MEDITATIONS UPON THE PASSION OF OUR LORD JESUS CHRIST.  
MADE By the Reverend father FULVIUS ANDROTIUS of the Society. OF JESUS Newly translated out of Italian into English.  
An. Domini. 1606.   

MEDITATIONS UPON THE PASSION AND DEATH OF OUR SAVIOUR Christ.  

How profitable and necessary a thing it is, often to meditate upon the passion and death of our Saviour jesus Christ.  
CHAP. I.  
THE frequent and daily consideration, and meditation of the life and passion of our Lord JESUS-CHRIST, is greatly necessary to a Christian man, for divers reasons.  
1. First, because we can not know God in this life, but by his works, which how much the greater they be, so much the more they make us know him: and it is a thing most certain, that amongst all the works of God, the greatest, without comparison, is the Incarnation of the eternal word, which is that the most highest God became man for man's love. And so consequently, this work of the Incarnation doth more manifest and declare unto us the wisdom, the bounty, the benignity, the mercy, the charity, the providence, & other perfections of God; and therefore it is the ladder, which the patriarch jacob did see, by which the Angels ascended and descended: for that by this way spiritual and devout men ascend to the knowledge of God, and by the same way they descend to the knowledge of themselves.  
2. secondly, because it is universally profitable to all sort of persons; as well to those that begin, as to those that be perfect for that it is the tree of life, which standeth in the midst of the paradise of the holy Catholic Church, where are boughs high and low; the higher for such as be great, who contemplate the divine perfections of almighty God, and the lower for those that be little, who contemplate the pains and sorrows of Christ, & the filthiness of their own sins, to bewail them & have them in horror.  
3. thirdly, because a true Christian man ought always to go after Christ and to follow the lamb whether soever he goeth, which he in deed doth perform, when he doth never separate himself from him, nor at any time lose him out of sight, but doth meditate all the passages and mysteries of his most holy life; which for those that be virtuous and good, is nothing else but a most sweet balm powered out, that in every time and place doth always cast from itself, a most pleasant savour of holy Humility, of Charity, of Devotion, of Compassion and of all virtues. And therefore as he that by proffession doth still handle some sweet things, always giveth smell of those things which he toucheth: so likewise whosoever converseth and dealeth with Christ in this manner, doth many times cast forth a savour of Christ, that is he cometh to imitate him in humility, in charity, in obedience, in patience, and in all his other virtues.  
4. fourthly, because it is not possible to imitate and follow the virtue of Christ, except we consider his life: for even as it is impossible that a painter: be he never so skilful, can draw out the likeness of any thing, unless he often look & cast his eye upon that, which he is to draw out: so is it not possible that a Christian man can resemble, and express in himself the virtues of Christ, if he have not oftentimes before him the life, and think not eftsoon upon the virtues of Christ. 
Exo. 25.40.  For this cause God said to Moses. Behold, and make according to the example which was showed thee in the mountain. The like he saith also to us, for that the mountain is the highness of perfection, towards which every good Christian ought to walk, seeing our Saviour warneth us in this manner. 
Matt. 5.48.  Be you perfect, as also your heavenly Father is perfect: or else this mountain is the mount Caluarie, the example whereof is Christ, 
joan. 13.15.  who said in the gospel. I have given you an example, that as I have done to you, so you do also. And to attain to this, it is necessary to look often upon the example.  
Therefore God said. Behold and make. For even as a painter doth often cast his eye on that he is to draw, and then with his hand & pencil doth form and make his li●es: so likewise thou must first behold and view very well the life of Christ, thinking and rethinking often thereupon, and afterwards set thy hands to work, that is thou must imitate and follow his most holy virtues.  
5. fiftly, because (as S. Austen saith) God hath given us this name of Christian, which cometh of Christ, that it might be to us a continual remembrance of him, and that thereby we might be stirred up, to think oftentimes with ourselves how much he hath done, said, and suffered for our sakes, and consequently of all his life. And as we are wont to give the names of those, that have done us any great good, to such as be most dear unto us, in remembrance of them, or if we forget them, we be worthy of reprehension, how much more is that Christian man to be called ungrateful who so seldom is mindful of Christ, that never forgetteth us, but to remember us hath reserved so many wounds? what reason is there, or may be, but that we should never be unmindful of him? And if before that we were borne, he had so sweet and so wholesome a remembrance of us, and yet keepeth the same so fresh of us continually in heaven; wherefore ought not we also to be ever mindful of his infinite goodness, to consider always & meditate the same, and to contemplate still his most dolorous life, and his most bitter passion.  
6. sixtly, because as in the primitive Church, when those first Christians had always before their eyes the life of Christ, they were replenished with so many virtues, they despised the world, and were desirous to shed their blood for Christ; so we, forgetting the same, are empty of all true and  virtues, are so much given to the world, & so little desirous to endure the least thing that may be for Christ. herehence it is that we read of the Prophet jeremy, that when God would give him to understand, whence the ruin of the world came, he said. 
jere. 12.  All the earth is desolate, because there is no man that thinketh in his heart; to wit, of that which appertainneth to his salvation. And the like may we also say, that such great ruins of Christian common weals do proceed of this, because there is none that doth truly and earnestly think and consider of the life and death of our Saviour and Redeemer Christ.  
For even as it is unpossible that one can ever learn to write well, if he look not to the writer that teacheth him: so is it unpossible that we ever become truly virtuous, if continually we do not behold ourselves, as in a glass, in the virtuous life of Christ, 
Matt. 11.  who said. Learn of me, because I am meek and humble of heart, and you shall find rest to your souls. As if he should say. Will you always feel peace, repose, and contentment? be humble of heart. Will you be humble of heart? Learn of me. Will you learn of me? Behold and view my life, and you shall find it always accompanied with holy humility. This same was that which S. Paul said. 
Philip. 2.5.  Think this in yourselves which also in Christ jesus, who when he was in the form of God, thought it no robbery to be himself equal with God; but he exinanited himself, taking the form of a servant, made into the similitude of men, and in shape found as man. He humbled himself, made obedient to death; even the death of the Cross. With which words he showeth us, that if we will be humble, as Christ was, it behoveth us to behold ourselves, as in a mirror, in the life of Christ.  
7. seventhly; forasmuch as our Saviour hath said, I am the way, 
Io. 14.6.  the verity, and the life; how can a man walk in a way, if he never look upon it? how shall he learn verity, who never heareth what the master of verity doth say? how shall he have life, who never doth remember the author of life? And like as he vouchsafed to take man's nature upon him, and to be conversant so long time with man, to the end that beholding him & conversing with him, man should be in love with him, with his holy virtues, and godly manners, which he came to teach men; so also it was his will, that his life should be written for us, that by often thinking thereupon, we might be enamoured of him, of his godly manners, and of his holy virtues.  
And if he so much lamented of his disciples, 
Io. 14.9.  when he said to them. So long time. I am with you, and have you not known me? what lamentation may he make of us, and will at the day of judgement, who in so many, and so many years, have so small understanding and knowledge of him? And whence is it that we be so impatient, and that we despair so soon in such tribulations, as happen unto us; but of this, that we do not consider the life of Christ? Therefore S. 
Heb. 12.3.  Paul saith. Think diligently upon him which sustained of sinners such contradiction against himself, that you be not wearied, fainting in your minds; in the time of your tribulations. S. Peter also writeth in this sort. 
1. Pet. 3.1.  Christ therefore having suffered in the flesh, be you also armed with the same cogitation. And in another place. Christ also suffered for us, 
1. Petr. 2.21.  leaving you an example, that you may follow his sleppes. But how can a man follow the steps of an other, if he never look upon them? And wherefore are we such lovers of ourselves, of pleasures, of delights and of the honours of this world, if not because we do not often & seriously think upon the life of our Saviour Christ, who contemned all these things? How shall one deny his own will, and take up his Cross, and follow Christ, if he never as much as remember Christ? 
1. Io. 2.6.  If S. john say, that he, which pretendeth to abide in Christ, must walk as Christ walked; how can he do this, that never thinketh upon the life of Christ? If S. 
Ephes. 5. & 6.  Paul affirm that we ought to be followers of Christ, appareling ourselves with the virtues of Christ, and arming ourselves with Christ; how can we ever obtain this, if we do not at any time remember Christ? for this cause, as the same Apostle teacheth us, 
Philip. 3.18.  many be enemies of the Cross of Christ, who have taste only of earthly things, and be altogether and wholly unmindful of the Cross of Christ.  
8. eightly, we may easily know how profitable, sweet, and necessary a thing it is, to be always mindful of our Saviour Christ, by that which the spouse saith in the Canticles, 
Canti. 1.13.  that she had made a bundle of myrrh of her beloved, & that she would always bear him in her breast. What else is this bundle of myrrh, but the odoriferous and sweet life of Christ our well-beloved, which preserveth the soul from all corruption and putrefaction of sin? and this bundle we must bear in our breast, that is in our memory. And wherefore is our Lord jesus Christ called our brother, our spouse, our companion, our friend, our pastor, our physician, our advocate, our protector, our redeemer, and our life, if not because we ought to be mindful of him, as of a dear friend, of a companion, of a brother, of a spouse, and as of our own life! wherefore would he remain with his real presence in the most blessed Sacrament of the altar, but to this end, that we should always have him freshin our memory? and therefore, in the institution of this most blessed Sacrament, 
Luc. 22.29.  he said. Do this for a commemoration or remembrance of me. And what thing can be more sweet, then to remember oftentimes, that almighty God hath so much loved us, that he hath made his deerebeloved son to become man, he hath made him to be conversant with men, and in th'end to die for men.  
9 Ninethly because it is a rule approved by many, that the life and mysteries of our Saviour Christ do help much those that be of ripe age, if they do apply them to themselves with a lively faith, with a devout memory, and with humble gratefulness. For even as the medicine or herb, which is of any great force and virtue, helpeth not, if it be nor applied and laid to the sick person; so likewise a man receiveth no virtue nor force from the life & passion of our Saviour Christ, if he do not apply and unite the same to himself: which thing is done by a lively faith, & by consideration and godly thoughts, that make a man partaker of the merits of the life & death of Christ. The memory therefore of the life and death of Christ, is a root, by which we receive the merit and reward of Christ: and how much greater, and more strong this memory is, so much more merit and force receive we of our Saviour Christ.  
So that every devout person ought to unite all his works of piety and devotion, such as be his good desires, his intentions, his prayers, his fastings, his watchings; yea those of nature also, as to eat, to drink, to labour, to suffer, and all other things, together with those of Christ, and to offer them up so united to almighty God, to whom they will be most acceptable, as a perfume of divers sweet savours kindled and burned together.  
This remembrance and union is so grateful a thing to almighty God, that prayer and other good works offered up to him with such union, are without comparison more acceptable and pleasant to his divine majesty, than those good works that be done without this union.  
Moreover if we do unite and join our works with those of Christ, they become no less noble and worthy, then doth brass when it is melted with gold, which brass is by this mean changed from his own baseness, into the excellency and worthiness of gold. It is then a good thing to join our works with those of Christ, that by the value & price of his, ours be also received and esteemed. For as the ivy tree can not of it self mount up on high, but leaning to some other tree, it climmeth as high, as the same tree groweth; so likewise in a certain manner doth the baseness of our works ascend & mount up on high, if they lean upon this tree of life, which is our Lord jesus Christ.  
And even as a drop of water, is of itself nought else but water, but cast into a great vessel of wine, getteth an other kind of being more excellent and noble; so our works, which be in themselves but of small value, when they be joined with the works of Christ, become more worthy and of greater price, by reason of that grace which they receive from the same jesus Christ.  
It is therefore a thing very convenient and behofefull, that in like sort as men are called Christians of Christ, so in all their actions, in their words, in their thoughts and in all other things, they procure and seek to imitate and follow Christ. And so when they speak, converse with others, eat, pray, or do any thing else whatsoever, they ought to do it in that sort, in which they may think that Christ did such things. By which practise it will come to pass, as a certain Doctor saith, that their life and behaviour will become noble and renewed no otherwise than a noble bird when he is changed from a filthy and ill favouring place into a good and pure air.   

Whence it cometh that Christians do so little remember Christ and think upon him.  
CHAP. II.  
THis proceedeth chiefly of the little love we bear to Christ: because as our Saviour saith; 
Matth. 6.21.  where thy treasure is, that is the thing which thou dost love, there is thy heart also, to wit all thy thought and care: for the nature of true love is, to transform and change him that loveth, into the thing beloved. And therefore S. Austen saith that our soul is more where it doth love then where it doth give life: in so much that with great reason Dalila said to Samson. 
judic. 16.15.  How dost thou say that thou dost love me, if thy heart be not with me? which is as much as if she had said. Thou dost endeavour thyself, O Samson, to persuade me, that thou dost more affect and love me, than all other woomen; but how can this be true, seeing thou dost neither think of me, nor remember me, nor trust me? For the sign of one that loveth truly & sincerely, is to desire earnestly to become one thing with that, which he loveth. And therefore he that loveth hath all his powers, that is his memory, his understanding, his will, his imagination, and whatsoever else, wholly employed in that thing which he loveth: in so much that S. Denys of Areopagus saith, that love is a certain alienation of itself, which cometh of this, that a man is altogether transformed into the thing beloved of him.  
And as a man that is enamoured and cast away, in some vain and lascivious love, 
2. Reg. 13.  (as we read that Amnon was for his sister Thamar) doth neither eat, nor drink, nor sleep, nor repose, being always bend and occupied in this thought, because the wound of his inward affection doth not suffer him to take any rest, neither is he fit to think of any other thing, nor doth fear what soever labour: so the love of God, which proceedeth from a more noble beginning, and tendeth to a more excellent end when it is true love in deed, thinketh nothing else, esteemeth nothing else, desireth nothing else, nor seeketh nothing else but God, and so accounteth of all travail and difficulty as of nothing, only for his love. It is then a thing most evident that it proceedeth of little love, that we think so little of our Saviour jesus Christ.  
Now if any one should demand, whence it cometh that Christians do so little love our Saviour Christ? the answer might be, that the reason is this, which our Saviour uttered in the ghosple, 
Io. 3.19.  when he said: The light is come into the world, and men have loved the darkness rather than the light. And that which he said in another place, 
Math. 6.24.  that No man can serve two masters: such as is God, and the world; the spirit and the flesh; heavenly things and earthly things. A man may likewise answer that, which to the like purpose that learned and godly man Thaulerus awnswered in this pretty question propounded unto him, to wit, whence it proceedeth, that almighty God being within us, & more near unto us, than we be to ourselves, we yet feel him not? To this he answereth very well, and yieldeth the reason in this manner, saying that it proceedeth of this.  

Because the grace of God doth not work in us.  
But why doth not the grace of God work, in us?  
Because we desire not the same with all our heart.  
Wherefore do we not desire the same with all our heart?  
Because we do not love the same with all our heart.  
And why do we not love the same with all our heart?  
Because we know it not.  
But why do we not know it?  
Because we know not ourselves.  
And what is the reason, why we do not know ourselves?  
Because we are negligent in considering our own life.  
Wherefore do we not consider our own life?  
Because the eye of our understanding is blinded.  
But wherefore is the eye of our under standing blinded?   
Because it is full of dust and filthiness, that is of disordinate love and delight of creatures, of the world, of our flesh, & and of ourselves.  
Behold then here the reason very manifest and evident. And therefore our Saviour said. 
Luc. 14.26.  If any man come to me, and hateth not his father and mother, and wife and children, and brethren and sisters, yea and his own life beside, he can not be my disciple; to make us understand, that no man can truly love God, and think of him as he ought to do, if first he do not abandon all disordinate love of himself, of his own sensuality, and whatsoever creature. For as a little dust is sufficient to hinder us, that with oureyes we behold not the heavens; so a little disordinate love is sufficient to hinder us, that we have no taste of almighty God. 
Luc. 14.33.  Heerehence it is that our Saviour said. Every one of you that forsaketh not all that he possesseth (that is all disordinate love and affection) can not be my disciple.   

Certain advises, whereby to meditate the passion of our Saviour jesus Christ with more fruit.  
CHAP. III.  
1. THe first is, that the gift of prayer, and to think well upon the passion of our Saviour, and the benefit of our redemption, is a gift of God; and so it behoveth us to desire the same, and to demand it continually with all our heart, forasmuch as it is written. Ask, 
Luc. 11.9.  and it shall be given you.  
2. The second is, that a man ought above all other things to be exceeding humble: for how can it be, that with a proud and lofty heart, a man should ever meditate well the life and passion of him, who being God was made man, and taught us to be huble with his words, with his works, & with his example, in his birth, in his life, and in his death? These mysteries can not be understood without supernatural light, which is not given but to such as be humble Wherefore our Saviour said in the Ghosple. 
Matt. 11.25.  I confess to thee, O father, Lord of beaven and earth, because thou hast hid these things from the wise and prudent (of this world) and hast revealed them to little ones, that is to the humble. And so for want of this humility, there be very few that have any taste of these mysteries. He than that will meditate these holy mysteries & profit himself by the same, must humble himself exceedingly, and even from the bottom of his heart esteem himself altogether unworthy.  
3. The third is, that it is also necessary to have our conscience void and clean from all sin: for how can he with sin meditate the death and passion of Christ, who ought to understand, that Christ died, to give death to sin? And therefore it is a very profitable thing, that a man first demand pardon at God's hands for all his sins, and steadfastly purpose with himself that he will rather die, than ever any more offend his divine majesty, and this as often as he goeth to meditate these holy mysteries.  
4. The fourth is, that a great impediment & let also is too much love, and too much anxiety or carefulness of worldly things the which, how little that they be, hinder us very much from seeing God, no otherwise than whatsoever little impediment that is put before our eyes, doth let us that we can not behold the heavens. And he that with such thoughts doth make his prayer, is as one that eateth garlic, and afterward goeth to negotiate with some great Prince. It was not without great cause therefore, that our Saviour did so often make his prayer in a mountain, being solitary and alone.  
5. The fift is; that if we earnestly desire to taste the mysteries of the life and passion of Christ, it is very expedient to exercise ourselves in mental prayer, because to pray with our mouth, and to have our heart distracted is of small profit: and it is as if one should eat all the flesh of a capon, and afterward send the bones to any great parsonage. Therefore Christ our Saviour, warneth us in the ghosple saying. God is a spirit, 
Io. 4.24.  and they that adore him, must adore in spirit and verity.  
6. The sixth is, that because mental prayer is one of the most hard & tedious things, that we can do (which is the cause that there be many that give themselves to the works of mercy, and to sundry mortifications, but few that employ themselves in mental prayer) therefore we have great necessity of much patience, of much strength of mind, of great hope in God, and of perseverance: for that by the help of God, and by doing what lieth in us, we may obtain all things. And for so much as this treasure is inestimable, make account to sell all that thou hast, and to buy it, and enjoy it for ever.  
7. The seventh is, that to make our mental prayer well, it is a very good thing to understand, and know the impediments that may hinder us, and to consider them oftentimes, thereby the better to avoid them, and they be these that follow.  
1. The little account that we make of venial sins, which nevertheless amongst other things, do deprive us of that perfect purity of mind, which we ought to have.  
2. To much trouble & unquietness of conscience for venial sins.  
3. Superfluous scruples which hold our mind always unquiet.  
4. Bitterness or tediousness of heart, which proceedeth sometimes of anger, sometimes also of rancour, because our heart is as it were a vessel of gall, which we must empty and void if we will fill it with honey.  
5. Sensual consolations; for many there be that desire to enjoy God, but they will not leave, nor forbear the good morsels of the world: and yet spiritual consolation is not given but to such, as for the love of God be afflicted and heavy, and not to those that have comfort and joy in the world. So the ghosple teacheth us, 
Matt. 5.5.  that Blessed are they that mourn, for they shall be comforted.  
6. The disordinate care of temporal affairs and necessaires; the remedy whereof is first, to shake of from us all disordinate affection, that we bear to creatures. Love not, and thou shalt not be afflicted. another remedy is, to cast all our care upon God, and to rely upon him with a steadfast faith: for when thou hast done what lieth in thee to do, God will take order for the rest, seeing he hath commanded us, 
Matt. 6.33.  that our chiefest care be to think upon him & to serve him always  
7. Overmuch diligence and tenderness in governing our own body.  
8. The vice of curiosity, in desiring to know other men's doings, and to have our things too neat and fine.  
9 To leave of, and not continue our ordinary custom and time of prayer, without just cause, for that the continuing of prayer (although the time be not long) is of great fruit and profit.  
10. Delicious dainties and superfluity in eating and drinking, which hinder us very much from elevating and lifting up our mind to God.  
11. Too excessive abstinence, or indisposition of body.  
12. Overgreat affection to any creature, or any thing else, because our mind is always in that, 
Matt. 6.21.  which we most love: and where our treasure is, there is also our heart.  
8. The eighth is, that we must well understand those things, that further us to make our mental prayer well, to th'end that we observe them with all diligence. Such be the things that ensue.  
1. A great and careful desire of mental prayer, because the love of th'end, which we seek, moveth us to work, and maketh all pains to seem but light: in somuch that we ought to desire mental prayer, even as one that is hungry desireth bread, and as he that is covetous, longeth after treasures, and as a man carried away with affection towards her, whom he desireth for his spouse; as the scripture saith.  
2. Strength and diligence to overcome the impediments and difficulties of this exercise.  
3. The guard and custody of our heart, which being the principal instrument of this music, if it be not well in tune, it can not make good melody: we must then keep our heart with great vigilancy, from two things especially, that is from vain and idle thoughts; and from disordinate affections.  
4. The continual remembrance of God, and to have him always present, as a witness of our life, by finding him in every place, and in every thing.  
5. To use oftentimes certain brief prayers, called iaculatory or dartting, because they be as it were darted from our heart to almighty God, like so many amorous arrows, that conserve & maintain the fervour of devotion.  
6. The reading of devout books, because our heart is as a mill, that doth grind all that is cast into it.  
7. The guard and custody of our powers and senses, which be as it were the gates of this city, which is our heart; and above all other senses, our tongue is that, which doth most empty our heart of devotion.  
8. Solitariness of body and mind, which is the mother of prayer, even as silence is the father of the same.  
9 To have our times appointed for prayer, especially at morning and evening: and whoso cannot pray twice a day, let him pray once a day.  
10. Perseverance and constancy in prayer.  
11. To use austerity and rigour towards our body, as fasting, disciplines, hear clothes, hard bead; and such like things, which sustain devotion.  
12. To frequent the works of mercy, which increase the fervour of devotion.  
13. The time, the place, the disposition of the body, and other things like these. The time most fit is the morning; and it furthereth us very much to prepare matter overnight, for the prayer which we be to make in the morning; and when we chance to wake out of sleep in the night, it helpeth exceedingly to lift up our mind to God, with some short prayer, as by saying Gloria Patri, & Filio, etc. & that in the morning, the first thing we suffer to enter into our heart, be the remembrance of almighty God. The place ought to be obscure and solitary. The dispo●●ion of the body must be, that sometimes we kneel, sometimes we lie prostrate upon the ground, sometimes we lift up our eyes to heaven, or that we stand, or sit, if we can not kneel.  
9 The ninth is, that we must also have knowledge of the temptations, that be contrary to prayer, to defend ourselves from them. And they be these.  
1. The chiefest is, when we seek no sensible devotion nor spiritual consolation, esteeming ourselves to be abandoned and utterly forsaken of God: but it behoveth us at such times, to remit ourselves wholly into his hands, and to expect consolation from him, 
Mat. 15.22.  persevering always with the Chananite, which in the end was wonderfully comforted.  
2. Unclean thoughts which the devil putteth into us that by them we come to leave of prayer, which we must never do nor in any wise be discomforted at the matter, if they proceed not of our own fault, nor we give any consent unto them: 
Luc. 15.39.  but than rather ought we to pray more, as that blind man did, who the more the people rebuked him, that he should hold his peace, 
Matth. 8.25.  the more he cried. So likewise the Apostles cried more to our Saviour, when the tempest grew more in the sea. And there is no doubt but that thou shalt gain more in this sight, than if thou shouldest receive great comfort God's hands.  
3. To be afraid when we pray, chiefly when we be alone in the night. The remedy is, first to believe steadfastly, that the devil can not touch one hair of our head, without order & permission of God; for if he had otherwise pover to hurt us, we might well assure ourselves, that he would not fail to do it, 〈◊〉 as much as he is always in all places. secondly we must persuade ourselves, that, when we be at prayer, we have with us present our Angel keeper, and the help of all other good Angels. thirdly that we are in the presence of almighty God, and of all the court of heaven.  
4. Sleep or drowsiness, against which, a good remedy is, if it proceed of slothfulness, to usesome discipline, or some other austerity, and to demand help of God.  
5. Diffidence and mistrust, when we mark that in long time we profit little: but we must understand, that God is oftentimes wont to bestow his benefits and gifts after many years, and that for the most part, how much more he differreth to give, the greater favours he afterwards bestoweth upon us.  
6. Presumption, when we seem to have obtained the end; and yet we may truly think, that there is no greater sign that we be far from the end, then to as much as deem with ourselves, that we be now at the end.  
7. A nigh disordinate appetite of whatsoever sensual thing.  
8. Undiscreet zeal to help others, to whom we ought to attend in such sort, that it be no prejudice to ourselves, and that we be not thereby constrained to forsake and leave our prayer.  
10. The tenth is, that it is also expedient to know, that prayer is not the end which we must seek for, but that it is a mean to get the end, which end doth consist in three things, that is in the love of God, in true Obedience, which springeth out of the love of God, that can not in any wise be idle, and in mortifying of our own will, which is a thing most ne●e●●rie for obedience, because the will of God can not be engraffed in our soul, except we first cut off our own wil And this is the cross, 
Mat. 10.38.  that Christ commandeth us to take and follow him, which, because it is sharp and bitter, hath need to be tempered with the sweetness of prayer. So that prayer is a mean to obtain this end, and it is not our salvation, but the principal medicine of our salvation. And therefore he deceiveth himself, who taketh great delight to pray much, but hath no care to advance himself in mortification, nor thinketh not how to overcome himself, and subdue his evil inclinations. He also, that in prayer seeketh nothing else but gust and pleasure, and therefore leaveth such works of charity, as have any bodily pain joined with them. Likewise he, that laboureth to save his neighbour, and yet in the mean time remaineth full of passion, of anger, of disobedience, and of gluttony. Moreover he, that for all the world will not leave certain particular devotions of his own, being nevertheless full of sensuality, of choler, of human respects, and void of humiltie, charity and other virtues. But much more he is deceived, that doth measure others by himself, & esteeming himself to be better than they, doth come to contemn them. Therefore let our chiefest eye be always bend to mortification, and to purchase other virtues, & let the other be directed to prayer, because prayer little or nothing availeth without mortification, neither is mortification gotten and obtained without prayer.  
11. The eleventh is, that when thou dost feel thyself much comforted, & favoured of almighty God at time of prayer, thou then persuade they self, that thou art provoked to a greater war: & therefore thou must prepare thyself to fight valiantly and manfully, or to drink joyfully that chalice that God shall give the.  
12. The twelfth is that we must not desite revelations, visions, trances and such like things, to th'end we give no occasion to the illusions and deceits of the diule.  
13. The thirthenth is, that we must not discover to every body the favours, that God doth afford us in our prayer, but keep them secret, & dissemble them in the presence of others, for danger of vain glory; because sweet things, the more that they be kept close, the better they be preserved: and therefore in the presence of others it is good to abstain from weeping, sobbing, sighing, & such like things  
14. The fourteenth is, that albeit almighty God show us great favours, yet we must stand before him with great fear and reverence, considering the goodness of him, that is so delighted with so vile a creature. Of which consideration riseth love, and that we put ourselves in the lowest place.  
15. The fifteenth is, that at certain times, as at great solemnities and festival days, it is good to dilate ourselves more in prayer.  
16. The sixteenth is, that in the exercises of prayer and mortification, we must use discretion, to the end we fall not into extremities. And therefore it is expedient, to give account of ourselves to our ghostly father.  
17. The seventeenth is, that many, who esteem it sufficient to give themselves to prayer, are withdrawn from other virtues: but they must understand, that all the virtues are united and linked one with an other. And therefore in vain he laboureth for one, who laboureth not for all.  
18. The eighteenth is, that although many have laid down many rules how to make prayer, yet when we have done all that lieth in us, we must set aside all confidence of ourselves, and put it all in God.  
19 The nineteenth is, that a man is not bound to be always tied to one only sort of meditation, but he may take that for his meditation, wherein he findeth more devotion, more taste, and more profit.  
20. The twentieth is, that, if such things as be requisite for devotion, seem unto us to be over many; we esteem with ourselves, that God doth well recompenceour labour with the devotion itself, which, if we persever in it, doth leave us more comforted and strengthened, than all manner of contentments and pleasures of the world are able to do.   

Fruits that come by meditating the passion of JESUS-CHRIST.  
CHAP. FOUR  
SAint Bonaventure saith, that we can not offer unto almighty God a sacrifice more grateful; for the dead a more effectual remedy; to the Angels a greater joy; to the most blessed Trinity, a more high sign of reverence and of thank fullness, then to exercise ourselves continually in meditating the passion of jesus Christ.  
Wherefore on a certain time, our Saviour appeared with his cross upon his shoulders to an Hermit, who desired very much to know, what service he might do, that might be most acceptable to almighty God, and told him, that he could do him no greater service, then to bear continually in his heart his cross and passion, because the remembrance thereof doth work in us, that which here followeth.  
1. Compunction and sorrow for our sins; 
Mat. 27.51.  and therefore in the passion of our Saviour the rocks were rend.  
2. It induceth us to confess our sins: therefore the graves were opened.  
3. It moveth us to make satisfaction, when we see that Christ doth suffer so much.  
4. It purgeth our soul from sin, as the serpent of brass did heal those, that were bitten of the live serpents.  
5. It doth illuminate and lighten our understanding very much, as well to know itself, as God.  
6. It holdeth up our hope; in somuch that S. Austen saith. O Lord I can not despair, seeing thee to die upon the cross for me.  
7. It inflameth our charity; and therefore S. Bernard saith. Above all other things, the chalice, o good JESUS, which thou didst drink, and the work of our Redemption, do make thee amiable unto me.  
8. It increaseth our virtues and merits, if it be applied so, as before hath been said: 
In the 1. chap. the 9 reason.  for which cause Albertus the great writeth, that the devout and fervent remembrance of the passion of Christ, is more meritorious, then if without it we should whip ourselves, even till the blood doth come.  
9 It giveth grace and strength in tribulation, wherefore S. Austen saith. In all my adversities, I have not found any remedy more effectual, than the wounds of Christ, in which I sleep securely, and repose without fear.  
10. It is of marvelous efficacy against all temptations, and so S. Bernard writeth in this sort. When any filthy temptation doth assault me, I run to the wounds of Christ. When the flesh doth molest me, with this remembrance I rise again. When the diule doth lay wait to entrap me, I have recourse to the sacred wounds of Christ, and he forth with fleeth from me. When the heat of carnal lust doth move my membres, it is suddenly quenched, with calling to mind the wounds of mie sweet Saviour.  
11. It comforteth us in every heavy burden, to which end S. Gregoire saith. There is nothing so heavy, which we bear not willingly by remembering the passion of Christ, figured and signified by the wood, which made the bitter waters to become sweet.  
12. It doth incite and stir us up to fight manfully, as the Elephants do, which, when they see their own blood become more courageous, and therefore in the primitive church were so many martyrs.  
13. It quickeneth a faithful soul, and giveth her life. So S. Bernard saith. O strength that lieth hidden in the death of Christ, which giveth life to the dead!  
14. It filleth our mind with sweetness, being as it were a honeycomb.  
15. It inflameth us to praise God; and therefore the children of Israel, having passed through the red sea, began to sing very sweetly.  
16. It maketh us gain glory, because the more that one doth remember the passion of Christ, with affection of charity and love, the more glory he shall have in heaven, as S. Thomas saith. And we read of a certain Saint, that he was seen to have a diamond in his breast, for a singular reward, because he oftentimes did call to mind the passion of Christ.  
17. It delivereth from purgatory, as well those that be there, being offered as a sacrifice for them; as also that we ourselves go not thither, if this passion be well applied unto us.  
18. It doth provoke us exceedingly to all kind of virtue; 
Io. 10.18. Mat. 26.39. Mat. 26.62.  for first, albeit Christ had in his own power to die, or not to die, yet he falling upon his face prayeth his father with so great fervour. O what humility! Being taken by those that came to lay hands on him, he reprehended S. Peter, 
Io. 18.10. Luc. 22.51. Mat. 26.44. Io. 18.4. Io. 18.22.23. Mat. 26.62.63. Mat. 26.63.64. Io, 19.28. Io. 19.26.27.  that drew out his sword to defend him. O what constancy! Malcus is wounded, and he healeth his ear. O what charity! He suffered himself to be kissed of judas, who betrayed him, and he knew it. O what patience! He was strooken in the face, and he very mildly admonisheth the servant, that smote him. O what bountifulness! He is unjustly accused, and holdeth his peace. O what wisdom! He is adjured by the living God, and answereth. O what Religion! He is condemned to the cross, and submitteth himself to this wicked sentence. O what obedience! He dieth for thirst, and yet drinketh not. O what abstinence! 
Luc. 23.39.  He commendeth his dear mother to john his beloved disciple. O what dutiful affection! He is cursed and yet blesseth. O what magnanimity! 
Luc. 23.43. Luc. 23.46.  He giveth paradise to the good thief. O what magnificence! He giveth up with a loud voice the ghost, in sign that he died willingly for our sakes. O what strength heroical, one more then heroical! All the life of Christ was an instruction of manners, but his death alone was a flower of all virtue, and a pattern of all perfection; in somuch that S. Paul which great reason said, 
1. Cor. 2.2.  that he would not know any other thing, but jesus Christ, and him dead, and crucified.   

Of the great obligation, which we have to God for the benefit of the death and passion of our Saviour jesus Christ.  
CHAP. V.  
AS there is no thing, that pertaineth more to our salvation, than the passion of Christ, nor benefit, for which we ought to give more thanks, nor in which we may more glory and comfort ourselves, than is this; so there is no thing of which we ought to be more mindful, to speak more of, to hear more willingly, & toe think more of then of this holy passion: for which we ought to be much more thankful then for our creation, and this for many reasons.  
1. Because if the obligation, which man hath to God, be great, in respect that with his only word he created him of nothing; it is undoubtedly much greater that he, by the means of his death, did repair and renew man, who, through sin, was in a certain sort brought to less than nothing: because it is in deed a greater matter to reform a thing well, then to make it new at the first.  
2. Because God did show far greater love in the reparation of man, then in the creation of him: for that before man was made, he had done nothing yet, by which he might deserve not to be made; but after that he was made and had through sin offended God, he deserved to lose his first being: and therefore this pity, bountifulness, benignity and charity of God was infinite, when with the death of his own only begotten son, he renewed and restored man, who had deserved to be brought to nothing.  
3. Because in this benefit God hath give us lesus Christ, God and man: so that how much more he is worth than all other creatures, so much greater is the obligation we have for Christ, then for all other creatures.  
4. Because by this means God delivered man from infinite evils causing his son to enter into a bottomless depth of torments, of pains, and of dangers, who with his death did purchase for us innumerable goods; so that man is bound to God infinitely for the seven things that follow. 1. Because he hath delivered him from infinite evils 2. Because he hath purchased for him infinite goods 3. For the means which he hath used of the Incarnation and passion of Christ 4. For the infinite love which induced him to this. 5. For the desire which he also had to suffer more for us: and this was the thirst that he so much endured. 6. Because in this God showed the greatest love, that he could declare unto us: for seeing that man could not satisfy for sin, if God himself did not become man, he became man for man, and died also for man, rather than he would suffer, that man who was his creature should perish. O what wonderful marvel? 7. Because man ought to give himself, and all that he is able to God, as well because he made him of nothing, as also because he renewed him with his death and passion; but man not being able to give himself, if Christ do not help him, and when he should give himself thousands and thousands of times, yet he giveth little, therefore that man might have what to give and repay to God, for all the benefits, gifts, and graces which he hath received, and doth daily receive; Christ giving himself to man, and first dying upon the cross, giving himself to his father and rising from death, he gave himself to man, that man might offer him to God with his merits, or with his infinite love, as a sacrifice for his sin, and as an oblation for his benefits; and so a man may offer unto God the Father, the infinite price of the merits of JESUS Christ, yea and JESUS Christ himself. 8. Because the benefit of Creation, of Conservation and all otherlike, would little avail us without this of our Redemption; and th' other benefits of grace without this, could not be obtained; and therefore when a man doth receive the grace of God in the holy Sacraments, or when he doth do, speak, or think any good, let him remember that Christ hath obtained & purchased this for him, with his death and passion.  

The things that ought principally to be considered in the Passion of Christ.  
1 HIs most bitter pains, to be heartily sorry with him. 2. The grievousness of our sins, to greatly abhor & detest them. 3. The worthiness of the benefit, to give him exceeding thanks. 4. The excellency of God's goodness, to love it with all our heart. 5. The multitude of Christ's virtues, to imitate and follow them. 6. The congruencie of this mystery, to admire the wisdom of God, and to establish us the more in our faith.   

Of the greatness of Christ's sorrows and pains.  
WE must understand, that if we except (as S. Thomas saith) the pains of purgatory and those of hell, the pains of Christ were the greatest, that ever have been, or shall ever be endured in this world. 1. In respect of his exceeding charity, the which how much the greater it was, so much the more pain it induced him to suffer. 2. Because his pains were mere and pure pains, that is withoutanie sort of consolation or comfort. 3. For the tenderness of his body, which was so miraculously form: & therefore it was more perfect, more delicate and more sensible than all other bodies whatsoever. 4. For the presence & compassion of his mother which increased his pains. 5. For the kind of his most dolorous death and for the circumstances of the same, which hereafter we shall see. 6. Because he suffered in his body, in his good name, in his honour, with so many reproaches and discommendations; in his substance being naked, and in his friends who did forsake and deny him.   

Christ suffered in all the parts of his body.  
HIs head was crowned with thorns. His eyes were covered with tears and blood. His face was berayed with spittle. His ears were environed with injuries and revilings. His tongue was siroped with vinegar and gall. His holy beard was near draven off. His hands were passed through with nails. His side was opened with a spear. His shoulders were torn with whips. His feet were pierced with hard nails. All his body was wounded, stretched most miserable, and wholly out of joint. 7. For the number of so many and so divers torments and calamities, as did concur together in his passion, for he was taken, bound, accused, scorned, spit upon, buffeted, crowned with thorns, stricken with a reed, blinfolded, stripped naked, blasphemed, charged with his cross, and led and haled from one judgement seat to an other, as if he had been a public malefactor; finally he was crucified, dead, and buried.   

That which we ought to gather out of these pains.  
1. HOw filthy & malicious a thing sin is, sith Christ endured so much to destroy it: for in what manner could God show a more great sign of hatred against sin, then by delivering his own son to death, to abolish sin? 2. How grievous the pains and torments of hell be; for somuch as to deliver us from them, Christ would enter into a bottomless depth of pains & sorrows. 3. How passing great the riches of grace and of glory be, when as there was need of such merit to purchase them. 4. The exceeding dignity of man, and the passing value of his soul, seeing God hath given for it so noble a price. 5. How good, how pitiful, and sweet God is.   

How the goodness, the charity, the mercy, and the justice of God doth appear in the Passion of Christ.  
To the goodness of friendship it pertaineth to communicate & give a man's self to his friend: but now, what greater goodness may there be found; then that of almighty God, who arrived to make himself one thing with man, and to suffer so much for him, as he did?  
To love it pertaineth to do good to the thing beloved; but what love is greater than that of God, who died for man's sake, to make him partaker of all his good?  
To mercy it pertaineth to take upon ourselves other men's miseries: now what greater misery could Christ take upon himself, then to die with so great pains and shame for our sins?  
To justice it pertaineth to punish offences; but what justice is more great than that of God, which punished sin in the person of his own Son?   

How he that doth meditate the passion becometh full of virtue.  
Who is he that will not become humble, seeing the only Son of God to be less esteemed than Barrabbas, & to be crucified betwixt two thieves? Who will not be patiented, beholding the invincible patience of Christ, his so great contumelies and injuries, so great pains and sorrows? Who will not be obedient, seeing Christ is become obedient even to the cross? Who will live any longer in pleasures, beholding Christ in so many torments? Who will esteem wealth, riches, and other things of the world, seeing Christ to be naked upon the Cross? Who will not persever in goodness and virtue, seeing that Christ so persevered in his pains and torments even till death? Who will not forgive his enemies, seeing Christ forgiveth those that took away his garments, his good name, his life; and not only forgiveth them, but also prayeth for them?  
Let us then give most hearty thanks to our Lord God for this so great a benefit, to wit for all that which in it he gave us, for all that which it did cost him, & much more for that he did so exceedingly love us, because his love towards us was far greater than was that which he endured for us, in so much that he would have suffered more, if more had been needful. Let us give ourselves earnestly to meditate the passion of our Saviour Christ, removing away from us whatsoever may hinder the same, and let us procure to reap thereby that fruit which we ought, to his divine honour and glory.    

Of the parts of meditation.  
CHAP. VI  
THe parts of meditation be four; that is Preparation, Representation, Consideration, and Prayer.  
Preparation is a certain short elevation & lifting up of our mind which we make in the presence of almighty God, & with which we invoke first his divine help, that we may make our prayer well & as we ought. Then after this we think a little upon that which we go to do, which is the greatest thing in the world, for so much as we go to worship, to thank, and to pray almighty God; to worship him for his majesty which is infinite, to thank him for his wonderful works of our creation, redemption, and justification, to pray him for our own necessities and those of the holy Catholic Church. And what thing is there more reasonable, more worthy & more necessary than this?  
Representation is nothing else but to imagine the mystery upon which we be to meditate, as if now we did see it done before our eyes, forming to ourselves the place where it is done, the thing itself which is done, and the persons that do it. As for example in the mystery of the crucifying of our Saviour, to set before our imagination the mount Caluarie, the Cross, & the Crucifix which gusheth out blood on every side.  
Consideration is meditation itself, which is a work of our understanding, with which we discourse upon the present mystery, considering duly the circumstances of the same, and pondering with ourselves who he is that suffereth, what he suffereth for whom, & in what sort; & sometimes conferring one thing with an other, and procuring always to draw some affections of love, sorrow, or the like as the mystery shall give us occasion.  
Prayer followeth last in the end of meditation, in which a man as it were now inwardly inflamed talketh with almighty God, or with Christ crucified as if he had him there present, praising him, thanking him, worshipping him, discovering unto him his own defects and necessities, desiring him to pardon them, and with obsecration to request him of his grace, of his gifts, and of such virtues as be needful for his salvation.  
Obsecration is nothing else but praying of almighty God by sacred and holy things; as by his precious wounds, by his blessed mother, by his Saints, by his passion, merits, and such other like things, which be of great efficacy and force, to make us obtain that which we demand.  

Certain things that we ought to consider in every mystery of the passion, which be of exceeding great marvel and compassion.  
NOte that in all the mysteries of the passion of our Saviour Christ, we have to consider four things. 1. That he that suffereth is the son of God, equal to the father, of whom nothing can be thought more great, nor better, nor more excellent 2. That that which he suffereth is a thing most grievous and painful, and for the most part so shameful, that it is able to make any one amazed whosoever he be that doth well consider it. 3. That he suffereth for me, who ought to esteem my self the most vile, and most ungrateful creature that is upon the earth. 4. That he suffereth not for any necessity of his own, neither because he did foresee any good in me that might deserve it, but only of his own charity, of his own pity, and of his own mercy.  
It is also very profitable to think with ourselves, that whilst Christ suffered the pain of which we do meditate, he had a most sweet remembrance and compassion of us, for whose sake he offered up unto his eternal father all that which he then did endure. And therefore it is very behoveful that we also with an humble and pitiful heart offer the same as a most sweet sacrifice to the divine majesty.   

The first mystery of the agoine of Christ in the garden.  
Here we must first pray our Lord that he give us grace to meditate this mystery so worthily as we ought. secondly we must ponder the place, the persons, and the fact of this mystery. thirdly we must ponder with great attention those fover points before mentioned, to wit who suffereth, what he suffereth, for whom, and to what end, and in what sort. And these three things here noted we must also observe in all the meditations that follow.   

The points to be considered of.  
AFter we have read the history in S. Matthew chap. 26. vers. 36. and in S. Luke chap. 22. vers. 39 and those that follow; we must consider 1. the great love of our Lord JESUS Christ towards us, who for our sakes did sweat blood, & to heal our infirmities vouchsafed to drink so bitter a chalice, that we might with him drink a most sweet cup in the glory of heaven.  
2. We must consider the grievous pains, and bitter angwishes, and the agony never seen nor heard of before, which he endured.  
3. The great humility and reverence, with which he did pray his eternal father, showing him his blood, and the most wonderful and dollourous spectacle, that ever was or shall be seen in this wide world.  
4. The manner of his prayer, and the most perfect resignation of himself into the hands of his father, not willing that any other thing should be done of him, then that which was the pure and right will of God.  
5. His perseverance in prayer in the like manner, and that as he found himself in greater agony, he prayed the longer. For this he was comforted, and strengthened by an Angel, heard of his father, and went very courageously to meet his enemies.   

Here follow five points, to move us to confusion and shame of ourselves.  
1. THat for the love of God we have not yet shed as much as one drop of blood, no nor resisted the least temptation.  
2. That we be so far of from suffering for his love, so diligent to beridde ourselves of whatsoever passion of our body, and so negligent to mortify the passions of the soul.  
3. That we have so little care of our salvation, of which Christ our Saviour was so careful.  
4. That we be so slow to have recourse to God in our tribulations and afflictions, so faint-hearted, and so little resigned to the will of God.  
5. That we be so impatient in praying, and that so soon we leave of for every little thing which causeth in us distraction, pain, and vexation.   

The petition that we may make to God.  
WHen we have considered the foresaid points, and given thanks to our Lord for his passing great love, we may request him grace to have always recourse to his help in our tribulations, using the self same manner of praying, that our Saviour JESUS Christ did use.   

The prayer.  
O my Lord JESUS Christ, I beseech thee by that sorrow & grief which thou didst feel in the garden, by that blood which thou didst sweat, by that fervent and inflamed prayer which thou didst make, and above all this, by that infinite love which induced thee to all these things (which all I offer now for ever to thy eternal father) that thou wilt vouchsafe to grant me the gift of prayer, and that I make speed to thee in all my afflictions: that I hope only in thee and say always, father if it be possible, let this chalice pass from me, if not, not mine, but thy most holy will be done.   

What we must do when meditation is ended.  
WE must crave pardon of God for the negligence used in prayer and meditation, saying to this end one Pater noster, and one ave Maria; and we must oftentimes in the day think of those points and things which we have meditated.   

The second mystery, how judas one of his disciples sold and betrayed him.  
THe history of this we may read in S. Matthew chap. 26. vers. 14. and 47. in S. Mark. 14.10. in S. Luke 22.3. and in S. john 18.3. And here we must observe diligently in the manner of our meditation, those things which are set down in the beginning of the former meditation and may not be omitted in these that follow.   

Points of meditation.  
1. THe only son of God is sold. Of whom? Of one of his disciples, upon whom he had bestowed so many and great benefits, & a little before given him to eat his own body and blood. For how little price? for thirty pieces of silver. To whom? To his most cruel enemies. In what manner? with a kiss a token of friendship. At what time? At the feast of pasche when all the jews were accustomed to go to jerusalem.  
2. The great love with which he so kindly embraced his traitor, and the care he had to save him.  
3. The readiness with which he went forth to encounter his enemies.  
4. The mildness with which he did speak to them; and call judas his friend.  
5. The patience in suffering himself to be bound, strooken, and illuded of such sort of people: thinking ourselves to be present.   

Points of confusion for us.  
1. THat we seek not to kiss, but rather to bite those that do us any displeasure, yea sometimes to do worse than bite them.  
2. That so many times we have betrayed Christ for less price than judas did.  
3. That we take so grievously the tribulations which God doth send us.  
4. That we speak so roughly, and be so hard to our neighbours.  
5. That we show so great impatience in our evils, be they never so little, and do so little accustom our soul to suffer for Christ, knowing nevertheless how much he hath suffered for us.   

The petition.  
TO demand grace at God's hands that we may embrace tribulations as he did embrace judas, that is as a friend and not an enemy, as good and not evil, as sent us from God, not from men.   

The prayer.  
O My Saviour JESUS Chest, by that love which moved thee to embrace so kindly, and to kiss so sweetly the traitor judas, grant me grace that I, with like alacratie and readiness of mind, embrace whatsoever cross it shall please thee to lay upon me as thy gift, sent me for my great good with most sweet and tender love, and that I always render good for evil to those that offend me, for thy holy names sake. Amen. In the end do as before in the first meditation.   

The third mystery.  
HOw Christ was so many times bound, and lead through the streets of jerusalem as a thief, where yet he had wrought so many miracles. Nether do we read that ever such injuries were used to such a parsonage. Hear thou must consider diligently this affair, the persons and that which they do, as if thou were present at it; and think what thou wouldst have done, if knowing Christ to be the son of God, thou hadst seen him so misused with thine own eyes.   

Points of meditaton.  
1. THe great love that only held our Saviour bound.  
2. The great pain that he felt, being so straitly bound.  
3. The shame to be so lead like a thief in that place, where he had wrought so many and wondrous miracles, and where the sunday before, he was received with so great honour.  
4. His ivincible patience in so many up braiding and outrages.  
5. The ingratitude of the jews, who had received so many benefits of Christ.   

Points of confusion for us.  
1. THat my sins did bind him more straitly than those bonds.  
2. That I do not let myself be bound with so excessive love of his, that caused him to be bound so hardly for me: and that yet I suffer myself to be bound with the love of this world, and the vanities thereof.  
3. That so oftentimss I have been ashamed to do well, against the promise that I made when I was baptised.  
4. That I cannot endure as much as the biting of a flea for his love, and yet do suffer so much for my flesh and for the world.  
5. That I am forgetful of so great a benefit, and so singular love.   

The petition.  
TO request grace that we may be always joined with his divine majesty by holy love; by those his bonds pains, outrages, and above all by his most unspeakable love.   

The prayer.  
MY Saviour JESUS Christ, I beseech thee by those hard bonds with which thou wast bound, by those pains which then thou didst suffer in thy most holy hands, by that grievous reproach which was done to thee in taking thee as a thief, and above all by that inflamed love which alone did bind thee; I beseech thee, I say, by all these things to bestow this grace upon me, that I be so bound with thy divine majesty through holy and fervent love, that nothing may separate me from thee: in somuch that I may be able to say with the Apostle S. Paul. 
Rom. 8.  Who shall separate me from the charity of Christ? tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword? I am sure that neither death nor life, nor Angels, nor Principalities, nor Powers, neither things present, nor things to come, neither might, nor height, nor depth, nor other creature, shall be able to separate me from the charity of God, which is in Christ JESUS our Lord. In the end you must conclude as before bathe been said.   

The fourth mystery.  
THe lashes that our Saviour had at the pillar, which were without number, most painful, cruel and only fit for such as were infamous persons. Some say that he received six thousand, six hundred sixty and six stripes, which nevertheless according to the law should not have passed the number of forty. Nether was there so great cruelty used towards the two thieves, nor is it written that to such a man like things have been done by any people, were they never so barbarous.   

Points of meditation.  
1. THink here that thou seest thy Saviour full of sorrow and shame, and that he saith to thee these words: All this do I suffer willingly for thy sake.  
2. That he saith to thee: behold to what point thy vanity, thy sins, and thy pride have brought me.  
3. The love that alone held him so fast bound to the pillar.  
4. The shame that he had, and the pains that he suftered of those infamous people.  
5. The wonderful patience and mildness of Christ, and the unaccustomed cruelty of those wicked catchpoll, and pursuivants.   

Points of confusion for us.  
1. THat we be so little answerable to so passing great love.  
2. That we be so little sorry for the same, feeling nevertheless grief enough, and that soon also for the lest things of this world.  
3. That our sensuality and worldly pleasures, were those that did bind him to the pillar and whip him, and that yet we be so sensual.  
4. That we be ashamed to do well, and to speak of God, where Christ was not ashamed to be bound, and to be cruelly whipped at the pillar all naked.  
5. That so many times we have scourged with our sins, him who is now so glorious in heaven, and yet we make so little account hereof.   

The petition.  
TO seek for grace that we may be able to take all scourges as from God's hands and to stand strong in them, as our Saviour Christ stood at the pillar.   

The prayer.  
I Humble pray thee, o my Lord JESUS Christ by those thy most cruel stripes, by those grievous pains, by that precious blood, which then thou didst shed in so great abundance, and above all by that most inward love, which moved thee to suffer these things, to give me grace that I take all adversities as from thy holy hands, & bear them with that strength of mind, as thou didst bear those so many and so grievous stripes, that thy holy name be praised and glorified forever and ever. Amen. Pater noster. ave Maria.   

The fift mystery.  
OF the invention of the Crown, a torment that at the same time caused great pain and dishonour, which it seemeth the diule himself could not have found: neither do we read that ever there was used so great cruelty. Think to be present at this action, and consider the four things before named.   

Points of meditation.  
1. THe great pain that Christ felt at that time.  
2. How great the love was that moved him thereunto.  
3. That he was wonderfully ashamed (it being a thing very dishonourable) as thou thyself also wouldst have been.  
4. That all this was done by those people, upon whom he had bestowed so many benefits.  
5. With how great humility, patience, mildness, modesty and joy of heart he supported all this for love of us.   

Points of confusion for us.  
1. THat our pride did crown him then, and doth yet also crown him oftentimes with thorns.  
2. That we cannot endure as much as one word against our reputation and honour, and that yet we endure so many against the honour of God.  
3. That we be so much forgetful and ungrateful for so great love.  
4. That we be so far of from suffering for Christ, and so little desirous thereof, and in this point altogether unlike to him.  
5. That for very trifling things and of small importance we become so impatient, so angry, and so arrogant.   

The petition.  
TO demand an inflamed desire to suffer for Christ, to abhor all pride and vanity, to esteem the pleasures of the world as thorns, and not to wish that under a thorny head there be delicate members.   

The prayer.  
O My Lord JESUS Christ by that crown of thorns I pray thee, & by those thy pains and shame I beseech thee, as also by thy most sweet love which was cause of all this, I request thee, to give me a most inflamed desire to suffer much for thee; to cast a way from me all sensual and vain pleasure, and to abhor that thy precious head be crowned with thorns, and yet my members be used to delices, that thou be scorned and I honoured, thou weep and I laugh so disorderedly: grant me therefore, that I have always before mine eyes thy crown of thorns, thy sorrows and pains, & above all thy most hearty love with which thou didst suffer so much for me miserable sinner, that I may continually bear thee in my heart and praise thee for ever and ever. Amen. Pater noster. ave Maria.   

The sixth mystery.  
TOuching so many sorts of calumnies, injuries and words, done and spoken at one time, and amongst others.  
1. So many filthy spitals, with which they bewrayed his most holy face.  
2. So many buffets given him upon his face by people so miserable, infamous and vile.  
3. So many sorts of garments wherewith they did apparel him now in white, now in red, as if he had been a very fool.  
4. The blindfolding of his sacred face, and the striking him saying, Prophecy unto us, who is he that struck thee.  
5. The appareling him with a purple rob and a reed in his hand, striking his head, mocking him, and calling him king.  
6. Of so many false witnesses laid against him.  
7. Of divulging him so often for a seducer of the people, through all the streets of the city, where before he had been received with so great honour.  
8. To have been scorned at so many ways by divers sorts of persons, great and little; rich and poor; priests and lay-men; Jews and Gentills; yea and of those also who not long ago had received great benefits at his hands.  
Hear we ought in deed to consider very well 1. who is he that suffereth all these things. 2. that which he suffereth. 3. for whom he suffereth. 4. wherefore he suffereth.   

Points of meditation.  
1. TO wonder that at one time the jews could find out so divers kinds of pains, words, reproaches, and injuries.  
2. To marvel much more at the love of Christ, the jews not being able to invent so many torments, as he was ready to endure.  
3. The admittable silence he held in so many outrages done unto him.  
4. The invincible patience, wonderful mee●●nes, and incredible force of heart which he had.  
5. That the jews did fight with their malice and wickedness, and Christ, with his goodness and piety.   

Points of confusion for us.  
1. O How many more great pains do we Christians now find out against him, than the jews did then.  
2. That we for whom Christ suffered, at become companions to the jews against him.  
3. That we do so much feel it, when we are forced to suffer a little.  
4. That we poor worms will not, that as much as a word be spoken to displease us, nor the least hair of our head touched, where so many things have been uttered and done against Christ.  
5. That we be so unlike to Christ in our life and manners, and that we will be named his followers.   

The Petition.  
TO demand grace not to esteem the judgement of the world; and to endure all sort of injuries, and to be accounted as fools for the love of Christ, seeing that he for our love was not ashamed, to be held as a fool and an infamous person.   

The prayer.  
O My Lord JESUS Christ, I beseech thee by those so many injuries done to thee at the same time, by those dishonours and torments which thou didst suffer, and by thy burning love, to bestow this grace upon me, that I also may endure such injuries for love of thee, and hold it for a most singular favour, to be esteemed as a fool for thee and know that true Christian wisdom is to do good and suffer evil, and to be accounted as a fool for thy sake, o my Saviout. Pater and Aue.   

The seventh mystery.  
TO have left him for Barrabas a seditious fellow and public manqueller, infamous and wicked, esteeming him more unworthy of life then an open murderer, which was one of the greatest injuries, that the jews could do to our Saviour.   

Points of meditation.  
1. TO be astonished that the jews held Christ in so small account, he being of life most holy, of doctrine most divine, and of miracles most wonderful, and one that in all times had done for every body most exquisite offices, and they making less reckoning of him then of a seditious fellow, a murderer, and a wicked man.  
2. To wonder at the great humility of Christ, who suffered himself to be compared with Barrabas, and less esteemed than he.  
3. To admire his open confusion, when being naked, whipped, bloody, and so ill used, he was showed to the people.  
4. To marvel at the change of the people, that cried Crucify him, Crucify him, having cried the Sunday before, Blessed is he that cometh in the name of our Lord.  
5. To wonder at the perverse judgement of the world, which preferreth the guilty before the guiltless, evil before good, and Barrabbas before Christ.   

Points of confusion for us.  
1. HOw oftentimes have we preferred the love of the world, which is Barrabas, before that of God? that is to say our will before his.  
2. That we be so highly offended when we are not compared with men of quality.  
3. That we be so much ashamed to do good for respect of others; and of whom in the end? of the miserable world.  
4. That we do so soon feel things much less than these.  
5. That we do so greatly esteem the iugdment of this world, and so little that of God: and in our doings have chiefly regard of that which the world will say, and not of that which God will say.   

The petition.  
TO request the grace not to esteem the judgement of this world, seeing he is unwise that preferreth Barrabas before Christ.   

The prayer.  
IF thou, o my Lord, being true God of true God, consubstantial with the father, and by whom all things were made, didst suffer to be compared with Barrabas, and to be esteemed less than he, wherefore should not I, who am but dust and ashes, and for my sins unworthy to live: put myself even under all creatures? And why shall I esteem the judgement of the world, so foolish and without all reason, that it telleth us that evil is good, that bitter is sweet, and maketh less account of eternal wisdom, then of foolishness itself. Alas my good Lord, deliver me from this blindness by that thine infinite love, which moved thee to suffer so unworthy things and never heard of before, that I may always praise and exalt thy power, wisdom, and goodness, who art blessed world without end. Amen. Pater and ave;   

The eight mystery.  
WHen the jews made him bear his cross so heavy and weighty, he being weary and afflicted, that so his heart might first feel the pain of death before he died. O cruelty never read, nor heard, nor thought of before.   

Points of meditation.  
1. TO take compassion of Christ, who having need of rest, was forced to bear so painful a burden.  
2. To consider how ready he was, to take upon him and bear his cross.  
3. His passing great humility.  
4. His love so patience, and his patience so loving.  
5. The cruelty of the jews towards one of their own nation, and who was the honour and glory of their country.   

Points of confusion for us.  
1. THat we so much abhor all sorts of Crosses.  
2. That we be so ready to mumur in every little tribulation.  
3. That we be so proud, as if God were bound unto us, and we deserved no manner of ill.  
4. That knowing the Cross to be the means, by which we must go to heaven, we do yet so little think upon it.  
5. That we be so cruel towards ourselves, and so unlike to Christ and his holy Saints.   

The petition.  
TO ask grace that we may bear the Cross, which he through his great love did bear; and that he give us light to know, how honourable a thing it is to suffer for his holy names sake.   

The prayer.  
WHen I think with myself, o my Lord, how with so great readiness of mind thou didst take that heavy cross upon thy shoulders for the love of me, thou being yet in so pitiful and painful case, I am altogether confounded and much ashamed, that I for thy sake can not endure as much as a fleaes biting. Alas! let thy mercy overcome my misery, and give me grace that hereafter I may desire to suffer much for thee, and that this may be my glory to say with the holy Apostle. 
Galat. 6.14.  God forbidden that I should glory, saving in the cross of our Lord jesus Christ, by whom the world is crucified to me, and I to the world Amen. Pater and Aue.   

The ninth mystery.  
THe kind of this cruel death of the cross, because by it a man died not so soon as when he is beheaded, or doth die of some such like death; and yet nevertheless the wounds became greater through the weight of the body.  
Moreover they were in the most sensible parts of the body, as in the hands and feet, which both be full of veins and sinews: in somuch that not having received any mortal wound at all, by force of most cruel pains he rendered up his most holy soul. Wherefore, when Pilate understood that he was dead, he marveled at it, as the Evangelist reporteth. 
Marc. 15.44,  And consider well here the four points above mentioned.   

Points of meditation.  
1. THe great pains which he then did feel, which were in deed the very greatest that could be felt.  
2. The shame he suffered, seeing himself hanging betwixt two thieves; in an infamous place, and in presence of so many people.  
3. That the great love held him on the cross, not the nails or any other thing.  
4. That whilst they took from him his goods, his life, and his good name, he prayed for them.  
5. That he was every way exposed to pain, without feeling any, even the lest comfort that might be.   

Points of meditation.  
1. THat we be so far from suffering for Christ, who suffered so much for us.  
2. That we mistrust to put our life in his hands, who so joyfully did give his life for us.  
3. That we be so greedy of goods, and of worldly fame, so much despised by Christ.  
4. That we be so afraid of death, knowing that Christ died, who is the gate to go to heaven.  
5. That Christ for love of us neither esteemed goods, nor honour, nor life: and that we be not answerable to so great love.   

The petition.  
TO request grace to persever on the cross till death, and to be always mindful of the passion of Christ crucified.   

The prayer.  
Grant me grace, o most merciful Lord, that I desire for thy love to remain on the cross which thou shalt give me, even till death; and that I bear thee crucified still engraved in my heart: by the blood which thou didst shed on the cross, by the pains which thou didst feel, and by the love which did induce thee to all this: that being made partaker of thy pains, I be also partaker of thy eternal joys in the kingdom of heaven. Amen. Pater and Aue.   

The tenth mystery.  
TO have been so much despised whilst he was upon the cross in the midst of so great pains, the jews sometimes saying unto him, that if he were the son of God, he should descend from the cross; some others, that he had saved others, but could not save himself; and again that in three days he should build again the temple. Consider well the four points we spoke of before.   

Points of meditation.  
1. COnsider that Christ was held infamous, suffered infamous death, in an infamous place, of infamous persons, and with infamous words.  
2. His patience, humility, love, and contempt of the world.  
3. His charity in praying his father, that not only he would not throw them headlong down to hell, but would also forgive them.  
4. The cruelty of the jews; for if such extremities had been used, to any dog they would have moved to compassion.  
5. The marvel and woundering of the Angels, who did see these things, & what we ourselves would have done, if we had been present at such enormities, especially knowing him that suffered to be the son of God.   

Points of confusion for us.  
1. THat Christ being glorious suffered himself to be accounted as infamous, and used as such a one: and that we, being in deed infamous through our sins and ungratefulness, will be esteemed glorious.  
2. That when any do contradict us, we give them forthwith the lie, provoke them to the combat, and become contentious and angry.  
3. That for any the lest injury done to us, we would, if we could, incontinent, lie ruin him that did it.  
4. That we feel so little compassion of all that Christ suffered and yet have so great compassion of ourselves, and of any thing pertaining to us.  
5. That some of us Christians do now no less blaspheme Christ, than the jews did in that time.   

The petition.  
TO ask grace to contemn whatsoever injurious, infamous, or dishonourable words, to the end we may become true followers of Christ.   

The prayer.  
O My soul, wherefore art thou not astonished? why art thou not confounded? why art thou not ashamed, seeing thy Lord, thy spouse, thy lover so tormented on the cross; and that thou wilt live in pleasures? that he is naked; and thou wilt be vainly appareled? that he doth pray for them, who take from him his substance, his good name, and his life; and thou art so far from this? O charity, never heard of! O my Lord, by this thy wonderful charity, power, I beseech thee, into my soul a new spirit, renew in my bowels thy right spirit, that I may have thee always engraved in my heart, and may still remaime with thee upon the cross, and still pray for them that speak or do ill unto me, that following thee here on earth as thy child, I may after see thee and enjoy thee in heaven. Amen. Pater and Aue.   

The eleventh mystery.  
OF the pain he had beholding his mother, and the torments wherewith he knew her holy soul was replenished.   

Points of meditation.  
1. COnsider how sorrowful the blessed virgin was seeing her son so misused; but what son? of whom? and wherefore?  
2. Her patience, she not doing nor saying any thing, in the midst of so many cruelties, which she did see were used towards her most beloved son, that was not seemly to a most wise and grave matron.  
3. The conformity of her will with that of God, by which she would have become the ladder (as S. Catherine of Sienna writeth) that by it Christ might go up to the cross, so to save the whole world.  
4. The manner of God so divers from that of the world, that he maketh even his dearest friends to suffer so much: as were his son, & his mother, and others beloved of him.  
5. That the affection which our Lady as mother did bear to Christ, did not withhold him from being crucified on the Cross, nor the love which he as a son did bear to his mother, from dying for us upon the same cross.   

Points of confusion for us.  
1. THat we be so tied to our children & kindred, not loving them nor holding them as things of God, and at his commandment.  
2. That we be so afflicted and impatient, when they be ill at ease, or that God doth take them from us by death.  
3. That we be so far of from taking all things at God's hands, and conforming ourselves to his most holy wil  
4. That we be so rude and ignorant, in understanding the means that God is wont to use, and so contrary to the same.  
5. That we be so easily addicted to the things of this world, and with such difficulty to those of God.   

The petition.  
TO demand grace, that as neither the love of his dear mother, nor the many torments and injuries of his enemies, could make Christ come down from the cross; so likewise nor the love of any creature, nor the displeasures of the same, may be able to withdraw us from the service of our Lord God, and to leave of the good once begun for his sake.   

The prayer.  
IF thou, o my sweetest Lord, being upon the cross naked, tormented and afflicted, neither for the love of thy dear mother, nor for any injurious words of thine enemies, wouldst, for the love thou didst bear to me, come down from thy painful cross: Wherefore should I, serving thee that art king of kings, and whose service is nought else but reigning, fail in the  point of thy honnourable service, so full of peace, so full of pleasure, so full of all comfort? Wherefore should I leave the same for the love of my kinsfolks, for the displeasure of mine enemies, and for the speech of the foolish common people? Wherefore should I cease to become thine, seeing thou art altogether mine? and to spend my whole life for thy majesty, who hast spent all thine for so base a creature as I am? Wherefore, seeing thou didst hold it for a great favour, to suffer for my love, infamies, pains, and most cruel death; should not I esteem it as a most great honour to be for thy love defamed, scorned, and ill used? O Lord grant me this grace by thy most tender love, that with a sincere and pure heart I love thee alone, praise thee alone, and serve thee alone even till death, that then with a joyful and quiet countenance I may go to thee, and with loving affection utter these words. In manus tuas, Domine, commendo spiritum meum; Into thy hands, O Lord, I do commend my spirit. Amen. Pater and Aue.   

The tweleuth mystery.  
OF the gall given him, being in the midst of so great thirst of sorrows and pains.   

Points of meditation.  
1. COnsider the cruelty of those jews who denied a little water to him, that was so much tormented and void of blood, which water he demanded dying.  
2. That in steed of water they give him vinaigre and gall; a thing which Abraham did not to the rich glutton that was in hell.  
3 The great desire that Christ had to suffer, seeing that because of all his members his tongue only remained without pain, he would therefore that the same should also in the end suffer pain.  
4. With this consider also his admirable patience in this case.  
5. Above all consider the great love which in this he showed unto us.   

Points of confusion for us.  
1. THat he having so great thirst of our salvation, we ourselves have so little of the same, and that we think not at all how to quench it, by turning to him  
2. That he being thirsty to remain always in our souls, chiefly by means of the blessed Sacrament, there be yet so few that seek to pleasure him.  
3. That the Lord of all things would become so extreme poor, as to have need of a little water, and yet could not obtain it: and that we notwithstanding will abound in all things.  
4. That the desire of Christ was always to suffer, and that ours is to be still in pleasures and pastimes.  
5. That we have so small desire to help our neighbour, and that we care not to scandalise him, for whom Christ died of thirst.   

The petition.  
TO request the grace of God, not to render him any more gall for honey, that is ill for so many benefits as he bestoweth upon us at all times, by the most bitter passion, which then he did feel, & by that most loving love, which induced him to take so painful and bitter a cup.   

The prayer.  
O How many times, my good Lord, have I given thee bitter gall, for the sweet and continual honey thou hast given me? how many sins, for so many gifts? how many evils, for so many goods? O how many times, whilst I enjoyed thy goods, which I have always enjoyed, and yet do enjoy them, not having any thing that is not thine, how often, I say, have I offended thee with the self same things that were thine? and how often times receiving thy pay, have I fought under the diule and under the world? Alas! give me grace that I yield thee grapes, and no more wild grapes; good, and not evil; thankfulness, not unthankfulness; and that I always feel disgust when I should do, speak, or think any thing, that may be against thy divine majesty; and that henceforward I render thee love for love, blood for blood, life for life, that as with my evil life I have scandalised heaven and earth: so hereafter, with my holy and virtuous life, my neighbour may be edified, and thy divine majesty praised, blessed and glorified for ever. Amen. Pater and Aue.   

A speech which the soul doth make with Christ, discoursing with him upon his passion.  

O My Lord, wherefore wast thou sold?  
To redeem thee.  
O Lord, wherefore didst thou pray so much?  
To pacify the wrath of my father against thee.  
O Lord, wherefore wast thou afraid and astonished?  
To make thee most assured & courageous.  
O Lord wherefore were so many deceits used to intrapp thee?  
To deliver thee from all deceit.  
Wherefore didst thou sweat blood?  
To wash away the spots of thy sins.  
Wherefore wouldst thou be taken?  
To the end thou mightest not be taken of thine enemies.  
Wherefore wouldst thou be bound?  
To lose the bonds of thy sins.  
Wherefore wast thou denied by Peter?  
To confess thee before my father.  
Wherefore wouldst thou be forsaken of all thy disciples?  
To remain with thee even till the day of judgement.  
Wherefore wouldst thou be accused?  
To absolve thee.  
Wherefore wouldst thou be spitted on?  
To cleanse thy filthiness.  
Wherefore wouldst thou be scourged?  
To free thee from eternal scourges.  
Wherefore wouldst thou be lifted up on the cross?  
To lift thee up into heaven.  
Wherefore wouldst thou be crowned with thorns?  
To crown thee in everlasting glory.  
Wherefore wouldst thou stretch out thy arms?  
To embrace thee my beloved soul.  
Wherefore didst thou bow down thy head, o my Lord?  
To kiss thee, o my dear soul.  
Wherefore wouldst thou that thy side should be opened with a spear?  
To receive thee in my heart, o my soul  
Wherefore wouldst thou be placed in the midst of two thieves?  
To place thee in the midst of the Angels in heaven, o my dear soul.   
O what unmeasurable charity! what infinite love! what favour never heard of! what wonderful mercy! God to become man. The eternal to become temporal. The impassable to become passable. The immortal to become mortal. The glorious to become ignominious: And for whom all this at the length? for me, for me. O most wonderful wonder.   

A prayer concerning every article of the Passion.  
O God, who for the Redemption of the world wouldst be borne, circumcised, reproved of the jews, betrayed with a kiss of judas the traitor, lead as an innocent lamb to the slaughter, and undecently offered to the sight of Annas, Caiphas, Pilate, Herode, accused of false witnesses, vexed with scourges and reproaches, besmired with spittle, crowned with thorns, strooken with buffets, smoten with a reed, blindfolded, stripped of thy garments, fastened to the cross with nails, lifted up on the cross, reputed amongst thieves, presented with vinegar and gall to drink, and wounded with a spear. Thou o Lord, by these thy most holy pains, which I unworthy do remember, and by thy holy cross and death, deliver me from the pains of hell, and vouchsafe to bring me whither thou didst bring the thief crucified with thee. Who with the father and the holy ghost, livest and reignest, world without end. Amen.   

Another Prayer.  
O Lord JESUS Christ in whose dominion all things are put, and there is none that can resist thy will, who didst vouchsafe to be borne, to die, and to rise again: by the mystery of thy most sacred body, and by the five wounds and shedding of thy most precious blood, have mercy upon us, as thou knowest to be needful to our souls and bodies: deliver us from tentation of the diule, and from all those things with which thou knowest we be straightened, and conserve and strengthen us in thy service even till the end, and give us true amendment and space of true penance, and after death grant us true remission of all our sins: and make us one another to love our brothers, sisters, friends and enemies, and without end to rejoice with all thy Saints in thy kingdom, who with God the father and the holy ghost livest and reignest God for ever and ever. Amen.   

A prayer to the wounds of Christ.  
I Pray thee, o Lord JESUS, by thy most wholesome wounds, which thou didst suffer upon the cross for our salvation, from which flowed out that precious blood where- with we were redeemed: wound this my sinful soul, for which also thou didst vouchsafe to die: wound it with the fiery and most strong dart of thy exceeding charity. Strike my heart with the javelining of thy love, that my soul may say unto thee; with thy char●●● I am wounded; so that out of the wound of thy love, there may flow most abundant tears day and night. Strike o Lord, strike I beseech thee this my most hard heart, with the merciful and strong spear of thy love, and pierce with mighty power more deep to the inward parts. Who livest and reignest for ever and ever. Amen.   

Devout petitions to our Lord JESUS Christ taken out of S. Augustine.  
O Lord JESUS, let me know myself, and know thee.  
Let me not desire any thing, but thee.  
Let me hate myself, and love thee.  
Whatsoever I do, let me do it for thee.  
Let me humble myself, & exalt thee.  
Let me think of nothing, but of thee.  
Let me mortify myself, & live in thee.  
Whatsoever things shall chance, let me take them of thee.  
Let me persecute myself, and follow thee.  
Let me still desire to follow thee.  
Let me fly from myself, & fly to thee.  
Let me be worthy to be defended of thee.  
Let me take heed to myself, and fear thee.  
Let me be of those that are chosen of thee.  
Let me mistrust myself, & trust in thee.  
Let me have desire to be obedient for thee.  
Let me have affection in nothing, but in thee.  
Look upon me, that I may love thee.  
Call me, that I may see thee.  
And let me for ever enjoy thee. Amen.