AN ABRIDGEMENT OF MEDITATIONS of the Life, Passion, Death, & Resurrection of our Lord and Saviour JESUS CHRIST.  
Written in Italian by the R. Father Vincentius Bruno of the Society of JESUS.  
And translated into English by R G. of the same Society.  
Whereunto is premised a brief Method for Instruction & Practice of Meditation.  
Permissu Superiorum, 1614   

TO THE VIRTUOUS AND RELIGIOUS GENTLEWOMEN MISTRESS MARY WARDE, AND THE REST OF HER DEVOUT COMPANY IN S. OMERS.  
MUCH HONOURED AND RESPECTED GENTLEWOMEN,  
FOR three or four Reasons (commonly) are men moved to dedicate their labours unto others. Either for their Honourable Descents in Blood; or for their eminent Places in Dignity; or for their Virtuous Example of life; or lastly for some respect of Desert due to their Persons. And although in your Humility you will not acknowledge any of these Titles in yourselves: yet do I so clearly see them, either all, or the most part thereof summed, as it were, and compact together in your devout Congregation, that I have made choice to present this little Treatise of Meditations unto your pious Reading & Considerations; in regard, that you aim at nothing more than true Perfection in your selves, by procuring the spiritual good of others, as a most special means to arrive thereunto: which through your industrious labour & diligence, you have already begun with no less laudable, then successful profit in the education of young Gentlewomen of our Nation, in Piety, Virtue, & other excellent Qualities beseeming your sex.  
In this Book shall you behold (as in a most clear and crystal Mirror) the virtues of our Blessed Saviour lively propounded unto you for speculation. Herein shall you learn to imitate His, and his Blessed Mother's Humility. Hear shall you spiritually taste of the fruit itself, which from these devout Meditations and practical applications thereof either to yourselves or others, may be gathered. And therefore I seriously commend the same unto your diligent Perusal, for that the most easy, and readiest way in your more fruitful progress, is (in my opinion) not only to have a bare knowledge, but also a practical exercise of the Heroical Virtues of your Lord and Master Christ jesus, the most exact and perfect Model of all Perfection whatsoever.  
Accept then (Worthy Gentlewomen) this little Diamond (as I may so term it) or rather inestimable Treasure (in regard of the heavenly food of Souls it containeth) so much the more proper to your Vocation, & to the course of life by you chosen; by how much the means, & profit thereby likely to ensue, are answerable to your intended purpose & desire. My labour herein hath been the least, but your profit shallbe my Comfort, and my poor prayers your Attendants, ever ready to assist you for the purchasing, and increase of such virtues, as are principally requisite to the performance of so pious, and worthy a work. This 30 of September 1614  
Yours ever I. W. P.   

THE PRACTICAL METHOD OF MEDITATION.  
MEDITATION which we treat of, is nothing else but a diligent & forcible application of the understanding, to seek, and know, and as it were to taste some divine matter; from whence doth arise in our affectionate powers good motions, inclinations, and purposes which stir us up to the love and exercise of virtue, and the hatred & avoiding of sin: it is the shortest & almost the only way to attain to Christian perfection: it is the path which all holy men (of what estate soever) have trodden. Wherefore let those, who desire to enjoy their company, follow their example.  
2. And surely it seems a thing, even impossible, to arrive unto any notable degree of perfection without this so necessary a means. For perfection being nothing else, but the rooting out, of vices, and planting of virtues in our souls: unless we withdraw our affections from earthly objects, and settle them on heavenly, we shall never perform the one, nor attain to the other. And seeing that our affectionate part embraceth nothing, unless our understanding both know it, and judge of it, neither can it find out fit objects for heavenvly affections unless it discourse on them, nor move therewith the will, except it consider the goodness which often lieth hidden in them; it followeth evidently, that without meditation no man can attain to any height of Perfection.  
3. Besides, it is the most excellent manner of praising God, employing every power of our soul, in showing forth the excellencies of their Creator, which is the chiefest end of our creation: neither doth it rest here, but bringeth a man to heaven (that so I may say) before his time, making him enjoy (after a sort) even in this life the blessedness of the life to come: which being nothing else but the seeing, loving, and enjoying of God's divine Majesty, we giving ourselves by meditation to the most perfect knowledge, to the straightest band of love, and the sweetest fruition of God which this wretched life affords, we participate in the best manner which our estate will permit us, of the happiness of the Blessed in heaven.  
4. True it is, that through the unhappy estate of this troublesome world, man being distracted by other thoughts, and surprised by other affections, cannot continually, nor without some little violence, especially at the first, enjoy this so great a happiness: yet may he, joining his own diligence to God's help, so unite himself to his Creator by this exercise, that at least for some determinate time, he may enjoy him with some familiarity.  
5. It will therefore be good for those, who intend to reap the fruit of this heavenly employment, to appoint unto themselves, by the counsel of some one skilful in matters of spirit, the time they mean to spend every day therein, and that with so steadfast a resolution, that they make conscience to omit it without urgent occasion; which omission (although necessary) let them supply at some other time of the day, if it be possible. And let them be but diligent & constant at the beginning, & it will prove an excercise most full of spiritual profit and delight, which will abundantly countervail the pains bestowed therein.  
6. And let those who think Meditation to belong only to Religious persons, and that secular ought not or need not busy themselves therewith, be fully persuaded, that they are in an error very pernicious. For as secular men have more distractions by reason of their divers worldly employments, then Religious, more temptations by the continual presence of many alluring objects, more imperfections, sins, and ill habits to conquer: so have they more need to retire themselves by this holy recollection, to propose unto themselves the highest objects most worthy of love, affection, and prosecution, to exercise themselves in the acts of th● noblest virtues; all which is performed by meditation. And if religious persons being Gods sworn soldiers, use these weapons, as things belonging to their estate and dignity, secular people must put them on also, at least for their necessary defence; and of these many do make great change of life and happy progress in virtue by this exercise, even in this cold age of ours. And although they are more frequent in other countries, which enjoy the happy freedom of the service of God, without fears or contradictions: yet there want not such (and that of both sexes) even amongst us, who overcoming the tumults of the world, and the terrors of persecution, do bestow daily a good part of their time in this important business, and continually reap the plentiful fruit of their happy labours; which number if it may be increased by this my poor endeavour, I shall think it happily bestowed.  
7. And although the holy Ghost be the chief Master of this doctrine, yet it shall not be amiss to set down some brief method of practice, taken out of approved Authors and experience, that so those who have a will to employ themselves therein, be not deprived (at least of a great part) of the profit, for want of instructions.  
8. We shall here omit divers divisions which might be made of meditation, and divide it only into Spiritual and Historical, which distinction is taken from the diversity of the matter whereon we meditate. Spiritual meditation is that, wherein the matter is spiritual, in that sense, as we oppose spiritual to corporal, for that it contains for the most part no corporal actions: such are the Meditations of the end of man, of sins, death, judgement, hell, heaven, the benefits of God, his infinite perfections, & the like. Historical Meditation is that, where the matter is some History, as the meditations of the life & passion of our B. Saviour, of the virtuous actions of his B. Mother, or some other Saint Of both which kinds of matter, many spiritual books are full, so that we may easily take our choice, with the counsel of our spiritual Father: & the fittest of all, will be the holy Gospel, especially having helped ourselves at the beginning with some larger discourses.  
9 For the better order, & more profit, we must begin with the end wherefore man was created, with the iugdments of God exercised on sinners, with the multitude and greatness of our own sins, with death, iugdment, bell, and the like: which will help much to the rooting out of vices. Then may we meditate on the life, & passion of Christ, from whose virtues we shall receive glorious light, to frame the like, with his grace, in our selves. And lastly we may contemplate the glorious mysteries of our saviours Resurrection, Apparitions, Ascension, and the coming of the Holy Ghost, his excessive love towards us, his manifold benefits, and the abundant reward prepared for his friends in heaven.  

The preparation for Meditation. §. 1.  
FOR the more fruitful meditating on the divine mysteries, there is required such purity of Conscience, that we feel not remorse of any great sin; and finding ourselves guilty, we must seek to clear our souls, by those remedies which God hath appointed for that purpose.  
2. We must endeavour so to compose our passions, and affections in a mean, that they be neither too weak, nor too strong.  
3. We must so recollect our powers and senses, that willingly we neither think on, see, hear, nor admit any thing, which may breed distraction. Briefly we must so dispose ourselves before our meditation, as we wish to be, when we shall meditate  
4. The fittest time for Meditation (according to the example of the Prophet David) is the morning, when the powers of our soul are free from other objects. To be therefore better prepared, we must the night before read over that part of the book, or writing twice, or thrice, whence we take our matter: then divide it into three parts or points, more or fewer as we please: after that propose unto ourselves that which we mean to make the especial end of our Meditation. As if we meditate on the sins of others, our end may be shame, & confusion, beholding Gods judgements exercised on them for fewer, and lesser offences than we find in ourselves: if we meditate upon our own sins, we may propose for our end Sorrow and Amendment: if on the pains of hell, fear and horror: if on the joys of heaven, joyful hope and consolation: if on the life of Christ, imitation of his virtues: if on his Passion, sorrow, and compassion: if on his Resurrection, joy and congratulation: and thus according unto the diversity of the matter, the end or scop● of our meditation must be different, which with a little diligence we may easily find out: and upon this end must our intention be especially fixed at the time of meditation.  
5. We must also determine with ourselves what Preludiums, as they are termed, or preambles we must make (of which we shall speak in their due place.) And lastly we must mark well what persons, words, and works are contained in each point, if our matter be historical. But if it be spiritual we must call to mind the chief things occurring therein. All which must be done by a sleight passage only, to open the way for our meditation; and we may find out all the persons, words, and works, which are expressed, as also all those, which the decency of the history doth show unto us; especially the persons, words, and works of God, the angels, and devils, which we may find in every history fit for meditation, with no small spiritual profit: God, and the holy Angels moving and furthering all good things, and the wicked spirits provoking to evil, and hindering in what they can all good.  
6. Being in bed, before we betake ourselves to sleep, we must think on the hour we mean to rise at, & call to mind briefly the points of our meditation: and the same we may do so often as we chance to awake.  
7. When we awake in the morning, casting off all other thoughts, we must briefly, but with great affection, give God due thanks for all his benefits, and for those in particular received that night, and offer up ourselves, and all our actions of the day following, to his honour and glory, proposing effectually, with help of his holy Grace, to avoid sin, and imperfection that day, and especially that which we endeavour most to overcome, by particular examine and care. After this we may begin to take some taste of our meditation, and stir up in our souls sometimes grief, shame, confusion, or fear, otherwhiles desire to know with some clearness the mysteries of the life and passion of our Saviour, so to imitate him diligently, & love him fervently; sometimes sorrow and heaviness, so to be compartners with Christ, suffering so many pains for us; sometimes also joy & comfort, to congratulate our Lord's glory, and felicity; and at other times other affections agreeable unto each meditation: Which we may perform more easily, if we keep in our mind some similitude answering to the affection we would have; or if we repeat some verse of the psalms, or other Scripture, or Father, which may be to that purpose, so we do it with attention and affection. And if we meditate more than once in one day, in that quarter of an hour going before our time appointed, we must read over diligently the matter of our meditation, divide it, and settle it in our mind, thinking what we are to do, before whom to appear, & with whom to talk, and making such preparation, as we appointed for our morning's meditation.   

The performance of Meditation. §. 2.  
THE hour of meditation being come, we may imagine ourselves to be invited by our good Angel, or by some other Saint to whom we are particularly devoted, to appear in the presence of God: wherefore having made the sign of the holy Cross, and sprinkled ourselves with holy water, we may go presently, with a a kind of spiritual hunger, to the place where we mean to make our meditation, and standing from thence a pace or two, briefly lift up our mind to Almighty God, imagining him to be so present with us (as truly he is) that he beholdeth what we are to do, & doth show unto us in that very place his most venerable and glorious countenance.  
2. The presence of God is best framed of our Understanding, by making an act of faith, whereby we believe Almighty God to be so present there, that he compasseth us round on every side, as the water compasseth the fish, and yet is also within us, and the things before us (as he is in all things) somewhat like the water which is entered into a sponge, and this by his divine essence, presence, and power, which penetrate the nature of every creature, and give them needful help for their operations.  
3. It helpeth much our attention to conceive the presence of God after the liveliest manner we can, and to fix our meditation as much as humane frailty will permit, continually in the sight of God, persuading ourselves, that he is much pleased to see us proceed with diligence in this spiritual affair, and much dislikes if we perform it negligently, and in this point we must force ourselves at little at the first, until exercise produce facility.  
4. Having conceived God thus present, we must next look upon our own unworthiness, and with great reverence say, with the Patriarch Abraham, Loquar ad Dominum meum, cùm sim pultuis & cinis, I will speak to my Lord, being dust and ashes, and with internal adoration, bending the knees of our hare, kneel down before our Lord, professing the presence of the Blessed Trinity, with some words fitting that purpose, as Benedictus●● Sancto & Individua Trinitas: Blessed be the holy, and 〈◊〉 divided Trinity, or, Gloria Patri, & Filio, & Spiritui Sancto: Glory to the Father, to the Son, and to the holy Ghost, or, Sanctus, Sanctu●, Sanctus, Dominus Deus omnipotens, qui erat, qui est, & qui venturus est: Holy, holy, holy, Lord God omnipotent, who was, who is, and who is to come, or the like. But if through indisposition or weakness of body we find ourselves unapt to kneel, we may, having entered into our meditation, either stand, sit or walk, or use such situation of body as we shall find fittest for our infirmity. And although we should have our body well disposed to kneel, yet if we find not in our meditation the comfort we expect, we may change sometime the position we were in, as from kneeling to sitting, standing, walking, prostrating ourselves upon our face at our saviours feet etc.  
5. And in travel either on foot or otherwise, we may meditate 〈◊〉 we go on our journey, but ordinarily, if we be not otherways hindered, kneeling is the fittest position to procure reverence, and devotion.  
6. Being on our knees, or otherways ready to begin our meditation, let us acknowledge ourselves sinners with as much inward feeling of heart as we can, ask humbly pardon of God's divine Majesty, saying with divotion the four first verses of the Miserere Psalm, the Confiteor, or some other prayer to that purpose.  
7. Then encouraging our selves with hope of pardon, we may behold the majesty of God there present, and acknowledging the great band we have to employ ourselves wholly in his service, make with feeling devotion the preparative Prayer; which is nothing else but a short petition, wherein we ask help of God, that all our powers and actions, and that in particular we now go about, may be sincerely directed, and performed to the honour of God, and the benefit of our own soul.  
8. Then must we proceed to the preambles or Preludiums, which are three if the matter be historical, but if it be not of some history, they are only two.  
9 The first Praeludium or Preamble (which is proper only to the meditation, made upon some history) is a brief calling to mind of the mystery we are to meditate, no otherways then if we should tell it to another, without any discourse thereon at all.  
10. The second is common to all Meditations, and is an imagination of seeing the places where the things we meditate on were wrought, by imagining ourselves to be really present at those places; which we must endeavour to represent so lively, as though we saw them indeed, with our corporal eyes; which to perform well, it will help us much to behold before-hande some, Image wherein ●●at mystery is well represented, and to have read or heard what good Authors writ of those places, and to have noted well the distance from one place to another, the height of the hills, and the situation of the towns and villages. And the diligence we employ herein is not lost; for on the well making of this Praeludium depends both the understanding of the mystery, and attention in our meditation.  
11. If our meditation be of some spiritual matter of which we spoke before which affords no history, we must frame our second Praeludium according thereunto: as If we meditate on sins, we may imagine our soul to be cast out of Paradise, and to be held prisoner in this body of ours, fettered with the chains of disordinate Passions, and affections, and clogged with the burden of our own flesh. If on Hell, we may behold with our imagination the length, breadth, and depth of that horrible place. If on Heaven, the spatiate plesantness of that celestial Country, the glorious company of Angels and saints. If on God's judgement which must pass upon us, our Saviour sitting on his judgement Seat, and we before him expecting the final Sentence: if on death, ourselves laid on our bed, forsaken of the Physicians, compassed about with our weeping friends, and expecting our last agony. Thus our second Praeludium in these Meditations which are spiritual (as we call them) must be some similitude, answerable to the matter.  
12. The third Praeludium in all Meditations is a short, but earnest prayer to God for that thing which we have proposed, as the scope, and end of our Meditation, of which we have already spoken. Having finished these Preludiums, we must begin the first point of our Meditation, exercising thereon the three powers of our Soul, Memory, Vnderstaning, and Will. With our memory we must (as it were) rehearse unto our selves in order, that which is contained in the first point of the matter we prepared, calling to mind also such things as we have read in the holy Scripture, and other good Authors, or heard of discreet and devout persons, if it make for the matter we have in hand; and lay open to the view of our understanding the persons, words, and works contained in the first point, if it contain any, if none, at least the most notable matters therein.  
13. Then we must exercise our understanding upon that which the memory hath proposed, and search out diligently, what may be considered about that present object, inferring one thing from another, framing from thence true, pious, and spiritual conceits, fit to move our Will to virtuous affections. Lastly for that the will is naturally inclined and moved to affect tho●● things which the understanding proposeth, we must procure with all diligence to stir up in ourselves those affections which the operations of our understanding going before, incline us unto.  
14. And having thus exercised the three powers of our soul upon the first point, we must pass on to the next. But finding ourselves employed with spiritual profit about that we have in hand, we must not be follicitous to pass on further, although by our long stay in one point, we should not have leisure to go over them all, within our determined time, But it willbe best to satisfy ourselves fully where we find spiritual comfort, and reserve the rest for an other time of Meditation We must also know, that the exercise of our Memory and Understanding in Meditation, is ordained to the motion of our will, and must therefore be used with such moderation as may serve for the moving thereof, and no more, that so our Meditation may be full of pious and good affections, not vain and filled with curiosities.  
15 We may frame our conceives upon divers heads, which our matter will yield us: as if it be historical, we may consider in the persons there represented, who they be, their thoughts, and affections, their inward virtues, and out ward carriage, with other circumstances. In the words we may consider their first and proper sense, as also the figurative and translated signification, if there be any, and the end wherefore they are spoken. In the works are to be considered their nature, what they are, with their circumstances, comprehended in this verse usual amongst those who treat of moral actions, Quis, Quid, Vbi, Quibus a●uilijs, Cur, Quomodo, Quando, weighing well what person that is, by whom the action is done, examining what he speaketh, and doth, where, with what help, or assistance, for what end, in what manner, and at what tyme.  
16. But if our matter be spiritual and afford no persons, with their words and works, we must endeavour to conceive the matter thoroughly in our understanding, and to find out the true sense and meaning of the words, which represent the matter unto us, and the right nature of the things therein represented, and we may help ourselves much to the framing of spiritual conceits, if we apply unto our matter familiar similitudes, drawn from our ordinary actions, and this aswell in historical, as spiritual meditations.  
17. The affections which we ought to procure by these conceits are many, and diverses; nor can it be assigned, which we should always procure, they chief depending on the gift of the holy Ghost. Yet whilst we attended especially ●o the roo●ing out of vices, which 〈◊〉 termed by the Masters of spirit via. purgativa, the purgative way, we ought to labour first for great grief, with shame and confusion for our sins, for our negligence, and coldness in God's service, for carelessness and sloth in seeking perfection. Secondly a fear of offending God, of losing his grace, of not fulfilling our obligation in answering to his heavenly voice and inspirations, and of severe punishment for ou● sins. Thirdly, a perfect hatred of all sin, coldness, and negligence in spirit, of all earthly things which withhold us from God, and of our own pleasures and contentments.  
18. Fourthly, a desire of mortification of our body, our senses passions, and inclinations to honour and estimation, submitting ourselves to the lowest persons, accounting ourselves the base●● 〈◊〉 all others, and desiring that others should esteem us so. Likewise when we principally endeavour to plant virtues in our soule●, which is termed via illuminativa, the illuminative way, we must sti● up first a love and desire of all virtues, as also a desire to know the person and actions of our E. Saviour, so to imitate him the better. Secondly a hope to please God with the help of his holy grace to persevere in his service, to free our selves from coldness, and defects, to attain perfection in this life, & ●ternal happiness in the life to come.  
19 Thirdly, sorrow & compassion, for the suffering of our Saviour, for the blindness and ingratitude of those who offend him so often, & grievously. And whilst we chiefly seek to unite our souls to God, which is called ●i● unitiva, the unitive way, we must stir up in ourselves, first an exceeding love of God: Secondly a spiritual rejoicing in his infinite riches and perfections, as also in the glory and happiness of our Saviour risen from death, and received into heaven with triumph and majesty. Thirdly, a grateful joy for the charity he hath showed to mankind, and ourselves in particular, and for so many and great benefits bestowed upon his friends. Fourthly, a vehement desire, that God's name be known and sanctified, that he may reign our all souls without resistance, and that his holy will may be fulfilled in all places: and many more such like affections as we have here set down, the Holy Ghost will teach us, in all these ways, if we dispose our selves with a great desire of them, and humility, (altogether necessary for the receiving of this divine influence) yet not omitting our own diligence.  
20. We may move and strengthen these affections, by earnest demanding them of God, either with words of the holy Scrip●●●e or some devout saying of our own. By obsecration, instantly ask them of God for his infinite love, Goodness, and mercy's sake● for the most grateful merits of his beloved son, for the sanctity and purity of his Blessed Mother. By gratitude, giving thanks to God for so many benefits, so many bountiful and assured promises (descending into particulars.) By oblation, offering ourselves to God, prepared and ready to do whatsoever he hath taught us, to imitate our Saviour so near as we can, to suffer whatsoever for his sake, and to seek all means to please his divine majesty. By good purposes, intending most firmly in the sight of the whole Court of heaven to do all that we know, or shall know to appertain to the glory of God, to make good use of his grace, & heavenly succours, to observe perfectly his Commandments, and fulfil his holy inspirations. By praises, extolling to the highest degree of our power God's mercy, bounty, patience, charity etc. celebrating his divine greatness, his infinite wisdom, his unmeasurable goodness, his unspeakable power. By reprehending ourselves, as slothful, undevout, hard, ungrateful, and that after so many benefits and helps, so many illuminations and incitations to goodness. By admiration, wondering at the goodness, patience, and charity of God, at our own negligence, and coldness in spirit, at the contempt showed by us, of so many favours, and graces, so many and clear inspirations. By framing unto ourselves some person, imagining sometimes that God complains and reprehends them, that he exhorts and promises us help, sometimes imagining that some Saint, most notable in some one virtue, laments that he is no more imitated, and sometime that the Diue●● rejoiceth and triumpheth, that he is more followed than God, and knows so well the means, to bring us to sin, coldness, and carelessness of our perfection and salvation, sometimes also feigning the very virtues in some venerable shape bewailing their neglect, and contempt: and many more ways may we find by the help of the holy spirit, the chiefest Master of this heavenly doctrine of Prayer. Of these ways we may use more, or less, answerable unto the affections we mean to procure, and according unto our own necessity. And in the exercise of them we may very profitably repeat in our understanding, some affectionate words of the holy Scripture, or Fathers, or some other that are full of devotion.  
21. In exercising that which we have hitherto set down, we must use such moderation, that we hurt not our head, or breast, with overmuch force: for besides those corporal harms that aris● from thence, no small spiritual evils follow, as a certain languishing and slackness in meditation, for fear of hurting ourselves, a ne● coldness and weakness in our affections, small disposition to receiu● the seeds of divine inspirations, and influences, facility in leauin● of our meditations either of ou● own accord, or by the counsel o● our Ghostly Father, which evils may be easily avoided, if we use n● violence unto ourselves in the acts of meditation. As if we strain no● our breast, if we seek not t● wring out tears, if we be not to● intentive in the actions of ou● soul, but use so much diligenc● in our meditation, as we woul● use in talking with some person ● much respect, which will be suffici● if God, who disposeth all things sweetly, do not call us extraordinarily to a more forcible application  
22. At the end of our meditation we must make with our understanding some affectionate speech or Colloquium to God, and sometimes also to some Saints which may be either one or more, according to our devotion, being the conclusion of our whole meditation, and a reverent departure from the great Lord of whom we have had so gracious audience, giving him thanks, offering ourselves and ours to him, and demanding grace and secure for ourselves, our friends, and benefactors, and for whom soever we have obligation to pray, which three things we may ordinarily use at the end of every meditation. We may sometimes also accuse ourselves, and ask pardon, as also impart unto him our affairs, and those of our friends entreating counsel and help for their good performance, extolling his infinite mercy and love, still following the affection we shall then feel.  
23. In these speeches we may talk with God as a servant with his Master, as a son with h●● Father, as one friend with another, as a spouse with her beloved bridegroom, or as a guilty prisoner wit● his judge, or in any other manne● which the holy Ghost shall teach v●  
24. Having ended this ou● speech, we may add some vocal prayer, if we will, as th● Pater noster, if we speak to God the Father, the prayer Anima Christi if to the Son, the Hymn V●● Creator, if to the holy Ghost, Au● Maria, or ave maris stella, if to the B. Virgin, or some other devout prayer, in which we find devotion and comfort.  
25. We may make such manner of speeches in other places of our meditation, and it will be best, and almost needful so to do, but at the end we must never omit them, and then only use the vocal prayer to conclude them with all.  
26. Departing from the place of Meditation, we may make an internal and external reverence to God, whose conversation we shall then leave of, with an intent to renew often in the day the remembrance of that which passed in our Meditation.   

What is to be done after Meditation. §. 3.  
HAVING ended our Prayer, we may either sitting, standing, or walking examine the preparation to our Meditation, the conceiving the presence of God, the making our Preparative prayer, and Preludiums, the exercise of our memory, understanding, will, imagination, and ap●etits, and the whole progress of ●ur meditation, with our speech ●t the end, that so finding our meditation to have succeeded well, we may proceed in like manner afterwards, if ill, we may seek out the faults & amend them.  
2. We may examine the distractions we have suffered, and the remedies we have used to reclaim ourselves, which is best done, by settling our attention a new to the matter we have in hand, so soon as we perceive the distraction, or by humbling ourselves before God, with reprenhension of our negligence, or by calling for help against the violence we endure.  
3. We may examine the consolations we have felt, seeking the occasions of them, and thanking God for them. These consolations consist in internal light of God's grace, whereby we know something a new belonging to our salvation, or perfections, or else apprehend more clearly and fully such things already known. They consist also in certain inward motions, which incline us to love nothing but for the love of God In tears also springing from love, or grief, or any other cause belonging to the honour and glory of God. In the increase of faith, hope, and charity, ●nd in joyful comfort which kindles in us the desire of perfection.  
4 We may examine the desolations if we have had any, searching out their causes, being sorrowful for the fault which we may have committed with purpose of amendment. Under the name ●f desolations are comprehended ●hat which spreads itself like ● veil before the eyes of our soul, windering us from the things appertaining to the glory of God, and ●ur own perfections; That which trouble's and provokes as to seek ●or earthly and external things: That which breeds in us distrust ●f obtaining perfection, of praying ●ell, knowing the will of God, ●nd of perseverance in any good ●ourse begun: That which weakens ●ope, obscures faith, and cools charity. That, which brings our soul to spiritual coldness, slackness, heaviness, and weariness.  
5. We may consider whethe● we have had abundance of ma●ter for our discourse or scarcity, endeavouring to find the causes o● both, proposing amendment o● the faultless therein committed W● may examine what affections w● have felt, considering how the● have been stirred up, how long and in what manner they hau endured, that we may use the like good means another time, and avoid all defects we may have falle● into. We may also examine what and how many good purposes w● have made, from whence they hau● proceeded, how steadfast and effectual they have been, renewing them again with new fervour.  
6. We may note in some littl● book those things which hau● passed in our Meditation, or som● part of them, if we think them wort● the pains, and thank Almighty God for the performance thereo● procuring so to live, as we hau● learned them of his divine Wisdom's    

THE PRACTICAL Method of Application of our five Senses, by way of imagination to the divine Mysteries.  
HAVING finished the practice of Meditation, which is principally performed by the operations of our Memory, Understanding, & Will, it shall be good to join unto it the manner of Application of our senses, by way of imagination to the same objects which w● make matter for meditation; and this the rather, for that it is a branch of meditation, and an exercise also of no small profit, and will yield us more variety to avoid tediousness, as being a thing more easy to perfor●e then meditation, serving for those who either want skill or ability to perform the other.  

The preparation to the application of our Senses. §. 1.  
BESIDES the things set down in the former practice, which after their manner must be used also in this, if we have ability and knowledge, the best prepararion will be to meditate according unto the directions given upon the same matter that we mean to apply our senses unto; but for defect of either, we must read or hear attentively once, or oftener the matter, observing the number and quality of persons, words, and works, and other objects of our senses, that so we may be fully possessed of them all.  
1. It will be expedient also to recollect ourselves, f●r the space of a quarter of an hour, or not much less before we begin, in such sort, that our senses be not distracted, nor imploved (but upon necessity) in any other object, so to be more ready & prepared to admit the matter that shall be proposed unto them.  
3. In this same time also we may procure to stir up in our souls some affections answerable unto our matter, as we advised in our former practice, as desire, love, joy, sorrow, and the like, considering also whither we are to go what to do, and with whom to speak.   

The actual application of our Senses. §. 2.  
THOSE things set down in our former practice, to be done before the consideration of the points, are here also to be used; where we must note, that being to apply our senses to two or more mysteries at once (which is often used) it will be best to join the Preludiums together, as to make of two historis one continued, so likewise of two compositions of places we must make one by imagining ourselves successively present to them both, accompanying the persons from one place to another, as also to put two petitions into one, & ask both things in one prayer.  
2. The exercise of this application is, to propose the object of some one sense, as of the sight (which as commonly first begun withal) as though we truly saw it: them to make thereon a brief discourse, collecting thence some spiritual conceits, with the motion of our wills; as beholding our B. Saviour on the Cross, having seen him with our imagination fastened with nails, crowned with thrones, and clothed with wounds, we may say thus with our understanding: It wa●●● my saviours hands to suffer this for my sake or not, and none endures pain for another but he loves him excessively; he therefore enduring these grievous pains for me, hath testified his abundant charity, with the most certain proof of suffering for my sake. What do I then? how do I repay this infinite love of my dear Lord? Why love I not him above all? why serve I not him faithfully, by fulfilling his commandments? why endure I not patiently the Crosses he sends me & c? we may then strengthen our affections with good purposes and resolutions, in this manner: I will therefore seek by all means possible to love so loving a Lord: I will employ myself wholly in his service, and undertake the hardest difficulties for his sake, and most willingly be nailed with him to the cross, nor will I by offending him again make his pains more grievous: so descending to more particular affections and purpose, as we shall find our conscience to have need. And having thus viewed one object, we may embrace another, until we have passed over them all, making thereon the like discourses, with the motion of our affection, to which and we may make use of the ways set down in our former practice.  
3. To have sufficiency of matter in this application of Senses, it will be needful to know the principal objects of each Sense.  
4. The sight be boulds colour, light, figure, quantity, number, motion, rest, distance, situation or position, and such other qualities.  
5. The hearing perceives the voice, sighs, groans, laughter, noise, sound, number, motion, & the rest.  
6. Objects of the taste are meats, & drinks, & the diversity thereof.  
7. The Sense of smelling is employed about smells, and distinguisheth their quantity, quality, number and diversity.  
8. The touching is exercised upon bodies, perceiving their quantity, quality, weight, figure, number, motion, rest, distance, situation.  
9 Some of these material objects of our senses are sometimes not to be found in mysteries we meditate upon, especially the object of tasting & smelling; we may then apply our senses figuratively upon spiritual objects, with a certain proportion and relation to corporal. As if we would exercise our Senses upon the speech of our Saviour, we may imagine ourselves to see the words of Christ proceeding out of his divine mouth, like a beam of light, reaching unto the ears and very hearts of the auditors, to hear their heavenly sound, which no sooner toucheth the hearer's hearts, but finding them stony or hard, doth mollify and divide them.  
10. We need not in this application bind ourselves to so strict an order as to begin with the sight, or any other of the senses, & so to apply that first to all the objects thereof, but we may begin where we please, and where the objects are most apparent: and if one object may be apprehended by divers senses, it shall be well to apply it to them all, and then afterward make one short discourse thereon, for so shall we find our understanding better satisfied, and our affection more forcibly moved.  
11. We may also apprehended not only those things which are expressed in the mystery we have in hand, but also those which may occur, according to the fit decency of the history.  
12. Having ended this exercise we may make one or more Coloquiums, according to the disposition of our affection even as we make the● at the end of our meditation, which we shall do the better if we maintain or renew some of those lively imaginations, in which we found most spiritual comfort.   

What we ought to do after the application of our Senses. §. 3.  
WE must do all those things which are set down in our former practice, to be done after meditation, so far forth as they appertain to this exercise.  
2. We may examine in particular how we have apprehended the objects of the senses with our imagination, whether with ease or difficulty, with right, or wrong, clear or doubtful apprehensions, as we said before of Meditation, purposing to avoid afterwards that which hath proved ill, and to continue that which hath succeeded well.    

THE FIRST PART OF THE evangelical HISTORY, Containing those things, that concern the Infancy & Childhood of our Lord and Saviour jesus Christ.  

I. MEDITATION. Of the Council held in Heaven, touching the Incarnation of the Son of God.  
1. REPRESENT unto yourself the whole face of the earth with all the diversity of people upon the same; and then consider the most Holy Trinity, who from the highest heavens doth view and behold all things.  
2. Give ear to the speeches and discourses that men do make, every one about his own affairs: hearken how some do forswear themselves, others do curse & blaspheme; some take pleasure in lying, others in using evil language; and now and then listen to the Council that the divine Persons do hold concerning the Redemption of mankind  
3. Together with this take notice of the actions and works o● men, of the murders, thefts and other sins that were committed, whilst the most Holy Trinity di● resolve to help mankind by the Incarnation of the Divine Word.  

Let us learn,  
1. How profitable the meditation of heavenly things is.  
2. How wary and circumspect we must be in all our actions, seein● than the revenging eye of God's justice is always watchful over us.  
3. To render a million of thanks to God the Father for the Incarnation of his Son, Saviour of the world.    

II. MEDITATION How the Angel Gabriel did foretell to Zacharie the birth of S, john Baptist. Luke 1.11.  
GOD used such mercy towards Zacharie, who prayed for himself and his wife, as well as for the people of Israel, that he did not only grant his request, but also sent him an Angel, who did tell him even the name of the son, that should be borne unto him.  
2. Zacharie much astonished at these news, yea saltring as it were betwixt fear and hope, and not forthwith giving credit to the Angels words, was made dumb vn●ill his sons nativity.  
3. Elizabeth having conceived, was so afraid at these news, that she durst make no mention thereof, until the fifth month was passed.  

Let us learn,  
1. To pray with attention and reverence if we desire to be heard, & receive the fruit of our demands by the ministry of Angels that do environ us.  
2. Not to give credit lightly to every spirit, but to try and prove those that be of God.  
3. To acknowledge the benefits of Almighty God, before we do divulge them.    

III. MEDITATION. Of the Annunciation. Luke 1.26,  
1. CONSIDER how our B. Lady being in prayer the Angel Gabriel came to advertise her, that she should conceive in her womb, and become Mother of the Son of God, and Saviour of the world.  
2. The Virgin was much amazed at these tidings: nevertheless being certified by the Angel that all should be done by virtue of the holy Ghost, without prejudice of her virginity, she was wonderfully comforted, and rendered thanks to God.  
3. Consider the singular virtues that our B. Lady did show, when she received this embassage, to the end that you may imitate them.  

Let us learn,  
1. Her wisdom, when she began to ponder with herself, what the Angel would say, whence he came, and what this salutation meant?  
2. The zeal of her purity, when she said, How shall this be done, seeing I have promised and vowed unto God perpetual Chastity?  
3. Her obedience and humility, when being instructed by the Angel, she gave her consent and said: Behold here the handmaid of our Lord.    

FOUR MEDITATION. Of the Visitation. Luke 1.39.  
1. CONSIDER how the Mother of God, understanding by report of the Angel, that her cozen Elizabeth, who long time had been barren, had now miraculously conceived in her old age, went humbly to visit her, so to serve and assist her in all her necessities.  
2. Elizabeth saluted by the Virgin was replenished with the holy Ghost, & with so great consolation, that even the little infant she did bear in her womb, did leap for joy.  
3. The Virgin Mother hearing how Elizabeth did call her mother of God and Blessed among women, praised and magnified her Creator, acknowledging and confessing him to be the author of all her good.  

Let us learn,  
1. To be careful and diligent to exercise the works of charity, and willingly to serve and assist those that need our help.  
2. To seek the means to be visited by our B. Lady, by rendering ourselves wholly devoted unto her.  
3. To attribute and refer always all good and praise to God the Creator, if we will be exempted from ingratitude and pride.    

V MEDITATION. Of the Nativity and Circumcision of S. john Bapt. Luke 1.59.  
1. CONSIDER how not only the kinsfolk and allies, but also the neighbours rejoiced to see Elizabeth, that was barren, bring forth a fair son in her old age.  
2. Not without divine inspiration, did the Father & Mother, contrary to the advise of all their kinsfolk, call the child john, which name was foretold them by God's commandment.  
3. S. john being circumcised the tongue of his Father Zacharie was miraculously loosed, to the end that he, whom we read not to have done any other miracle all the rest of his life, should at leastwise in the beginning thereof, give proof and argument of his future holiness.  

Let us learn,  
1. To be glad of our neighbours good,  
2. To follow divine inspirations.  
3. To bless and praise God continually with Zacharie, for the benefits received at his hands.    

VI MEDITATION. Of the advertisement S. joseph received, when he did deliberate to dismiss his espouse. Mat. 1.18.  
1. CONSIDER how S. joseph perceiving that the Virgin, when she returned from Zacharie his house, was great with child: and being a just man would not charge her with any thing, much less complain or accuse her to the judge, but determined with himself to dismiss her secretly.  
2. How whilst he was in this deliberation the Angel appeared unto him in sleep, and did free him from so great care as troubled him, recommending unto him affectuously both the mother and the child that should be borne of her.  
3. Think with what joy this devout person was surprised, when he received this vision, and by means of it did come to know the integrity of his espouse, and the divinity of the infant that she was to bring forth.  

Let us learn,  
1. How holy persons are sometimes tossed and vexed with temptations, masked with the veil of some good thing.  
2. That God doth never suffer us to be tempted above our forces.  
3. That we ought to bear singular devotion to S. joseph spouse of the Blessed Virgin, who is of great authority with our Saviour & his blessed mother.    

VII. MEDITATION. How the Blessed Virgin when her time grew near, went to Bethleem. Luke 2.1.  
CONSIDER how the Emperor having published an Edict, by which it was enjoined that every one should repair to the chief City of the Quarter where he did reside & dwell, there to be enroled and registered; the B. Virgin in company only of her husband joseph departed towards Bethleem, indurirg many discommodities through roughness of the winter.  
2. How being entered into Bethleem & going through the whole City to find a lodging, she was shamefully refused of many, and scorned of others; and finally could get no house nor Inn where to harbour.  
3. How being at the length constrained to withdraw herself from the press of people, she retired into the suburbs and lodged in an old stable, a place more fit for beasts then for men, where she passed over all that night.  

Let us learn,  
1. To obey the secular Magistrate and worldly power.  
2. To have pity and compassion of the succourless estate of Pilgrims.  
3. To bear patiently the discommodities of poverty and want, when occasion is presented.    

VIII. MEDITATION. Of the Nativity of Christ. Luke 2.6.  
1. BEHOLD how the Son of God hath humbled himself to exalt us, and in what poverty he would be borne to enrich us. Consider also how so soon as he was borne he began to suffer for us.  
2. How the holy mother is forced to lay her son in a crib or manger of beasts, and with what reverence she adored him, and wrapped him up in poor swaddling clothes.  
3. Contemplate what joy the Angels received, and what feast they made at our saviours nativity, albeit they knew right well that he came into the world to exalt human nature above theirs.  

Let us learn,  
1. To be humble, and never to contemn poverty.  
2. To bear great reverence & respect to so high and potent a Lord that is borne in so great humility & poverty.  
3. To rejoice evermore at the good of our neighbours.    

IX. MEDITATION. Of the shepherds watching over their flock. Luke 2.8.  
1. CONSIDER how our Lord and sovereign Shepherd being borne, vouchsafed to manifest himself not to great Princes and Lords, but to poor and humble shepherds that did watch for the good of their flock in the same country where he was borne.  
2. Consider how the shepherds, seeing the Angel and the brightness wherewith he was environed, had great fear; but yet they received greater consolation, when they heard that the Messiah, Saviour of the world, was borne.  
3. Mark the signs which the Angel gave them to find out and know our Saviour. You shall find (quoth he) the infant swaddled in clothes, and laid in a manger. Hear are to be noted the conditions of those by whom God doth suffer himself to be found.  

Let us learn,  
1. That he is found by those that love Simplicity, signified by his chilhood or infancy.  
2. By the Poor, noted by the swaddling clothes in which he was wrapped.  
3. By the Humble, base, and contemned of the world, represented by the manger, in which he was la●d.    

X. MEDITATION. Of the Circumcision of Christ. Luke 2.21,  
1. CONSIDER how the son of God not content to have obeyed his eternal Father becoming man in his incarnation, would also submit himself to the Law of Moses by his Circumcision, as if he had been a sinner.  
2. Consider the pain which his so tender body did feel; when he was circumcised with a knife of stone: as also the compassion that his sweet mother had of him.  
3. Consider how being circumcised he was called JESUS, that is to say Saviour, and was afterward restored to his mother all bloody as he remained.  

Let us learn,  
1. Humility by our saviours example, in that he took upon him the mark and sign of a sinner.  
2. Not to care much whatsoever men do say of us: for if our Saviour being most innocent was put in the rank of sinners, we may well comfort ourselves to be held and esteemed for such.  
3. To have a special devotion to the name of JESUS, who doth promise us salvation and life everlasting.    

XI. MEDITATION. Of the coming of the three Kings. Matth. 2.1.  
1. CONSIDER the great affection and devotion which these good Kings had to see and adore our Saviour newly borne, when to come and find him they left their goods, houses, countries, families, and all that they had.  
2. How being arrived in jerusalem they did boldly demand where he was, that was borne King of the jews? notwithstanding that they might easily perceive the fear and dread that these news brought as well to king Herod, as to all the people.  
3. How having received intelligence that he whom they sought for, should be borne in Bethleem, they departed thither, and finding him in very poor estate, they did notwithstanding adore him, and present him with the most precious gifts they had: and by commandment of God which the Angel declared unto them, they returned home by another way.  

Let us learn,  
1. Not to spare any thing to find ●nd serve our Creator and Saviour.  
2. Not to fear any man living ●e he never so great and potent, when doth concern the honour of God.  
3. To reverence and honour our Saviour in the B● Sacrament of the Altar, albeit he seem to our corporal senses not to be there with the greatness and magnificence convenient to so high a Majesty.    

XII. MEDITATION. Of the Purification of our B. Lady, Luke 2.22.  
1. CONSIDER how our B. Lady went up to jerusalem to present her son according to the law, although he were not bound thereunto.  
2. How the contentment and joy which old Simeon felt, taking our Saviour in his arms, was s●ch and so great, that desiring nothing else in this life, with incredible devotion he requested to die in peace.  
3. Cast your eyes upon our B. Lad● and behold with what reverence sh● doth offer her Son unto God th● Father: and think how the Son himself for our love and salvation doth also present himself to the eternal Father.  

Let us learn,  
1. To be obedient to the Law of God, and to the ordinances of our Superiors.  
2. Not to desire any other thing in this life but JESUS Christ, to the end we may die content.  
3. To offer ourselves often and with all our hearts to God, and not ●o be ungrateful for the benefits bestowed upon us.    

XIII. MEDITATION. Of Christ his flight into Egypt. Matth. 2.23.  
WE must consider how good joseph, being ●y night admonished by th● Angel take the little infant JESUS and his mother, and to retire into egypt, obeyed promptly, not exc●sing himself that it was winter ● a bad time to travaile in, or that h● knew not the way, or that the people of Egypt were idolaters an● infidels.  
2. How our Lord the King o● Kings doth fly the cruelty and tyranny of an earthly King: and how even from his tender age he beginneth to suffer persecution for our instruction and salvation.  
3. How the holy mother did bea● her beloved babe in her arms, bein● more molested in mind for compassion of the cold and discommodity that her little Son endured, the for the pain that she herself took for him in so long and tedious a vo● age, which led them into a stra●● country, where they were constr●ned to earn their living with thei● hand-worke.  

Let us learn,  
1. To obey promptly even secre admonitions by S. joseph's example.  
2. To suffer willingly with our Blessed Lady.  
3. Not to care in what place we ●ine, so it be to the greater glory of God.    

XIV. MEDITATION. Of the Killing of the Innocents'. Matth. 2.16.  
1. CONSIDER the fury and rage of Herod, who having understood how the three Kings were returned to their country by ●nother way, and being advertised ●f that which passed in the Temple ●he day of the Purification, did command, that all the little men-chil●ren in Bethleem, and in all the borders thereof, from two years ●ld and under, should be killed.  
2. Consider the grief which ●ur Lord did feel even then, seeing, ●s he did well know all things, so many little infants to be so cruelly slain for his sake.  
3. Consider the cruelty of thos● barbarous soldiers, which having no regard neither of age, nor of sex, nor of the doleful mothers, did cover the streets with bodies of the dead infants.  

Let us learn,  
1. How hurtful pride and ambition are, which make a man t● band himself against God, as H●rod did.  
2. How we ought not to fear th● force of tyrants who have no powe● but upon the body.  
3. That it importeth not whe● or where we die, so it be in God grace, and for his honour and glory.    

XV. MEDITATION. Of our saviours return out of Egypt. Matth. 2.19.  
1. CONSIDER how after that our Saviour had remained in Egypt seven years, the Angel appeared again to S● joseph notifying unto him King Herod's death, & commanding him in God's behalf to return into jury with the infant JESUS, and his Mother.  
2. How the return was much more cumbersome and painful than the flight, because our Saviour being now grown somewhat great, our B. Lady could not bear him so commodiously: and on the other side he was to young to walk by himself a foot.  
3. How S. joseph being arrived ●n Palestine, and understanding that Archelaus had succeeded his Father Herod in the Kingdom of jury, durst not go thither, but being warned in sleep retired into Nazareth.  

Let us learn,  
1. That God doth never wholly forget those that suffer for him, although he permit them to be a while afflicted for his sake.  
2. To obey readily such as have commandment over us in God's place, whether it be to go or returns from any one place to another.  
3 Never to trust to our own forces, nor to expose ourselves to the danger of temptation, or any other evil.    

XVI. MEDITATION. How our Lord was found in the Temple Luke 2.41.  
1. CONSIDER how our Lo● remaining in jerusalem w● to the Temple, as to his Father house, there with prayer to honour God, and with his doctrine to give some light of salvation to the doctors of the law.  
2. Consider what sorrow our B. Lady felt not finding her dear beloved son neither with her spouse nor kinsfolks, & how many tears she shed, and with what diligence she returned the morning following to seek him in jerusalem.  
3. Consider what joy our B Lady did feel having found her dear son in the Temple sitting in the midst of the doctors hearing & ask them.  

Let us learn,  
1. To make more account of God's honour and service, then of worldly parents and friends.  
2. If the Virgin Mother did so ●itterly lament because the lost our saviour without any fault of her ●art, what ought he to do that ca●eth him of by sinning?  
●. If we desire to find our Saviour ●e must seek him with sorrow.    

XVII. MEDITATION. Of our saviours life from twelve years, until he was thirty years old. Luke 2.51.  
1. CONSIDER that which the Evangelist saith, to wit, that our Saviour the King of Kings, and Emperor of Heaven and Earth, was subject to his parents.  
2. Consider how our Saviour all that while kept himself retired, yet was not he idle, but employed the time well and profitably in visiting often the Temple, in attending to prayer, in shunning the conversation of men, and in helping his Mothe● and his Father joseph, as S. Mark doth recount chap. 6. ●.  
3. How that which the Evangelist saith that our Saviour daily grew i● wisdom and in grace with God an● men, doth sufficiently show vnt● us, that he did much more than th● which is recorded in the Gospel, & that although he was retired, yet did he never cease to profit.  

Let us learn,  
1. To obey, even the very lest, being taught so to do by our saviours example.  
2. To be more delighted with silence than with speech and conversation.  
3. To recollect and retire ourselves as much as is possible, for it is a singular means to obtain grace in the sight both of God and men,     

THE SECOND PART OF THE EVANGELICAL HISTORY, Containing the Acts of our Saviour, from his Baptism, until the second Easter.  

XVIII. MEDITATION. Of S. john Baptist his preaching. Matth. 3.1. Mark 1.4. Luke. 3.2.  
1. CONSIDER how our Saviour, desirous to publish himself so to accomplish that, for which he wa● sent into this world, made S. Ioh● Baptist go before him, being man very austere, as well in his di● as in his apparel, and manner also of preaching, to make men see with their eyes, that which he did announce by word of mouth.  
2. We must endeavour to understand well the sum of S. john's preaching, which is contained in these words; Do penance, for the Kingdom of heaven is at hand: and also consider the great good that we get by penance, which maketh us capable to receive God's grace.  
3. Consider S. john's humility, who being the greatest of all the Prophets, and of all the children of men, yea in such opinion with the jews, that they were ready to receive him for their Messiah, did nevertheless care nothing for these honours, but did praise and magnify him whose forerunner he was.  

Let us learn,  
1. To love austerity as much as our manner of life doth permit us.  
2. To do voluntary penance.  
3. Always to praise others, but never to commend ourselves.    

XIX. MEDITATION. Of our saviours Baptism. Matth. 3.13. Mark. 1.9. Luke 3.21.  
1. CONSIDER how our Saviour took leave of his Mother to go towards the river of jordan, where S. john was, and there put himself amongst publicans and other sinners to be baptised.  
2. Consider how much S. john did admire, and was amazed, seeing the Saviour of the world come unto him, as if he had been the most abject creature upon the earth. And we may piously think that he did prostrate himself at our saviours feet, saying unto him the words recorded in the gospel, I ought to be baptised of thee.  
3. Consider how after that our Saviour was baptised, the heavens were opened, the holy Ghost descended, and there was a vo●ce heard from heaven, which said, Thou art my beloved Son in whom I am well pleased.  

Let us learn,  
1. To humble ourselves more and more, moved by our saviours example.  
2. Never to desire to seem singular in any thing, but to follow the order and usage of others in all things that be good and holy.  
3. To purge and cleanse our conscience well, if we desire to have our prayers heard for our Saviour praying after his baptism, was incontinently heard of his celestial Father.    

XX. MEDITATION. How our Saviour was tempted in the desert. Matth. 4. Mark 1.12. Luk. 4.1.  
1. CONSIDER how after that our Saviour had been honoured by his heavenly Father's 〈◊〉 and received the Holy Ghost wh●ch descended visibly upon him, he retired into the willdernes, where he remained forty days without house, bed, or victuals, extenuating and afflicting his body.  
2. Consider that whosoever shall sound the reasons well, which moved our Lord God, who nourisheth all creatures that be on the earth, thus to suffer hunger, and permit the devil to come and tempt him, he I say will never refuse to be tempted, and to abide hunger and thirst for JESUS Christ his sake, seeing that our Saviour himself hath overcome all these difficulties.  
3 Consider the diligence, with which the Angels did serve our Saviour, and the modesty that he kept albeit he were hungry.  

Let us learn,  
1. To separate and withdraw ourselves from the world, not only with our body but also with all our affection and will  
2. To strive manfully against temptations, and never to suffer them to surmount us.  
3. To serve God in the person of our neighbours, with as great diligence as the Angels did use in serving our Lord himself.    

XXI. MEDITATION. Of the calling of the five first Disciples. john 1.35.  
1. CONSIDER the piety and devotion with which S. john Baptist did pronounce these words: Behold the Lamb of God, the immaculate Lamb whose blood must blot out all the sins of the world.  
2. Consider with what diligence S. john's two disciples did follow our Saviour, and mark his lodging where he made his abode, so to bring unto him other disciples.  
3. Consider nathanael's simplicity, and how our Saviour brought him to know the truth, and to confess that he was the son of God.  

Let us learn,  
1. To endeavour what lieth in us to help and assist our neighbours, showing them JESUS Christ whom they ought to follow.  
2. To follow promptly ourselves, the good inspirations that God doth send us.  
3. To have always before our eyes our Lord God, who seethe and knoweth all things, as he made Nathanael plainly perceive.    

XXII. MEDITATION. Of our saviours first Miracle done at the wedding. john 2.1.  
1. CONSIDER how our Saviour, for the love he did bear unto men, was pleased to abase himself so much, as to go to their banquets, and honour their tables with his presence, not so to fill his body, but to feed their souls.  
2. Consider the care that our Blessed Lady had of the temporal good and reputation even of those that had invited her▪ which care she showed in representing their necessity and want unto her son, at whose hands she expected speedy redress of the same.  
3. Consider the admiration and as it were amazing with which the bridegroom was surprised, understanding that there yet remained such quantity of exquisite wine.  

Let us learn,  
1. Never to disdain any honest company, nor poor men's tables.  
2. To have great compassion of the need and necessity temporal of poor folks, whosoever they be.  
3. Never to make show of the best that may be in us at the beginning, but to reserve it for the end, seeing it is this, that must crown out work.    

XXIII. MEDITATION. How our Lord did cast out of the Temple the buyers and sellers. john 2.13.  
1. WE must consider, how careful our Lord was to keep and solemnize the feast days, & so he was amongst the rest of the jews, and not without great travail went a foot to jerusalem.  
2. Consider how our Saviour entering into jerusalem, went forthwith to the Temple there to pray and adore his Father, with the other jews.  
3. Consider how he that is goodness itself, cannot endure the wrong which he seethe done unto the Temple, a holy place, and a place of prayer, which the avarice and covetousness of men had turned into a place of traffic and merchandise, but he casteth out the buyers and fellers.  

Let us learn,  
1. To sanctify the holy days.  
2. To pray willingly in every place, but chief in the Church.  
3. To be zealous of God's honour in cleanness and sanctifying of those places & things, that are dedicated unto him.    

XXIV. MEDITATION. Of our saviours conference with Nicodemus, john 3.1.  
1. CONSIDER how Nicodemus having heard a report of the Miracles which our Saviour had wrought, came unto him by night to be instructed of the way that he was to hold to arrive to the port of salvation.  
2. Consider how our Saviour having proposed unto him the doctrine of the regeneration of our souls, caused by the Sacrament of Baptism, did reprehend him sharply, for that he understood not a similitude taken from earthly things, and said unto him; Thou art a master in Isra●l, and art thou ignorant of these things?  
3. Consider how Christ did afterward discourse unto him very amply of his past on, and of the deat● he was to suffer upon the altar o● the Cross, showing him principally in this point the grea●nes of God love towards man kind.  

Let us learn,  
1. To seek with great care ar● diligence such things as may forward us to our salvation.  
2. To render incessant than● unto almighty God for the benef● of Baptism received at his hands.  
3. To have always our Saviours' passion in our remembrance    

XXV. MEDITATION. Of S. john Baptist his imprisonment. Matth. 14.1. Mark 6.14.  
1. CONSIDER how S. john Baptist leaving now the desert into which he was retired from his tender age, went oftentimes to the Court to exhort and admonish King Herod, who did reform himself in some things that S. john had told him.  
2. Consider how after some space of time he did reprehend him more eagerly than he was accustomed to do, because the matter did so require, forsomuch as he kept his brother's wife, he being yet alive, contrary to all right and reason.  
3. Consider how Herodias being much grieved at S. john's words, did ●oue the King in such sort, that forthwith he commanded him to ●e apprehended & committed to prison.  

Let us learn,  
1. That we must some times for some space and upon some occasions leave the sweet repose of contemplation, especially when the salvation of our neighbour's souls doth require it.  
2. To reprehend boldly and constantly the vices of Princes and great noble men, when the affair doth demand it, yet so, that it be done with wisdom and discretion.  
3. To endure not only bands & imprisonment when it shall be requisite, but also death itself for the word of God and testimony of the Truth.    

XXVI. MEDITATION. How our Saviour did talk with the Samaritane woman. john 4.5.  
1. CONSIDER how our Saviour went from one town● to another to convert sinners: and although he was weary both by reason of the difficulties of the ways and also by the discommodities which he endured through his poverty, yet did he not therefore omit to draw as many as he could to the knowledge, and great love of God his Father.  
2. Ponder well the first words that our Saviour spoke to this Samaritane woman, and how he demanding water of her to drink, she refused to give him, for that he was of another religion than hers.  
3. Consider how our Saviour promised to give her of the water which doth quench the thirst in such manner, that who drinketh of it, needeth no more to go to the fountain.  

Let us learn,  
1. Never to omit nor neglect the occasion of well doing, when it is offered us.  
2. Not to be ashamed to ask alms for ourselves or others when necessity doth require it.  
3. How we ought to live amongst worldlings very warily for helping them, taking occasion thereof fro● temporal things.    

XXVII. MEDITATION. How our Saviour converted the Samaritane woman. john 4.16.  
1. CONSIDER how this woman understanding the o●fer that our Saviour made her of water, far better and more sovereign than that which was draw● out of this fountain, was not ashamed to demand him some of it, albeit she before had denied to gi●● him any of hers.  
2. Consider how our Saviour di● not answer her directly to the purpose, but to bring her to a mo●● clear knowledge of her sins, sai● unto her, that she should go c● her husband, as if he should say, when he is come I will give to you both.  
3. Consider how this woman leaving her vessel at the well, went to the town to publish the wonder that she had understood: and our Saviour remained so comforted at her conversion, that he forgot to eat and drink of that which his Disciples presented unto him.  

Let us learn,  
1. Never to be ashamed to ask that others teach and instruct us in things that appertain to our salvation and perfection.  
2. To discover ourselves willingly to our ghostly Fathers, and to acknowledge our faults, forasmuch as God doth not communicate himself but to those that acknowledge & confess their own in perfections.  
3. To abandon all to help ●hose that do employ themselves in God's service for the weal and conversion of souls.    

XXVIII. MEDITATION. How our Saviour did cure a certain Lords son. john 4.46.  
1. CONSIDER how this Lord moved as well with his sons desire as with the renown of our saviours Miracles which he wrought, departed from his lodging to find him, and desired him humbly that he would vouchsafe to come down to his house at Capharnaum to heal his son.  
2. Consider how our Saviour did sharply reprehend his incredulity, and the little faith of the jews that would not believe but by force of Miracles: nevertheless tha● Lord desisted not to continue hi● request unto our Saviour, saying; ● pray you, Master, come down before that my son die.  
3. Consider how our Saviour di● reward that Lord's perseverance with saying unto him; Go thy son liveth; and he giving credit unto this simple word, found by report of his servants that his son was wholly recovered at the very same hour, in which our Saviour spoke unto him.  

Let us learn,  
1. To have recourse to almighty God for redress and comfort in all our diseases, temptations and other accidents that may befall us.  
2. To persevere humbly in our prayers.  
3. To have a firm and steadfast hope in God, that we shall receive the effect of all his promises.    

XXIX. MEDITATION. How our Saviour began his preaching. Matthew 4.12. Mark 1.14. Luke 4.14.  
1. CONSIDER how our Saviour having one only time disputed with the Doctors in the twelfth year of his age, did after keep silence for eighteen years together.  
2. Consider how being thirty years old or thereabout he began his Sermons with penance, which was also the subject or matter of S. john Baptists Sermons, thereby to approve the doctrine of his forerunner, and also to show how it is penance that can lead us back to heaven from whence sin doth expel us.  
3. Consider how our Saviour like a skilful physician goeth to seek them who through weakness and disease are not able to come to him, and cureth them without any grief or pain.  

Let us learn,  
1. Not to leave of easily the enterprises that serve for our profit and forwardness.  
2. To embrace very willingly fasting and such other mortifications of the flesh which lead us to heaven.  
3. To secure with all readiness the sick and diseased.    

XXX. MEDITATION. Of the miraculous fishing of S. Peter at our saviours commandment. Luke 5.4.  
1. CONSIDER how Christ our Lord seeing himself thronged with the multitude of people that followed him continually, entered into S. Peter's bark, desiring him, as the Evangelist saith, to put it back a little from the land, and sitting therein did preach from thence to the people  
2. Consider how after the Sermon ended, our Lord said to S. Peter that he should launch forth into the deep, and cast his nets to make a draft; who after he had somewhat excused himself, did nevertheless obey and begin to fish.  
3. Consider how the fir●● draft of fish was so fair and grea● that S. Peter altogether amazed di● cast himself down at our Saviour feet, humbly desiring him to retire out of his poor Bark to som● place more worthy of his excellent and puissance.  

Let us learn,  
1. Never to be weary of doin● good, be it by land or by sea, in da● or in night.  
2. To obey promptly without making reply or excuse to those th●● have authority to command us.  
3. Humbly to acknowledge the benefits that God hath impart unto us, be it in prosperity or in adversity.    

XXXI. MEDITATION. How our Saviour cured S. Peter's motherinlawe. Matthew 8.14. mark. 1.29. Luke 4.38.  
1. CONSIDER how our Saviour going out of the Synagogue entered into S. Peter's house to take his repose: and here think what great contentment the Apostles all received, considering how he vouchsafed to converse so familiarly with them.  
2. Consider how although our Saviour went ordinarily seeking those that were sick and diseased to heal them, and knew right well ●hat S. Peter's mother-in-law had an ague, yet he did expect that the Apostles should pray and make intercession unto him for her curing.  
3. Consider how having heard ●heir request he approached to the patient's bed, commanded the ●euer to leave her, and taking her by the hand, did render her in an instant so whole that forth with she arose & served him at the table.  

Let us learn,  
1. To employ ourselves willingly for the poor and diseased, and other persons that be in necess●tie, as here we see that the Apostles did.  
2. To obey those promptly and speedily which do command us in the place of Almighty God, to whom even the things insensible d● obey, as here the fever did.  
3. To use well the favours an● graces that our Lord bestowet● upon us, as this good woman did    

XXXII. MEDITATION. How our Saviour did appease the tempest on the sea. Matthew 8.23. Mark 4.36. Luk. 8.22.  
1. CONSIDER how o● Saviour having bestowed all the night in prayer according to his holy wont manner, and being entered the day following into a bark to pass a certain lake, was surprised with sleep and sleeping in the poop, did permit a great tempest to arise on the water.  
2. Consider how the disciples perceiving the wind to increase more and more and the waves to grow higher, and the water to enter into the bark in great quantity, had recourse to our Saviour and rai●ed him saying; Lord save us, we perish.  
3. Consider how Christ our Lord rising up reprehended them that they had so little faith, and then commanded the winds and the water, which forthwith became calm.  

Let us learn,  
1. That we cannot live in this ●orld without many adversities and temptation's, the which our Lord ●oth permit to befall us for our grea●r good and profit.  
2. To make recourse unto our Saviour as often as we feel any trouble in our soul.  
. Never to lose courage seeing that our Lord can set us at peace with one only little word.    

XXXIII. MEDITATION. How our Saviour healed him that was sick of the palsy. Matth. 9.1. Mark. 2.3. Luk 5.18.  
1. CONSIDER the faith prudence and charity of those that brought this sick man of the palsy: for seeing they could not enter into the place where Christ was, by reason of the throng of people, they went up upon the roof, and through the tiles did let him down before JESUS.  
2. Consider how our Lord did not reprehend the importunity o● these men, that in so doing did interrupt and hinder his sermon, bu● considering their devotion he gave the sick man more than he demanded.  
3. Consider how Christ perceiving that the jews did murmur of this, that he showed himself powerable to forgive sins, teacheth them that there is required as much power to heal suddenly one that is diseased, as to forgive him his sins, & presently commandeth the sick-man to take up his bed & walk.  

Let us learn,  
1. Not to be sparing of ourselves in aught that we may do, for such as are needy in sickness.  
2. To bear with the infirmities and imperfections of others, rendering evermore to them more good than they do us harm.  
3. Never to leave off, the good works that we have undertaken & begun; albeit men mock or murmur at us for doing of them.    

XXXIV. MEDITATION. How our Saviour called his Apostles the second time. Matth. 4.18. Mark. 1.16. Luk. 5.10.  
1. CONSIDER how S. Peter and S. Andrew, although they had been once before called by our Saviour, yet notwithstanding they returned again to their old trade of fishing, and fished so much that they were forced to mend their nets, with intention to make a greater draft of fish.  
2. Consider how our Saviour took the pain to go find out them, who in all reason ought to have come unto him, and although he seemed but to recreate himself, & to walk by that sea-coast, yet were his thoughts pitched on higher things.  
3. Consider how the Disciples at our saviours bare word abandoned their nets, bark and father, to follow our Lord God who called them.  

Let us learn,  
1. That whosoever desireth sincerely to follow Christ our Saviour, must leave all the occasions of sin, by which; as in a net, he may be entangled.  
2. He must leave his ship, that is, the possession of temporal things.  
3. He must abandon all carnal affection towards his parents, which he ought to turn into spiritual love and charity.    

XXXV. MEDITATION. How S. Matthew was called to the Apostleship. Matth. 9.9. Mark. 2.14. Luke 5.27.  
1. CONSIDER how after that our Saviour had called and chosen for his service certain poor fishermen which were rude & simple people, he will have moreover a public sinner to show unto the world that he was come for such sort of persons.  
2. Consider how S. Matthew did presently and wholly abandon all his treasures to follow our Saviour: whereupon we are to mark the efficacy & force of God's word, which in so short speech worketh so great effects.  
3. Consider how our Lord did suffer himself to be lead to that banquet, thereby to find occasion to instruct the Publicans & Customers: and when the Scribes and others murmured thereat, he answered saying; They that are whole, need not the Physician.  

Le us learn,  
1. To acknowledge the great grace that God doth unto us, when it pleaseth him to call us unto him, we being rude, ignorant and wicked.  
2. To make great account of, and to cherish holy inspirations and interior vocation, which it pleaseth God to send us daily.  
3. To shun murmuring of others.    

XXXVI. MEDITATION. How our Saviour did raise the Prince of the Synagogue his daughter. Matt. 9.18.23. Mark. 5.22.35, Luke 8. 41.4●.  
1. CONSIDER how this good jairus in presence of all the multitude that followed our Saviour, did humbly cast himself down at his feet, praying him very affectuously to come unto his house, to touch and heal his daughter that was grievously sick.  
2. Consider how our Lord breaking off the discourse which he had begun, went forthwith to satisfy the will of this Archsynagogue, and although his servant which they met by the way, reported that his daughter was deceased, and that they needed not to take any more pain for her, yet did our Saviour both comfort the doleful father and continue on his way.  
3. Consider how when our Saviour was come to jairus house he put forth the minstrels that were about the dead body, stretched forth his hand, took that of the dead, & commanded her to rise which she presently did.  

Let us learn,  
1. To present our prayers unto almighty God with all humility, fervour, and great confidence.  
2. To assist our neighbours speedily when we are requested so to do.  
3. To reject far from us all cogitation and remembrance of vain things, if we be desirous that our Lord speak unto our soul, & make her awake out of the sleep of her imperfections.    

XXXVII. MEDITATION. How our Saviour did heal the woman that had an issue of blood. Matth. 9.20. Mark. 5.25. Luk. 8.43.  
1. CONSIDER the faith, hope and charity of this good woman, who was content to touch, not the body or apparel of our Saviour, but even the hem of his garment.  
2. Consider how although our Lord, to whom nothing is hidden, knew right well who it was that had touched him, yet did he turn to behold her and said, that he felt the virtue that proceeded from him, thereby to manifest the faith of this woman and the health she had received.  
●. Consider how this good woman fearing to be punished, and to fall again into her wont disease did prostrate herself at the feet o● our Saviour, who commended her faith, and dismissed her whol●●ecouered of her infirmity.  

Let us learn,  
1. With what faith and reverence we ought to receive the precious Body of our Saviour.  
2. Not to do any thing that we would not have manifest & known to the whole world, seeing God doth know it, and can make it open.  
3. To acknowledge all the good that we have as coming from God's liberal hand, and to render him oftentimes thanks for the same.     

THE THIRD PART OF THE EVANGELICAL HISTORY, Comprehending that which our Saviour did in the second year of his preaching.  

XXXVIII. MEDITATION. How our Saviour cured a bedrid m●● at the miraculous pond. john 5.1.  
1. CONSIDER how our Lord JESUS Christ to solemnize the holy day the better, went to visit the hospital of incurable sick folks, which was built near a great pond that was in jerusalem.  
2. Consider how albeit our Saviour had compassion of all the sick folks that were within the five porches or rooms of that hospital, notwithstanding he did choose one only who had languished there thirty eight years, of whom also he demanded whether he would be cured.  
3. Consider how the poor sick man being commanded by our Saviour did arise, take his bed, and return home to his house whole and joyful.  

Let us learn,  
1. To visit hospitals and other sick houses willingly.  
2 To support patiently the infirmities that God layeth upon us, as much and as long as it shall please him.  
3. To aid ourselves with those human helps that God hath sent us, and to endeavour to march forward every day making some progress in virtue.    

XXXIX. MEDITATION. Of the Sermon that our Lord made upon the mountain. Matth. 5.1. Luke 6.17.  
1. CONSIDER how our Saviour desiring to instruct his disciples of things much important for their salvation, departed from the town and went up to a mountain; and although many others did follow him, yet did he cast his eyes principally upon his disciples, as upon those that were more capable of his doctrine, by reason of their simplicity and goodness.  
2. Consider and weigh well the words of the first beatitude; Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.  
●. Consider and ruminate the second beatitude; Blessed are the meek for they shall possess the Land.  

Let us learn,  
1. That to reap profit by hearing God's word we must free ourselves from the care of all earthly things.  
2. That if the reward of the poor be everlasting life, as our Saviour hath said; then those that love riches over much ought justly to fear, that they shall never enter into heaven.  
3. That if the poor in spirit, which be such as are humble, have heaven for their recompense, and the meek, the land, then for the proud and choleric there remaineth but hell.    

XL. MEDITATION. Of the six last beatitudes. Matthew 5.5.  
1. CONSIDER that we mu●● take these beatitudes one by one, weigh well the words o●●●ch of them, and endeavour to ●●ape some spiritual fruit out ostrem. The beatitudes upon which we are to make this meditation are these.  
The 3. Blessed are they that mourn for they shallbe comforted.  
2. The 4. Blessed are they that hunger and thirst after justice, for they shall have their fill.  
The 5. Blessed are the merciful, for they shall obtain mercy.  
The 6. Blessed are the clean of heart, for they shall see God.  
3. The 7. Blessed are the peacemakers, for they shall be called the children of God.  
The 8. Blessed are they that suffer persecution for justice, for theirs is the kingdom of heaven.  

Let us learn,  
1. That if they which do mourn in this world shall be comforted in the other, what may those expect, that do nothing else but laugh and rejoice in this world? but that ●hey shall weep and lament for ever in the world to come.  
2. That it is not sufficient 〈◊〉 to love justice, but we must al● have hunger and thirst thereof, 〈◊〉 desire that these things daily increase in us.  
3. That we must willingly forgive those which do offend us, 〈◊〉 we will obtain pardon and merc● of those, whom we ourselves ha● so often offended.  
4. To love purity of heart. An so to take some profit of the rest.    

XLI. MEDITATION. How our Saviour did c●re a Lepe Matthew 8.1. Mark 1.40. Luke 5.12.  
1. CONSIDER the faith this Leper which mo● him to come towards our Saui● to be healed; the devotion wh● he showed in kneeling and adori him; and the manner that he obeyed in demanding his health, submitting himself wholly to the will and good pleasure of our Saviour.  
2. Consider how our Lord did touch him notwithstanding that the Jews did so abhorall kind of leprosy, that they did cast out of their Cities even those that were troubled with the itch, disdaining as much as to look upon lepers.  
2. Consider how our Saviour sent him to the Priest, and did forbid him to tell any body of his cure: which commandment notwithstanding he did not obey, esteeming himself more bound to render thanks to his benefactor, then by silence to favour his humility.  

Let us learn,  
1. To imitate the devotion of ●his poor Leper.  
2. Never to s●unne nor refuse ●o touch the diseased persons, be ●heir evils never so horrible and ewle.  
3. To fly vainglory and not desire to be spoken of, yea though we wrought miracles.    

XLII. MEDITATION. How our Saviour cured the Centurious servant. Matthew. 8.5. Luke 7.1.  
1. CONSIDER the affection that this good Centurion did bear to his servant, which was cause that he did n● only labour himself for his health but also employed, the assistance o● his friends to go and solicit ou● Saviour.  
2. Consider the great reverence that he did bea●e to our Lord not daring himself to go unto him, and causing him to be prayed not 〈◊〉 take the pain to come unto th● sick-man, but only to command from the place where then he was in which action this Centurion di● show a most excellent faith, and such as deserved to be praised by our saviours own mouth.  
3. Consider how our Lord granted unto the Centurion all that he had demanded, and although he was absent, yet cured his man, sick of the palsy.  

Let us learn,  
1. Not to contemn any man, be he a poor servant or whosoever.  
2. To interpose the Saints to pray God for us, as this Centurion did use the means of those grave Seniors and aged men.  
3. To acknowledge ourselves both with heart & tongue, as most unworthy to receive any favour at God's hands, and much more to receive himself.    

XLIII. MEDITATION. How our Saviour did raise the widows son from death near the town of Naim. Luke. 7.11.  
1. CONSIDER on the one side this good widow very sorrowful an● afflicted, first for the loss of her husband, and next of her only son; and on the other side behold our Lord, who seeing her affliction was moved to pity and compassion, and did comfort her.  
2. Consider how our Saviour drawing near to the hearse, those that carried the dead corpse stood still, and he commanded the young man that was dead to arise.  
3. Consider how the young ma● remained astonished seeing himself recalled from the darkness where h● was, to light, and the Mother greatly comforted having recovered he child and hearing him speak, and ●he whole company that was present wonderfully admired at the greatness of the miracle.  

Let us learn,  
●. To approach near willingly vn●o the afflicted, to comfort and aid ●hem as much as we may.  
●. To be ready always for death, ●ince we see that the young do die ●s well as the aged and full of years.  
●. To arise and leave our faults ●nd imperfections, when our Lord ●od doth move us so to do by his ●oly inspirations.    

XLIV. MEDITATION. Of Marie magdalen's conversion. Luk. 7.36.  
CONSIDER how our Saviour sitting at the table ●th the Pharisee that had invited ●n, Marry Magdalen surprised with a bitter repentance of her sin● came behind him to cast herself his feet, to wash th●m with tears, and wipe th●● with 〈◊〉 hair.  
2. Consider how all those th● were bid to the banquet were mu● astonished at this manner of prodding, but above all others the Pharisee murmuring in himself at thi● that our Saviour would endure 〈◊〉 be touched by this woman, as if 〈◊〉 were no Prophet, nor knew not h● to be such a one as she was taken f● of the whole city.  
3. Consider how our Lord m●king no account of the injury which the Pharisee did unto hi● took the penitent woman's pa● and having condemned his ho● by his own words, dismissed Ma● Magdalen in peace.  

Let us learn,  
1. Not to be ashamed of the wo●● when we are to do any plublick ●●tification or penance.  
2. Never to judge what is within a man by the exterior show, seeing that he may be changed in an instant.  
3. Not to make any reckoning of the opinions and judgements of men, provided that our conscience do not reprehend us before God.    

XLV. MEDITATION. How our Lord did cure one that was deaf and dumb. Mark 7.31.  
1. CONSIDER on the one side the faith, charity, and devotion of certain good people, who brought unto our Lord this dumb and deaf man, humbly entreating him, that he would touch him: and on the other side think of our saviours goodness, who did incontinently grant them that which they demanded for this poor man.  
2. Consider how our Lord did ●ake this patiented aside, touch his ears and tongue, lift up his eyes to heaven, and after that he had given forth a great fie, even from the bottom of his heart, he commanded the instruments of his senses to open themselves, and perform their ordinary functions.  
3. Consider how after that our Saviour had restored this poor man to health: he forbade him to speak thereof unto any, which he notwithstanding obeyed not as the Evangelist noteth.  

Let us learn,  
1. To pray God as devoutly for our neighbour's necessities as for ou● own.  
2. To lament and bewails our sins, seeing that our Lord di● sigh so profoundly to cure our corporal infirmities and diseases.  
3. To render thanks unto Go● and praise him highly for the go● he bestoweth upon us.    

XLVI. MEDITATION. Of the woman that praised our Saviour. Luke 11.27.  
1. CONSIDER how our Saviour having healed a man possessed of the devil that was deaf and dumb, although the jews did reprehend & calumniate him, demanding a sign from heaven, yet did he not therefore omit to instruct and teach the people.  
2. Consider how a good woman that was amongst the rest of the people, seeing this, surprised with a certain great love of God, cried out saying; Blessed is the womb that bore thee, and the breasts that gave thee suck.  
3. Consider how our Lord did answer her, That they were more happy which did not only hear God's word, but also did practise it, living according to the same.  

Let us learn,  
1. Never to omit well doing, although the wicked do carp at us, and despise us therefore.  
2. To praise God in all things, and in all places.  
3. To make our benefit of his holy word, when we read or hear it in Sermons, Exhortations, or familiar discourses.    

XLVII. MEDITATION. How those of Nazareth would have thrown our Saviour down headlong from the top of a hill. Matt. 13.53. Mark 6.1. Luke 4.16.  
1. CONSIDER, how our Saviour continuing to perform that, for which 〈◊〉 was sent, to wit, to preach unto the people, and teach them went to Nazareth, and taught i● the synagogue the coming of the Messiah whom they expected, taking his theme out of Isay the Prophet.  
2. Consider how some did profit by our saviours words, some others were scandalised in hearing him, and called him the Carpenter's son, desiring more to see his miracles, then to hear his discourses.  
3. Consider how our Lord much grieved at the hardness of their hearts, said, that it was no wonder to see that those of his own country did not hear him willingly, and so beginning to show unto them their obstinacy, he was in danger to have been thrown down headlong by them in their fury.  

Let us learn,  
1. To speak very modestly of that which toucheth ourselves as our Saviour did in explicating the place of Isay.  
2. To content ourselves with their only words whom we know do seek in every thing our good, without demanding so many witness.  
3. To take in good part the reprehensions and admonitions of those that tell us of our faults, and to love them more entirely.    

XLVIII. MEDITATION. How our Saviour did choose the twelu● Apostles, and sent them abroad to preach through jewrie. Matt. 10.1. Mark. 6.7. Luk. 6.12.  
1. CONSIDER how when our Saviour had spent a whole night in praying to God his Father, he made all his disciple● come before him, and out of scutcheon or fourscore that they were, h● did choose only twelve which he called Apostles.  
2. Consider how sending them abroad to preach pe●●●nce, and to gather the fruits that the patriarchs and Prophets had sown, he did forbid them to carry any thing that was superfluous, were it apparel, money, or other like provision, to the end that they should put all their hope in him that sent them.  
3. Consider how he did advertise them to be simple as doves, & wise as serpents, and above all to beware of men.  

Let us learn,  
1. Not to begin or undertake any work without commending it first to Almighty God by prayer.  
2. Wholly to rely and hope in God without seeking after so many commodities in temporal things.  
3. Not to trust easily those persons that we have never tried nor known.    

XLIX. MEDITATION. How our Saviour filled five thousand men with five loaves and two fishes. Matth. 14.15. Mark. 6.34. Luk. 9.12. john. 6.2.  
1. CONSIDER how our Saviour casting his eyes upon the multitude which had forsaken all to follow him, took great compassion upon them, seeing them like sheep without a shepherd, and so began to instruct them of things appertaining to thei● salvation.  
2. Consider how on the other side the Apostles considering that it grew late, and that all those people had not wherewithal to live in a desert place, interrupted our saviours discourse, desiring him to dismiss the assembly, that every one might go to provide himself of lodging and victuals.  
3. Consider how our Lord answered them, that they themselves should give them to eat, and when he had taken the five loaves and the two fishes, he blessed them, and made the Apostles distribute them amongst the people, so that they were all sat● fied and filled.  

Let us learn,  
1. To content ourselves with little, since the twelve Apostles carried with them but five barley loaves for all their provision.  
2. To take our refection with due acknowledging and thanksgiving.  
3. To give alms freely when we have means, for our substance shall never be diminished.    

L. MEDITATION. How our Saviour did walk upon the sea. Matt. 14.22. Mark. 6.46. john 6.16.  
1. CONSIDER how the Apostles being embarked without our Saviour, to pass over the sea of Tiberias, were surprised with a great tempest which did toss them terribly all the night long, not without great danger to be cast away.  
2. Consider how about the break of day, our Lord walking upon the the sea passed by them, & feigned to go further, but they cried out, and knowing him by his voice, S. Peter demanded leave to go unto him, and having obtained it was in danger to be drowned by force of the tempest.  
3. Consider how our Saviour being entered into the boat the tempest ceased, and the bark was presently on the shore, which they could not come unto in all the night.  

Let us learn,  
1. Never to withdraw ourselves from the use of prayer and holy Sacraments, by which we are united & joined with God.  
2. To resist courageously the temptations that do befall us, if we have a desire that God shall assist us.  
3. To hope always for our Lords aid and favour, whose only presence is able to do much more than all our labour and industry, be it never so great.     

THE FOURTH PART OF THE EVANGELICAL HISTORY, Containing the memorable acts of our Saviour from the beginning of the third year of his preaching, until the raising of Lazarus from death.  

LI. MEDITATION. How our Saviour cured the Chanaan woman's daughter. Matt. 15.21. Mark 7.24.  
1. CONSIDER how this woman, though she were a Paynim & Infidel, came unto ou● Lord, and confessing him to be God & Man, requested him to have mercy upon her.  
2. Consider, how although our Saviour would not hear her, no●●●● much as look upon her at the first, yet did she notwithstanding continue to cry after him, and pray the Apostles to be intercessors and speak for her.  
3. Consider how she in the end did prostrate herself at our saviours feet, and confessed that she was worthy to be called a dog; yea showing herself to be content with the crumbs, that is, with the least favour he would bestow upon her, she obtained the perfect recovery of her daughter.  

Let us learn,  
1. To make our prayers with great faith, hope, and humility.  
2. To have oftentimes recourse to the Saints, demanding their aid and favour for us before God.  
3. To persevere ●o prayer until we be heard, and obtain what is necessary for us.    

LII. MEDITATION. How S. Peter confessed the divinity of Christ. Matth. 16.13. Mark. 8.27. Luke 9.18.  
1. CONSIDER, how our Saviour demanded of his Apostles what opinion men had of him, not thereby to understand his own praises, or to vaunt himself, or to learn any thing that he knew not already; but only to instruct them, and give them occasion to merit by a holy confessing him to be God.  
2. Consider how that after he had understood what the common people thought of him, he would also know what the Apostles themselves did esteem him to be; and so he gave occasion to S. Peter to confess him to be God and man, the Son of the living God.  
3. Consider how our Lord approving their faith, under the confession that S. Peter had made in name of them all, he called him therefore Happy and Blessed, because he had received such a revelation from God, and made him head of the universal Church.  

Let us learn,  
1. To hear willingly what others say of us, thereby to amend our faults.  
2. To be ever ready to confess the faith of Christ, even with the loss of our life, when it should be requisite.  
3. To praise men modestly, acknowledging the good that we see in them, to come more of God then of themselves.    

LIII. MEDITATION. Of the transfiguration of our Saviour. Matth. 17.1. Mark. 9.1. Luk. 9.28.  
1. CONSIDER how our Saviour desirous to show a sparkle of his glory, did only choose three of his Apostles and lead them into a high mountain.  
2. Consider, how praying with them he was in an instant so changed, that his face did shine like the sun; and his garments did become as white as snow.  
3. Consider how S. Peter beholding Moses and Elias that did talk with our Saviour, was surprised with so great joy, that he cried out saying It is good for us to be here; let v● make three Tabernacles for thee, & for these two Prophets.  

Let us learn,  
1. Not to be too careful to do our good works before men, contenting ourselves that God doth know them.  
2. To make great account of prayer and meditation, seeing it is of so great force and virtue, as to change even the very body.  
●. Not to desire repose before we have laboured; nor glory before ignominy; nor recompense before pain; nor pay before we have ended our task of work appointed.    

LIV. MEDITATION. How our Lord cured a young man possessed with a Devil. Matth. 17.14. Mark. 9.14. Luk. 9.37.  
●. CONSIDER how our Saviour descending from the ●ountaine whereon he was transfiured, and perceiving that there as some stir amongst the multitude that environed his disciples, ●as desirous to know the cause hereof.  
2. Consider how one of the number answering that he had borough his son grievoufly sick, and that the Apostles could not cure him, our Lord commanded that they should bring the patiented before him, where when he was come, whilst his father recounted the manner o● his disease, the devil did tormey him horribly, throwing him to th● ground.  
3. Consider how our Lord commanded the evil spirit to departed out 〈◊〉 that body, and never to return thereunto; and then took the you● by the hand, and raised him 〈◊〉 wholly cured.  

Let us learn,  
1. To be ready to interrupt sometimes our devotions to assist tho● that do want our help.  
2. That the devil doth tempt 〈◊〉 vex those most that approach nee● unto our Saviour.  
3. That we may easily fall 〈◊〉 offend of ourselves, but to arise 〈◊〉 necessary that God lend his helping hand, and assist us with his holy grace.    

LV. MEDITATION. Of our Angels that keep us. Matth. 18.10.  
1. CONSIDER how there is no place so holy, nor company so well ordered where the devil doth not sometimes slip in, seeing he made the very Apostles themselves so curious and ambitious as to demand of our Lord, who should be the greater in the Kingdom of heaven.  
●. Consider how our Saviour cal●ing unto him a little child answered ●hem, that if they did not endeavour to be like unto him in Purity, Simplicity, Obedience, & Humility, ●hey should not enter at any time ●nto heaven.  
3. Thirdly how he admonished them to beware very carefully 〈◊〉 despising the least of these infants Because, quoth he, their Angel● do continually behold the face 〈◊〉 my Father which is in Heaven.  

Let us learn,  
1. To respect in every one o● our neighbours his good Angel.  
2. Never to do, say, or thin● any thing, which we would n● that all Angels and men should see know, and understand.  
3. So to employ ourselves i● things behoveful and necessary for this life, that thereby we be n● hindered from the service of almighty God, by example of th● Angels who always endeavour 〈◊〉 succour and defend men, and ye● are nevertheless always in God's presence.    

LVI. MEDITATION. How our Saviour did cure ten Lepers. Luke 17.11.  
1. CONSIDER how grateful the humility of these ●epers was to our Blessed Saviour, ●ho having heard them cry a far ●ff, JESUS master have mercy on us, ●e said to them incontinently, Go ●ew yourselves to the Priests.  
2. Consider the force of the ver●e of Obedience: for those, as ●one as they showed themselves ●eadie to do what was commanded them, were healed, yea before ●ey came to the place to which ●ey were sent.  
3. How much we ought to detest ●e vice of Ingratitude, which our ●ord did reproach unto the nine ●epers, as a great sin.  

Let us learn,  
1. To demand with great reverence of Almighty God, th● which we know to be necessary f● us.  
2. To obey with great reading all those, that in God's place are appointed to govern us.  
3. Never to cease from yielding thanks unto Almighty God, in, an● for every thing.    

LVII. MEDITATION. Of the blind man that our Saviour cured. john 9.1.  
1. CONSIDER how our Lo●● having preached long ti●● to the jews, to illuminate th● hearts, without any profit or frui● nay rather with danger to be ●●ned to death, departed out of 〈◊〉 Temple, and found a poor 〈◊〉 blind from his birth, for whose 〈◊〉 ●ing he did three things.  
1. He beheld him.  
2. Making with his spittle on the ground a little clay, he spread it on ●is eyes.  
3. He sent him to wash in the pool of Siloe.  

Let us learn three things necessary for the true conversion of a sinner.  
1. That our Lord look upon him, and prevent him with his ho●y grace.  
2. That he have contrition and compunction of heart, which is cau●ed by due consideration of the filthiness and loathsomeness of sin.  
3. That by Confession he wash and cleanse his soul.    

LVIII. MEDITATION. Of the inquiry the jews made about the blind man john 9.8.  
1. CONSIDER how the jews being of divers opinions amongst themselves touching this man that was borne blind, some saying that he was the same, others denying that he was the man, but one like unto him; he nevertheless always constantly confessed that he was cured by our Saviour JESUS Christ.  
2. That although the jews who demanded him, did threaten him exceedingly, and greatly injure him: yet he did not therefore defend nor justify himself, but when soever they spoke any thing against our Saviour, he took his part and defended him.  
3. How he was so firm and constant in maintaining the honour o● God, although his parents did therefore abandon him, that he wa● cast out of the Temple, and excommunicated by the jews, but received and cherished by our Saviour.  

Let us learn,  
1. To acknowledge and extol the benefits and favours that God hath bestowed upon us.  
2. To make no account of private injuries done to ourselves, but with all our force to withstand and hinder those that be done against God.  
3. To persuade ourselves that the world is always contrary, and an enemy to those that be resolved to serve God.    

LIX. MEDITATION. How S. Martha received our Saviour into her house. Luke. 10.38.  
1. CONSIDER how our Saviour being received into Martha's house, began to sow spiritual instructions in those, that furnished his corporal wants, in so much that Mary Magdalene did sit at his feet to hear him.  
2. How Martha, although she was busied in putting all things in order to entertain our Saviour, seeing nevertheless that her sister did not anywise assist her, manifestly accused her to our Lord, desiring him to command her to come and help her in her work.  
3. How our Saviour did not reprehend Martha, nor her good zeal and duty, but only taking magdalen's part, he said, That she had choose the best part, which should not be taken from her.  

Let us learn,  
1. To edify with good speeches those that do receive us into their company, or do us any good turn.  
2. Not to esteem much the scoffs and calumniations of worldlings, which do make account of devout and religious persons, as if they were good for nothing.  
3, That albeit we ought now and then to employ ourselves willingly and courageously for the bodily aid of our neighbours, and in those things that do pertain to Active life, yet we must not therefore neglect the contemplative life, which is to be much more accounted of.    

LX. MEDITATION. How our Saviour taught the Apostles to pray. Matth. 6.9. Luk. 11.2.  
1. CONSIDER, how our Saviour although he did not reject vocal prayer, yet he did make much more account of mental prayer and meditation, reprehending the opinion of the Ethnics touching this point.  
2. Consider how he taught them in few words, in what sort they might demand of God all that which was necessary for them.  
3. Consider and weigh the first words of the prayer that our Saviour taught us, to the end we may say it with more fruit and devotion.  

Let us learn,  
1. To esteem much of mental prayer and meditation.  
2. To say oftentimes, and with great reverence the prayer which our Lord vouchsafed to teach us with his own mouth.  
3. That since we call God our Father, we are to love and obey him in all things, and in all places, to show thereby that we are indeed his true children.    

LXI. MEDITATION. Of our Lord's Prayer, or Pater noster. Matth. 6.9. Luke 11.2.  
1. CONSIDER upon these words of our Lord's prayer, Hallowed be thy name, what we demand in them, saying, We demand:  
1. That we be sanctified, to the end that we may invoke him holily, and by virtue thereof obtain of him whatsoever we need.  
2. That we may always praise our God, and in all things and every where seek his greater glory.  
3. That we always speak of almighty God with great reverence & respect.  
4. That all men may praise and honour his holy name, with heart and mouth.  
Thy kingdom come; we demand:  
1. That the holy faith and Gospel of Christ be preached throughout the whole world, and received of all nations, that all may know their true King, God and Creator.  
2. That our Lord affoarding us his holy grace, do so possess our souls, that neither temptation of the devil, nor affliction of the world, of the flesh, or any other sin may find place in our souls.  
3. That in the end it will please him to receive us into his glory, which is his true kingdom.  
Thy will be done; that is, be accomplished perfectly:  
1. In myself, as well in my body as in my soul, so that I neither will nor desire any thing, but that which my Lord God willeth and desireth of me.  
2. In all my neighbours, and all men that live in the world, to the end they may willingly fulfil all that which God hath commanded them to do.  
Give us this day our daily bread; to wit:  
1. Thy holy word, which is the food of our souls, whether we hear it in Sermons, Exhortations, Reading, or Prayer.  
2. Thy holy body, which is the true bread of life.  
3 The nurture necessary for our bodies, without superfluity or daintiness.  
And forgive us our debts, as we also forgive our debtors, that is:  
1. The sins we have committed against thy divine majesty; whether they be Mortal, to the pains of which we are yet obliged; or Venial into which we daily fall.  
And lead us not into temptation; which is to say:  
2. Permit or suffer not, o Lord, that we fall into those sins and offences unto which we are daily solicited and provoked by the world the flesh, and the devil, who doth continually watch to ruin and destroy us.  
But deliver us from evil; that is:  
3. From all temporal evil, that in this world may befall and oppress us, as plague, war, famine, sickness, and other calamities, which through our sins we have oftentimes deserved. Free from all dangers, O our good Father, Lord, and Saviour. So be it.   

LXII. MEDITATION. Of the life of poor Lazarus and the wicked Richman. Luke. 16.19.  
1. CONSIDER how our Saviour recounting this history, vouchsafed not to name this Richman, and yet named the poor Lazarus, thereby to show us that it is not riches that makes men great before God, but virtue; and to teach us how we ought to conceal & keep close the names of those whose imperfections we are forced to discover.  
2. How the Gospel never maketh mention that our Saviour spoke of riches, but condemning and despising them, or threatening and cursing rich men; thereby to teach us, how hard a thing it is to be saved amongst riches, and contrariwise how blessed are the poor.  
3. Behold on the one side this Richman well appareled, stately lodged, and delicately fed; and on the other side poor Lazarus all naked, lying on the ground, desiring the crumbs of bred that fell from the Rich-man's table, and receiving more consolation of dogs then of men.  

Let us learn,  
That the prosperities and riches of this world do so blind men, that they make them become more hard and unmerciful, than brute beasts.    

LXIII. MEDITATION Of Lazarus, and the rich Gluttons end. Luke 16.22.  
1. CONSIDER how poor Lazarus died, and was carried by the Angels into Abraham's bosom, being a place of repose; but that the Rich man dying was buried in hell.  
2. How the rich Glutton was not only tormented by the devils who afflicted him, but also by the remembrance of his sins committed, and of the danger wherein he saw his brethren were, who yet lived.  
3. How Abraham answered him, that there was now no more time to do good, refusing to give him a little drop of water, which he demanded to assuage his torments.  

Let us learn,  
1. That the evils, vexations, and anguishs which we suffer in this world shall soon have an end, but that the pains of hell shall endure for ever and ever.  
2. How great and excessive are the torments of the damned, seeing they have not any consolation at all.  
3. To do good whilst we can, for the time will come in which we will wish, we had done it, but then we shall have no more means.    

LXIIII MEDITATION. Of the young man that demanded of our Lord what he might do to be saved. Matth. 18.16. Mark. 10.17. Luk. 18.18.  
1. CONSIDER with what devotion this young man was moved to go and present himself so humbly before our Saviour, and to ask him the means how he might ●e saved.  
2. How although our Lord seemed not to take in good port to be called Good of him, that did not esteem him for such; yet did he answer to his question, and teach him the things most necessary for his salvation, to wit, the Commandments of God.  
3. How having understood of this young man, that he had always carefully observed and kept them, our Lord loved him so much the more, and said, that it was sufficient enough to be saved; but that if he would be great and excellent in heaven, he should leave all that he had, and follow evangelical perfection.  

Let us learn,  
1. To seek incessantly that which may further us to our salvation.  
2. To exercise ourselves in works of charity towards our neighbour's, by means of which we shall be more and more united with God.  
3. To condemn the riches and commodities of this world, seeing that they hinder us to go forwards, and grow in perfection.    

LXV. MEDITATION. Of the reward our Saviour promised unto his Apostles. Matth. 18.27. Mark. 10.28 Luke 18.28.  
1. CONSIDER how the Apostles, having noted the sudden change which was wrought in this young man, as soon as our Lord spoke unto him of leaving his riches and wealth (and how he departed discontented) were much astonished, especially when they heard our Lord, who said unto them three times, that it was a very hard thing for a Richman to be saved.  
2. How S. Peter as chief and head of the Apostolical College (although he had not forsaken much substance for Christ his sake, yet thinking that he had left something & done that which our Saviour requested at the hands of this young man) did demand very confidently what recompense they were to have, who had left all things to follow him;  
3. How our Saviour promised unto his Apostles rest and repose for their labour, authority to judge others for the reproaches and dishonours they were to endure for him, and to all those that would leave whatsoever to follow him, a hundred fold so much in this world, and in the other, life everlasting.  

Let us learn,  
1. To be wise by other folks harms, and to shun those things which we know to have been the ruin and overthrow of others.  
2. How great assurance they have of their salvation in the eyes of God, who have forsaken all things to follow him.  
3. To have often before our eyes on the one side the reward which our Saviour hath promised us, and on the other the poor recompense that the world affordeth his followers.    

LXVI. MEDITATION. How our Lord received news of Lazarus sickness. john. 11.1.  
1. CONSIDER how Lazarus sisters did not importune, nor urge our Saviour to come to Bethania to heal their brother, but were content to make him understand his disease, writing to him these only words: Lord, behold, he whom thou lovest is stick.  
2. How our Lord answered that, that disease would not prove mortal to him, but that it should rather be to the greater glory of God: nevertheless three or four days after that he had been advertised of this, he said to his Apostles, that Lazarus was dead, and went to raise him.  
3. How the Apostles told him, that is was not expedient for him to go into jewry, where before he was like to have been stoned; nevertheless they followed him, ready to die with him according to the courageous resolution which S. Thomas had made.  

Let us learn,  
1. That it is enough to propose briefly unto our Saviour our corporal necessities.  
2. That he oftentimes doth permit that those whom he loveth best, endure much in this world, for their own greater good, and his divine glory.  
3. That we ought not to fear any travail, no nor death itself, if we do that which God doth appoint us by our lawful Superiors.    

LXVII. MEDITATION. How our Saviour did raise Lazarus. john. 11.28.  
1. CONSIDER, how Martha having heard of our saviours coming, went out of her house to meet him & told him how all had passed, and got a promise that her brother should rise again to life, with other documents.  
2. How Marry Magdalen being come to our Lord, and casting herself down at his feet to tell him with many tears the heavy news of her brother's death with the jews that were also present to accompany and comfort her; he groaned in spirit, troubled himself, and demanding where the dead body was laid, he also wept.  
3 How coming near to the grave, he commanded the stone to be taken away, that covered the corpse, and having made his prayer to God his father, he called Lazarus with a loud voice, who forthwith came out alive.  

Let us learn,  
1. Not to expect till our Lord come to chastise us for our faults, but, as we are bound, to prevent his justice by sorrow and penance.  
2. So to bewail our own sins, as with compassion, we would lament other men's miseries.  
3. To remove all the stones, and to cut off all occasions which hold us buried in our imperfections, thinking upon death, and the horror of the grave.     

THE FIFTH PART OF THE EVANGELICAL HISTORY, Comprehending the Passion, Death, Resurrection, & Ascension of our Saviour JESUS Christ.  

LXVIII. MEDITATION. Of the request that Zebedeus wife, Mother to the Apostles S. james & S. john, made unto our Saviour. Matth 20.20. Mark. 10.35.  
1. CONSIDER how the Apostles hearing our Saviour speak of the sitting which he promised them above the twelve tribes of Israel, and thinking that this was to be accomplished here on earth, did seek all means they could to obtain and get betimes these places and dignities, especially those two of whom the Evangelist maketh mention.  
2. How although the mother had presented to our Saviour her demand or request for her children, he yet did not direct his answer to her, but to those who had solicited her so to do, setting before them the chalice of his Passion, by means of which he himself was to enter into his glory.  
3. How the other Apostles and disciples were not scandalised when they saw that S. Peter thought himself unworthy to receive our Saviour into his boat; but understanding of the ambition of S. james and S. john, they were much offended therewith.  

Let us learn,  
1. To seek the glory which never shall be taken from us, which is everlasting.  
2. To labour willingly for the getting of it.  
3. To desire always the lowest place in this world, so to live quiet and in peace with every one.    

LXIX. MEDITATION. Of the blind man which our Lord cured near unto jericho. Matth. 20.29. Mark. 10.46. Luk. 18.35.  
1. CONSIDER the poor and woeful case of this needy & blind Bartimaeus, dwelling without jerusalem near the town of jericho, sitting by the way side, and begging his living.  
2. How hearing the noise that the troops made which followed our Saviour, and, it may be, understanding the blessings and praises that they gave him, began to cry without ceasing, JESUS Son of David have mercy upon me.  
3. How our Saviour staying somewhat, called him, and demanded what he asked, and having heard his request, did give him his sight.  

Let us learn,  
1. That the force of prayer made with fervour is so great, that it stayeth our Saviour, and hindereth his vengeance.  
2. How we ought to go to our Saviour with all speed and diligence when he calleth us, setting aside all colour and pretext of excuse.  
3. How we must not return to the place from whence we came, but rather follow, praise, and imitate our Saviour.    

LXX. MEDITATION. How our Saviour entered into Zacheus house. Luk. 19.1.  
1. CONSIDER how Zacheus, though he were the chief of the Publicans and Customers, did nevertheless greatly desire to see our Saviour, but two things hindered him, the little body he had, and the multitude that were about our Lord.  
2. How he ran before to take up a place by the way where our Lord was to pass; and not regarding what others might think or say of him, he climbed up into a tree to see him more easily.  
3. How our Saviour did cast his eyes upon Zacheus, and calling him by his name, commanded him to descend, inviting himself to his house, where he was well received and entertained.  

Let us learn,  
1. That to find our Saviour, we must by the example of this good Zacheus climb up into the tree of the Religious Cross, abandoning all affections of earthly things.  
2. To answer and cooperate promptly with God's inspirations, which he sendeth us.  
3. To receive oftentimes our Blessed Saviour in the holy Sacrament of the Altar, and to harbour him in our soul with all humility, devotion, and spiritual joy.    

LXXI. MEDITATION. Of the supper made to our Lord in Simon the Lepers house. Matth. 26.6. Mark. 4.3. john. 12.1.  
1. CONSIDER what joy and contentment this virtuous person felt in his heart, seeing our Saviour whom he held for a holy man and great Prophet, sit at his table and eat of his bread.  
2. With what fervour and devotion Marie Magdalene came throwing herself at our Lords feet, washing them with her tears, wiping them with her hair, and breaking the vessel of precious ointment which she had brought with her, she powered it upon his head.  
3. How even the Apostles grudging at this deed, and grieved at the loss of that which might have been employed to the profit of poor folks (as they said) our Saviour defended Marie Magdalene, assuring them, that for doing of this she should be praised throughout the world.  

Let us learn,  
1. To rejoice when we are to go to the table of our Lord, and to receive him in the Blessed Sacrament.  
2. To employ ourselves as willingly to serve the poor which be the feet of our Lord, as to anoint the head himself.  
3. To make no account of the scoffs & reprehensions which worldlings form against us, provided always that we serve God.    

LXXII. MEDITATION. How our Lord did weep upon the City of jerusalem, foretelling the destruction thereof. Luk. 19.41.  
1. CONSIDER how our Saviour viewing with his corporal eyes the City of jerusalem, and foreseeing the calamities and ruin that soon after should befall unto it, did weep upon it.  
2. How albeit that many of the inhabitants thereof did press to come before him, and receive him as he deserved, yet he did not cease to lament the misfortunes by which this poor City was to be destroyed in such sort as he did foreknow.  
3. How amongst other words that he spoke, we must ponder well these: O if thou also hadst known, and that in this day, the things that pertain to thy peace!  

Let us learn,  
1. To bewail the dangers in which we ourselves and all other men do live in this world.  
2. To have compassion not only of our friends, benefactors, and kinsfolks, but also of those that wish, and do us harm.  
3. Not to let the time overslip in vain, nor lose the occasions which we have to do good.    

LXXIII. MEDITATION. How our Saviour entered into jerusalem. Matth. 21.1. Mark. 11.1. Luk. 19.20. john. 12.15.  
1. CONSIDER how our Saviour set on towards jerusalem, albeit he knew very well on the one side the envy and rancour that the jews did bear him, and on the other, that the time of his death and Passion was at hand.  
2. In what manner he would make his royal entry into the City, to wit, riding upon an ass covered only with his disciples garments, and himself accompanied and attended on by poor folks going a foot on each side of him.  
3. With what devotion the Apostles did bestrew the ways with their apparel and mantles, the people did cut down bows from the trees to that end, and all did cry with a loud voice, Praise and Health to the son of David.  

Let us learn,  
1. To offer & present ourselves willingly to labours and dangers even of life, when it should be for God's glory and our neighbour's salvation.  
2. To desire always the lowest offices, and to approach willingly unto those of whom the world maketh lest account.  
3. To subdue and mortify our body, which serves as a garment for our soul, to prepare the way for our Lord, who will enter and dwell in us.    

LXXIIII. MEDITATION. How our Lord did curse a figtree. Matth. 21.18. Mark. 11.13.  
1. CONSIDER, how our Lord having spent all the day, in which he entered into jerusalem, in preaching, curing of the sick, and in the exercise of other charitable works, but finding none that would offer him lodging or invite him to their house, he returned very late towards Bethania.  
2. How returning the next morning from Bethania to Jerusalem, he felt himself oppressed with hunger, which is a sign that the evening before he had supped with very little or nothing, and that according to his wont manner he had spent the night in prayer.  
3. How perceiving a figtree by the way well covered with leaves, he went right unto it, and finding no fruit cursed it, which incontinent was withered.  

Let us learn,  
1. Not to trust to the pomp and fair shows of the world, which in the evening seemeth not to know him, whom in the morning it did cherish and flatter.  
2. To converse amongst men in such sort, that yet more willingly we be solitary.  
3. To labour, that our hands be found always full of good works and fruit, for fear that our Lord coming when we least think of it, and finding us unprovided, do then curse us.    

LXXV. MEDITATION. Of the Council and assembly which the jews held against our Saviour, whom judas sold unto them. Luk 22.1. john. 11.47.  
1. CONSIDER, that when our Saviour did watch and pray for the conversion of the jews, these obstinate fellows assembled themselves to find out the means how to apprehend and put him to death.  
2. How judas burning with covetousness, went to present himself to this wicked & damnable Council, and sold his good master for thirty pence. O unfortunate merchant!  
3. How our good Lord, though he knew right well what judas had done, did not therefore show him worse countenance, but rather did speak unto him, and let him sit at his table, using towards him all the kindness & favour accustomed, so to win him with sweetness, and bring him to acknowledge his fault.  

Let us learn,  
1. To beware of this vice of unthankfulness, which was cause of the jews overthrow.  
2. Not to set our hearts too much on worldly goods, lest they make us forget those goods that be everlasting.  
3. Not to abuse the sweetness which our Saviour shows towards us, who doth invite and expect us to perfect penance from day to day.    

LXXVI. MEDITATION. How the Apostles made ready the place where our Saviour was to celebrate his last supper. Matth 26.17. Mark 14.12. Luk. 22.7.2.  
1. CONSIDER how the Apostles knowing on the one side the good custom that their master had to observe all that which was commanded by the law of Moses, and on the other side that he had no house of his own, did therefore demand of him, where it would please him that they should go to prepare all that which was requisite for eating of the Paschall lamb.  
2. How our Lord sent them to jerusalem, giving them for a mark of the place where he would make his supper, that there they should find a man carrying a pitcher of water.  
3. How they met this man, and followed him, and entering into the house, had leave of the owner thereof to prepare in a great hall well appointed and furnished, all that, which was necessary for them.  

Let us learn,  
1. To prevent as much as we may (if we be Religious) our Superiors, by doing before time that which afterwards we shall be commanded.  
2. To obey promptly, and as they say with our eyes shut, at the least direction of our Superior.  
3. To prepare our heart for our Saviour, enlarging it with a lively faith, great hope, and ample charity, and hanging it with tapestry of most chosen virtues.    

LXXVII. MEDITATION. Of the last supper that our Saviour made with his Apostles. Matt. 26.20. Mark. 14.17. Luk. 22.14.  
1. CONSIDER how towards the evening our Lord came to the house wherein his Apostles had prepared for him to celebrate the Pasche, and whilst supper, was a dressing, he continued to teach them, as he was wont to do.  
2. How when it was time he sat down at the table, telling them that he had an earnest desire to celebrate this feast with them before his passion, and that this should be the last time in which he should eat before his death.  
3. How after these words he did eat the Paschall lamb according to the ceremonies used amongst the jews.  

Let us learn,  
1. To eat the true Paschall lamb, that is, our saviours body with azime or unleavened bread, that is with a pure conscience and void of all malice or affection to sin.  
2. To eat the same with bitter lettuce, which doth denote unto us the bitterness of Contrition, that we ought to feel for our sins.  
3. To eat it being girt and shod, to wit, having all our senses & affections well shut up, and sundered as much as is possible from worldly affairs.    

LXXVIII. MEDITATION. How our Lord did wash his Apostles feet. john 1●. 3.  
1. CONSIDER how our Lord rising from table and laying aside his garments, took a towel, girded himself, and pouring water into a basin, came to wash his Apostles foots.  
2. How going to begin, and kneeling before S. Peter, this holy Apostle told him resolutely, that he would never suffer his Creator and Master to wash his feet, but then understanding, that if he were not so washed, he could have no part of eternal glory with his master, he let our Saviour do what pleased him, where we may well think how much the Apostles were astonished at this example.  
3. How this ceremony being ended, our Lord said unto them: I have given you an example, that as I have done, you do also.  

Let us learn,  
1. To arise from the table, that is to leave and abandon all consolations and commodities, thereby to assist and help our neighbours.  
2. To humble ourselves at all men's feet.  
3. To wash the feet of our disciples, which are our disordered senses and affections, thereby to serve God more sincerely.    

LXXIX. MEDITATION. Of the institution of the most holy Sacrament of the Altar. Matt. ●6. 26. Mark 14.22. Luk. 22.17. 1. Corinth. 11.24.  
1. CONSIDER, how our Saviour having washed his Apostles feet, sat down again to the table, took bread, and giving thanks to God his Father, did bless and give it to his Apostles saying: Take and eat, this is my Body.  
2. How he took afterward the Cup, and giving thanks blessed it, and gave it to them, saying: This is my blood, do this in remembrance of me. Where we may admire the goodness and clemency of our Lord, who not content to have become man for our sakes, would also leave his most precious Body and Blood for our sustenance.  
3. Consider how greatly the Apostles were amazed to understand this new mystery; and much more when they felt the consolation and abundance of grace, which they got by receiving of this holy Sacrament.  

Let us learn,  
1. To be thankful, as the Apostles were, for so great a benefit.  
2. To feel ourselves, inwardly inflamed with a new fire of love  
3 To dispose ourselves as they also did, to bear all the Crosses and adversities that may betide us, that so we may become worthy to enjoy daily so precious a gift. And therefore we must force ourselves to feel the same spiritual affection as often as we frequent the holy Communion.    

LXXX. MEDITATION. How our Saviour discovered the treason plotted against him by judas. Mat. 26.21. Mark. 14.18. Luke 22.21 john 13.21.  
1. CONSIDER how our Saviour sitting yet at the table with his disciples, and thinking upon the enormity of the treason that judas had plotted against him, was greatly troubled for the loss of that wretched soul, and therefore told them, that one of them should deliver him to his enemies.  
2. How S. Peter understanding this heavy news, and desirous to know who this might be, made S. john as a mean to learn it; who layning his head on our saviours lap, demanded of him, which of them was that treacherous wretch.  
3. How our Lord having given the token of him to his beloved disciple, took bread, dipped it, and gave to judas, bidding him make haste, to dispatch what he had undertaken.  

Let us learn,  
1. How much we ought to make account of our souls, since our Saviour was so much troubled for the loss of this traitors soul.  
2. How the purity of mind and body doth make us familiar with almighty God, and partakers of his secrets.  
3. Not to do any thing in secret which we would not should be known both of God and men, for fear lest the Devil seduce us, as he did judas.    

LXXXI. MEDITATION. How our Lord did foretell S. Peter that he should deny him. Mat. 26.33. Mark. 14.29. Luk 22.31. john. 13.36.  
1. CONSIDER how our Saviour continuing still to think on his Passion, and foreseing that not only judas should betray him, but that also all the rest would abandon and forsake him, began to take his leave of them, and told them, that he was to departed and go where none could follow him.  
2. How S. Peter promised to follow him though it were to prison and death if need required, which also the rest of them did promise to do.  
3. How our Saviour knowing right well what was to fall out, did foretell them that they all should be scandalised in him that night, & said to S. Peter, that before the Cock crew twice, he should thrice deny him.  

Let us learn,  
1. To think often on our end, that we may prepare ourselves the better for it.  
2. To be ready to suffer all that may befall us for God's sake.  
3. Not to trust overmuch to our own forces, seeing that the most able do oftentimes break their promises in matters of life and death.    

LXXXII. MEDITATION. How our Lord went to the garden of Gethsemani Matth. 26.36. Mark. 14.32. Luk. 22.39. john. 18.1.  
1. CONSIDER, how it is now the time that the true lamb setteth forth to go to the place of sacrifice, not omitting nevertheless to comfort his disciples so greatly afflicted for that they were to lose their master that night.  
2. How when they had passed the brook Cedron, and drew towards the village of Gethsemani, our Saviour found himself so surprised with grief and sorrow, that he said unto his disciples, My soul is sorrowful even unto death, which is as much as to say, that the sorrow which he felt was sufficient to kill him.  
3. How being entered into the garden be forthwith kneeled down with his face to the ground, thereby as it were not to feel so great affliction and heart-breach in beholding the sins of the world, for which he was so much tormented.  

Let us learn,  
1. Never to lose courage for the desolations, griefs, or disgusts that may happen to us in our spiritual exercises.  
2. To despise all the pleasures and contentments that we may enjoy in this world, so to feel some grief with our Saviour  
3. To have recourse to prayer in all our occurrences and necessities.    

LXXXIII. MEDITATION Of the prayer which our Saviour made in the garden of mont Olivet. Matt. 26.39. Mark 14.35. Luk. 22.41.  
1. CONSIDER how our Saviour retiring himself a little from his disciples, did pray very effectuously to be delivered from the Passion which he was to suffer, submitting nevertheless his own will to that of his Father.  
2. How coming to his disciples some little time after, & finding them sleeping, he turned to S. Peter, reprehended his weakness in that he could not watch with him one hour, and exhorted them all to watch and pray, that they might not enter into tentation.  
3. How he returned the second and third time to make the same prayer, which he also broke off to visit his Apostles that slept.  

Let us learn,  
1. To present our demands to Almighty God in such sort that we always submit them to his good pleasure.  
2. Not to be so tied to our private devotions that we have no care of our neighbours good.  
3. To continue, yea and reiterate the same prayers until it please God to hear us.    

LXXXIIII. MEDITATION. Of the extreme grief which our Saviour did feel praying in the Garden. Luke 22.43.  
1. CONSIDER how our Saviour being returned the third time to pray, felt such extreme grief and anguish that his Father sent him an Angel to comfort him.  
2. How notwithstanding these his dolours he ceased not to pray so fervently, that he sweat blood and water so abundantly that the earth a●out him was bathed therewith.  
3. O christian soul, considering thy Saviour to suffer such anguishes for thee, if thou canst not sweat blood and water for his sake, yet at least let fall a little tear of compassion.  

Let us learn,  
1. That albeit Almighty God do not always grant thee that which thou desirest and demandest, yet will he not leave to comfort thee, if thou pray as thou oughtest.  
2. What is it that we ought not to do and suffer willingly for satisfaction of our sins, through the only consideration of which our saviour was so afflicted.  
3. How, if our Saviour thinking on his death, was surprised with so great fear, we ought to think what we shall do, when we shall come to that last passage, and what then we would wish to have done.    

LXXXV. MEDITATION. How judas did betray our Lord and delivered him to the jews. Matt. 26.47. Mark 14.42 Luk. 22.47. john 18.3.  
1. CONSIDER how our Lord returning three times to his disciples & finding them yet asleep did let them alone, whilst he in the mean time did watch over them as a good pastor over his flock.  
2. How perceiving the traitor to approach near, he awaked them saying: Arise, let us go, behold, he that shall betray me is at hand. And as he was yet speaking, they discovered the troup of soldiers th●● came to apprehend him.  
3. How judas did set himself forward to kiss our Lord, and was received of him with so incredible humanity & sweetness, that it ought even to break the heart of those who through any occasion whatsoever do nourish their choler against those that have done them any kind of wrong.  

Let us learn,  
1. To bear with the infirmities & imperfections of our neighbours.  
2. Never to use any kind of doubleness, or dissimulation.  
3. Never to speak, not do any evil, no not even to those which have done us any harm, but to call and hold them for our friends.    

LXXXVI. MEDITATION. Of the endeavour that S. Peter did to hinder his masters taking. Matt. 26 51. Mark 14.46. Luke 22.49. john. 18.10.  
1. CONSIDER how our Saviour having embraced judas passed on to demand of those whom he brought with him, who he was that they sought for? and they answering, for jesus of Nazareth, our Saviour replied, I am he, with so great courage that they all fell backward with fear.  
2. How when they were risen up, our Saviour asked them again as before, and discovering himself unto them said; If you seek me, let these my Apostles go their ways.  
3. How S. Peter seeing what passed drew out his sword, and cut off his ear that came first in his way.  

Let us learn,  
1. To offer ourselves willingly to all dangers for the honour and glory of God.  
2. Never to disburden our selves of the difficulties that befall us thereby to burden others, but rather to bear them for them.  
3. That the weapons of Ecclesiastical and Religious men, be spiritual.    

LXXXVII. MEDITATION. How our Saviour was apprehended and bound. Matth. 26.57. john. 18.12.  
1. CONSIDER the infinite goodness and mercy of our Saviour who did cure even him that came to take him, and commanded S. Peter to put up his sword which he had drawn to defend him.  
2. How turning to those which had laid hands on him, he showed them that in vain they had taken the pains to come thither to apprehend him, for so much as they had seen him every day teaching in the Temple.  
3. How his disciples, when they saw that there was no more remedy to rescue their master out of the jews hands, abandoned him, and fled some one way, some another, and then those executioners tied him fast to lead him the more safely.  

Let us learn.  
1. Never to render evil for good.  
2. To endure patiently whatsoever evil doth befall us.  
3. To make provision of Good works, for the greatest friends that we have in this world will forsake us at the hour of our death, but our works will always accompany us.    

LXXXVIII. MEDITATION. How our Saviour was brought to Anna's house. john 18.13.  
1. CONSIDER how those cruel soldiers did make our Saviour ha●ten his pace, conducting him overthwart the fields to shorten the way, drawing, striking, and haling him from side to side.  
2. How being come to Anna's house, as if they had gotten a great vi●●ory, they began to triumph, and to use him worse than they had done in the way, all which our Lord endured most patiently, without saying any thing unto them.  
2. How two of his disciples did follow him to be eye witnesses of that which should follow, & one being entered by means of the acquaintance he had in the house, gave entrance afterwards to S. Peter.  

Let us learn.  
1. To submit ourselves always to the will of God, and not desire that he accommodate himself to our will.  
2. To imitate the patience of our Saviour.  
3. To use the acquaintance and friendship of others to our own good, and that of our neighbours.    

LXXXIX. MEDITATION. How Annas did question with our lord john 18.19.  
1. CONSIDER the modest carriage of our Lord in Anna's presence, hearing all that it pleased him to demand touching his doctrine and disciples.  
2. How he answered that touching his doctrine he might be informed of those that had heard him preach publicly in the Temple; as concerning his Apostles he would say nothing.  
3. How one of Anna's servants gave him a great blow, reprehending him for that he had spoken so confidently to the high Priest, which injury he patiently endured.  

Let us learn.  
1. To beware that we do not buffet our Saviour, which they do who omit to do any good for fear of displeasure, or do commit any evil to please men.  
2. That give not ear to godly inspirations.  
3. That take not well the good counsels and advises of those that govern them in God's place.    

XC. MEDITATION. How our Saviour was sent by Annas unto Caiphas. Matth. 26.57. Mark. 14.53. Luk. 22.54. john. 18.24.  
1. CONSIDER how our Saviour, as it were now half condemned to death, was misused by the cruelty of those that lead him; and how he was received of those Elders & others assembled together in Caiphas' house.  
2. How being before Caiphas they brought forth against him many false witnesses, which nevertheless could not agree amongst themselves to make him guilty of death.  
3. How Caiphas seeing this, demanded of our Saviour why he defended not his innocency against those witnesses: but sweet JESUS answered not a word.  

Let us learn,  
1. To hold our peace, when that which is demanded us deserveth no answer.  
2. When we perceive that whatsoever we should say shall be misconstrued.  
3. When it is time to suffer, and not to excuse.    

XCI. MEDITATION. How Cai●has adjured our Saviour to tell if he were the Messiah. Matt. 26.63. Mark. 14.62. Luk. 22.67.  
1. CONSIDER how Caiphas breaking into passion because he could find nothing to lay against our Saviour, did at last remember to adjure him in the name of God to tell him if he were the Messiah.  
2. How our Saviour did then confess that he was truly the Messiah, foretelling him moreover that they should hereafter see him sitting on the right hand of God, and coming in the end to judge the world.  
3. How Caiphas hearing these words rend his garments, crying with a loud voice, that he had blasphemed, and that there needed no other testimonies against him; whereupon all that wicked troup adjudged him worthy of death.  

Let us learn,  
1. Never to make firm resolution of any thing so long as we are troubled with passion.  
2. To speak always the truth, principally when it concerneth God's honour.  
3. Not to make great account of men's judgements, which cannot make us worse than we are.    

XCII. MEDITATION. Of the injuries done to our Saviour in Caiphas' house. Matt. 26.67. Mark 14.65. Luk. 22.63.  
1. CONSIDER how the soldiers and servants of the jews, perceiving the spite that Caiphas had against our Saviour, to please him the more, began to increase, much more than before they had done, their rage upon our saviours body, striking and vexing him on every side.  
2. How others of them when they had blindfolded him, did buffet & strike him on the face in divers manners, and said; Prophecy unto us ò Christ, who is he that struck thee.  
3. How divers of them, contrary to all civility, did spit in his face.  

Let us learn,  
1. That many do now adays also spit on our saviours face, as those which with foul & filthy thoughts do defile their soul, made to the likeness, and image of God  
2. Those that do resist the holy inspirations, that God doth send them.  
3. Those which do receive the body of our Saviour, not ha●ing well ●urged & cleansed their souls before.    

XCIII. MEDITATION. How S. Peter did thrice deny our Saviour. Matt. 26.69. Mark. 14 66. Luk. 22.55. john. 18.17. & 26.  
1. CONSIDER how S. Peter having abandoned his master, and warming himself amongst the soldiers and servants of the jews, was so astonished at the bare word of a poor chambermaid, that fearing death, he denied the fountain of life.  
2. How not content to have simply denied him once, the second time he did foresweare himself, saying, tha● he knew him not, and the third time he denied him with cursing and swearing.  
3. How our Saviour having sweetly looked back upon S. Peter he forthwith called to mind his promise, acknowledged his fault, and presently departed out of tear unhappy house, so to begin a course of wailing and penance, which he did after continue as long as he lived.  

Let us learn,  
1. To avoid bad company.  
2. To resist temptations in the beginning, lest they draw us from evil to worse.  
3. To imitate the penance of this holy Apostle.    

XCIV. MEDITATION. Of the sorrow that our B. Lady felt the night that our Saviour was taken.  
1. CONSIDER how our B. Lady when she had received the heavy news, that her dear beloved son was taken prisoner, felt therefore extreme great sorrow and grief, feeling then in her heart the sword of sorrow which old Simeon had foretold her on the day of her Purification.  
2. How albeit in this, as in what else soever, she did conform her will to the eternal Father, yet she did pray him very effectuously, that it would please him to make her feel the pains that the accursed jews were to make her son endure.  
3. How departing from her house, she went to find out her son, that so she might at the lest accompany him to his death, as indeed she did.  

Let us learn,  
1. Not to lose courage when we fall into any disgrace or tentation, seeing that God's chiefest favourites have passed that way.  
2. To pray for those that be tempted and afflicted.  
3. To labour as much as lieth in us to assist and comfort them.    

XCV. MEDITATION. How the jews judged our Saviour guilty of death. Matt. 26.66 27.1. Mark. 14.64.  
1. CONSIDER, how the soldiers having spent the night in mocking and gibing at our Saviour, making him endure divers pains, the next morning very early the chief Priests of jerusalem sat in Council to determine what they should do with him.  
2. How when they had made him to appear before them, they demanded of him, if he were the Son of God; to which he answered; If I say I am, you will not believe me, but hereafter you shall see the son of man sitting at the right hand of the Father  
3. How at this answer they all exclaimed, saying, that he had blasphemed, and did therefore judge him worthy of death; which judas understanding brought back the money they had given him for betraying of his master, and confessing his offence he went and hanged himself.  

Let us learn,  
1. How the wicked are always diligent to do ill, and the good to do good.  
2. How it little availeth to preach to obstinate persons.  
●. How sins do not seem so great when they are committed, but when we see the evil that ensueth of them, they oftentimes drive us even to despair.    

XCVI. MEDITATION. How our Saviour was accused before Pilate. Matth. 27.11. Mark. 15.1. Luk. 23.1. john. 18.28.  
1. CONSIDER, how our Saviour was brought to pilate's palace, and presented to that heathen Precedent, who was constrained to go forth of his hall to hear the jews, which made more scruple to enter into his palace; then to accuse the innocent JESUS wrongfully.  
2. How Pilate asked of the jews what informations they had against that man: who answered him at the first instant, that if he had not been a malefactor, they would not have given him over to the secular power.  
3. How they afterward did accuse him of three crimes, to wit, that he seduced the people, that he forbade to pay tribute to Cesar, & thought to make himself a King.  

Let us learn,  
1. To submit ourselves to every one for the love of God.  
2. To bear patiently the evil done unto us, even by those to whom we have done good.  
3. Never to reprehend, nor accuse any other wrongfully.    

XCVII. MEDITATION. How our Saviour was examined by Pilate. Matt. 27. ●1. Mark 15.2. Luk. 23.3 john 18.33.  
1. CONSIDER how good JESUS submitteth himself to a judge, to whom he was no way subject, answering from point to point, to all that which he demanded of him.  
2. How Pilate having performed his duty in examining of our Saviour, and finding nothing in him whereby he might judge him worthy of death, came out of his Palace to tell the jews thereof.  
3. How those wretched Caitiffs fearing lest the Precedent s●ould judge according to truth and justice, did anew begin to accuse our Saviour more earnestly and eagerly than they had done before, saying that he was a seducer of the people: unto all which sweet JESUS never answered one word, in so much that Pilate did greatly marvel at his patience.  

Let us learn,  
1. To justify and clear our selves before those who are not well informed of our innocency.  
2. Rather to hold our peace before false and malicious accusers them to dispute and contend with them.  
3. To imitate the patience of our Saviour    

XCVIII. MEDITATION. How Pilate sent our Saviour to King Herod. Luk. 23.6.  
1. CONSIDER how Pilate, when he understood that our Saviour was of the country of Galilee, sent him to Herode who was King of those parts; and how those that led him, did in the way torment and vex him more than ever, seeing that his condemnation was so delayed.  
2. How Herode was very glad to see our Saviour, because he had hope either to see him work some miracle, or to learn some new thing of him; and therefore did demand of him many curious questions touching divers things.  
3. How our Lord would neither answer one word to him, nor to the jews, who did again accuse him before this King.  

Let us learn,  
1. That it sufficeth not to have a desire to see our Saviour if we do not take profit by his holy doctrine.  
2. That we m●st not further nor soothe the curiosity of worldlings, by telling or teaching them such things as can no ways profit them.  
3. That we ought not to s●ew nor communicate unto others the favours that God hath bestowed upon us, but to those to whom we know it may do good.    

XCIX. MEDITATION. How our Lord by Herod & his Court was hel● for a fool. Luk. 23.11.  
1. CONSIDER how Herod both astonished & offended that he could not get as much as one word from our saviours mouth to that which he demanded, did mock him, calling him fool, senseless, and void of wit, whom also in this uncivil kind of dealing his whole Court followed.  
2. How to scoff the more at our Saviour they clad him with a white rob, and sent him back to pilate's Palace.  
3. How the off cers and soldiers led him back with great insolency through the streets most inhabited, showing him unto all those whom they met, that they might mock him as a fool.  

Let us learn,  
1. To rejoice when the world doth scoff at us.  
2. Not to be ashamed to wear poor and torn garments, so to conform ourselves to our Saviour.  
3. Never to mock or scoff at any one whosoever.    

C. MEDITATION. How the jews preferred Barrabas before our Saviour. Matth 27.15. Mark. 15.6. Luk. 23.17.  
1. CONSIDER, how Pilate proceeding according to justice and equity, and finding no crime worthy of death in our Saviour, sought to deliver him, saying, that neither Herod had found him guilty, nor condemned him to death.  
2. How he offered to show him favour, by releasing him according to the custom which he had to deliver every year unto the jews one prisoner at their request about the feast of Easter.  
3. How these obstinate people did choose rather one Barrabas a notable thief, and who had slain m●ny men, than our Saviour who had raised from death to life four dead folks.  

Let us learn,  
1. To defend always truth and innocency.  
2. Never to yield to our sensuality, nor to the imperfections of others against equity and justice.  
3. Nor to esteem what opinion men have of us, albeit they take us to be worse than those, whom they think to be most wicked men.    

CI. MEDITATION. How our Lord was scourged. Mat. 27. 26 Mark 15.15. Luk. 23.16.22. john 19.1.  
1. CONSIDER how Pilate appointed that our Saviour should be whipped, although he knew him to be innocent, and wrongfully accused; all which our Saviour willingly accepted of, making more account of our good then of his own torments.  
2. How the cruel jews without any respect of our Lord's person, took off his garments, and bound him like a slave unto a pillar, all which he suffered patiently so to lose and break the bands of our sins.  
3. Consider awhile the extreme pains that the most tender and delicate flesh of our Saviour did suffer being altogether torn and rend with so many lashes and scourges, thereby to make satisfaction for our disordinate pleasures.  

Let us learn,  
1. To make no account of human respects, if we will not commit many gross errors.  
2. Not to lament nor grudge when God doth punish us for our sins, seeing that when our Saviour wa● scourged he did not repine.  
3. How we ought to deal with our rebellious flesh.    

CII. MEDITATION. How our Saviour was crowned with thorns. Matt. 27.29. Mark. 15.17. john 19.2.5.  
1. CONSIDER the robes which these fellows bestowed upon the King of Heaven, to wit, an old mantle of purple to breed laughter, a crown of thorns for his Diadem, and a reed for his Royal Sceptre, and how our Saviour received all this at their hands that did mo●k him, without any contradiction.  
2. Cast your eyes upon that venerable and Holy face of our Lord, and you shall see it all covered with foul and filthy spittle, and disguised with buffets that these wicked men did give him.  
3. Consider with what patience our Saviour did support and endure such dishonours, and esteeming much to be mocked, that so he might abate our pride, and pull down our ambitious desires.  

Let us learn,  
1. To be obedient, even in those things that be contrary to our liking and to the opinion of the world.  
2. To support injuries though they be done by vile and base persons.  
3. Not to labour to be greatly prized, since our Lord was so mocked and contemned.    

CIII. MEDITATION. How our Saviour was in divers manners mocked in pilate's Palace. Matth. 27.27. Mark 15.16. john 19.2.  
1. CONSIDER how these cruel soldiers not content to have tormented our Saviour in such sort that they had already covered his whole body with would from the sole of his foot even to the top of his head, did begin to afflict his soul, by all such means as they could devise.  
2. How putting a reed into his hand they would thereby signify (and it may be they said so much unto him) that he had no more wit, than that reed had juice or pith.  
3. How kneeling before him upon one knee on the ground, they saluted him King of the jews, and spit in his face, striking him on the Crown of thorns with the reed, and buffeting him.  

Let us learn,  
1. To shun all hypocrisy, and to worship our Lord sincerely with soul and body.  
2. N●t to lean too much to human helps and means which be more frail than reeds  
3. Not to esteem much what the world saith of v●, provided that our conscience be clear from all evil, & ●o not reprehend us.    

CIIII MEDITATION. How Pilate showed our Saviour to the People. john 19.5.14.  
1. CONSIDER how Pilate albeit he was a Paynim, yet desirous to deliver the innocent, devised to show our Saviour unto those fierce and furious people, in that so piteous plight into which they by their cruelty had put him.  
2. How therefore he brought him forth crowned with thorns, & covered only with a poor rob of purple, which he lifted up a little to show unto the jews his body all disfigured and bloody, and said to them. Behold the man.  
3. How those obstinate people moved neither with pity nor compassion began to cry with a furious voice, Crucify him.  

Let us learn,  
1. To defend evermore truth & innocency in whomsoever it be.  
2. That the filthiness of sin is most grievous, seeing that our Saviour hath been so greatly tormented to satisfy for the same.  
3. To beware of all kind of choler and rancour which doth blind those that take not heed of it.    

CV. MEDITATION. How the jews made new instance with Pilate that he would condemn our Saviour, Luk. 23.22. john 19.6.12.  
1. CONSIDER how Pilate persisting in his desire to deliver our Lord, did his best to give him over into the hands of the jews, they might judge him according to their Law; but they answered that according to their Law, he ought to die, speaking in this, truer than they thought.  
2. How Pilate did again demand of our Saviour, whence he was? To which question receiving no answer, when he vaunted himself of the power which he had, our Lord then said unto him with most great wisdom, That his power was given him from above, which was cause that Pilate desired much more to release him.  
3. How the jews perceiving pilate's good will and inclination towards our Saviour, cried out aloud and boldly, that if he delivered him, he could not be Caesar's friend.  

Let us learn,  
1. To persevere in that good which we have once known and embraced.  
2. To acknowledge that all authority cometh from above.  
3. Not to fear those which have power only over the body, but not over the soul.    

CVI MEDITATION. How Pilate condemned our Saviour. Matth. 27.26. Mark 15.15. Luke 23.23. john 19  
1. CONSIDER how Pilate seeing himself priest more and more by the jews, did enter again into his Palace, where sitting to end our saviours process, he received a message from his wife who prayed him not to meddle in the affairs of innocent jesus.  
2. How Pilate nevertheless perceiving the sedition to increase more and more, and that the mutinous jews did redouble their outcries, he coming out of his Hall did wash his hands in presence of all the people, and protest, that he would not be their compartner in so unjust an act.  
3. How upon this all the people having received the whole fault upon themselves and their posterity, Pilate pronunced the sentence of death against our Saviour, giving him up into the executioners hands, and delivering Barrabas.  

Let us learn.  
1. How innocency can never be oppressed, though the innocent do often suffer wrongfully.  
2. How little it availeth to have the body clean, when the soul is defiled, and laden with sin.  
3. That we must suffer oftentimes thereby to have compassion of our Saviour.    

CVII. MEDITATION. How our Saviour did bear his Cross. Mat. 27.31. Mark. 15.20. Luke 23.26. john 19.17.  
1. CONSIDER the grief that our B. Lady felt when she heard that the sentence of death was given against her dear beloved Son; and saw the guard on horseback to lead him to the place of execution.  
2. How the pitiless executioners did take off our saviours purple rob, and commanded him to put on his own garments, and by this means renewed his wounds, which gushed out blood on every side.  
2. How they did load his feeble shoulders with that huge burden of the Cross, and hastened him to go on the way, albeit he was otherwise scarce able to stand; but, alas, it was for the satisfaction of our sins that our Saviour was so overcharged.  

Let us learn,  
1. To bear our Cross after him by labouring willingly in his holy service.  
2. By mortifying our body, and sensual appetites.  
3. By overcoming all temptations and lets which the Devil and the world do put in our way.    

CVIII. MEDITATION. How our Saviour di● speak to the women that followed him. Luk. 23.27.  
1. CONSIDER with what devotion those good women which had followed our Saviour in his life, did also accompany him in his death, making great lamentation according to their nature.  
2. How our Saviour, when that he heard them bewail him so pitifully, did turn back to them, exhorting them rather to weep upon themselves, and upon their children who should be cruelly punished for the pains which they made him now endure.  
3. How those enraged jews would not suffer him to speak on the way, but did push him forward, having given him for companions two thieves that were also lead to be executed.  

Let us learn,  
1. To have compassion of the pains which our Saviour hath endured for us.  
2. To bewail our sins which were cause of his death.  
3. To pray for the evils that be to ensue, to the end that God either turn them away, or give us patience to support them.    

CIX. MEDITATION. How Simon of Cyrene did help to bear our saviours Cross. Matth. 27.32. Mark. 15.21. Luk. 23.26.  
1. CONSIDER, how our Saviour altogether wearied with the pains and torments which he had endured the night before, and overcharged with the great weight of his Cross, went soft and fair, marking all the way with the blood which flowed from his precious wounds.  
2. How the jews perceiving his weakness, and seeing him fall oftentimes under the burden, yea and fearing l●st ●e would die ere he came to the place of execution, were of opinion to make one Simon of Cyrene, whom they met returning from the fields, to bear his Cross.  
3. How they s●ld our Saviour this little comfort very dearly, upbraiding him that he who had vaunted himself to be the son of God, was not able now to go, and constraining him also to go more speedily than he could.  

Let us learn,  
1. To bear our own Cross and not that of others.  
2. To bear it willingly, and not perforce.  
3. To carry it after our Saviour following his pace, & not for praise of men.    

CX. MEDITATION. How they gave our Saviour wine mingled with gall to drink. Matth. 27.34.  
1. CONSIDER how our Saviour being arrived to mount Calvary so weary and tired that his heart did fail, those cruel jews did present him to drink wine mingled with gall, that by so doing they might leave no part of his, untormented.  
2. How our Lord being ready to suffer all pains for the love of us, did take the cup, and when he had tasted thereof, he would not drink.  
3. How great the sorrow of our Blessed Lady was, when she saw that mouth which she had nourished with her precious milk, filled with that stinking liquor.  

Let us learn,  
1. To present unto Almighty God our actions pure without any mixture of sinister intention.  
2. To contemn earthly consolations, seeing that they be always mingled with gall.  
3. Never to complain of the meat and drink that is set before us.    

CXI. MEDITATION. How our Saviour was nailed to the Cross. Matth. 27.31. Mark. 15.21.24. Luk 23.33. john 19.18.  
1. CONSIDER how those cruel torturers did take our Saviour by the neck to draw off his cloa●hes, and rend away with his garments part of his flesh and skin, that stuck fast to them.  
2. How our Blessed Lady seeing him stark naked, and exposed as well to the cold, as to the derision of that uncivil multitude, did with invincible courage and motherly affection, make haste to cover some part of him with her veil, and afterwards embraced him most tenderly.  
3. How the jews did presently hale him from her, to lay him upon the hard bed of the Cross whereto they fastened his hands and feet with huge nails.  

Let us learn,  
1. To unclothe ourselves of our worldly affections and customs, the better to follow our Saviour who is all naked.  
2. To have compassion of the poor, whom oftentimes we see stark naked.  
3. To esteem greatly those holy vows, which be the nails that fasten religious folks to the Cross of religion, so to live and die with our Saviour.    

CXII. MEDITATION. How our Saviour was crucified between two thiefs. Matt. 27 ●8. Mark 15 27. Luk. 23.32. john 19.18.  
1. CONSIDER how those barbarous executioners having hammered at their pleasure on our Lords feet, did hoist up the Cross, and after let it fall at one push into the hole where it should stand, which was cause that all his wounds were opened a new.  
2. How not to omit any thing that might increase our saviours pain and torment, they hanged two infamous thieves with him, one on each side.  
3. Weigh well here, o Christian soul, that thou oughtest to abandon the earth, to join thyself to our Saviour hanging for thee in the air.  

Let us learn.  
1. To crucify our spirit betwixt two thieves, the flesh, & the world.  
2. To support patiently all that which may befall us against our reputation.  
3. To converse amongst sinners, when it is necessary for their salvation, in such sort, that thou do not communicate with their iniquities.    

CXIII. MEDITATION. Of the title that Pilot did put upon our Saviour's Cross Matth. 27.37. Mark. 15 26. Luk. 23.38. john 19.19.  
1. CONSIDER how that which the jews and Pilate did for our saviours confusion, and greatest ignominy, turned notwithstanding to his great honour & their shame.  
2. How the high Priests and the rest perceiving this, desired Pilate to write only, that our Saviour called himself King of the jews, which he would not accord unto, no nor change what he had once written.  
3. How we ●ught to weigh the words of this Title, JESUS being come to save us as his name importeth; being innocent as is signified by this word Nazareth; and briefly being King he should not have been so traytourously put to death by his own subjects.  

Let us learn,  
1. Not to care for the common reports that men make of us at their pleasure, nor for the libels that they writ.  
2. To answer courageously & boldly to temptations of inconstancy in saying, That which is written, is written.  
3. To cast all worldly honour and reputation behind our backs, and to set labours and pains before our eyes, as our Saviour did.    

CXIV. MEDITATION. How our saviours garments were divided amongst the soldiers. Matt. 27.35. Mar. 15.24 Luk. 23.24. john 19.23.  
1. CONSIDER how our Saviour being on the Cross laden with wounds, and as it were beaten down with bodily pains, but more with sorrow proceeding of this, that he saw so many persons whom his passion should benefit nothing at all, the soldiers notwithstanding dreamt of nought else, but how to increase his sorrows.  
2. How therefore they took his apparel for spite, and scorning at the baseness of the stuff of which they were made, divided them into four parts for every soldier his, uttering in the mean time injuries the Scribes, and Ancients of the people said one to another: He hath saved others, and now he cannot save himself. If he be king of Israel let him come down from the Cross.  

Let us learn,  
1. To persevere until death in the virtuous way and life that we have once undertaken.  
2. Never to descend again to our imperfections, but to mount up still, and go forward in virtue.  
3. Not to speak when we are wronged.    

CXVI. MEDITATION. Of the first word that our Lord did speak upon the Cross. Luk. 23.34.  
1. CONSIDER how amongst other injuries which the Scribes did unto our Saviour, they did upbraid him that he trusted much in his Father, who yet had not delivered him from evil: and in doing this they blasphemed against the goodness and power of Almighty God.  
2. How our Saviour understanding this their language, had presently recourse to his heavenly Father, praying him not to have regard to their words, but to forgive them as men that knew not what they said.  
3. Weigh well the words that our Saviour spoke, who made more account of his Father's honour then of those evils which himself endured, and excused the fault of the jews his enemies.  

Let us learn,  
1. To pardon, and pray for such as do us harm.  
2. Rather to excuse and diminish their faults, then to increase & make them greater.  
3. Rather to be grieved for the offences committed against God, then for the evil done to our selves.    

CXVII. MEDITATION. Of the second word that our Saviour, spoke upon the Cross. Luk. 23.39.  
1. CONSIDER how the jews, Paynims, Soldiers, and others that assisted at this cruel spectacle, and vexed our Saviour with their ill speeches, did by their example move the thief that hanged at his left hand to do the like.  
2. How his companion defending our Lord, and taking his part, warned that blasphemer to look to himself, and to have compassion of that innocent, to whom he commended himself, saying: Lord, remember me when thou shalt come into thy kingdom.  
3. How our Saviour answered him, This day thou shalt be with me in paradise. O sweet word! O happy thief, who hast stolen eternal glory at the last hand.  

Let us learn,  
1. That we must never follow those that do ill, albeit they be many, and seem to be men of great authority.  
2. That we ought to excuse our neighbours, and defend them against backbiters.  
3. To hope in God's mercy and bounty even till death.    

CXVIII. MEDITATION. Of the third word that Christ did speak on the Cross. john 19.26.  
1. CONSIDER how our B. Lady having followed her well-beloved son our Saviour from pilate's house unto Mount Calvary, and seen all the torments that those barbarous people had made him suffer, did notwithstanding abide still by the Cross, and participate of all the evils that our Lord endured.  
2. How sweet JESUS beholding her, and on the other side casting his eyes upon S. john, who was also present there, said to his Mother, Woman, behold thy Son; & to S. john, Behold thy Mother.  
3. Think what sorrow did surprise the heart of the glorious Virgin, considering with herself, that this was the last farewell that her Son was to give her, leaving her the disciple instead of the master, the servant instead of his Lord, and Zebedeus son, instead of the son of God.  

Let us learn,  
1. To persever even until death near the Cross of our Saviour.  
2. To have compassion upon the afflicted.  
3. To hold our B. Lady for our dear Mother, and to have recourse to her in all our necessities.    

CXIX. MEDITATION. Of the fourth word that our Saviour spoke on the Cross. john. 19.28  
1. CONSIDER how our Saviour having endured an infinite number of torments, all the night before, & that day, without any consolation or ease from any o●e, felt such strange alteration, that he was forced to cry and say, I thirst  
2. How albeit h● had just cause to be marvellously altered in body, yet was his heart much more, for the desire that he had of the salvation of souls, for which he would willingly have endured a hundred tho●sand times as much.  
3. How those obstinate jews instead to give him water, or some, good wine (as reason and custom required) did offer him vinegar.  

Let us learn,  
1. To daunt our body with hunger, thirst, and other mortifications.  
2. To imitate the desire that our Saviour had of the salvation of souls.  
3. Not to bestow the worst things that we have upon the poor, which do represent unto us the person of our Saviour.    

CXX. MEDITATION. Of the fift word our Saviour spoke on the Cross. Matth. 27.46. Mark 15.34.  
1. CONSIDER how the Sun not able to support any longer the injuries that were done to his God and Creator, was about midday eclipsed in a strange manner, so that the whole earth was covered with darkness for the spac: of three hours.  
2. How our Saviour, about three hours after midday, to show how much he suffered, cried out with a loud voice, and said, my God, my God, why hast thou forsaken me?  
3. How his sweet Mother understanding that he remained as abandoned of his eternal Father, of whom only he could then receive any comfort, did thereby feel new sorrow and grief.  

Let us learn,  
1. To turn away from our eyes the injuries done to our God.  
2. To approach unto him in all our necessities, and so much the more boldly, and fervently, by how much they are, or seem to be greater.  
3. To pray often for a happy hour of our death, seeing that our Saviour himself hath laboured so much in the same.    

CXXI. MEDITATION. Of the sixth word that our Saviour spoke on the Cross joan. 19.30.  
1. CONSIDER how our Lord, although he was extremely afflicted, nevertheless saying this word, It is consummate, or all is accomplished, he felt exceeding consolation, because he punctually followed the will of God the Father and performed the work of our Redemption.  
2. How he felt a vehement grief setting before his eyes, as in a book, all that he had suffered from the house of his birth until then, to present them unto his Father, seeing the hour of his death to draw so near.  
3. How the doleful Mother hearing these words of her sweet child lifted up her eyes to him, and said, It is then your pains, my dearest Love, it is your pains and torments that shall have an end; but mine (alas) begin more now then ever.  

Let us learn,  
1. To be glad when we do suffer any thing for God's sake.  
2. To offer our travels and pains to God.  
3. To think oftentimes upon the hour of our death, so to be the better provided for it.    

CXXII. MEDITATION. Of our saviours death, and the last word he spoke on ●he Cross. Luke 28.46. john. 19 30.  
1. CONSIDER how our Lord to show that he died willingly, and had yet some force to resist, did exalt his voice as triumphing over death, and commended his soul to God.  
2. How afterwards bending down his head to take leave of his Mother, he gave up the ghost most sweetly to God his Father, who had sent a multitude of Angels to assist his Son at his death.  
3. Consider, o my soul, how great this last pain was, which the Son of God felt, when his soul departed out of his body.  

Let us learn,  
1. To have evermore before our eyes this venerable head hanging towards the ground, to teach us how grievous the burden was of our sins, which he did lay on his own back.  
2. To give us example of his wonderful Humility, Obedience, and Poverty.  
3. To offer us the kiss of peace.    

CXXIII. MEDITATION. Of that which passed after our saviours death. Matth 27.51. Mark. 15.18. Luk. 23.47.  
1. CONSIDER how after that our Saviour had given up the ghost to God, the insensible creatures were so grieved, that they all seemed desirous to end and perish; the earth trembled, the rocks were rend, and the graves were opened.  
2. How the Centurion who remained to see our Saviour die, was moved to confess that indeed he was the son of God.  
3. How others also that were present at this sight said the same, and knocking their breasts in sign of penance returned to jerusalem.  

Let us learn,  
1. To be sorry at the death and passion of our Saviour, if we will not be thought to be more hard than the rocks, more insensible than the earth, and more dead than death itself.  
2 To confess the truth freely, when it is requisite for God's honour and glory.  
3. To tame our body by doing penance and satisfaction for our sins.    

CXXIV. MEDITATION. How our saviours side was pierced with a spear after his death. john 19.34.  
1. CONSIDER how the rage of the jews not being yet appeased with all those torments which they made our Saviour endure, they bethought themselves, that it would not seem decent to leave those bodies hanging on the Cross in the most solemn Sabbath day of the whole year.  
2. How therefore they prayed Pilate, that their legs might be broken, to the end they might die the sooner, and their bodies be carried away: and so it was done to the two thieves which were crucified with our Saviour.  
3. How when they came to our Lord JESUS to do the like, they found him dead; whereat one of the horsemen of the guard, as it were grieved, did strike him with a spear, which did even pierce him to the heart, whence presently gushed forth blood and water.  

Let us learn,  
1. To mark the singular love of our Saviour who would shed for us even that little blood that remained yet in his heart.  
2. Who would satisfy with his very inward parts for the sins that the world had committed by thought.  
3. Who would witness unto us the great and invincible wound of charity, which his heart had received for our sakes.    

CXXV. MEDITATION. How our Saviour was taken down from the Cross. Math 27.57. Mark. 1●. 42. Luk 23.50. john 19.38.  
1. CONSIDER how our Blessed Lady who remained all this while by the Cross was greatly afflicted in mind, because she had no means to take down our saviours body: when in the mean season joseph of Arimathia inspired by our Saviour, went boldly to Pilate and demanded leave of him to take down the body.  
2. How having obtained his request, he forthwith bought a most fine sheet, and went towards mount Calvary to take him off from the Cross, which at length he did with due reverence.  
3. How the sweet Mother did afford as much help as lay in her to take him down, and after received him into her lap, to contemplate more nearly the wounds of his precious body.  

Let us learn,  
1. To expose ourselves willingly to all sorts of labour for the love of our Saviour.  
2. To prepare our soul like a fair clean sheet as often as we be to receive him.  
3. To embrace him straightly, and to keep him in our heart after that we have received him, by meditating upon his holy death, and Passion.    

CXXVI. MEDITATION. How our Saviour was buried. Mat. 27.59. Mark. 15. 4●. Luk. 23.53. john 19.39.  
1. CONSIDER how whilst joseph of Arimathia and others took down our saviours body from the Cross, Nicodemus prepared a hundred pounds of most precious ointment, and came just in time to honour our saviours burial.  
2. How the disciples were much abashed at the matter, when they saw themselves forced to demand their master's body of his Mother, who held it so straightly embraced.  
3. How she nevertheless giving it willingly into their hands, they buried it in a fair new monument hewed out of a rock that lay in the next garden, and covered the same with a great stone of marble.  

Let us learn,  
1. That if we will have our Saviour to dwell in our heart, it is requisite that he find it first all new, by a new life.  
2. That he find it constant and firm through a settled will always to do good.  
3. That he find it free from all corruption of sensual thoughts and desires.    

CXXVII. MEDITATION. Of the guard that was put to keep our Lord's sepulchre. Matth. 27.62.  
1. CONSIDER how our Blessed Lady, S. john, joseph of Arimathia, Nicodemus and others, who were present at the burial of our Saviour returned towards the evening each one to his own house very woeful, and sorry for our saviours death.  
2. How the last that departed were Mary Magdalene & Mary of joseph, who did mark the place very carefully where he was buried, with intention to return & anoint him again.  
3. How the jews fearing lest our Lord would rise as he had foretold, demanded soldiers of Pilate to keep the sepulchre, which they did also seal with their own signet.  

Let us learn.  
1. Never to omit welldoing, but to reiterate twice, thrice, yea a hundred times, if need be, the same service for God's sake.  
2. To be as diligent and careful to do good, as the jews were to do ill.  
3. To keep well the doors of our senses, for fear lest we lose our Saviour after we have received him.    

CXXVIII. MEDITATION. How our Saviour descended into Limbo.  
1. CONSIDER how the souls of the patriarchs and other holy persons of the old Testament, detained in Abraham's bosom, expected from day to day the coming of their Messiah, and this more earnestly, because they knew, that his time was near at hand.  
2. How the soul of our Saviour, who might well have delivered them without departing from the world, did deign notwithstanding through his infinite goodness, to descend into those obscure dungeons to visit & comfort them, not as his servants, but as his well beloved children.  
3. How excessive and great the joy was that those Blessed souls received beholding their Redeemer, and what dread did appall the infernal spirits when they perceived themselves vanquished by him, whom they caused so ignominiously to be put to death.  

Let us learn.  
1. Never to lose courage for any temptation that may befall us.  
2. To descend and humble ourselves if we desire to be exalted.  
3. To visit willingly the sick, imprisoned, & other needy folks.    

CXXIX. MEDITATION. Of our Saviour his glorious Resurrection. Matth. 16.1. Luk. 28.1. Mark. 24.1. john. 29.1.  
1. CONSIDER how the Glorious soul of our Saviour having visited the Fathers that were in Limbo; returned again on the Sunday morning very early to reunite and join herself to the body, so to comfort the Apostles and Disciples.  
2. How at the same time the three Maries were on their way to anoint and imbalm their masters body again; and going together they asked one of another, who should open the monument unto them.  
3. How coming to the sepulchre, they found the stone removed, and an Angel who told them that jesus was risen.  

Let us learn,  
1. To comfort the afflicted by the example of our Saviour, who did hasten the time of his Resurrection as much as he might, so to give heart and courage to his Disciples.  
2. To exercise the works of mercy, as these three Maries did.  
3. To forsake all our imperfections, that we may arise with our Saviour.    

CXXX. MEDITATION. How our Saviour appeared to his B. Mother.  
1. CONSIDER how after the friday at night that our Saviour was buried, his holy Mother was altogether discomforted, having always in her heart & before her eyes, the pains & torments that her dear Son had endured in her sight.  
2. How our Saviour to acomplish the duty of a Good child, taking his body again as soon as he could, went first to his Mother's house, to make her first partaker of the joy of his Resurrection.  
3. What most kind entertainment the Son made to his Mother, and the Mother unto her Son, seeing him so gloriously risen from death.  

Let us learn,  
1. If we desire to be partakers of this joy, to endeavour to follow the qualities of glorified bodies and first to shine by good example before our neighbours.  
2. To be prompt and nimble in God's service.  
3. To follow the purity of Angels which we get by mortification, of our senses and passions.    

CXXXI. MEDITATION. How our Saviour appeared to S. Mary Magdalene. john 20.1.11.  
1. CONSIDER how Mary Magdalene although she came to the sepulchre with the other women, yet she would not go back with them so soon, but remaining there wept, and went now & then to see, if she could find her masters body.  
2. How she having spoken to the two Angels, that were within the sepulchre, turning back, saw our Saviour, and taking him to be the gardener of that place (for she knew him not) she prayed him to tell her, if he had taken away her masters body, and where he had put it.  
3. How knowing him by his voice, she ran forthwith to prostrate herself at his feet, and to adore him, and embrace him, which our Saviour would not permit her to do.  

Let us learn,  
1. To persever if we desire to have any good.  
2. To weep willingly, since by tears we may easily obtain of God that which we desire.  
3 Not to stay nor rest ourselves too much in consolations, when it pleaseth God to afford us them.    

CXXXII. MEDITATION. How our Saviour appeared to the two disciples going to Emaus. Mark. 16.12 Luk. 24.13.  
1. CONSIDER how these two disciples going on their way did entertain and comfort themselves with holy discourses, talking of those things that passed in our saviours death, which was cause that he approached near to them and put himself in their company.  
2 How demanding the cause of their sorrow, he taught them out of the scriptures, how all had passed as it was long ago foretold, and afterwards feigned that he would go further.  
3. How they constrained him to enter into their lodging and sup with them; where knowing him in the manner of breaking and blessing bread, their eyes were opened, and they greatly comforted.  

Let us learn,  
1. To entertain ourselves willingly in virtuous discourses, if we desire to have God present with us.  
2. To instruct and teach the ignorant.  
3. To exercise the works of mercy, and not to content ourselves with only speaking of them: for these two disciples were not illuminated until they had received our Saviour.    

CXXXIII. MEDITATION. How our Saviour appeared to all the Disciples being together. Mark. 16.14. Luk 24.33. john 20.19  
1. CONSIDER how our Saviour not content to have showed himself in particular to his Mother, to S. Peter, to the three Maries, & to Ma. Magdalen, was desirous to make all his disciples at one partakers of the joy of his Resurrection.  
2. How therefore entering into the place where they were gathered together for fear of the jews, he said unto them, Peace be to you, It is I, fear not.  
3. How perceiving for all this that they were troubled and frighted, imagining that they saw a spirit, he assured them that they had no cause to be afraid.  

Let us learn,  
1. How our Saviour for greater proof of his Resurrection showed his disciples his hands, to teach us to take pains, and to suffer.  
2. He showed them his wounded side, to exercise us in his love.  
3. He showed them his pierced feet, to teach us perseverance.    

CXXXIV. MEDITATION. How our Saviour did prove his Resurrection to his disciples. Luk. 24.38.  
1. CONSIDER how the Apostles & disciples being much astonished at the wonders that they saw, and scarce believing that which they did touch with their fingers, our Saviour did ask them, if they had any thing to eat, and did eat in their presence.  
2. How making afterwards along discourse of the figures and prophecies of the old testament, he gave them clearly to understand how all had been performed in him, and so opened their understanding that they might easily see the truth of the scriptures,  
3. How seeing them now confirmed, assured, and full of comfort, he gave them again the peace, and power to remit sins.  

Let us learn,  
1. To accommodate ourselves to our neighbour's infirmities, so to induce them to goodness.  
2 To desire almighty God that he never withdraw his light from us.  
3. To yield him thanks for the power that he hath left to the Apostles and Priests to forgive sins, as not willing to make other judgement in heaven, than that which by them is made on earth.    

CXXXV. MEDITATION. How our Saviour appeared to his disciples, S. Thomas being present. john 20.26.  
1. CONSIDER how S. Thomas by reason of his departure from the other Apostles, was for the space of eight days deprived of our saviours sight, and remained so obstinate in his infidelity that he would not believe what the rest told him of our saviours resurrection.  
2. How our Saviour notwithstanding, as well for the particular salvation of this Infidel, as also for the greater assurance of all the rest, would appear again the second time to all his Apostles, and in their presence give unto S. Thomas such proof as he had desired of his Resurrection.  
3. How S. Thomas astonished altogether at this, cried out: my Lord, my God, not able to say any more for admiration.  

Let us learn,  
1. How good a thing it is to be in good and godly company, to be visited by God amongst others.  
2. That we must not always seek after sweetness and consolation in our spiritual exercises.  
3. That to stir up ourselves and nourish our faith, we must exercise works of charity.    

CXXXVI. MEDITATION: How our Saviour appeared to his Disciples that were fishing. john. 21.1.  
1. CONSIDER how S. Peter and his companions, though they were well assured of our saviours Resurrection, yet not daring to go abroad publicly before they had received the holy Ghost, went forth a whole night to fish, but all in vain  
2. How about the break of the day our Saviour appeared to them, but was not known, and commanded them to cast the net on the right hand, which they speedily doing, took an hundred, fifty, and three great fishes.  
3. How by this strange and unexpected draft they came to know our Lord, drew the net to land, & found dinner ready, to which our Saviour himself did invite them.  

Let us learn,  
1. To keep ourselves always in the grace of God, that so we may merit.  
2. To obey promptly and speedily.  
3. To labour diligently, if we be desirous that God invite us one day to his holy repose.    

CXXXVII. MEDITATION. How our Saviour appeared to his disciples upon the mount of Galilee. Matth. 28.16  
1. CONSIDER how our Saviour having promised, and oftentimes signified even by Angels to his Apostles and other Christians, that in Galilee they should see him, many went thither and expected there his coming.  
2. How the day appointed, our Saviour appeared and showed some part of his glory to the Apostles and five hundred other persons that believed in him, to whom he largely declared the power that his Father had given him in heaven and in earth, and discovered unto them divers mysteries of the faith.  
3. How for conclusion he promised never to withdraw his assistance and favour from them.  

Let us learn,  
1. To keep ourselves in the mountain of perfection and still to aspire to the same, if we desire that our Saviour show himself unto us.  
2. To fear, and respect his power.  
3 Not to lose heart in time of temptation, seeing that he is always present with us.    

CXXXVIII. MEDITATION. Of our saviours glorious Ascension, Mark. 16.19. Luk. 24.50. Act. 1.9.  
1. CONSIDER how our Saviour standing on mount Olivet, after that he had taken leave of his Mother, Apostles, disciples, and others there present, he gave unto them all his holy blessing, and afterward ascended glorious into heaven, accompanied with many squadrons of Angels, and holy Fathers which he had delivered out of Limbo.  
2. How coming to heaven he was there received by God the Father, and all the celestial Court with great triumph and joy, as Conqueror of death, Hell, and the world.  
3. How the Disciples having lost the sight of their Lord and master, did all do reverence to his glorious mother taking her for their mistress and guide.  

Let us learn of our Lord,  
1. The way to mount up to heaven, which is to humble ourselves, and to withdraw all our affection from earthly things.  
2. That to deserve triumph we we must first overcome our passions.  
3. That if we desire to have our B. Lady for our guide and mistress we must imitate her virtues.    

CXXXIX. MEDITATION. How our Saviour did send the holy Ghost upon his Disciples and Apostles. Act. 2.1.  
1. CONSIDER how after that our Saviour was ascended into heaven, the most B. Virgin retired herself to jerusalem, where more by her example then by words she did instruct and comfort the Christians, expecting the coming of the holy ghost which our Saviour had promised to send.  
2. How the most Blessed Virgin and all the Apostles being together in a great room, and praying to almighty God, the holy Ghost came upon them, and appeared upon every one of them in form of fiery tongues.  
3 How the holy Ghost did so inflame the hearts of the Apostles, that they preached the faith without any fear, seeking nothing more than the glory of God.  

Let us learn,  
1. To help our neighbours more by giving good example, then by fair words.  
2. That prayer is a singular means to obtain the holy Ghost.  
3. That if we do in our actions seek only the glory of God, it is a sign that the holy Ghost is in us.    

CXL. MEDITATION. Of the Assumption of our Blessed Lady.  
1. CONSIDER how the most Blessed Virgin, esteeming that her presence was no more necessary for the Church of God, which was then very much increased, did demand of God to departed this life, that she might be with her son in heaven.  
2. How great joy and contentment she received, understanding by relation of an Angel, that her son our Saviour would fulfil her desire, and that he came now to receive her soul  
3. How her thrice happy soul three days after it was departed from the body, returned to reunite itself with the same; and so our B. Lady accompanied with Angels was, as some say, carried up into heaven.  

Let us learn,  
1. To live here on earth a celestial life, if we desire to gain heaven.  
2. Not to make any designments in this life, and so we shall not be sorry, when we shall hear of death.  
3. To receive God in our hearts at this present; and he will afterward receive us in heaven.    

CXLI. MEDITATION. How our Blessed Lady was crowned in Heaven.  
1. CONSIDER what feast the Blessed Saints of Paradise made beholding the Queen of Angels, and the Mother of God to come into Heaven so glorious as she did.  
2. With what majesty and reverence she was led to the throne of the holy Trinity, where she was most honourably received and crowned.  
4. How she was seated on a beautiful thrown above all the Angels at the right hand of her beloved Son, where she prayeth contitually for her devoted servants.  

Let us learn,  
1. To humble ourselves here on earth by example of the glorious Virgin, if we desire to appear glorious in Heaven.  
2. That our Blessed Lady hath merited to be crowned in Heaven, not simply because that she was the Mother of God, but for that she was adorned and enriched with millions of virtues.  
3. That if we desire, that our B. Lady take care of us in heaven, we must be devout to her on earth.    

CXLII. MEDITATION. Of Death.  
1. THINK that we must once die, & yet we know not when, nor how; and that dying we must leave all things of this world, which will afflict us at that hour so much the more, as we have been affected to them in our life.  
2. That then our soul shallbe so troubled and tormented by the Devils, and our body so strongly seized with sickness, that we scarce shall know, whether we be alive or dead.  
3. How in that trance we shall be more grievously afflicted with the worm of conscience which will not only gnaw us for the evil we have committed, but also for the good we have omitted.  

Let us learn,  
1. To mark here three great follies committed by men, and first by those, who are so much affected to these worldly things that once they must leave and abandon.  
2. Of those that defer & drive off their conversion until the hour of death, which is a time so doubtful and uncertain.  
3. Of those who do not now that which then they would have done, and let us persuade ourselves that he that liveth ill, seldom or never dieth well.    

CXLIII. MEDITATION. Also of death  
1. CONSIDER that as soon as the soul shall be out of the body, every one will abandon the same as a thing most horrible. How afterwards they will throw the same into a filthy and stinking hole, to be gnawn and devoured of worms. Behold how this body shall end, which we have cherished so much in this world, and for whose sake we have so offended Almighty God.  
2. Let us turn towards our soul, and we shall see it departed out of this world loaded only with the works which she hath done. The ill ones make her tremble & quake; the good give her some small comfort, but above all she is grieved that she lived not better.  
3. Behold with what carriage and countenance she doth present herself before the throne of the divine justice, there to receive the sentence that her works do deserve.  

Let us learn,  
1. How little account we ought to make of our body, seeing it is of so base and vile condition.  
2. To do always good, since this is it that must accompaine us in the other world.  
3. To live in such sort, that afterwards we need not fear the last sentence which shall be peremptory of our eternal good or ill.    

CXLIV. MEDITATION. Of the General, and last judgement.  
1. CONSIDER what dread and fear men will have when presently after the general Resurrection, they shall behold the sign of the Cross and other arms of the Passion, which will appear in heaven borne before our Saviour who shall come with great majesty to judge the world.  
2. How the judgement being begun every one shall be constrained to give account even of his most hidden thoughts, in such sort that every one's life shall be wholly known to all the rest  
3. How great the confusion of hypocrites principally shall be, when their malice and wicked thoughts will be discovered to the whole world.  

Let us learn,  
1. To resolve with ourselves to love and serve God more carefully, to the end we may be able to appear before him with more security.  
2. To make up our accounts with the mercy that God doth now present unto us, and not to expect the time when he will use his justice.  
3. For fear lest our sins should be known of all men at the day of judgement, we must presently blot them out by a good confession, and by doing of penance.    

CXLV. MEDITATION. Of the same general judgement.  
1. CONSIDER how that great judge will recompense the justice of the just, & will praise them for their good works, esteeming that he hath received in his own person whatsoever they have done to the poor.  
2. How reproaching the obstinate of their sins with a dreadful countenance, he will drive them out of his presence, sending them to hell-fire, and delivering them into the hands and power of the devil.  
3. How suddenly these unfortunate sinners shall find themselves environed and all wrapped up in a terrible fire, and so blaspheming shall be thrown down into the bottomless pit of hell; and contrariwise how the good praising and thanking God, shallbe led to heaven, to reign there eternally with our Saviour.  

Let us learn.  
1. To do good, and that for the love of God, if we will have recompense at the day of judgement.  
2. Not to cast God out of our souls, that in the day of judgement he drive us not out of his sight.  
3. To walk in the way of virtue, and then we need not fear that we shall be sent to the house of vice, nor be made companions to the dwellers thereof.    

CXLVI. MEDITATION. Of Hell.  
1. SET before your eyes the horrible bottomless pit of Hell, established and appointed by God's justice to be the perpetual prison of rebellious and ungrateful persons.  
2. Consider the pains and torments that the damned do endure in that place, beholding those hideous infernal monsters, hearing their cries and enormous blasphemies, and feeling infinite and intolerable stink.  
3. Think what excessive grief these miserable souls shall feel, when enclosed in this dreadful prison they shall be told, that it must be for ever, without any hope of departing thence.  

Let us learn,  
1. That if this lodging like us not, we follow not the way that leadeth us unto it.  
2. That to eschew those pains, we must keep ourselves from sin that maketh us worthy of them.  
3. That this place is not prepared but for those, that make themselves the slaves of sin.    

CXLVII. MEDITATION. Of the same Hell.  
1. CONSIDER that the great pain which the damned do suffer, is, that they see themselves for ever banished out of heaven which was their own country, and deprived of the enjoying of almighty God who is their only end & sovereign good.  
2. How they are tormented in all their senses with so horrible pains, that they be never assuaged; whence it cometh that they die always, and yet never end.  
3. Consider that they were created & redeemed to enjoy celestial and eternal felicity, which they lost for so light and small pleasure: and yet having means to remedy their evils by doing penance, which they did not, they are surprised with so great & vehement grief, that in a manner they burst asunder.  

Let us learn,  
1. That he which doth suffer himself to be carried away with sin, deserveth to be cast out of heaven.  
2. That if here we will satisfy our sensualities as we list, God will afterwards satisfy his justice as he ought to do.  
3. That he is ill advised who doth not amend himself, and become wise by other men's harms.    

CXLVIII. MEDITATION. Of Heaven.  
1. CONSIDER how Heaven, which God hath ordained for those that love him, is so beautiful a place that there is nothing in this world to be compared unto it. There is no danger of death, of sickness, of adversity, nor of any other misery whatsoever.  
2. How the inhabitants of heaven do live in highest peace and contentment, have never any sorrow nor disgust, but do love one another so entirely, that each one is as glad at his neighbours good as at his own.  
3. What joy and contentment the Blessed souls do receive, when after so great labours and pains, they enter into that place replenished with all good & delight, there to repose for all eternity.  

Let us learn,  
1. That if the place do please us, we must follow the way that leadeth thither, though it seem unto us somewhat strait and rough.  
2. That he is unwise, who for worldly pelf forgetteth heaven which is our true country.  
3. That those which in this world have suffered much for the love of God, do receive great reward and recompense for the same in heaven.    

CXLIX. MEDITATION. Again of Heaven.  
1. CONSIDER how those Blessed souls beholding the infinite majesty of God, are so replenished with joy and contentment, that they cannot desire any more, nor any other thing.  
2. That they are never wearied in blessing the time which they have employed in their devotions, in frequenting of the holy Sacraments, and in the exercise of the works of mercy, which they see to have been received and accepted of God, as if they had been done to his own person.  
3. How they do greatly rejoice because they are certain that their glory and felicity shall never fail, and that it cannot be lost, taken away, or hindered by any once.  

Let us learn.  
1. To please Almighty God here on earth, by serving him devoutly, and he assuredly will give us all contentment in heaven.  
2. How the world is grossly abused, making so little account of devotion, and other spiritual exercises.  
3. How men do deceive themselves, if they send not their goods and treasures into their true country, which is a place so assured.    

CL. MEDITATION. Of the effects of deadly sin.  
1. CONSIDER how deadly sin maketh us lose the grace of God in this life.  
2. How it doth deprive us of all those consolations that God is accustomed to give to his well-beloved children in this world.  
3. How it doth exclude us from the everlasting glory, for which we were created and redeemed with the most precious blood of our Saviour JESUS Christ.  
4. How it doth procure us in this life the enmity of God, who is our creator, and aught to be our God.  
5. How it bringeth unto us an infinite number of travails and miseries, making us servants of our passions, and flause to the devil.  
6. It is cause that our good works cannot be meritorious of eternal life.  
7. Consider how gross an absurdity and folly it is of a man, for a small pleasure contrary to the law and will of God, to expose himself to the danger to be thrown headlong into everlasting pains, where he shallbe punished perpetually without any hope to be ever delivered.    

A PRAYER.  
O MY God, I should indeed be senseless, yea and more than senseless, if revolting against thy sacred Majesty, I would subject myself to the tyranny of sin & of the devil. And what would it avail me to have my whole hearts desire in this world, if I were deprived of thy grace? Alas, who could defend me from those evils, unto which man's life is subject? who could help me at the hour of my death? who could deliver me from hell, if through my own demerits thou shouldst become mine enemy? I had rather o my good God, I had rather (I say) endure all the dangers & misfortunes that may befall me in this life, and had rather die a thousand deaths, then to live even one moment out of thy ●●●ce, favour, and protection.  
FINIS.