to pass through the throng of the people (according as some deuou●●ontemplatiue persons observe) 〈◊〉 came, 〈◊〉 met her dearest So●●e.  
Ponder what may have passed between these two divine ●arts, where that ●unne and M●one so sad and eclipsed, behold one the other▪ this was no doubt one of the greatest sorrows which Christ our Lord endured, to see that me●ke Dove his 〈◊〉 come out of the ●rk● of 〈◊〉 retirement, so much grieved & afflicted at the sight of him so disfigured, & environed with his enemies that desired to make a final end of him, and loaden with so heavy a burden that it permitted him not to go one step more forward: the Blessed Virgin would have holpen him, but the cruel ministers would not permit her. And this sorrowful encounter was so moving and full of compassion, that this peradventure was the time and place, where the women beholding it, burst out into ●eares, bewailed and lamented hi● so much, that the● enforced our Lord to say unto them, that they should not weep upon him, but upon themselves, and for the sins of the people, and the punishments which for them we●e to befall that ungrateful City. For if in the gree●e wood they do these things, in the dry what shallbe done? By which he would say: If the divine justice chastise me so terribly for other men's sinne●, who am a green and fruitful tree▪ how will he, I pray you, punish sinners, who are dry & withered stocks & unfruitful trees, for their own sins? If I who am innocent, have been scourged, buffited, spit upon, ●euiled, & (though I deserve nothing of all this) do not withstanding now go with this Cross on my shoulders to be nailed upon it, what will become of the guilty, what stripes, what buffets, finally what torments will befall them?  
From hence thou mayst gather desires to bewail thy sins & offices: for they were that which overcharged & weighed down the wearied shoulders of th● Lord God, & made him stoop & 〈◊〉.    

THE XLVIII. MEDITATION.  
How our Saviour was crucified.  

THE 1. POINT.  
TO consider that Christ ou● Lord being arrived at mount Caluary, sore afflicted & tired with going that long and painful journey, was by those furious soldiers with barbarous cruelty despoiled of his sacred garments, and because the blood was now dry and cold, his garments stuck fast to his body, and so they again rend & flayed that mee● lamb●, who did not open his mouth, nor speak a word against them that thus tormented him.  
Ponder, that of all the times that they stripped our Lord (which wer● in all sour) this was the most painful, & most ignominious, being now stripped & naked from top to toe, not only of his garments, but of his skin also.  
Gather hence patience & longanimity in injuries and adversity, and not to be angry, nor offended, when thou shalt 〈◊〉 thyself poorly apparelled, and to want necessity's, seeing so rare an example, as Christ our Lord hath given thee, of sufferances, nakedn●sse & poverty in all his life, and specially in his death: for his nakedness must be thy garment, his dishonour thy livery, his poverty thy riches, his con●usion thy glory, and his death thy life of grace & glory.   

THE 2. POINT.  
TO consider how Christ our Lord being now naked, & the soldiers ●aying the Cross on the ground, they commanded him to lie down upon it on his back, that he might be nailed to it, & so he did.  
Ponder first the most excellent obedience of thy Saviour, which shined most in hearing and obeying, in whatsoever hard & difficult matters those cruel tormentors proposed unto him, giving thee an example to subject thyself to every humane creature for his love, where there is no sin.  
Ponder secondly, ●ow our Saviour, lying upon that bed of the Cross, which thy sins had prepared for him, lifted up his eyes to heaven, and rendered thanks to his Eternal Father, for having brought him to that point, wherein he beheld himself so poor, so dishonoured, and misused for his love.  
Gather hence, wh●n thou shal● see thyself in adversity and distres●e, to be resigned to the divine will in th● giving Almighty God due thanks for them: for once giving thanks to God in adversity is more worth, and of more merit, than many times i● prosperity.   

THE 3. POINT.  
To consider how Christ our Lord was mailed on the Cross, & the excessive pains which he felt when those rough and boisterous nail● entred, breaking the veins, piercing 〈◊〉 sinews, and renting th● most tender parts of the most delicate body of all bodies, enduring with great patience and love to see himself so loaden with pain●●, & full of unspeakable sorrows.  
Ponder how our Lord permitted the nails to pierce his sac●ed hands, and divine feet, to show the● that he should have thee always imprinted in his hands & feet, so great was the love and holy zeal whic●●e had of the salvation of souls, and of thine in particular.  
Gather hence de●ires of thy he own salvation, and of thy neighbours, setting light by whatsoever difficultyes, pains and travels, which to deliver them out of si●ne, may befall thee, that by this means, as a soldier of this spiritual warfare, thou mayst imitate in some ●ort thy Captain jesus, who with so great love gave his life for them, hanging on the Crosse.   

THE 4. POINT.  
TO consider, that after Christ our Lord was nailed to the Cross, his enemies lifted it up on high, with that true lamb of God upon it, who taketh away the sins of the world, letting it fall down voilently into the pit which they had made for the purpose.  
Ponder the pain, & confusion, and shame which Christ our Lord had when he saw himself on high, naked in the midst of an open field full of innumerable people, and as another No, exposed shameful to the sight of all, without any thing to cover his nakedness withal, no● having any to afford him any thing but many who were ready to take from him all that might be given him.  
Gather hence a great shame & confusion at the small grief, sense & feeling thou hast of the pains of our Lord, not shedding so much as on● tear of compassion, whereas he poureth out all his blood. And seeing the insensible creatures which want both reason and feeling made so wonderful demonstration of sorrow at the death of this our Lord, that they were ●orne and rend in pieces for every grief▪ it is good reason that thou, who art his creature, and the cause ●hy he endured that which he did, shouldst acknowledge, & be thankful for it, and have a special and in●ard feeling thereof, seeing he suffered it in benefit of thee.    

THE XLIX. MEDITATION.  
Of the seven words which our Lord spoke hanging on the Crosse.  

THE I. WORD.  
TO consider the great charity of our Lord, which wa● such, that before he would comfort his Mother, before he would provide for his friends, before he would commend his spirit to his Father, he promideth his enemies of remedy. Wherefore the first word he spoke on th● Cross, was to excuse his en●mi●●, who crucified, blasphemed, & murdered him.  
Ponder, how Christ jesus our Lord being full of grievous dolours & pains in every part of his body, no● finding any place of rest in that har● bed of the Cross, even than did lif● up his divine eyes to heaven, & shed●ding tears of most tender love an● compassion, opening his diui● mouth, not to command, that fir●● should c●me from heaven, as Eli●● prayed, but to beseech his Eternal Father to pardon those which were there, and the sin they committed in crucifying him.  
Gather hence how exactly our Lord God fulfilleth the precept he bathe given thee: To love thine enemies, & to pray for them that persecute thee, that by this example thou mayst learn and know to do the like.   

THE 2. WORD.  
TO consider how that the second Word, which thy Redeemer spoke, from the chair of the Cross, was to pardon the Thief, & grant him heaven: Because he confessed his fault and declared the innocency of Christ our Lord, and freely, and plainly ●alling him King, craved favour a● his hands, saying: Lord, remember ●e, when thou shalt come into thy Kingdom. And so our Lord jesus ●id, honouring this th●e●e before his eternal Father, a● he confessed him ●efor● men, ●nduing him with so exceeding great graces & priviledes, that being the last, 〈◊〉 made him of all mortal men the first, who departing this life should presently releave the reward of glory.  
Ponder, that if God rewarded him with so great liberality, who did only follow him, not fully three hours, how will he reward those who shall serve and follow him with perfection, all the hours & days of their life? And if our Lord showed himself so grateful to this sinner, who had injuried him innumerable times, for one only time that he confessed and honoured him, what manner of gratitude will he show to him who shall spend his whole life in serving and honouring him?  
Gather hence desires to serve him always, that securely & wit● confidence thou mayst have access unto him, and ask him th●● which this good thief did ask him saying Remember me o Lord (that is) remember not my sins, nor the robberies which I have done, but that am a frail man, and infirm, that am thy creature made to thy imag● & likeness: wherefore I beseech the to remember me.   

THE ●. WORD.  
TO consider, that the third word which Christ our Lord spoke from the Altar of the Cross, was to recommend his B. Mother to Saint john & S. john unto his Mother: And from that hour the disciple took her to his own, and loved her with special love.  
Ponder the exceeding great grief with which this word of recommandation pierced the hart of the Blessed Virgin: for she throughly weighed the inequality of the change which was made, receiving for the son of the living God, the son of a poor fisherman: for the Master of heaven, an earthly disciple, for the Lord, a servant, & for him that can do all things, him that can do nothing without his grace.  
Gather hence a great & earnest desire to take this Blessed Lady ●or thy mother, & to love and serve ●er with special care: And a firm purpose to obey the divine will, learning to reverence, as in place of God, his creature (that is to say) thy Superior, Father, or Master, which he shall a●●igne thee, whosoever he be, & to serve, & obey him as God himself, as our B. Lady did, who took S. john for her Son, & he took her for his mother.   

THE 4. WORD.  
TO consider the fourth Word, which Christ sesu● our Lord spoke to his Eternal Father, representing him the affliction which he felt, by reason of his internal desolation of mind; for he cried with a loud voicc and said: My God, my God, why hast thou forsaken me?  
Ponder how the Eternal Father permitted the most sacred humanity of his Eternal Son, to suffer, and to continue in torment, and released him not out of those terrible pains & sorrows which he had undertaken for our good and remedy: neither in them did he give him any comfort or ease at all: To the cross itself, he could not lean his head on any side without increase of pain● and grief, the thorns thrusting in deeper thereby: of this hands he had no help, because he could not wipe away the drops of blood which ran down from his head upon his face; nor the tears which he did shed from his eyes, they being nailed fast to the Crosse. Neither of his feet, for they were not able to sustain the poise of ●is body, but rend themselves with ●reater pain. Wherefore our Lord ●eeing himself so afflicted, cried vn●to his Eternal Father and said: My God why hast thou forsaken me?  
Gather hence sorrow and compassion to see that there is scarce any ●hat make benefit of his passion, or ●hat accompany our Lord in his hard 〈◊〉 painful travels: foz his disciples 〈◊〉 forsaken him, his people abandoed him, & many men lost their faith ●hich before they had in him. Harti●● beseech him, that he will not for●●ke thee now, nor at the hour of 〈◊〉 death.   

THE 5. WORD.  
TO consider how that our Saviour being now quite and clean exhaust, & his body though the abundance of blood which he had shed▪ being dried up, and all the conduits of his veins emptied, he had naturally a most grievous thirst, & therefore he said: I thirst.  
Ponder how great grief pierced the soul of the B. Virgin, seein● her beloved Son, and her God 〈◊〉 abandoned and destitute of all manner of ease and comfort: for ask little water to cool his thirst with●● there was no body that would give him: and albeit she could have go●● for water, she durst not leave hi● fearing least in the mean time 〈◊〉 should depart this life, seeing him no● at the point of death.  
Ponder secondly that besides corporal thirst which our Lord 〈◊〉 had, he had a much greater thirst other three things. First he had insatiable thirst to obey his etern Father in all things, without 〈◊〉 thing any thing how painful soeu● should be▪ And because he knew it to be the will of God, that they should give him vinegar and gall, he would not omit to fulfil his will in accepting that also. His second thirst was an inflamed desire to suffer for our sakes, far more than he had yet suffered. The third thirst was of the salvation of souls, and in particular of thine, and that thou wouldst serve him with perfection.  
Gather hence confusion and shame, seeing that thy thirst is not to suffer for Christ our Lord, nor to be obedient, patient, humble and poor as he was, but to have plenty of all things, and that nothing be wan●ing even for superfluous expenses. Beseech him to grant thee some practical knowledge of the thirst which ●e had, that thou mayst become his disciple in something.   

THE 6. WORD.  
To consider that the sixth word, that Christ our Lord spoke from the ●aire of the Cross was: Cons●ma●m est, It is consummate, all what soever my Father commanded me to suffer from the crib unto the Cros●● is accomplished & ended.  
Ponder how thy Lord who now in this chair of ignominy rea●●dy to give up the Ghost, will come●the day of judgement in another ve●● different throne of glory and mayest to judge, and will say in like mann●this word: Consummatum est: no● the world is at an end, and the vay● pomp and glory thereof▪ now 〈◊〉 delights of the wicked are past, 〈◊〉 also the travels of the just.  
From hence thou mayst gath●● desires t● live in such sort, that at 〈◊〉 hour of thy death, thou mayst 〈◊〉 with S Paul: I have consummated 〈◊〉 course, I have ended my life, whereas a good Christian, or as a good Religious man, I have fulfilled the ob●● gations of my state. But if thou 〈◊〉 been slack & remiss in this, 〈◊〉 mayst not say, It is consummated, 〈◊〉 now my pain & eternal woe begins. Beseech our Lord to give 〈◊〉 grace, that thou mayst begin from 〈◊〉 day forward, & continue to the 〈◊〉 in his holy service.   

THE 7. WORD.  
TO consider that the last word which our Lord spoke on the Cross, be●●g now ready to give up the Ghost, ●as to commend his spirit into the ●ands of his Eternal Father.  
Ponder first that he saith not, I ●●mend unto thee my livings or pos●●ssions, for he hath none: not my ●onour, for he is not much follicitous hereof: not my body, for ●●at is not that which he regardeth most; but his spirit, which is the principal, & ought ●ost to be reckoned of by man.  
Ponder secondly, that our Lord ●oth not only commend unto his Fa●●er his own spirit alone, but also the spirit of his elect, which he esteems 〈◊〉 his.  
Gather hence desires in thy lif● 〈◊〉 and in the hour of thy death 〈◊〉 ●●mmend thy spirit into the hands of ●od, for thereon dependeth the eter●●●ll w●ale of thy soul.    

THE L. MEDITATION.  
Of the taking down from the Cross▪ & of the burial of our Lord.  

THE 1. POINT.  
TO consider, that the evening o● that sad and doleful da● bein● now come, the Blessed Virgi● being poor, and beside destitute o● all help, knew not which way to tur●●e herself: for there was no bod● that would bring her a ladder to tak● down the body of her beloved Son●● neither had she any body to assist h● disciple Saint john, & the night drennon, & every one be taken himself 〈◊〉 his home. At last she saw two princi●pall men coming, joseph, & Nico●demus, who brought necessaries fo● the burial.  
Ponder how our Lord God o● dayned, that because his most Hol● Son had a poor and reproach fu●● death, he should have a rich & glor●●ous sepulchre, and that whereas 〈◊〉 disgraces had been such and so grea●●his honour also & exaltation should begin even from the Cross, many of his enemies even then confessing him to have been the Son of God. And therefore he ordained that Io●●ph should join with Nicodemus, ●nd that both together should stoutly, & without respect or sear of the Jews undertake that enterprise.  
Gather hence desires that God would vouchsafe to touch thy hart ●ith the virtue and force of his di●●ine inspiration, that making no ac●●ount of humane fear, nor of the say●●ngs of men, thou mayst with great ●●rtitude and zeal set upon whatsoever shallbe for the service, honour, 〈◊〉 glory of his divine Majesty, as these ●aints did.   

THE 2. POINT.  
TO consider that these holy men, having first obtained leave of the precedent Pilate, to bury the body of ●●eir Master, came to the place where ●ur Lord jesus remained hanging ●n the Cross, and having comforted ●e afflicted and sorrowful Mother, ●nd craved her licence t● mount ●●to the Cross, she willingly 〈◊〉 them.  
Ponder first how they kneeled down upon their knees, an● with exceeding great devotion mad● their payers to Christ crucified, saying: O good Lord, thou didst per●it that those sacrilegious hands, which have entreated thee in thi● manner and put thee upon the cross, should hale and pull thee so irreue●renly, grant that the hands of these thy devout servants may with re●erence touch thy sacred body & tak● 〈◊〉 down from the Crosse. Whe●● they had said these or the like word● with many tears rearing the ladder● they mounted up with great silenc● to the Cross, and took down th● holy body, & placed it in the arme● of his most Blessed Mother, who t● receive it, & to wash it with her tear●●●te herself down, having ever before stood constant at this rueful an●●orrowfull tragedy.  
Ponder secondly the ang●is● and grie●e of mind, that the Blesse● Virgin felt wh●n she beheld and im●braced that sacred body of her Son ●nd our Lord so mangled, how she held him fast in her arms, and laid her face between the thorns of his sacred head, and joined her face to the face of her Beloved Son. O ●ow would this sovereign Lady ●hen rem●ber how far different kisses & embrace were these from those ●hich she had given him in his nati●●ity & childhood, and what difference there was between these days ●nd those which she had spent with ●im in Bethleem and in Hierusa●em! ●ow clear was that night of his na●●●ty, and how dark and obscure 〈◊〉 this day of his passion? How rich 〈◊〉 she in the stable, and how poor 〈◊〉 the Cross? And if when she lost 〈◊〉 whiles he was yet alive, she was 〈◊〉 much grieved and afflicted for his ●●sence; how great was her sorrow ●ere, seeing him dead in her arms, 〈◊〉 in so wocfull a shap●? without 〈◊〉 it was a sword of so excessive 〈◊〉 unto her, that it pri●rced he● 〈◊〉 soul and hart.  
Gather hen●e desires that our Bl●ssed Lady would vouchsafe to give thee licence, to adore him in spirit, & to kiss, and have in thy arme● her most holy Son, as she held him in hers: & obtain for thee some in●ward grief and feeling of the Passion & death of her God & thy Lord to the end that thou mayst be par a● ker of his travels, seeing thou hope ● hoave part of his joys and Resu● rection.   

THE 3. POINT.  
TO consider how that after the mo● Blessed Virgin had held the dea● body of her Blessed Son for some time in her lap, joseph and Nicode●mus, fearing lest she should dy● with grief, besought her with all hu●mility and respect, she would moderate her sorrow, & give them leave to bury him; she yielded to their r● quest: & forthwith those holy me anointed him with Myrrh, an● wrapped him in a clean syndon, & c● 〈◊〉 his face with a napkin.  
Ponder the love which Chr● our Lord had to poverty: for 〈◊〉 would not that the Myrrh wher●● with they anointed him, the napkin, and sheet in which they folded him, should be his own, but another's, his sepulchre borrowed, & as i● were lent him of alms.  
Hence thou mayst gather to love poverty, which this our Lord loved so much, exercising thyself in this virtue, in life & death, as he did: because if thou renounce not all that thou possessest in imitation of him, thou canst not be his disciple.   

THE 4. POINT.  
TO consider how the body of our Lord being anointed & bound in a white syndon, they found means to carry him, & bury him in a new monument which was in a new garden, hard by the place where he was crucified, & there they laid the holy ●ody of our Saviour. And when the ●. Virgin saw, that there she was to ●aue him, whom her soul loved so much, & the treasure of her hart, than ●er grief began a fresh, & she fell to ●ment her solitude.  
Ponder how he, who is the plendour & brightness of the Father, the glory of Angels, the salvation & life of men, refuseith not to be straitened and pressed together as it were, & enclosed every day in the loathsome & stinking sepulchre of our breasts covering his sac●ed body, with the white veil of the accidents or form of bread.  
Gather from hence desires to beseech this Lord, that seeing he vouch safeth to straiten, as it were, himself and to enclose himself so often in thy sepulchre, to the end thou mayst releave & eat him, being as thou ar● a silly & vile worm, he would als● renew thee with virtues, that so thy sepulchre may become & remain clean & pure, as if no dead thing ha● 〈◊〉 some in it.     

THE THIRD BOOK OF MEDITATIONS, Appertaining to the Vnitive Way.  
What is the Vnitive Way.  
THE end of the Vniti●● Way, is to unite and join our soul with God by perfect union slove, being glad when we con●●der his innumerable and infinite aches and perfections, reioy●ng at 〈◊〉 infinite glory, power, and wis●me, desiring that he be ●●●wne of all the world, and that his holy and divine will be done and performed in all creatures. For this is the way by which those who arrive to the perfect state of virtue, do walk, exercising themselves in the contemplation of the impassable and glorious life of Christ our Lord.  

THE 1. MEDITATION.  
How our Lord descended into Limbo, & of his glorious Resurrection.  

THE 1. POINT.  
TO consider how our Lord Iesu● Christ, having finished the con●bate of his Passion, to accomplish fully the business of our salvation, as soon as he had given up h●● sacred Ghost, leaving his body dea● on the Cross, in soul he descende● to the lowest parts of the earth, into Limbus, to deliver the souls of tho● holy Fathers that were there, and 〈◊〉 carry them with him to heaven.  
Ponder how our Lord, thou●● he were so mighty and powerful that he could with one only word have delivered out of Limbo those holy souls, without descending thither personally (as he did with Lazarus when he called him out of his sepulchre) he would not withstanding descend thither, to discover by this heroical act of humility the lo●e he bore unto them.  
From hence thou mayst gather to perform by thyself, the business which God commandeth unto thee of helping of souls, how mean soever they seem, humbling thyself as Christ our Lord humbled himself on earth, that thou mayst be exalted in heaven.   

THE 2. POINT.  
TO consider the great joy which the soul of Christ our Lord had, ●eeing itself to vanquish death, to triumph over hell, & to glorify such multitude of souls as were there in Limbo. How well would he then ●hinke the labours of the Cross employed, seeing the fruit which that sa●ed tree began now to yield.  
Ponder the wonderful joy and exultation which those holy Fathers received (who for so many thousand of years, with such patience, confidence and expectation, had looked for that happy hour of their ransom and liberty) when they saw that Blessed soul of Christ their Redeemer triumphant in those bottomless pits, and obscure dungeons of hell, destroying with his divine virtue & power the gates of brass, and iro● bars of that dungeon, and turning that obscure and moanful place into a joyful and pleasant Paradise.  
Gather hence a firm confidence in God, when thou shalt find thyself assaulted with sundry sorrows and afflictions, & be not wearied, afflicting thyself for continu● ance of them, seeing there is no tim● that cometh not at last, nor any evil that hath not an end, as the im● prisonment of those Saints had 〈◊〉 happy end.   

THE 3. POINT.  
TO consider how that most Bles●● soul of thy Saviour, accompanied with that resplendent & brigh● shining army of holy Fathers, came with them to the sepulchre, where his body lay disjointed, disfigured & wrapped up in a winding sheet.  
Ponder that the first thing which our Lord did, was to discover unto them the lamentable shape of his sacred body, that they might understand how dear their ransom had ●ost him: and when they beheld that holy body all black and blue, out of joint, and so bruised & mangled 〈◊〉 every side, they yielded again ●●to the deliverer infinite thanks for ●uing redeemed them with so great ●●bours & pains.  
Ponder, secondly, how that as ●one as that Blessed soul entered a●ine into that body which was more ●●●figured than any body ever was, transformed it into a far more ex●●llent shape than it had on the mount ●abor, & made it a thousand times ●●re beautiful & resplendent than 〈◊〉 Sun. And with a joyful countenance he arose out of the sepulchre, mortal and glorious, without rescuing the stone from the place which was laid upon the sepulchre as he issued out of the sacred bowel of the mo●● Blessed Virgin, without damage of her integrity and purity.  
Out of all this thou mayst ga● their affections of thanksgiving, 〈◊〉 laud & praise to the Eternal Father for that he hath converted the sorrow of his most Blessed Son into so v● speakable joy, & so incomparab●● beauty, communicating unto his b● die the prerogatives of immortality & glory.   

THE 4. POINT.  
TO consider that Christ our Lor● when he was risen again, did n●● forth with mount up to heaven, whic● is the seat due to glorified bodies but remained in the world for t●● space of forty days, to comfort an● animate his disciples, informing the of many things concerning the Kin● doom of God, that being eye witne says of his Resurrection, they mig● preach it more confidently to 〈◊〉 world: & it may piously be thou●● that at that time all the quires of Angels came down to gratulate his victory, & to celebrate the feast of ●is glorious triumph: for if they destended to celebrate his Nativity, when he came to live here a mortal & passibe life, with great reason may we think they came at his Resnrrection, when he began to live an immortal & glorious life.  
Ponder how the heavenly spirits with Angelical harmony renewed ●hat canticle of the Nativity: Glory in ●he highest to God, & in earth peace 〈◊〉 men of good will: & with great ●son, seeing that by means of this ●uce, of enemies we were made friends, of s●ues of sin & the devil, we ●●re made children & heirs of high ubry.  
Gather hence desire● to rejoice to ●ay with the holy Prothet: This the day which our Lord hath made, us rejoice, & be glad therein. Deing that all may do the like, & a●● him, for that he hath gotten so crious a triumph, & victory over his enemies.    

THE II. MEDITATION.  
Of our Saviour's apparition unto h●● most Blessed Mother.  

THE ●. POINT.  
To consider that the first visit, & apparition which Christ Iesu● our Lord made, is thought t● have been to the most Blessed Virg● his Mother, to clear that Heau● darkened and overcast with sorrow and to dry the ●louds of tears fro● those virginal eyes, which had we● so much, & above all others had 〈◊〉 th● sorrows and afflictions of 〈◊〉 Passion, & of his absence.  
Ponder how the Blessed V●●gin being in her retirement, not sleep, but in prayer, expected 〈◊〉 new light, with lively saith, and sured hope of the Resurrection of ● Son, medi●ating those words the Royal Prophet: Arise my glo● arise my psalter and harp, and reio● with thy music those that are 〈◊〉 and lament thy absence, And if vid contemplating his God and Lord so far off, had such a thirst & longing desire to be partaker of his Resurrection, how great desires had the most Blessed Virgin (loving him and desiring him much more than David) being so near to the time, and every ●oment expecting to see and enjoy again her beloved Son, now glorious in his Resurrection.  
Gather hence like affections & desire's. And beseech this our Lord that he will vouchsafe to rise in thy ●ule, to visit and comfort it, as he ●d his most holy Mother, that thou ●●yst deserve to see and enjoy him ● his glory at the general Resurre●ion.   

THE 2. POINT.  
TO consider how the Blessed Virgin our Lady being in this con●mplation and these jonging desires, ● most holy Son entered in, and ●unifested himself unto her, with all ● glory and brightness which his sa●ed body had, strengthening her cordial sight to be able to behold him, 〈◊〉 enjoy him.  
Ponder how great the joy of th● Blessed Virgin was, when she saw th● body of her most sweet Son no● now hanging amiddst thieves, bu● environed with Angels and Saint not recommending her from the cross to the beloved disciple, but himself giving her a loving kiss of peace not dissigured as he was at his death but resplendent & beautiful. O ho● fully content and satisfied did she re● main with this comfortable sigh● how sweetly did they embrace on another, what tender speech & in wa●● feelings would there pass between those two blessed hearts!  
From hence thou mayst gath●● desires to give thanks unto this Lor● who is so certain a friend & so read to comfort those who suffer for h● love: for according to the measure his Mother sorrows he gave her 〈◊〉 solation and joy: so if thou account nigh Christ crucified in his pains ● Passion, thou shalt also be partak of his rest, & shalt rise as he did, to new life of glory.   

THE 3. POINT.  
To contemplate the most Blessed Virgin enjoying those graces and ●●uours which her most Blessed Son had done her, and what tender, pleasant and loving discourses he held with her, perchance these or such like: Mother, behold thy Son, I do not now recommend thee from the Cross to my disciple john; I do not call thee woman, thou dost not hold me dead in thine arms, but behold I am alive and risen again, & ● come to bestow on thee a thou●nd embraces, and to show thee the special love & affection which I bear ●hee.  
Ponder the joy that wholly possessed the soul of this most Blessed ●ady, when she saw herself so favoured, honoured and cherished, and with such love, wiping away the ●eares from her virginal eyes, full of devotion doubtless, and prostrating ●er self upon the ground, she would ●dore him, and say: O my Son & ●y God, I give thee infinite thanks, ●r that according to the multiwde of my sorrows, my consolation have abounded. And making no en● of kissing those Blessed signs of th● sacred wounds which yet remain In his glorious body, and had cause unto him so great pain in his pass● on, and seeing them now, so beauty full and shining, they were a cause ● great comfort unto her.  
Gather hence desires to gi●● thanks unto this Lord for so special and singular savours done unto h● Blessed Mother, as to one most wo● thy thereof: for disposing thy sel● to a good life, holy desires & work● he will do thee the like favour a● graces, albeit thou be unworthy the of.   

THE 4. POINT.  
TO consider how well accompanied Christ our Lord was, when came to visit his beloved Moth● with that most bright shining squ● dron and troop of so many Sai● which he had delivered from Limb● where diverse of them had, for so m● nigh thousands of years, expected enjoy him in heaven.  
Ponder how that when all those ●●ints saw themselves in presence of 〈◊〉 B. Virgin our Lady, acknowledging her for the mother of their Redeemer, & bruizer of the infernal serpent's head, they would kneel down ●prostrate themselves upon the gro●nd, yielding her a thousand thanks ● congratulations, for such a Son ● she had there, & for the pains she ●ad taken in the work of their Re●mption.  
Ponder secondly, how glad and ●yfull the Blessed Virgin was to see ●e fruit of the Passion which now the ●red tree of the holy Cross began yield, in so many souls ransomed 〈◊〉 with. O how well employed did ● B. Lady then account all those af●tions, sorrows, labours, travails pains which pierced her soul all life time, seeing that which then saw, & enjoying that which then enjoyed.  
Hence thou mayst gather de● to associate and join thyself ●h this holy company, to adore & ●rence this most Holy Virgin: for the Mother of such a Redeemer, a● knowledging that by her meames, thou take her for thy Patroness, an● become truly devout unto her, tho● master (by the grace of God) be pa● taker of the glory and eternal bliss which thou hopest to enjoy in he●●en.    

THE III. MEDITATION●  
Of the apparition of Christ to S. Mary Magdalen.  

THE 1. POINT.  
TO consider how S. Mary M● dalen upon Sunday very ea● came to the monument, bringing with her odoriserous oyntm● and aromatical spices to anoint master's body: and not finding hi● she thought that he had been stoll● which occasioned in her soul n● grief & sorrow: for before the w● because her Lord was dead, and because they had taken him a way put him she knew not where. An● she stood at the monument, & co● not depart then●e, but said: O may● 〈◊〉, where art thou? where shall I seek thee my joy? my life? where 〈◊〉 they put thee? O Lord whither shall I go? where may I seek thee? ●●ome shall I ask for thee?  
Ponder how muoh the earnest ●nd longing desire, the abundant & withdraw tears of this holy sinner, ●rought in the loving breast of God: ●r by her tears she obtained pardon ●her sins, by tears she obtained ●he resurrection of her deceased brother, by her tears she deserved to ●ue Angels for her comforters, yeal ●d the Lord of Angels himself, & ●be the first unto whom our Saviour did appear.  
Gather hence a great shame and ●susion for that thou so little feelest ●d lamentest thy sins, having by ●em so often lost God and his grace. ●t if thou desire to find and not to ●se him, imitate this holy and sfer●●t woman, not taking comfort in thing until thou find & possessed Creator: for if thou seek in ●sort, thou shalt find him, and he will comfort thee with 〈◊〉 sight an● presence.   

THE 2. POINT.  
To consider how that our Saviour seeing the holy desires of his disciple, would now without further d● l●y fulfil them, appearing unto he yet, disguised, so that she might 〈◊〉 know him! and speaking unto he● 〈◊〉 a different voice from that he w● wont to use unto her, he said: W● man, why weepest thou? whom seekest thou? And she answered him Because they have taken a way m● Lord, & I know not where th● have put him.  
Ponder, that when this sinner b● fore wept at the feet of Christ, & w● shed them with the tears of her ey● our Lord said not to her: Why w● pest thou? nor, whom seekest tho● because those tears proceeded fr● the self knowledge of her sins, from a lively faith and love of Lord, whom she had present, w● knew and approved them: but in● guard these tears proceeded out of norance, and want of faith, hew ●ing him as dead who lived, and see●ung the living among the dead, he saith: Why weepest thou? whom ●eekest thou? For doubtless thou snowest not, because knowing thou wouldst not lament for me in this manner, neither wouldst thou seek him as absent, whom thou hast pre●●m with thee.  
Gather hence desires to examine and discuss well the cause of thy ●eares, because many times thou wile persuade thyself that thou weepest ●r thy sins, and thou dost not, ●t for the temporal loss which they ●aue caused thee. And other while ●hou wilt think that thou lamentest ●ith desire to see and enjoy God, yet ●●ou dost not, but only tofly the tramell which thou endurest. And in like ●anner thou wilt think that thou ●okest God & his glory, & in very ●ed thou seekest thyself, & thine ●ne honour and commodity. And ●●king God in this ●ort, with good ●son he will ask thee: Whom see● thou! Seek therefore G●d in ●th sore, that he may approve thy tears and say unto thee and unto all Blessed are they that mourn, for they shallbe comforted.   

THE 3. POINT.  
To consider the mercy of our Lor● who would not long conceals himself, but forth with meekly an● lovingly discovered himself unto h● disciple calling her as he accustomed Mary. And the presently acknow●ledging his voice, answered, Ma●●ster: & seeing her Lord and her Go● glorious and risen to life, she ador● him.  
Ponder how far the joy, a● miration, devotion and astonishme● she conceived of so great a wonder might extend itself, finding so mu● more than she desired: for seeking dead body she found her Lord ali● and victorious over death. And 〈◊〉 sting herself at his feet she wou● have adored & kissed the most cred signs of his wounds that w● beautiful and resplendent: but o● Lord would not permit her as the saying: Do not touch me: for I ha● not yet ascended to my Father, thou thinkest, I am not to leave thee so soon, neither shall this be the last time that thou shalt see me: for he fulfilled her desires when he appeared to the women, with whom she also was.  
From hence thou mayst gather servant desires to seek God: for if thou exercise thyself in the virtues of love, and devotion, patience ●nd perseverance in which this holy sinner exercised herself seeking our Lord, be assured that (albeit thou hast been as great a sinner as this his disable as) he will show thee his mercy, granting thee that which he gave ●nto her, to wit, to see her Lord and master risen & glorious.   

THE 4. POINT.  
TO consider the infinite charity of thy Redeemer in honouring sinners truly penitent, sith that he chose ●ran eye witness of his Resurrection woman, a notorious sinner, & that he should deserve this ●sapn● the Apostles, yea biafore the 〈◊〉 of the Apostles, & before the ●sciple singularly belou●d thoue the rest of the Apostles, because with so many tears & such perseverance sh● had sought the Blessed body of her Lord.  
Ponder how that the multitude of sins past, do not prejudice, whe● they are recompensed with greate● fervor present. Wherefore in regard that Magdalen was eminent in perfor●ming many things that others di● not for the love of Christ (as we ha●● said in her 25. Meditation of the secon● book) & was present, & accompa● nied him at mount Caluaty, & ass● stead at his burial: even so she 〈◊〉 most favoured & cherished of all.  
Gather hence, courage & con● dence that thou be not dismayed at th● multitude of thy sins: for if tho● some in time, & art diligent in the se● nice of God, excelling therein through particular services, he will bestow 〈◊〉 thee special graces & favours, th● thou mayst deserve to see and e●● him for ever in his glory.    

THE FOUR MEDITATION.  
Of Christ his apparition to the Apostle Saint Peter.  

THE 1. POINT.  
TO consider how Saint Peter & S. john went to the monument, & entering in, saw only the linen clothes wherein his holy body had been wrapped, and the napkin lying at one side, which they took for a certain sign of his Resurrection, as the women had told them.  
Ponder, how that amongst the disciples of Christ, Peter and john were the most servant, and who excelled most in the love of Christ ● Lord: for although these Apo●les knew right well of the persecu●on that the Jews raised against the ●ciples of Christ, keeping watch●n at the monument; they resolved ●uertheles to go & see how matters ●ssed.  
Gather hence, how the love of ●d maketh all things easy, overmaistereth & prevaileth against difficulties, be they never so great. Beseech him to grant thee that love & charity which he gave to his Apostls, that laying aside humane fear, thou mayst seek him, and enter wheresoeuer he shall be.   

THE 2. POINT.  
TO consider how these Apostles returning to their lodging, Saint Peter retired himself to pray all alon● and to ruminate upon this mystery and marveling with himself at tha● which he had seen and done, ou● Lord appeared unto him risen an● glorious.  
Ponder first the singular content and joy that bathed the hart 〈◊〉 the holy Apostle, when he perceiue● him present, whom his soul loue● and desired. With how lively a fa●● of the Resurrection would he say I verily believe oh Lord that thou a●● Christ, the Son of the living Go● with what devotion and tears woul● he cast himself at the feet of his Lo●● and Master, who had done the sam● unto him the night of his Passion, deeming himself un worthy of such a sight and presence, would repeat those words which he had spoken upon another occasion, to wit: Go forth from me o Lord, because I am asinnefull man. But by how much the more he humbled and debased himself, the greater were the prerogatives & favours he bestowed upon him.  
Ponder secondly, what it was whereby Saint Peter made himself worthy of this apparition, and thou ●halt find, that it was the prayer and meditation of the thing he had seen in the monument.  
Gather hence desires to be a lo●er of prayer, because that, & a good, ●ife, repentance of our sins, and purpose of amendment are the means ●redemy to find, see, & enjoy Christ ●sen & glorious.   

THE 3. POINT.  
●o consider how that the holy Apostle enjoying that sovereign ●ght and presence of Christ risen, 〈◊〉 Lord would say unto him; Peace to thee, it is I, fear not, thy sins are forgiven thee.  
Ponder how much S. Peter would be abashed, and blush to see himself in the presence of his master calling to mind how he had denied and offended him: and it is credible, that he would abundantly renew his tears, weeping bitterly, and lamenting his sin, & craving again pardon thereof.  
From hence thou mayst gather how marvellous great the divine mercy is towards all those who heartily bewail their sins & do penance for them. Wherefore if thou lamentest thy sins, although thou be a greater sinner than this Apostle was and so un worthy to receive favour & benefits; yet coming in time thou shalt make thyself worthy o● his sovereign apparition in the King's doom of his glory.   

THE 4. POINT.  
TO consider how Christ our Lor● having visited S Peter, said vnt● him: Go, & confirm thy breath in the faith of this mystery: & so h● our Lord vanishing out of his sigh● betook himself presently with great joy & content to the place where his companions were, to confirm them in faith, as his master had given him in charge. And the testimony he gave of the Resurrection of our Lord was so effectual & strong, that many believed in him.  
Ponder the great desire God hath of thy salvation, and that thou shouldst know the mystery of his Resurrection, giving thee masters to instruct & declare it unto thee, & that thou shouldst believe in him thereby to obtain eternal life.  
And gathering hence desires to be grateful unto our Lord endeavour to make benefit of the favour thou shalt receive at his divine hand, ●o confirm thy brethren in virtue with thy examples & words, that they may glorify & praise him.    

THE V. MEDITATION.  
Of Christ his apparition unto the two disciples that went to Emmaus.  

THE 1. POINT.  
To consider, the desolation and sorrow wherewith the two disciples going to a town called Emmaus, talked and reasoned with themselves of the pains and Passion of Christ our Lord; who approaching went with them, and vouchsafed to accompany them in this voyage, but their eyes were held they might not know him: meaning to discover unto them, in the end of the journey, his glorious Resurrection.  
Ponder the love of Christ towordes these two disciples, sith the small & sl●nder faith they had of his Resurrection, was not a cause to with draw him from their company, because he is infinitely delighted to 〈◊〉 with them who speak and discourse of holy things, who saith: Wher● there be two or three gathered in my name, there am I in the midst of them.  
Gather hence how fit and beseeming a thing it is ever to talk of God, and to entertain thyself in like discourses with thy companions, especially in time of affliction: sith our Lord is at hand to comfort them converting their sorrow and desolation into joy and content. And contrary wise how ill it is to speak of profane and bad matters, because such do banish & exclude Christ Ie●us from their company, & he flieth from them.   

THE 2. POINT.  
To consider how Christ our Lord encountered these his two seruant● 〈◊〉 a pilgrims weed, & (as if he had ●ot known) said unto them: What 〈◊〉 these communications that yo●●onferre one with another walking, 〈◊〉 are sad?  
Ponder that our Lord is not ●nly glad and recreated for that ha● 〈◊〉 endured so much as he hath, yea 〈◊〉 death itself, being so reproachful and ignominious, but desire●● that all should hear it recounted an● spoken off. And therefore he asked hi● disciples (which he, as an eye wit●nesse, knew right well) of what they only by hear sa● treated off, for thei● fear & cowardliness had caused the● to fly.  
Gather hence confusion and shame, considering how forgetful thou att of what our Lord suffered for thee, whereas thou having don● & sustained so little for him, no● withstanding most mindful thereof expecting that he reward & crown● thy slender service, & desirous to b● esteemed as one who hath traveled and endured much for the love o● God, yea & art discontented to be o● therwise reputed.   

THE 3. POINT.  
To consider how our Lord hauing heard them, forthwith be● 'gan to rid & deliver them from the●● ignorance, and reprehending the● for their incredulity and hardness o● hart, proved unto them by authority out of the Prophets, how Chri●● ought to ha●e suffered, & so to enter into his glory.  
Ponder that if it were necessary that jesus Christ should suffer such & so grievous injuries & reproaches thereby to enter into glory, which was his by inheritance, as being the natural Son of God; how will it be possible that thou, who art a servant 〈◊〉 spendst all thy life in contentments, pleasures & vanities, shouldst enter into glory, which is not thine, but that it must cost thee a Cross, mortificati●●s and afflictions: for costing God 〈◊〉 this, shouldst thou enjoy it at free ●ost? that is, for nothing?  
From hence thou mayst gather desire's to imitate in some thing thy Captain Ies●●, with a great fear least ●hy want of faith be a just cause why ●hou deservest to be reprehended of ●s divine majesty, and held as foolish ●nd slow of hart to believe & vnder●●nd his divine Misteryes.   

THE 4. POINT.  
To consider that as these holy pilgrims drew near to the town whither they went, our Lord made femblance to go further: but they with much instance and entreaty forced him, saving: Tarry, because it i● towards night, and the day is nov● far spent.  
Ponder that howsoever Chri●● our Lord made semblance to go further, his intention and desire was t● remain with them, to impart vnt● th●egrave; e that toothsome repast, & to ope● their eyes and manifest himself vn●● to them, as he did in this occasion, refreshing & feeding them with his ●●cred body: for his delights are to b● and converse with the children 〈◊〉 men.  
Hence thou mayst gather confusion and shame, that thy delight are not to be with God, nor to dra●neere and converse with him, but withdraw thyself from him, & 〈◊〉 to discourse and treat of him, but the vain, transitory, and peri●●●● things of this world; not reflec●●● how that the day of thy life passeth on, and hasteneth to an end, & the night of thy death approacheth, wherein thou art to give an account to God of all.    

THE VI MEDITATION.  
Of his apparition to the Apostles upo● Easter-day.  

THE 1. POINT.  
To consider how Christ our Lord appeared to his Apostles, being gathered together, v●on the day of his Resurrection.  
Ponder the great care our Saviour hath to visit his beloved disciples: forgetting the small fidelity ●hey showed him in his Passion, when ● leaving him in the hands of his enemy's, they all fled, and forsook ●im.  
Gather hence desires of grati●de to this Lord, who many times ●oardeth thee spiritually, that which did to his Apostles visibly & cor●ally: for albeit thou hast been so ungrateful and dislovall unto him, shunned, forsaken & fled from him many times, he nevertheless omiteth not oftentimes to visit ●hee with his divine inspirations, giving himself also unto thee with great loan corporally, as often as thou commendo receive him in the most B. Sacrament.   

THE 2. POINT.  
To consider how our Lord entered in to his disciples, having the doors of the house shut, wher● they were retired for fear of th● jews, our Lord entering in far bette● then the Sun entereth through th● chinks of the windows, to awake th● sleepy, & to rid the fearful of thei● dread.  
Ponder, that the causes why ou● Lord entered to visit his disciples th● door being shut, amongst other● were these: The first was to manife● unto them, that his body being glorified, he could enter and penetrate by the grace of subtlety, whither foemen he would, without any obstacle or let at all. The second, to ma● known unto them the efficacy of his 〈◊〉. The third, & that which ma●eth most for thy purpose, is to teach thee, that Gods ' holv will & pleasure is thou shouldst keep shut ●he gates and windows of thy har●, which are thy senses, that thieves may not enter thereat, which are the devils, to rob & spoil the fruit of a good conscience.  
Gather hence lively & effectual desires, from this day forwardly to be very vigilant and circumspect ●●er the guard and custody of thy ●oule, powers & senses, not permitting them to wander without bridle 〈◊〉 pursuit of creatures. And so doing ●●e Lord and owner thereof will ent●● to replenish her with true joy & comfort.   

THE 3. POINT.  
●o consider how our Lord, the disciples being thus gathered together, came with a cheerful coun●ance, and placing himself in the ●iddest of them (which is the place him who maketh peace, to infi●●te thereby, that for this effect he had come into the world, & that this was which he had negotiated and brought to pass by his death) said unto them: Peace be with you.  
Ponder how great a friend Christ our Lord is of peace, sith the first word he uttered, by the ministry of his Angels, when he came into the world was giving peace to men. And being in the world he said to his Apostles: My peace I give unto you. And being to depart out of th● world: My peace I leave to vou● purchased by my death and Passion. Whence it followeth by good con●sequence, that our Lord recommended unto us in life & death, nothing so much as peace: and because sinn● had been cause of so great enmity between God and man, Christ ou● Lord vouchfased (thereby to reconcile and set us at peace with his Eternal Father) to receive the blows o● his rigorous justice upon that sacred humanity, rend and torn in a tho●sand places, and setting himself 〈◊〉 the midst, to say: Peace be wi● you.  
Hence thou ma●st gather two things; the first, how often thou being at enmity with God, he hath in●●ted thee to peace, & thou hast not admitted it, n●uer ceasing to war ●gainst him with thy sins. The se●ond, how little peace thou hast kept with thy neighbour, falling out with ●im for matters of small importance ●nd trifles. Beseech this Lord who is God of peace, to come into thy soul ● grant thee that which the world cannot give, establishing peace between thy soul and thy spirit, be●eene thy powers and senses, be●eene his Eternal Father & thy bre●ren.   

THE 4. POINT.  
To consider how Christ our Lord entering, the disciples were tro●●ed and affrighted, imagining that ●ey saw a spirit, and our Lord said them. Why are you troubled, and ●gitations arise into you hearts; See 〈◊〉 hands and feet, that it is I: ●dle and see, for a spirit hath not 〈◊〉 and bones, as you see me to 〈◊〉.  
Ponder the sweetness of his voice which was sufficient to appease them & rid them of all fear, & to mak● them to know him, as who shoul● say: My dearest disciples, I am th● same I was wont to be, in my nature in person, & in quality: I am you Saviour, your Master, your brother & your God, fear not the fury of th● jews, nor the indignation of th● Gentills, nor the cruelty of Kings & Princes who have risen against me nor those who oppose themselues an● persecute you, for I being in your champany you are secure & in safeguard.  
Gather hence security & conf●●dence for thy soul, timorous & fea● full through the manifold sin's th● hast committed, saying to her: O m● soul fear not, for although thy 〈◊〉 be many, this Lord promiseth & sureth thee of the pardon of them This Lamb is he that taketh aw● the sins of the world, and he 〈◊〉 will take away thine: & if he be protector of thy life, of who shouldst thou be afraid▪    

●HE VII. MEDITATION.  
●f Christ his apparition to the Apostles, Saint Thomas being present.  

TH● 1. POINT.  
TO consider how our Lord, the disciples being, gathered together, entered and said to his disciple who had not believed the Mi●●●ery of his Resurrection: Put in thy ●nger hither, & see my hands, & being hither thy hand, & put it into ●y side, & be not incredulous, but ●ithfull.  
Ponder the infinite charity o●●od in being solicitous for the well●re of his sheep, for having expected 〈◊〉 days to see if Thomas would call himself and acknowledge the ●rdnes of his ●art, he would not yferre the remedy any longer, but me in p●rson to cure this his 〈◊〉 and lost sheep, and taking him by ●hand, desired to put & place him his hart.  
G●ther hence how great the mercy of God is, granting thee 〈◊〉 infallible promise and assurance, 〈◊〉 he will not conceal himself fro● thee if thou seek him, yea albeit th● hast been as incredulous as S. Th●● mass: & confessing him for thy 〈◊〉 & thy God as he did, he will grau●● thee that which he afforded him, th●● is, his body, not only to touch hi● but also to receive and enjoy him thy breast.   

THE 2. POINT.  
TO consider how that our Lor● who permitted not himself to 〈◊〉 touched by Mary Magdalen, loui●●● him so dear, and seeking him earnestly, taketh Thomas (as we 〈◊〉 being incredulous, by the cold 〈◊〉 frozen hand, maketh it warm 〈◊〉 cherisheth it, and putteth it into bosom, heaping upon him so ma●● benefits.  
Ponder how, that whatsoe●●● S. Thomas desired and asked, 〈◊〉 Lord granted him, as if by his li●uing, some profit were to ensu●●● Christ, whom love made to 〈◊〉 for gains, as his own, yea 〈◊〉 procure them even with his loss.  
Gather hence an exceeding de●●re to bear with the defects of thy brother, & not to be slack nor wearied with seeking his redress, but even leaving thy own right, to go unto him if he will not come to thee, ●nd with breach of thine own will ●o condescend unto his, perfectly imitating jesus Christ our Lord, who al●eyt he was triumphant and glorious ●et did he not omit to come, and do ●aint Thomas so great and special ●auours and privileges. And as he ●id with him, so doth he also daily ●ith thee when thou comest to releave him corporally and spiritually▪ ●arne to be grateful and serviceable werfore.   

THE 3. POINT.  
TO consider S. Thomas his worthy 〈◊〉 confession, for as soon as he touched (as piously we may believe) ●e precious wounds of his Saviour had his eyes enlightened with that equine Sun, he became so illumi●●●ed with the rays & beams of his equine light and splendour, that he confessed plainly & clearly the article of his resurrection, which he had no● believed before.  
Ponder the love which Chris●● our Lord hath to sinners, and whic● himself shown to have to this hi● incredulous and sinful Apostle●● s●th the sin of his small saith, wa● not enough to make him leave to b●●stow such favours and benefits vpo● him, as being imp●ssible & glorious to vouchsafe him his divine hands 〈◊〉 feet, bowels and hart, to touch an● handle.  
Ponder secondly how the Apostle seeing himself so honoured an● favoured of our Lord, broke out i● to these tender and deuo●t word saying: My Lord, and my God. 〈◊〉 with good reason he called him hi● and not our Lord, because he lou● him so tenderly, that for his good love ●e appeared to all the Apostles and forgetting as it were all the 〈◊〉 upon him alone bestowed the 〈◊〉 and benefit, to inflame him in his equine love.  
From hence thou mayst 〈◊〉 desires to confess with S. Thomas that jesus is thy Lord and thy God: for his love is so exceeding great, that ●he is ready to do for thee alone, that which he did for Saint Thomas, sith that, as well for thee, as for him, he delivered himself up to death, to purchase for thee eternal life.   

THE 4. POINT.  
TO consider the worder which our Lord said to his Disciples: Becaus●●hou hast seen me Thomas▪ thou ha●● believed. Blessed are they that have not seen & have believed.  
Ponder, that albeit our Lord ●pproued the confession of S. ●ho●as, yet would he not call him Bless●●●he did S Peter when he confessed ●im for the Son of God, and the ●eason was, because he had been flow 〈◊〉 believing: wherefore instead of praising him, he reprehended him, ●●ying: Because thou hast seen me, Thomas, thou hast believed; as who ●ould say: Thanks be to thy hands 〈◊〉 eyes which I have given thee to ●elieue, that I am thy Lord, and thy ●od.  
Endeavour to gather hence an● earnest desire to see Christ thy Lord if not corporal, as the disciples saw & enoyed him with their corpora● eyes, at least spiritually, sith those who believe his Resurrection not having seen him, Almighty God calleth Blessed.    

THE VIII. MEDITATION●  
Of his apparition to the Apostles vpo● Ascension day.  

THE 1. POINT.  
TO consider how our Saviour appearing to his disciples, tol●●hem that the same day he wa● to go to his Father, & that if they l●●ued him, they should verily be glad, 〈◊〉 regard that it was expedient for the● that he went to heaven.  
Ponder how desirous the disc●●ples were, not to lose the corp or●● presence of their Master, seeing it 〈◊〉 necessary with these and other like speeches to advertise them, that was not only expedient for his 〈◊〉 to ascend to heaven, but also that it imported them much, thereby to make mere perfect their faith, to raise their hope, & to purify their charity. For if I go not to my Father (our Lord said unto them) the Holy Ghost shall not come to you.  
Gather hence, that if to love the corporal presence of their Lord and Master, with a love somewhat less pure, & in part interessed, would have hindered the coming of the Holy Ghost to the discipls, how much more will it hinder thee to love thyself or any other creature with an inordinate love.   

THE 2. POINT.  
TO consider that our Lord said unto his discipls to comfort them: Rejoice my beloved disciples at my departure, because I go to prepare you a place.  
Ponder how that thy Redee●●er directeth like wise the same speech ●o thee, as to his Apostles: Rejoice, because I go to heaven, that now from this day forward thou mayst ●aue entrance therein; rejoice for that I ascend and go before, to open for thee those celestial 〈◊〉, by which thou (albeit a wretched & sinful creature) mayst have frank and free entrance, which befor● I ascended was not granted to the just and holy. Rejoice because I ascend to day 〈◊〉 that thou mayst ascend to morrow 〈◊〉 & be seated by me in the place assigned thee by my Father.  
Hence thou mayst rece●ue● marvellous great joy and content for that thy Lord and thy God ascendeth● into heaven: because for him principally it was created, Crave of him his divine grace, that by meane●● of a good & virtuous life, thou mais● deserve to see, and enjoy him in his glory.   

THE ●. POINT.  
TO consider how our Lord having comforted his disciples, said unto them: Tarry in the City, til● you be endued with power from above.  
Ponder that word, Tarry, that is they should abide, rest, and stay whereby he meant to signify, tha● they were to expect him with patience and perseverance, with repose of body and mind. Secondly God commanded them to keep in the City, to give them to understand that this favour was not done to them alone, but was also ordained for the good of the universal world.  
Gather hence desires to expect the coming of this divine spirit with repose and quietness, because God desireth that his, though they live in the midst of the streets, and noise of the world, may have their mind quiet and peaceable, that they may pray and attend to him with such spirit and recollection as his divine majesty requireth, & to thee shallbe necessary.   

THE 4. POINT.  
TO consider how Christ our Lord, commanded his disciples forthwith to betake themselves to mount 〈◊〉, because from thence he was ●ascend to heaven.  
Ponder how these holy disciples would call to mind, that the 〈◊〉 which their Lord and Master had chosen to suffer injuries & reproathes on the Cross, he now chose to mount thence up to Heaven, there to enjoy the immeasurable greatness of his glory: & that the way to ascend to heaven is the mount Olivet, or of olives, which signifieth charity and mercy.  
Gather hence desires to be charitable & merciful towards thy neighbours, & to extol & magnify th● wisdom & providence of God, who is able to make that, which is the beginning of thy humiliation & contempt, to be the origen & cause o● thy exaltation & praise, as may b● seen in joseph, whose calamity, i●●●amy & imprisonment, God used as means to make him sovereign Lor● & King of Egypt.    

THE IX. MEDITATION.  
Of the ascension of Christ our Lord.  

THE 1. POINT.  
TO consider, that forty days being passed after the resurrection of Christ our Lord, in which he had treated and conversed with his, the hour of his glorious ascension being come, having all his disciples present: he took his leave of them with manifold signs and demonstrations of love, and as a most loving Father who departeth, lifting up his hands, he blessed them, and so departed from them.  
Ponder how great the grief & feeling of these most loving children would be for the departure of their Father, when they should see that Lord to leave them, for whom they had left all things. It is to be believed that then some would cast themselves at his feet, others would kiss his most sacred hands, others would ●ang upon his neck, and all would say: How O Lord, dost ●hou go and leave us thus alone, and orphans in the midst of so many enemies? What shall children do without their Father, disciples without their Master, sheep without a Shepherd, & feeble and weak soldiers without their Captain? But our Lord comforted them, promising them the favour and aid of the Holy Ghost, and his perpetual assistance and providence, which never should fail them.  
Gather hence desires, that this Lord, before he depart to heaven, vouchsafe to give thee his benediction, & taking hold spiritually of his hands, casting thyself at his feet, & hanging on his neck, thou shalt, 〈◊〉 an other jacob, say unto him: I will not let thee go, o Lord, unless thou● bless me: for thereon my whole remedy and everlasting bliss dependeth.   

THE 2. POINT.  
TO consider how that glorious bo●dy of Christ our Lord, having im●parted his benediction to his, in thei● presence ascended to heaven, the disciples remaining in suspense and astonished to behold their Elias mount up to heaven: & whereas they could not follow their Lord with their bodies, they followed him with their eyes & hearts.  
Ponder the great admiration of the Angels, and men which were there assembled, seeing that sacred humanity of Christ our Lord to mount above all celestial spirits, towards that City, and to be seated at the right hand of the Father, who had been so much debased and humbled: wherefore replenished with excessive joy and comfort they would say to each other: Ascend o Lord, ascend, not to mount Caluary to be crucified between two thieves on a tree, but unto the holy hill of Zion i● the heavenly Jerusalem, to be glorified between two divine persons, by the quyers of Angels and blessed souls that invisibly accompany thee: Ascend O Lord, ascend to this sovereign Court, not to suffer and dye, ●ut to triumph over death itself & sin etc.  
From hence thou mayst gather how well afflictions endured for the love of God, are employed, seeing he can and will reward and recompense them so largely, magnifying and exalting above all creatures him, who humbled himself and suffered more than all. Beseech him that sith he saith by Saint john: If I be exalted from the earth, I will draw all things to myself, it may be fulfilled in thee, that thy mind and affection being separated from earthly vanities, thou mayst ascend with him & his holy company to heaven.   

THE 3. POINT.  
TO consider how the holy Apostle after they had lost the sight o● their God and Lord, they wen● back to Jerusalem with great joy because the same love that caused them so much to lament their loss enforced them on the other side to rejoice at his glorious triumph & entrance into that celestial country where he should be received of thos● courtiers of heaven with singular io● exultation & triumph, some singing others playing on their admirable & melodious instruments.  
Ponder how different this Thursday in mount Olivet was from that Friday in mount Caluary; there solitary, here so well attended; there nailed on a Cross, here exalted above the clouds; there cucified between two thieves, here environed with quires of Angels, there blasphemed and scorned, here honoured & renowned; finally there suffeing & dying, here reioyeing & triumphing.  
Gather hence great comfort to see this so wonderful a mutation & change, and rejoice in this day of Christ's Ascension into heaven to be thy advocate, & fear his Coming to be thy judge.   

THE 4. POINT.  
TO consider the joy of Christ our Lord in this triumph, of whom it is said: God is ascended in iubilation, seeing the happy end of his travels.  
Ponder how much the Eternal Father exalted him above all, who humbled himself more than all, giving him for the throne of the Cross a throne of Majesty, for the crown of thorns, a crown of glory, for the company of thieves, companies of Angels, for the ignominies and blasphemies of men, honours and praises of celestial spirits. And because he descended first into the inferior parts of the earth, he made him ascend above all the heavens. In conclusion, that nature whereto it was said: Dust thou art, & into dust thou shalt return, now is raised from the dust of the earth above all the heavens.  
Gather hence how requisite it is to humble thyself for Christ, so to be exalted with Christ, because if thou wilt not be like unto him in debafing and humbling thyself, in vain hopest thou to follow him in ascending & reigning.  
¶ After the Meditation of the Ascension of Christ our Lord to heaven it were much to the purpose to set down the meditation of his glory, but in regard we have treated thereof in the first Book, together with the last things of man, we remit him who desireth to read & medicate thereon to that place.    

THE X. MEDITATION.  
Of the coming of the Holy Ghost.  

THE ●. POINT.  
TO consider how after our Saviour was ascended into heaven his disciples retired themselves into an upper chamber in Jerusalem, where they all persevered in continual prayer expecting the Holy Ghost.  
Ponder that the strongest and most effectual means that may be to procure the coming of the Holy Ghost into thy soul, is a continual, inflamed and fervent perseverance in ●rayer: for otherwise, if when others pray thou sleepest, if when others a●●end and are careful of their salvation and spiritual profit, thou remain careless & negligent of thy own, if when others have their minds and conversation with God, thou hast thine with men, although thou be in company of the good and holy, in one house and residence, in one same Religion, this divine spirit will not come upon thee.  
Gather hence desires to persevere in prayer, and to be frequent therein, that this divine fire of the holy Ghost may come also upon thee as it came upon the Apostles, who with so many sighs & longing desires expected its coming.   

THE 2. POINT.  
TO consider how there came suddenly a wind that filled the whole house where the Apostles were in prayer.  
Ponder first, how this wound and cool air of heaven, did no● leave any chamber, room, closet o● corner of that house which it did no● penetrate, to signify that this quiknin● spirit is offered & given to all me● generally in whatsoever part or co●●ner of the world they are.  
Ponder secondly, that when th● Holy Ghost entereth into a soul, it filleth all her faculties by his power, with verities and celestial virtues', not leaving any part void or unfurnished▪  
From hence thou shalt gather, that if thou desire this sovereign spirit should replenish the house of thy soul with his divine graces and gifts, thou must not wander out of it, distracting & busying thy thoughts about creatures, but remain settled and quietly reposed therein, employing her in good desires, thoughts & works: for doing so, this divine spirit will fill thee with his abundant love & grace.   

THE 2. POINT.  
TO consider how the Holy Ghost descended in form of fiery tongues upon all the Apostles and disciples, that were retired in that house, verifying that which Christ our Lord said unto them: I came to cast fire on earth, and what will I, but that it be kindled, and inflame the hearts of men.  
Ponder that the cause, why this Lord cometh in form of 〈◊〉, was that the Apostles might be like unto burning torches, which should set on fire the whole world, & that they might illuminate & inflame the hearts of men with this fire of divine 〈◊〉▪ making them of wolves, to become sheep▪ of crows, doves; of lions, lambs; & of brutish people and infernal monsters, spiritual Angella.  
Gather hence great desires that this fire would vouchsafe unto thee one spark of his ●eat, that thy lips being purified, as were those of the Prophet, thou mayst hence forward neither speak, nor discourse of vain & base things of the world, but o● God and his praises, endeavouring with thy speuches and conversation to inflame thyself and those with whom thou conversest, with the fire of thy divine love.   

THE 4. POINT.  
TO consider that albeit the disciple● which were in that chamber, wer● more than an hundred, and all of 〈◊〉 different merits, yet that pure spiri● replenished all with his divine gifts ●nd graces imparted himself entirely to every one.  
Ponder that although all were full of the Holy Ghost, yet some received greater grace & benefit than others, that is, the more holy received greater plenty of grace. And so the most B. Virgin as fullest of grace & virtue, received more abundance thereof then all the rest together.  
Gather hence a great desire to dispose and prepare thyself to receive this diuin spirit, with the greatest fervour thou canst, because he communicateth himself more abundantly to him that is best prepared: & to make thyself such, the principal virtue which thou must procure to have, is Humility, which conserveth the rest, as the Prophet Isay saith: Upon whom reposeth my spirit, saith our Lord, but upon him that is humble and meek? Be thou then such a● one, that with like disposition thou mayst receive and preserve in thy soul this divine spirit, who resisteth the pro●d, and to the humble giveth his grace.    

THE XI. MEDITATION.  
Of the death of the most Blessed Virgin our Lady.  

THE 1. POINT.  
TO consider how the B. Virgin our Lady being now in years, & God having determined her some time in this life (which some believe were fifteen, others (more probably) say, that she lived twenty three years after the death of Christ and that she departed this life to heaven the 7●. year of her age) Almighty God having preserved her here all this time to give light to the world, & for the comfort and benefit of the whole Church, & also that she might see the faith and name of her Blessed Son diuulged and spread over all parts of the world, she had now most earnest and inflamed desires to go to heaven, where she was to find out Lord jesus Christ her Son victorious and triumphant, whom she instantly besought to take her out o● this exile, banishment, & tempestuous sea, & conduct her to that secure port of happiness, where for ever she might enjoy his glorious sight & conpany.  
Ponder, how this most Blessed Son approving the pious desires of his dearest Mother, and acknowledging the aspirations of her hart to be greater than those of David where he said: Even as the Hart desireth after the fountains of waters, so doth my soul desire after thee o God; he sent unto her an Angel (which many ho●ly Fathers imagine, was the Angel S. Gabriel) who came with a palm in his hand in token of the victory that this triumphant Lady had gotten of sin, of the Devil, & of death itself, And the B. Virgin received him with great comfort & joy of spirit, confi●ering what she so much desired was ●ow to effected.  
Gather hence enkindled desires to see and enjoy God, that when thy days shall end and death arrive, ●hou mayst receive it with gust and ●oy, hoping by means thereof to participate in heaven, of the sweet presence and company of Christ our Lord, and of his most Blessed Mother.   

THE 2. POINT.  
TO consider how▪ the Son of God determining to fulfil the desires of his most B. Mother, the Apostles being divided over the whole world preaching the victories of their Lord, were miraculously assembled in the house of the B. Virgin, who rejoicing much at their coming, disclosed unto them the news of her death, with a cheerful & grave countenance declaring unto them her desire to depart this life, & to go to heaven, which Almighty God had granted unto her.  
Ponder the feeling, tears, and tenderness of hart wherewith this dole●uli relation afflicted them all, seeing their Mother ready to depart thi● life, and that divine Sun illuminating the Church, to withdraw itself & go down.  
Ponder s●condly how the Ble●●sed Virgin without any infirmity o● pain at all (but of mere love and desire to see and enjoy her Son in heaven) betook herself to her poor bed, & beholding them all with a countenance rather divine, then humane, willed them to come near, & gave them her blessing, saying: God be with you my dear beloved children, lament not because I leave you, but rejoice because I go to my best beloved Son.  
Gather hence an exceeding desire to approach in spirit near unto this B. Lady, & joining thyself to his good company, beseech her to give thee her holy blessing also, that ●herwith thou mayst increase & go ●orward in grace & love of her God, & thy Lord.   

THE 3. POINT.  
TO consider how Christ our Lord, this happy hour being at hand, 〈◊〉 down from heaven accompanied with innumerable Angels, by ●●eir sight and presence to rejoice his ●ost B. Mother, & to conduct her i● heaven.  
Ponder first the gracious and sweet words which the Son of God used unto his sacred Mother the Blessed Virgin Mary, which might be the same that the holy Ghost speaketh to his Espouse in the Canticles 〈◊〉 Arise, make hast my love, my dove, my beautiful, and come: for winter is now past, the rain is gone and departed: The flowers have appeared i● our Land: Come from libanus m● Espouse, come from Libanus: com● thou shalt the crowned, with th● crown of justice, which thou hast s● well deserved.  
Ponder secondly what, & ho● great the jubilees and comforts we●● that did traverse the hart of this 〈◊〉 Lady; what thanks she gave her So● and her God, for such benefits b● stowed upon her, and for vouch s●●fing to cloth himself with her fle●● and blood in her virginal womb● and calling to mind the manner of 〈◊〉 death on the Cross would say: O 〈◊〉 Father as thou art God, and my 〈◊〉 as man, into thy hands o Lord I co● mend my spirit. And with th● words she yielded her spirit to hi● whom she had invested within herself.  
From hence thou shalt gather affection's to praise God our Lord, in whose sight the death of this Lady was precious, giving her so copious and large a recompense for her labours. Trust in like sort to receive reward for that thou hast endured for his service & glory, that so thy death may be precious in his sight, as is that of his Saints.   

THE 4. POINT.  
TO consider how the holy Apostles and disciples of our Lord, when they beheld that body without life, of which our life had taken flesh, they ●ll prostrated themselves upon the ground, kissing it with great tenderness, devotion & affection: then laying it forth with upon a Beer, they ●ooke it on their shoulders, and carried it through the City of Hierusa●em, singing Hymns and devout ●rayers, till they arrived at the sepulchre where it was to be placed.  
Ponder how their grief at such ●me as the holy body was put into the Monument, was renewed, & that they devoutly kissed, and with great reverence adored it again & again, not being able to withdraw their eyes from thence where they had their hearts.  
Hence stir up in thyself a tender feeling & sorrow for the absence of this B. Lady, & an earnest desire spiritually with thy best endeavour to accompany her holy body, conforging thyself with the quires of Angels & the disciples, to sing with them her praises: beseeching her to obtains thee such a death, as thou mayst in● her company enjoy for ever the presence & glory of her most holy Sonn● in heaven.    

THE XII. MEDITATION.  
Of the assumption & coronation of our Blessed Lady.  

THE 1. POINT.  
TO consider how the third day after the death of our Blessed Lady, Christ jesus her Son, cam● down from heaven, attended on by innumerable Angels, with the soul of his most B. Mother, & infused it into her body, and made it a thousand times more beautiful than the Sun itself, and restoring it to life, invested it with immortality, & with a beauty and grace so divine, as neither can be explicated by words, nor comprehended by humane understanding.  
Ponder how glorious the body of this pure Virgin was, raised out of the Sepulchre, with those four dowries of glory, which the glorified bodies have, of impassibility, agility, subtlety, and clarity. And beholding herself in this manner, what thanks would she render unto her most B. Son, for having dealt so liberally with her, not permitting her body (albeit she died a natural death, as other children of Adam) to be dissolved and turned to dust, conserving it with the same integrity & purity, it had in life.  
Gather hence great joy at the Resurrection of the Blessed Virgin, & the incorruptibility of her body, the rare and special privilege granted unto her by her most holy Son, who fulfiled the desires of her soul. Beseech him to fulfil thine, which are to serve him with purity of body and soul in this life, that thou mayst se● & enjoy him in the eternal.   

THE 2. POINT  
TO consider, how our Lord God having raised the body of the most B Virgin, the divine Sun & beautiful Moon, would behold ech● other, not now mourning and eclipsed as upon good Friday, but mos● joyful, resplendent and beautifully And those two blessed hearts of such 〈◊〉 Mother and such a Son, exul●ing● with joy, would give to each other sweet embrace, & a thousand welcomes & congratulations.  
Ponder the most solemn procession, which forthwith was made 〈◊〉 the sepulchre, even to the highest heaven, and how that glorious body of the Blessed Virgin did mount and ascend on high, carried with the wings of the gifts of agility, not standing in need of the Angels to assist or support her. Although they did all accompany her, some singing▪ others playing most sweely on their harps and viols, and rejoicing and wondering at so great a novelty, and glorious triumph, said: Who is this that cometh up from the desert of this life with so great glory, flowing with delights, leaning upon her beloved?  
Gather hence three things: Let the first be a most earnest desire, in spirit to follow the Blessed Virgin in this journey, abandoning the world with thy hart, together with all the sensual delights thereof. The second to endeavour to ascend every day & to profit in virtue, not trusting to thy weak forces, not in thy arm of flesh but in the potent arm of God. Let the third be to rejoice ever in our Lord, and in whatsoever appertaineth to his service.   

THE 3. POINT.  
TO consider the place and seat which the Son of God assigned to his beloved Mother in heaven. This was no doubt the best and most eminent (the sacred Humanity of Christ excepted) which was, or ever shallbe given to a pure creature: for she was placed & seated above all the nine quires of Angels, at the right hand of God, within his own curtain and throne, according to that of the Prophet, who saith: The Queen stood on thy right hand in golden ●ayment, compassed with variety & beauty: for it was most meet that she who stood & was present on his right ●e had suffering on earth at the foot of the Cross, should possess the like place, rejoicing in heaven: & that she who humbled herself below all creatures, should be exalted above them all, to be their Mistress, and the Queen of Angels.  
Ponder how bright the Imperial heaven was with the glittering & resplendent light of such a Sun and such a Moon, Christ and his Mother; how joyful and contented were the Angels with the sight and presence of such a Queen, by whose intercession they hoped the seats which their companions had lost, would be repaired; what great joy did the Blessed conceive at the majesty and glory of such a Mother, unto whom all did reverence, homage and obedience, seeing her so far exalted above them all. O how well satisfied and content was that humble Lady, seeing herself raised from the very lowest place of the earth, to the supreme & highest heaven.  
Wherefore gathering hence affections of joy for that this Princess of heaven is so extolled above all pure creatures, thou shalt congratulate and contemplate with her, for that God hath so much honoured and exalted ●her. Hope thou for the same in heaven if thou shalt follow the steps of such a Son, & such a Mother.   

THE 4. POINT.  
TO consider how the most holy Trinity presently crowned the B. Virgin with three crowns. The Eternal Father crowned her with a crown of Power, giving her, after Christ, power and dominion over all creatures in heaven and earth. The Son crowned her with a crown of Wisdom, enduing her with the clear knowledge of the divine 〈◊〉 and of all creatures in it. The Holy Ghost crowned her with a crown of Charity, infusing into her, not only the love of God, but also of her neighbours.  
Ponder the admiration and astonishment of those Angelical Hierarchies, when they beheld the B. Virgin so much esteemed & honoured with such crowns, graces and prerogatives, and above all, consider what unspeakable joy this sovereign Queen conceived, with what affection and devotion she would renew her Canticle of Magnificat, seeing how great things, he who is Almighty, had wrought in her.  
Gather from hence lively and inflamed desires to see and enjoy this B▪ Lady, who is the daughter of the Eternal Father, Mother of the Eternal Son, & espouse of the Holy Ghost. For she is crowned with the diadems of glory, wherewith the true King Solomon crowned her in the day of her entrance into heaven, & in the day of the joy of her hart. Beseech her, that seeing she is also thy Mother, she would also vouchsafe plenty of her mercies & virtues, that thou mayst obtain & enjoy the eternal crown of glory, which God grant us. Amen.  
The end of the Meditations of the life & death of our Saviour, & his Blessed Mother.     

HERE FOLLOW TWO MEDITATIONS Serving for preparation before the sacred Communion.  

AN ADVERTISEMENT.  
I Have thought it good to end this Book of Meditations with a few of the most Blessed Sacrament, to meditate upon, not only the whole Octave of Corpus Christi, and other feasts of the year (in regard this most Holy Lord graciously discovereth himself, and is so often carried in public procession) but also that seeing it is (through the bounty of God) received so frequently, not of Religious persons alone, but of secular also, they may have sufficient matte●●●o prepare themselves before the sacred Communion, and to give due thanks unto our Lord after they have received it. For the excellency and soveraingty of this divine Sacrament (in which is contained God himself) requireth, that the disposition and preparation thereto, be made with all care possible. And therefore one of the best preparations wherewith all may come to receive abundant grace, willbe retiring themselves, first to consider well some one point of the six, which are set down in the two ensuing meditations, which are of the Fear and Love of God, because these two virtues unite the soul with God, & are the two arms wherewith she is to embrace her spouse, and which do instruct and teach her what God is, and what she is. For Fear causeth in the soul humility and reverence: Love, confidence & devotion. Fear discovereth the greatness of God, and thy baseness: Love, his goodness and clemency: Fear his justice and our sins: Love, the mercy and confidence we ought to have of the pardon of them: If therefore love and fear work so great good in the soul, thou must endeavour by all means that these said considerations may engender and produce in thine these two pearls. But because our corrupt Nature so much affecteth variety, that though the consideration be most exc●llent, yet is it presently most weary of it: I will put in these two Meditations six points (as I have said) which may serve for preparations to six Communions: for new meat sharpeneth & stirreth up the appetite of man, & exciteth in him a new hunger & desire to unite himself with God: for all these sauces and seasonings of considerations are necessary to make him eat the bread of Angels, who hath set his affection on the delights & food of beasts. After these shall follow six Meditations, which contain eighteen points or considerations, wherein the servant of God may find sufficient matter for so many communions, to render due thanks after he hath received: out of which he may reap the fruit and profit he desireth.   

THE I. MEDITATION.  
Of Fear.  

THE 1. POINT.  
TO consider the immensity and majesty of that Lord which really & truly is contained in the most B. Sacrament, for he is the very same who with his only will hath created, conserveth & governeth heaven & earth, & with it alone can annihilate & destroy it all.  
Ponder the admiration and astonishment, which it caused to King Solomon to see that the greatness of God came to live in that holy Temple which he had built for him, being notwithstanding the most solemn, the most sumptuous, and most magnificent that was in the world. With how much more reason oughtest thou to marvel, fear, and tremble, being but a poor Emment, and silly worm, to go to receive into thy house of base clay, that immense and divine majesty, Creator, conserver and governor of the world (whom the Apostle S. Saul calleth the brightness of the glory of God) being so ill prepared as thou art, thy breast also having been, not the Temple of the Holy Ghost (as in reason it ought to be) but rather a den of dragons, & receptacle of serpents & basilisks.  
Gather hence a great fear of the justice of God, with a detestation of thy manifold sins: for thou being so vile a creature, and unworthy to have in thee so great a good, thou fearest not to enclose, retain & harbour in thy strait and narrow breast this omnipotent Lord & God whom the heavens cannot comprehend.   

THE 2. POINT.  
TO consider who thou art, & who he is whom thou goest to receive, and thou shalt find that an abominable sinner goeth to receive his Sanctifier; a vile creature, his Ceatour; a wretched slave, his Lord; finally a miserable caitiff the supreme & omnipotent God, at whose beauty the Sun & Moon do marvel, whose majesty heaven and earth do reverence, by whose bounty the society of all the Blessed is maintained.  
Ponder how, being so vile & base as thou art, thou art notwithstanding admitted to receive a God so high: how being so little, canst thou entertain so sovereign a majesty? The Creator of the heavens, the King of Angels & men? before whose greatness the strongest pillars of heaven do tremble, and the most high Seraphims shrink in their wings for very fear and reverence: and if all things created, be in the sight of this great God as if they were not, what I pray thee, wilt thou be in his divine presence to receive him? The Church singeth and much admireth, that this great Lord (unto whom heaven and earth is a straight place) disdained not to enter into the womb of a Virgin. Measure her purity, with thy impurity; her grace, with thy deformity; her innocency, with thy malice, and thou shalt find far greater reason to wonder at thy boldness in harbouring the Son of God, & of the most B. Virgin, whom she conceived, and conserved in her breast with so great humility.  
Gather hence great fear lest this sovereign King and Lord command his servants to bind thee hand and foot (for that thou comest not with the garment of due innocency, and purity to this holy table and celestial banquet) & cast thee into the utter darkness of hell, there to receive thy deserved punishment.   

THE ●. POINT.  
TO consider the great justice of our Lord, and how much he abhorreth sin, & those which full often thou hast committed against his divine Majesty, for which thou deservedst many years ago to have been burning in hell fire: and as if thou wert very just and holy, with so little fear thou presumest to entertain into thy house the terrible judge & searcher of thy life & manners, not remembering the menaces & threats of the Apostle against sinners who unworthily, as thou, dare eat & drink the sacred body, and blood of our Lord.  
Ponder, that if S. john Baptist so pure a creature & sanctified in his Mother's womb said, that he was not worthy to lose the lachet of the shoe of our Lord, how shalt thou be worthy to rece●●e him? In like manner i● S Peter, Prince of the Apostles and he●d of the Church, being astonished at the power & Majesty of Christ, ●el down at his knees saying: Go forth from me, because I am a sinful man: how darest thou come to put thy mouth to his divine side, & sustain thyself with that precious wine that springeth Virgins.  
From hence thou mayst gather a great fear & reverence before thou comest & presumest to receive the majesty of this sovereign God, and an humble acknowledgement of thy baseness, & a deep sorrow for thy sins, perfectly imitating that sinner the Publican, to obtain pardon thereof, who knocking his breast, said: God be merciful to me a sinner.    

THE II. MEDITATION.  
Of Love..  

THE 1. POINT.  
TO consider that as great as God is in Majesty, in justice, and in detestation of sin (as hath been said in the precedent Meditation) so great he is in goodness, in mercy, & in love towards sinners, which causeth him to present himself in human flesh in the most B. Sacrament, & is the cause why he permitteth himself to be once, & many times sold, scorned, crucified, & nailed between thieves: for such are they who receive him unworthily.  
Ponder how far the goodness of God reached, and how much the beams of his divine and inflamed love extended itself: sith it made that generous and magnificent Lion, who with his roaring terrified the world, to put on such meekness, that he hath couched himself upon the Altar, and is become a meek Lamb, that thou mightst eat him. And this same Lord being he who commanded that no sinner should dare to approach unto him under pain of malediction, his love hath now so disposed, and so changed him, and he is become so desirous that all men approach unto him, & to give himself entirely to all, that he doth not only call and invite them, but also eateth with them: yea and his love doth proceed so far, as that he doth not only eat with them, but commandeth them also to eat him, giving them his sacred body and blood to eat.  
From hence thou mayst gather fervent desires to love him, who hath loved thee so much; to have confidence in him, who hath been so liberal with thee, to have access unto him, who is so good & so communicative of himself, saying with the holy Prophet: What shall I render to our Lord for so many favours and benefits which he hath rendered to me, and especially for this I am to receive now: but now I know that it is my hart which he desireth, and this will I entirely offer up unto him, as his divine Majesty willeth & commandeth me.   

THE 2. POINT.  
TO consider how that Father of mercy who vouchsafed to be chastised in his own flesh for thy love, & ●o shed his most precious blood & dye upon a Cross for thee, this very same is there glorious, and him thou goest to receive. The same that died for thee, is there alive to give thee life, making himself (as he himself said) thy meat, that by virtue of this sacred food, thou mayst come to transform thyself spiritually into God, to put in his livery.  
Ponder the great desire this our Lord hath of thy weal and remedy, ●ith he stood not upon his own cost and charges, nor regarded the loss of his honour, life and living, so that he might feed & cherish thee with this divine food- Giving it unto thee not only to see, adore, and kiss, as to the theepheardes and Kings, but that thou mayst receive him also, & have him in thy breast, as his holy & chaste Espouse had.  
Gather from hence desires to consecrate thyself wholly unto this Lord, endeavouring to be like unto him in life & manners, seeing he said, Be holy because I am holy: & to thee in particular he saith: Learn of me, (that is) to be humble as Christ, chaste and pure as Christ, patient and obedient as Christ, and by this means thou shalt go clad with his garment & livery.   

THE 3. POINT.  
TO consider that God loved sinners so much, as that he was not only content to take flesh in likeness of a sinner, but vouchsafed also, thereby to communicate unto thee his riches and treasures, to remain in this most Blessed Sacrament under that sacred veil, & in that humble curtain of that sacred host, and this not for a small time, but even to the consummation of the world.  
Ponder how the love that brought him into the world, & m● him put himself into the hands o● sinners, this very same is that which maketh him to come the second and infinite times into the world, and to show himself so enamoured as it were and so much in love with them, that he said, that all this delights, ●oyes and affections are to be, and converse with sinners. And yet he far more affectionately declareth and specifieth his love, saying that, He who toucheth them, toucheth the apple of his eye, and veins of his ●art.  
From hence thou mayst gather desires to have access unto him, and to set thy love and affection entirely upon this Lord. And although thy grievous sins on the one side detain and terrify thee, not withstanding let his great love and clemency on the other side prevail and move thee ●imitating the prodigal Son, who albeit he saw his own baseness and misery, yet the goodness and love of his Father encouraged him to go unto him, and to cast himself at his feet, do thou also as he did: & seeing thou hast imitated him that sinned, imitate him that repented, and thy heavenly Father will run out to receive thee, and as to a beloved child will fall upon thy neck, in token of his singular love unto thee.     

HERE FOLLOW SIX MEDITATIONS Of the most Blessed Sacrament, to give thanks unto our Lord ofter Communion, and to meditate upon the Feasts & Octaves thereof.  

AN ADVERTISEMENT.  
THERE is wont to be much negligence & distraction in some after they have received the ●ost Blessed Sacrament, & they reap ●hall fruit and profit thereby, be●se they are not prepared with ●e pious consideration, to render due thanks unto our Lord, or because they always meditate one and the self same thing. Wherefore to remedy this negligence, and to repair this damage, it willbe good that he who is Priest be prepared before Mass, and others before Communion, with one or more points of the six ensuing Meditations, that variety may take a way wearisomeness which deprineth both of gust & profit. And hereby they may dr●sse this divine meat in sundry manners, sith it hath no less properties in it, than had that celestial Manna, which gau● such taste as ever appetite desired. S● this divine Manna is of such virtue and substance, that every one ma● apply it as he liketh best, and it wi● savour unto him of whatsoever hobart shall desire: for whatsoever is i● 〈◊〉, is profitable to be eaten, and ple● sing to the taste, as the divine Espou● doth note, & Saint Ambrose & oth● holy Fathers say: Christ is all thin● unto us: If thou be sick of an agu● he is a Phi●●●ian: if thou fear dear● he is 〈◊〉; if thou fly darkness, h● light; if thou seek sustenance, he is food; if thou be cold, he is fire; if thou have want, he is rich. Let the conclusion be (●aith this holy Doctor) that we prove and taste of this sovereign food, because our Lord, who is in it, is most sweet & pleasing to the palate of the soul. If therefore whatsoever may be, and thou canst desire, thou findest & hast in Christ, consider him every time thou communicatest, according to these or the like attributes, that thou mayst reap the fruit thou desirest, & know how to render due thanks unto our Lord, because that time is more fit for mental prayer then to read vocal prayers, or to say beads. Wherefore before thou enter into the Meditation or consideration of any of the ensuing points, to illuminate thine understanding & stir up devotion, thou mayst first, everv time thou communicatest, make briefly this composition of place, with the petitions adjoining.  

The composition of place.  
MAKE account that thou art in the presence of Christ jesus our Lord true God and Man, seeing with the eyes of consideration how he is really and truly enclosed In thy breast, as in a pix or reliquary, with innumerable Angels there on their knees adoring him.   

The Petition.  
BESEECH our Lord God to give thee eyes to see the great good that is entered into thy house, as he gave to S. Simeon having him in his arms, that thou mayst regard & esteem him as the Son of whom he is. And to give thee grace to bestow that small time profitably and fruitfully, as his divine Majesty requireth.    

THE I. MEDITATION.  
How Christ our Lord is a Physician.  

THE 1. POINT.  
TO consider how that Christ our Lord came from heaven into this world, to be the Physician of souls, and to cure the sick therein, seeking them out and offering them health, as he did with that sick bedrid man in the Gospel, whom our Lord himself sought out at the Piscina, or Pond of Probatica, to cure him.  
Ponder the love and charity of this great Physician, & thy coldness and negligence, in being thankful for the good he desireth to bestow upon thee: for whereas he would cure all thy infirmities and spiritual diseases, thou like a foolish and frantic person, wilt not permit thyself to be cured, but wilt rather persevere in thy bad estate.  
Gather hence to desire to subject thyself to the will and pleasure of such a Physician, seeing thou art and findest thyself sick in all thy powers and senses: and in regard he is so excellent an one, that he healeth all of whatsoever infirmities, take him by the hand and guide him to all thy diseased parts, saying (as if he knew it not) good Lord, come and see this my memory unmindful of thee, and of the ●auours and benefits thou bestowest upon it, cure it I beseech thee. Behold Lord these infirm eyes of mine, and lovers to see that which is not lawful for them to desire, heal and our them. Behold o Lord, this murmuring, talkative and unbridled tongue of mine. Behold O Lord, this wretched man poor and miserable on every side, and have compassion on him: for if I could touch thee with ●ayth, thou wouldst heal me, sith as many as touched thee were made whole.   

THE 2. POINT.  
TO consider how that the sacred flesh and blood of this most wise Physician joined to thine is an universal medicine to all thy evils, which is of such virtue, that with his humility it cureth the swellings of thy pride, with his sorrows & paths, thy unreasonable pleasures and delights, with his merits, thy diffidence and mistrusts, & thy sores rancled and putrified by the inveterate and continual custom of sinning, with the sweet and fragrant balm of his precious blood.  
Ponder the mercy and bounty of this benign Physician, which was such and so great, that not content to be only the Physician (as is manifest by that which he said to the disciples of Saint john, to wit: The blind see, the lame walk, the lepers are made clean, the dease hear, the dead rise again &c.) he made himself also the medicine, and giveth himself unto thee to be eaten, there by perfectly to cure thee of all thy infirmities.  
Gather hence an earnest desire to have frequent access unto this heavenly Physician; and beseach him, that although it be with the cost of thy affections, honour, life and contentments, to heal and cure theet sith thou preceiuest thyself to be full of infirmities, of sins and inordinate passions, in regard that there is not any medicine able to cure thee, but only this sovereign antidotes.   

THE 3. POINT.  
TO consider the worth and price of this medicine, sith it cost this celestial Physician so many labours and pains, yea even his life, to leave it thee so prepared, tempered and seasoned, that thou mightest take it with gust, savour, & profit in this divine Sacrament.  
Ponder, that the Physicians of this world most commonly command some chicken, or ●oule to be killed, dressed & given to the sick to ●ate: but this Physician of heaven was not content to ordain & command alone, but would also, as his Prophet saith, become sick to cure thee, be wounded to heal thy sores, & dye upon the Cross, that thou mightest live eternally in heaven.  
From hence thou mayst gather a lively & servant desire to come near unto this heavenly Physician: for he alone can give thee health and life, & prostrating thyself at his feet say unto him: Have mercy on me o Lord, because I am weak. Heale me o Lord, and I shallbe healed. For thou knowest that from the sole of my foot, unto the top of my head, there is not health in me. And be assured, that if thou come with desire of health & with the faith & cofidence wherewith the woman which was troubled with an issue of blood, came & touched him, thou shalt be freed of thine infirmity ● as she was: for if the garment of Christ had this virtue, Christ himself can do much more, whom thou hast within thee.    

THE II. MEDITATION.  
How Christ our Lord is Fire.  

THE 1. POINT.  
TO consider that Christ jesus our Lord, whom thou hast enclosed in thy breast, is the fire of divine love, whose property and excellency is to consume the humidities of vices, & to raise the soul to heavenly desires, making her despise those that are terrestrial.  
Ponder that the virtue & quality of this celestial fire is, not only to inflame the hearts, but to give light also, and open the eyes of him, who receiveth him worthily, as he did to those two discipls that wet to Emaus, for sitting at the table, in breaking the bread which he gave them (which as some Holy Fathers say, was his holy body) their eyes were opened, and they knew their God and Lord, and inflamed & burning with this divine fire which they had in their breasts, they returned from Emaus far different & changed from that they were when they came thither, that is, of doubtful they became faithful: of timorous, courageous: of ignorant, learned & well instructed.  
Gather hence desires to come from the sacred Communion con●erted and transformed into another man, (I mean) from proud to humble; from incontinent, to chasts from engry to patient; and from wicked and sinful, to just and holy: beseeching this Lord, seeing he is a consuming fire, to purify all thy imperfections, and to open and illuminate thine eyes, that coming often unto him, thou mayst know him, and know thyself, for heerin consisteth thy eternal felicity.   

THE 2. POINT.  
TO consider that the cause which moved Christ our Lord, to come form heaven to earth, was the desire he had to cast fire into the hearts of men, and his will is, that it ever burn.  
Ponder the property of this sovereign fire, which is to purify whatsoever mettle is cast into it, converting it into self, whether is be iron or stone, I mean whatsoever sinner, how wicked soever he hath been, though cold as iron, and hard as a stone: for this sovereign fire (which is God) hath such power & force, that he maketh his ministers a burning fire.  
Gather from hence desires tha● this Lord vouchsafe to do the same to thee, and that, because thou hast come unto him and received him into thy breast, although thou be iron & stone, he will with his divine heat kindle, melt and inflame thee in his love, that tried and tempered in this oven and divine furnace, thou mayst become pure, and without any rust at all, of sins & imperfections.   

THE 3. POINT.  
TO consider the great desire which the Apostles had of that fire of the Holy Ghost, and with what cries & sighs, prayers & groan they craved it of God. And after he descended upon them, what manner of men became they? how different, how much changed, & how inflamed in the love of God.  
Ponder what may be the cause why, notwithstanding this divine fire hath descended from heaven and enclosed itself so often in thy breast, thou art not inflamed and set on fire, Solomon saying with admiration: Can a man hide fire in his bosom, that his garments burn not? Wherefore the cause of this evil must needs proceed from thy bad disposition and negligent preparation: for if thou shouldst dispose & prepare thyself, as the Apostles did themselves, and desire it as they did, it would enlighten and shine unto thee much more than it doth, and thou wouldst be another manner of man then now thou art.  
Gather hence desires to beg this benefit and divine fire of God, saying with his Prophet: Burn my reins o Lord, & my hart, & leave in it some spark of thy fire, some token & sign that it hath been in my soul, sith thou hast vouchsafed to come so often unto her: for where is fire, there ever remaineth some heat, and sign there of in the ashes.    

THE III. MEDITATION.  
That Christ our Lord is Food.  

THE 1. POINT.  
TO consider that Christ our Lord is food of the soul, as he said himself: My flesh is meat indeed, and my blood is drink indeed.  
Ponder first the wonderful providence of this Lord, sith he had such particular care, in regard of thy necessity and weakness, to provide thee this corporal and spiritual food of bread and wine, that thy spirit might not ●aint in the way, nor perish with famine, as the prodigal Son did.  
Ponder secondly, that if the bread which the Prophet Elias did eat had such virtue, that he walked in the strength of that meat forty days and forty nights through the desert unto the mount of God: how much better & greater is the power and strength of this My sticall bread (whereof that was only a representation) to nourish thee in the desert of this life, till thou arrive at the holy mount of everlasting bliss, this being the bread that comforteth and confirmeth the hart of man.  
Gather hence a firm purpose and resolution (in regard of the necessity thou hast to nourish thyself and to line) to come often unto this sovereign table to eat this sacred bread, for in it is contained thy health and life, and without it (as Christ himself said) thou shalt not have life in thee.   

THE 2. POINT.  
TO co●egrave; cider the great love that God our Lord hath unto men, sith he as one enamoured and possessed with their love, would that they should eat him sacramentally, that he might eat them spiritually.  
Ponder the great liberality of this Lord, in inviting all, though feeble blind or lame, not rejecting any, be he rich or poor, great or little, compelling all to come & fit at his table, so that they be not guilty of mortal●●inne.  
Gather hence a firm purpose from this day forward to come unto this royal table, seeing God inviteth thee to eat him: neither let him be enforced to compel thee, & bring thee in by violence and force: for although thou hast offended him so often and been lame of both feet, that is, of understanding and will, he will thus much honour thee, that tasting & seeing how sweet our Lord is, who giveth himself unto thee in this meat, thou mayst lose thyself and find him, & renounce all things thou dost pleasingly possess for this sovereign food, wherein is contained all the good of heaven & earth.   

THE 3. POINT.  
TO consider the great virtue and power this divine food containeth in it, which is such, that eaten it changeth and converteth man into God by participation: how different an effect from that which the eating of that forbidden tree, wrought in the first man, sith he persuadeth himself that eating the fruit thereof, he should be like ●nto God, which he did not only not obtain, but became also less than man, & made himself like unto a breast.  
Ponder the worth & excellency of this divine food, which in such fort changeth and transformeth him that receiveth it in state of grace, that it maketh him like unto Christ, as himself said: He that eateth my flesh, abideth in me, and I in him.  
From hence thou mayst gather a great fear of reprobation, that eating so often this sovereign food, & fed like an insant with the milk of the delights and daintiness thereof, thou hast not withstanding such a languishing appetite, and reapest thereby so little fruit and profit, as if thou receivedst him not, persisting in thy wicked life, & bad customs.    

THE FOUR MEDITATION.  
That Christ our Lord is most rich.  

THE 1. POINT.  
TO consider how our Lord God whom thou hast in thy breast, is most rich and most mighty: In whom (as S. Paul saith) be all the treasures of wisdom and knowledge hidden, and there thou shalt find them, if with humility & without curiosity thou shalt seek them, under those sacramental forms of bread & wine.  
Ponder, that if the goods, which are contained in this sacred host, that thou hast received, be so great and sovereign (as in very deed they are) why dost thou not rid thyself of all the other goods thou hast (which are not such) to possess and enjoy these, as the Apostles did, and Christ himself did the same for thy love, spending liberally all he had for the benefit of harlots and sinners, instructing some, curing others, & shedding his precious blood for all, & givin to thee his Blessed flesh to eat that thy spirit might live.  
Gather hence desires to give thyself entirely to him, who gave himself so entirely for thee, and beseech him that seeing he is so rich and thou so poor, and bestoweth his riches so bountifully on such as are so unworthy thereof as thou art, he will vouchsafe to relieve thee, and that, sith he commandeth the rich to favour the poor, his divine majesty being so rich, he will not leave thy soul devoid of his goods, but that he vouchsafe to furnish and enrich her therewith, enduing thee with the grace's virtues and gifts of the Holy Ghost, which thou wantest, and hast need of.   

THE 2. POINT.  
TO consider that whereas our Lord God was rich, he made himself poor (as S, Paul saith) that by his poverty we might be rich.  
Ponder how much God loveth poverty, being himself the chiefest riches, sith he calleth Blessed the poor in spirit, promising unto such the kingdom of heaven.  
Gather hence desires to be poor in spirit in this world, that thou mayst be rich in heaven, saying with the Prophet, Look upon me o Lord and have mercy on me, because I am needy and poor, For what King or Prince is there in the world, that lodging in the house of a poor man, bringeth not with him his royal furniture for his own chamber, and at his departure bestoweth not on him great graces and fanors. Wherefore O Lord, seeing thou being the chiefest riches, hast vouchsafed to lodge in my poor cottage, adorn it with the hangings of grace and virtue, which are the furniture of thy royal house and palace, doing some favour to the mai●●er of the place where thou art entertained.   

THE 3. POINT.  
TO consider the graces & benefits which our Lord God did bestow on Obededom and all his, for having recaaved into his house the Ark of the Testament, which was only a shadow & figure of this most holy Sacramenet, but more & greater benefits are received wheresoever this divine Ark & coffer of the treasurs of God entereth, which is his most sacred body, pierced & opened in so many places, discovering his riches.  
Ponder how this our Lord, entering corporally into the house of S. Peter's wives mother, delivered her from her Fever: entering into the house of the Arch-sinagogue, he revived his daughter: In the Pharisees house he pardoned Saint Mary Magdalen her sins: finally entering into S. Elizabeth's house he sanctified the infant Saint john, & replenished his Mother with the holy Ghost: for where God entereth, he worketh great wonders and miracles. Beseech, him that seeing his divine majesty vouchsafeth to enter into thy poor house, and to be lodged therein, and is so rich in mercy, he would make thee partaker thereof, pardoning thy sins and restoring thee to a new life of grace, to make thee a Worthy habitation of his.    

THE V. MEDITATION.  
That Christ our Lord is a good Pastor.  

THE 1. POINT.  
TO consider that Christ jesus our Lord to make himself known to be a good Pastor, would not only put on the gross skin of our humanity, that his sheep (which are his select) might know, follow and love him, & not fly from him; but would also feed & maintain them with his own most precious blood: Being parched with heat, & cold with frost, leeping on the ground, fasting day and night, finally like a good shepherd being slain, leaning unto a tree to deliver his sheep from the infernal wolf.  
Ponder the good offices which this excellent shepherd hath done for thee an unprofitable sheep, feeding thee, curing thee & seeking thee with the grie●e of his hart, tears of his eyes, and the sweat of his brows, undergoing so many afflictions and toils to reduce & bring thee back to the fold upon his shoulders: and show like a lost & ungrateful sheep, hast strayed and cast thyself so often from him to betake thyself to lewd pastures, which did poison and kill thy soul.  
Gather hence instamed & effectual desires to follow the steps of thy shepherd, walking where he walketh, and be assured that if thou permit thyself to be ruled and governed by him, nothing shallbe wanting to thee.   

THE 2. POINT.  
TO consider how often, in presence of this sovereign shepherd without fear or shame, thou hast grazed and fed in the green meadows and forbidden pastures of thy intemperances', not fearing the peril & danger of falling into the gripes & teeth of the infernal wolves which be the Devils, from whence this good shepherd bathe so often delivered thee that wert their prey.  
Ponder how ungrateful thou hast been to this great & Maystershepheard Christ jesus, for the favours & benefits he hath bestowed on thee, in giving his life for thee, sith not content to be an unprofitable & erring sheep of his fold, thou art also become a ravenous wolf, persecuting him with thy sins.  
From hence thou mayst gather desires to bewail and lament them, & to call upon thy Pastor with mournful bleating, that he may seek and find thee, saying as a wand'ring and lost sheep, unto him: My Pastor, I knew well to stray and lose myself 〈…〉 to reclaim and recover my 〈…〉 I know not. Seek me O Lord, & fetch me out of the briary bushes of my sins, into the fertile pastures of thy favour and grace.   

THE 3. POINT.  
TO consider that this good Pastor said, I know my sheep, & they know me, and I love them so well that I have not doubted to give my life for them. And if this seem much, how great an argument of love may it be to have offered and given himself for those wolves which have mangled and slain him.  
Ponder first, how much it importeth thee to treat often with thy Pastor, that thou mayst know him, and understand his pleasure, desire, & will, for this is it which he most expecteth of thee.  
Secondly how much it availeth thee to know thyself, that if thou have any thing not beseeming the sheep of such a Pastor, thou correct and amend it, lest he expel thee out of his flock, which were the greatest disaster that could befall 〈◊〉  
Gather hence 〈◊〉 to be the sheep of this shepherd, giving him all thou hast, without reservation of any thing to thyself, that is, thy soul and body with thy senses, thy hart, thoughts, means, honours, life and contentment, sith he gave all these first for thee: and now to seal up the whole, he giveth himself to thee as food to eat. And if he have loved thee so much, and bestowed such favours on thee being his Enemy, what will he give thee, or what will he deny thee being his Friend, & a good and profitable sheep, in regard thou art marked and sealed with his precious Blood.    

THE VI MEDITATION.  
That Christ our Lord is a Spouse.  

THE 1. POINT.  
TO consider, that our LORD is the Spouse of thy soul, in whom in most perfect manner ● found all that which can be desired in a good Spouse. Beauty, as God and as man, for he was goodly of beauty above all the sons of men. Nobility of birth, as well of his Fathers, as of his Mother's side. Discretion most perfect, for he is wisdom itself. Infinite riches, for he is heir of all that God hath in heau● and in earth; finally he is very loving and of a sweet and peaceable condition.  
Ponder, that this spouse knoweth right well how to honour, adorn and beautify, with his graces and virtues, the soul that is to be his Espouse, observing towards her the ceremonies of true love, and taking pleasure to see and discourse with her daily, and to cherish her with the precious and sovereign food of his sacred Body and Blood, which she receiveth in the most holy Sacrament that by these pledges and tokens of love, she may know that he desireth to be her Master and Spouse alone.  
Gather hence desires wholly to yield thyself from this day forward as an Espouse to such, & so worthy Spouse, and for no affliction or tribulation whatsoever to abandon his friendship and sweet conversation: and keeping the word thou hast given him, beseech him to communicate unto thee some of the manifold graces and virtues which he hath in himself, that thou mayst be able to correspond with love, to that great love he beareth unto thee.   

THE 2. POINT.  
TO consider how that Christ our Lord only out of his mere goodness hath set his affection on thy soul deformed & poor, thou having been disloyal and broken thy faith to him, not once, but an hundred times; yet the love nevertheless which he beareth thee is such, that he doth solicit and entreat thee to open him the door of thy soul and hart, for his desire is to be united with thee.  
Ponder thy indignity, folly, & want of love, how unwise and how much overseen thou hast been, in ●ot acknowleging this divine spouse & as an adulteress hast been disloyal unto him, having so often cast thy ●ies and affection on base and deformed slaves. Yet the bounty of this our Lord is such, that albeit thou deservest a thousand hells, he pardoneth thee, inviteth and intreateth thee to return as a fugitive to his house; & falling on thy neck, as on the prodigal son, receiveth lovingly, entertaineth, and cherisheth thee, honouring thee with the garment of his graces and virtues.  
Gather from hence desires to enter into his house, purposing rather to dye a thousand deaths then to forsake such a Lord, such a Father, & such a Spouse. Beseech him to give thee his grace hence forward to keep thy promised fidelity unto him, commending thy soul & all the powers thereof unto him, that thou mayst be no more thine, but his, who hath taken thee for Espouse, saying with her: I have found him whom my soul loveth: I hold him, neither will I let him go.   

THE 3. POINT.  
TO consider how great the dignity & honour hath been, in which thy Spouse hath placed thee, sith not regarding what thou deservest, nor thy slender fidelity, he graciously giveth thee his hand & ring of his hart, that henceforward thou mayst account, receive & enjoy him as thine with pledges of so great love.  
Ponder how great reckoning thou art to make of thy soul, sith God esteemeth so much thereof, that he giveth himself. & all things else, to espouse himself with her, notwithstanding her deformity and misery. And such is his love and mercy that he hathfull often set his affection & been enamoured with soul slaves, to make them his beautiful daughters which he hath bought, not with delight and pleasure, but with sorrows & torments, which is the coin of the Crosse.  
From hence thou mayst gather desires to offer up thy hart and will to such a Lord, so to be no longer thine own, but his who hath bought thee with his precious blood, and taken thee for his espouse. Beseech him to grant thee his grace, that thou mayst observe fidelity and loyalty towards him, and that seeing hitherto thou hast been barren, thou mayst from hence forward begin with his grace to yield fruit of benediction, with holy desires, words, & deeds.  
FINIS.      

THE TABLE.  

The Introduction, containing XVI. Advertisements, showing the use of the Meditations following.   

THE FIRST BOOK.  
THE 1. Meditation. Of the knowledge of ourselves. pag. 68  
The 2. Medit. Of sins. pag. 76.  
The 3. Meditat. Of death. pag. 83.  
The 4. Meditat. Of the particular judgemeut. pag. 89.  
The 5. Medit. Of the body after our death. pag. 96.  
The 6. Medit. Of the general judgement. pag. 102.  
The 7. Medit. Of Hell. pag. 109.  
The 8. Medit. Of the glory of Heaven. pag. 116.   

THE SECOND BOOK.  
THE 1. Meditation. Of the Couception of our B. Lady. pag. 109.  
The 2. Medit. Of the Nativity of 〈…〉  
The 3. Medit. Of the betrothing of the B. Virgin to S. joseph. p. 144.  
The 4. Medit. Of the Annunciation of the B. Virgin. pag. 152.  
The 5. Medit. Of our Blessed Lady's visitation of S. Elizabeth. pag. 160.  
The 6. Medit. Of the revelation thereof made to S. joseph. pag 167.  
The 7. Medit. Of the expectation of our B. Lady her delivery. pag. 175.  
The 8. Medit Of our B. Lady's journey from Nazareth to Bethleem pag. 180  
The 9 Medit. Of the Nativity of our Saviour Christ in Bethleem. pag. 186.  
The 10. Medit. Of the joy which the Angels and men had thereat. pag. 194.  
The 11. Medit. Of the Circumcision, and of the Name of JESUS. pag. 201.  
The 12. Medit. Of the coming of the three Kings, & of their gifts p. 208  
The 13. Medit. Of the Purification of our B. Lady. pag. 215.  
The 14. Medit. Of the flying into Egypt. pag. 222.  
The 15. Medit. Of the murder of the holy Innocents'. pag. 229.  
The 16. Medit. How the child jesus remained in jerusalem. pag. 235.  
The 17. Medit. Of the life of Christ till he was thirty years of age. pag. 241.  
The 18. Medit. Of the Baptism of our Saviour. pag. 247.  
The 19 Medit. Of the temptation of our Lord in the desert. pag. 253.  
The 20. Medit. Of the vocation and election of the Apostles. p. 259.  
The 21. Medit. Of the miracle at the marriage in Cana of Galilee. pag. 265.  
The 22. Medit. Of the eight Beatitudes. pag. 271.  
The 23. Medit. Of the tempest at the Sea. pag. 283.  
The 24. Medit. How Christ onr Lord W●lked on the sea. pag. 289.  
The 25. Medit. Of the Conucrsion of S. Mary Magdalen. pag. 294.  
The 26. Medit. Of the miracle of the five Loaves. pag. 300.  
The 27. Medit. Of the Transfiguration of our Lord. pag. 306.  
The 28. Medit. Of the raising of Lazarus. pag. 312.  
The 29. Medit. Of the entrance of Christ into Jerusalem upon Palme-sunday. pag. 317.  
The 30. Medit. Of the supper which Christ made with his Disciples. pag. 322.  
The 31. Medit. Of washing the Apostles feet. pag. 328.  
The 32. Medit. Of the institution of the most B. Sacrament. pag. 335.  
The 33. Medit. Of our Lord's prayer in the garden, & agony there. p. 341.  
The 34. Medit. Of the apparition of the Angel, & the sweeting of blood. p. 346.  
The 35. Medit. Of the coming of judas to betray him. pag. 351.  
The 36. Medit. How Christ our Lord was apprehended. pag. 336.  
The 37. Medit. How Christ our Lord was presented before Annas the high Priest. pag. 361.  
The 38. Medit. Of the blow given him and his sending unto Cayphas. pag. 367.  
The 39 Medit. Of the denial of S. Peter. pag. 372.  
The 40. Medit. What happened to Christ in Caiphas his house. pag. 783.  
The 41. Medit. Of Christ's presentation before Pilate. pag. 384.  
The 42. Med. Of the presentation of Christ before Herod. pag. 389.  
The 43. Medit. How Barrabas was preferred before Christ. pag. 394.  
The 44. Medit. Of the stripes which our Lord received at the pillar. p. 399.  
The 45. Medit. Of the purple Garment, and crown of thorns. pag. 404.  
The 46. Medit. Of the words, Ecce Homo. pag. 409.  
The 47. Medit. How our B. Saviour carried his Crosse. pag. 416.  
The 48. Medit. How our Saviour was crucified. pag. 422.  
The 49. Medit. Of the seven words Christ spoke on the Crosse. p. 428.  
The 50. Medit. Of his taking down from the Cross, & burial. pag. 438.   

THE THIRD BOOK.  
THE 1. Meditat. How our Lord descended into Limbo, & of his glorious Resurrection. pag. 446.  
The 2. Meditat. Of our Saviour's apparition unto his B. Mother. pag. 452.  
The 3. Med. Of the apparition of Christ to S Mary Magdalen. pag. 458.  
The 4. Medit. Of Christ his apparition to the Apostle S. Peter. pag. 465.  
The 5. Medit. Of Christ his apparition unto the Disciples at Emaus pag. 470.  
The 6. Medit. Of his apparition to the Apostles upon Easter day pag. 475  
The 7. Medit. Of his apparition, S. Thomas being present. pag. 481.  
The 8. Medit. Of his apparition to his Apostles upon Ascension day. pag. 486.  
The 9 Medit. Of the Ascension of Christ our Lord. pag. 491.  
The 10. Medit. Of the coming of the Holy Ghost. pag. 497.  
The 11. Medit. Of the death of our most B. Lady. pag. 502.  
The 12. Medit. Of the Assumption & Coronation of our B. Lady. pag. 509.   

Meditations before Communion.  
THE 1. Medit. Of Eeare. pag. 519.  
The 2. Medit. Of Love.. pag. 524.   

Meditations after Communion.  
THE 1. Medit. How Christ is a Physician. pag. 533.  
Med. 2. How he is Fire. pag. 537.  
Medit. 3. How Christ is Food. p. 541.  
Medit. 4. How Christ is ri●h. p. 545.  
Medit. 5. How he is a Pastor. p. 549.  
Medit. 6. How he is a Spouse. p. 553.   
FINIS.